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Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 1 （一） 無常 |
SA 1 (1) Impermanence |
Taisho vol. 2, No. 99 |
Taisho vol. 2, No. 99 |
雜阿含經卷第一宋天竺三藏求那跋陀羅譯 |
The first Song Tianzhu Tripitaka in the Za'ahan Sutras |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當觀色無常。 |
"Look at impermanence. |
如 是觀者，則為正觀。 |
If it is a viewer, it is a right view. |
正觀者，則生厭離； |
Those who are observant are disgusted; |
厭離 者，喜貪盡； |
Those who are disgusted with love and greed; |
喜貪盡者，說心解脫。 |
Those who like to be greedy, talk about the heart and liberate. |
「如是觀受、 想、行、識無常。 |
"It's like seeing, feeling, thinking, acting, and understanding impermanence. |
如是觀者，則為正觀。 |
If it is a viewer, it is a right view. |
正觀者， 則生厭離； |
Those who are observant are disgusted; |
厭離者，喜貪盡； |
The disgusted person is full of joy and greed; |
喜貪盡者，說心 解脫。 |
Those who like to be greedy, talk about the heart and get free. |
「如是，比丘！心解脫者，若欲自證，則能 自證： |
"If so, Bhikkhu! Those who are free from the heart can prove themselves if they want to prove themselves: |
『我生已盡，梵行已立，所作已作，自知 不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』 |
「如觀無常，苦、空、非我亦復如 是。」 |
As you observe impermanence, so are suffering, emptiness, and non-self. |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 2 （二） 無常 |
SA 2 (two) impermanence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於色當正思惟， 色無常如實知。 |
"Yose should think rightly, and know the impermanence of materiality as it is. |
所以者何？ |
So what? |
比丘！於色正思 惟，觀色無常如實知者，於色欲貪斷； |
Bhikkhu! The person who thinks rightly in color, observes the impermanence of color as it is, knows the truth, and is greedy in color; |
欲 貪斷者，說心解脫。 |
Desire to be greedy, talk to the heart for liberation. |
「如是受、想、行、識當正思 惟，觀識無常如實知。 |
"If you feel, think, act, and know, you should think rightly, and see the impermanence as you know. |
所以者何？ |
So what? |
於識正思 惟，觀識無常者，則於識欲貪斷； |
To think rightly in consciousness, to observe the impermanence of consciousness, to be greedy in consciousness; |
欲貪斷 者，說心解脫。 |
Those who desire to be greedy, speak out and get free. |
「如是心解脫者，若欲自證， 則能自證： |
"If the mind is free, if you want to prove yourself, you can prove yourself: |
『我生已盡，梵行已立，所作已作， 自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
如是正思惟無常，苦、空、非 我亦復如是。」 |
If it is right thinking and impermanence, so will suffering, emptiness and non-self. " |
時，諸比丘聞佛所說，歡喜奉 行。 |
At that time, bhikkhus heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 3 （三） 無知 |
SA 3 (3) Ignorance |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於色不知、不明、不 斷、不離欲，則不能斷苦。 |
"If you don't know, don't know, if you don't know, if you don't leave your desires, you can't stop suffering. |
如是受、想、行、識，不 知、不明、不斷、不離欲，則不能斷苦。 |
If it is feeling, thinking, action, and consciousness, not knowing, not knowing, continual, and undivided from desire, then suffering cannot be stopped. |
「諸比丘！ 於色若知、若明、若斷、若離欲，則能斷苦； |
"Bhikkhus! If you know, understand, break, or break away from desire, you can break suffering; |
如是 受、想、行、識，若知、若明、若斷、若離欲，則能堪任 斷苦。」 |
If it is feeling, thinking, action, and consciousness, if you know, if you understand, if you break, if you leave your desires, you can be able to endure suffering. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 4 （四） 無知 |
SA 4 (four) Ignorance |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤獨 園。 |
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於色不知、不明、不斷、 不離欲、心不解脫者，則不能越生、老、病、死 怖。 |
"Those who don't know, don't understand, are constant, don't detach from desires, and their minds are not liberated will not be able to grow older, get sick, and die. |
如是受、想、行、識，不知、不明、不斷、不離欲 貪、心不解脫者，則不能越生、老、病、死怖。 |
If you feel, think, act, and know, you don’t know, don’t know, you don’t know, you don’t want to be greedy, your heart is not free, you can’t grow older, get sick, and die. |
「比 丘！於色若知、若明、若斷、若離欲，則能越生、老、 病、死怖。 |
"Bhikkhu! If you know, understand, break, or leave your desires, you will be able to grow older, get sicker, and die. |
諸比丘！若知、若明、若離欲貪、心解脫 者，則能越生、老、病、死怖。 |
Bhikkhus! If you know, if you know, if you want to be greedy, and your heart is liberated, you can grow older, get sicker, and die. |
如是受、想、行、識，若 知、若明、若斷、若離欲貪、心解脫者，則能越生、 老、病、死怖。」 |
If it is feeling, thinking, action, and consciousness, if it is knowledge, if it is clear, if it is cut off, if it is greed, and the mind is free, one will be able to grow older, grow old, sick, and die. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 5 （五） 於色喜樂 |
SA 5 (five) Joy in color |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於色愛喜者，則 於苦愛喜； |
"The one who loves happiness in sex, loves happiness in bitterness; |
於苦愛喜者，則於苦不得解 脫、不明、不離欲。 |
For those who love happiness, those who suffer from suffering are unable to get rid of, are ignorant, and remain undivided. |
如是受、想、行、識愛喜者，則 愛喜苦，愛喜苦者，則於苦不得解脫。 |
If the person who feels, thinks, acts, and knows the joy of love, the person who loves the joy of suffering, and the person who loves the joy of suffering will not be free from suffering. |
「諸 比丘！於色不愛喜者，則不喜於苦； |
"Bhikkhus! Those who do not like happiness in sex do not like suffering; |
不喜 於苦者，則於苦得解脫。 |
Those who don't like suffering will find relief from suffering. |
如是受、想、行、識不 愛喜者，則不喜於苦； |
If you feel, think, act, and realize that you don’t like happiness, you don’t like suffering; |
不喜於苦者，則於 苦得解脫。 |
Those who don't like suffering will find relief from suffering. |
「諸比丘！於色不知、不明、不離欲 貪、心不解脫，貪心不解脫者，則不能斷 苦； |
"Bhikkhus! I don't know, don't know, don't want to be greedy, and the heart is not free, and those who are not free from greed cannot stop suffering; |
如是受、想、行、識，不知、不明、不離欲貪、心不 解脫者，則不能斷苦。 |
If you feel, think, act, and know, you don’t know, you don’t know, you don’t want to be greedy, your heart is not free, you cannot stop suffering. |
「於色若知、若明、若離 欲貪、心得解脫者，則能斷苦； |
"If you know, if you know, if you want to be greedy, if you are free, you can end suffering; |
如是受、想、行、 識，若知、若明、若離欲貪、心得解脫者，則能 斷苦。」 |
If it is feeling, thinking, action, and consciousness, if you know, if you understand, if you are free from desire, and the heart is free, you can end suffering. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 6 （六） 無知 |
SA 6 (six) Ignorance |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤獨 園。 |
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於色不知、不明、不離 欲貪、心不解脫者，則不能越生、老、病、死 怖； |
"Those who don’t know, don’t know, and stay in love with sex, those who are greedy, and whose heart is not liberated, cannot become more born, old, sick, and dying; |
如是受、想、行、識，不知、不明、不離欲貪、心 不解脫者，則不能越生、老、病、死怖。 |
If you feel, think, act, and know, you don’t know, don’t know, you don’t want to be greedy, and your heart is not free, you can’t grow older, get sick, and die. |
「諸比 丘！於色若知、若明、若離欲貪、心解脫者，則 能越生、老、病、死怖； |
"Bhikkhus! If you are aware of sex, if you know, if you are free from desire and greed, and your heart is free, you will be able to grow older, sicker, and die more; |
如是受、想、行、識，若知、若 明、若離欲貪、心解脫者，則能越生、老、病、死 怖。」 |
If it is feeling, thinking, behavior, and consciousness, if you know, if you understand, if you are free from desire, and the mind is free, you will be able to grow older, get sick, and die more and more. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 7 （七） 於色喜樂 |
SA 7 (seven) Joy in color |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於色愛喜者， 則於苦愛喜； |
"Those who love happiness in sex, love happiness in bitterness; |
於苦愛喜者，則於苦不得 解脫。 |
For those who love happiness, those who suffer from suffering cannot be relieved. |
如是受、想、行、識愛喜者，則愛喜苦，愛 喜苦者，則於苦不得解脫。 |
If you feel, think, act, and know the joy of love, you will love suffering, and you will not be free from suffering. |
「諸比丘！於色 不愛喜者，則不喜於苦； |
"Bhikkhus! Yu Se does not like happiness, but he does not like suffering; |
不喜於苦者， 則於苦得解脫。 |
Those who don't like suffering are free from suffering. |
如是受、想、行、識不愛喜 者，則不喜於苦； |
If you feel, think, act, and realize that you don’t love happiness, you don’t like suffering; |
不喜於苦者，則於苦得 解脫。」 |
Those who don't like suffering will find relief from suffering. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
無常及苦、空 非我、正思惟 |
Impermanence and suffering, emptiness, non-self, right thinking |
無知等四種 及於色喜樂 |
Four kinds of ignorance and joy in color |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 8 （八） 過去 |
SA 8 (eight) the past |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去、未來色無 常，況現在色！聖弟子！如是觀者，不顧過 去色，不欲未來色，於現在色厭、離欲、 正向滅盡。 |
"The past and the future are impermanent, and the present is present! Holy disciple! If you are a viewer, you will disregard the past and disapprove of the future. |
如是，過去、未來受、想、行、識無常， 況現在識！聖弟子！如是觀者，不顧過去 識，不欣未來識，於現在識厭、離欲、正向 滅盡。 |
If so, the past and the future are subject to, think, act, and understand impermanence, and the current situation is aware! Holy disciple! In this case, the viewer disregards the knowledge of the past, does not rejoice in the knowledge of the future, and vanishes from the present consciousness, desires, and positive. |
如無常，苦、空、非我亦復如是。」 |
Like impermanence, so are suffering, emptiness, and non-self. " |
時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 9 （九） 無常 |
SA 9 (9) Impermanence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色無常，無常即 苦，苦即非我，非我者亦非我所。 |
"Impermanence is impermanence, impermanence is suffering, suffering is not me, and what is not me is not what I am. |
如是觀者， 名真實正觀。 |
If it is a viewer, the name is true and honest. |
如是受、想、行、識無常，無常即 苦，苦即非我，非我者亦非我所。 |
If it is to feel, think, act, and understand impermanence, impermanence is suffering, suffering is not me, and what is not me is not what I am. |
如是觀 者，名真實觀。 |
If it is a viewer, the name is true. |
「聖弟子！如是觀者，厭於色， 厭受、想、行、識，厭故不樂，不樂故得解脫。 |
"Holy disciple! If you are a spectator, you are disgusted with color, disgusted with, thinking, acting, and knowing, disgusting and unhappiness, and being unhappy is liberating. |
解 脫者真實智生： |
The real wisdom of the liberated: |
『我生已盡，梵行已立，所作已 作，自知不受後有。』 |
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, all monks heard what the Buddha said and happily practiced it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 10 （一〇） 無常 |
SA 10 (一〇) impermanence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色無常，無常即 苦，苦即非我，非我者即非我所。 |
"Impermanence, impermanence is suffering, suffering is non-self, and the non-self is non-self. |
如是觀者， 名真實觀。 |
If it is the viewer, the name is true. |
如是受、想、行、識無常，無常即苦， 苦即非我，非我者即非我所。 |
If you feel, think, act, and understand impermanence, impermanence is suffering, suffering is not me, and what is not me is not me. |
如是觀者， 名真實觀。 |
If it is the viewer, the name is true. |
「聖弟子！如是觀者，於色解脫， 於受、想、行、識解脫。 |
"Holy disciple! If you are a viewer, you will be liberated by appearance, liberated by feeling, thinking, acting, and understanding. |
我說是等解脫於生、老、 病、死、憂、悲、苦、惱。」 |
I said that it is waiting to be free from birth, old age, sickness, death, sorrow, grief, suffering, and trouble. " |
時，諸比丘聞佛所說，歡喜奉 行。 |
At that time, bhikkhus heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 11 （一一） 因 |
SA 11 (one one) due to |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色無常，若因、若 緣生諸色者，彼亦無常。 |
"Material is impermanent, if the cause or condition produces all colors, that is also impermanent. |
無常因、無常緣 所生諸色，云何有常？ |
Impermanence causes, impermanence conditions, the colors are born, why does the cloud have permanence? |
如是受、想、行、識無常， 若因、若緣生諸識者，彼亦無常。 |
If feeling, thinking, behavior, and consciousness are impermanent, if cause and condition produce all kinds of knowledge, they are also impermanent. |
無常因、無 常緣所生諸識，云何有常？ |
Why does the cloud have permanence? |
如是，諸比丘！色 無常，受、想、行、識無常。 |
If so, monks! Physical impermanence, feeling, thinking, behavior, and consciousness impermanence. |
無常者則是苦，苦者 則非我，非我者則非我所。 |
The impermanent is suffering, the suffering is not me, and the not me is not me. |
「聖弟子！如是觀 者，厭於色，厭於受、想、行、識。 |
"Holy disciple! If you are a viewer, you are tired of feeling, thinking, acting, and knowing. |
厭者不樂，不 樂則解脫，解脫知見： |
Those who are bored are unhappy, and those who are unhappy are liberated. |
『我生已盡，梵行已立， 所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily practiced it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 12 （一二） 因 |
SA 12 (one two) due to |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色無常，若因、 若緣生諸色者，彼亦無常。 |
"Material is impermanent, if the cause and condition produce all colors, then they are also impermanent. |
無常因、無常緣 所生諸色，云何有常？ |
Impermanence causes, impermanence conditions, the colors are born, why does the cloud have permanence? |
受、想、行、識無常，若因、 若緣生諸識者，彼亦無常。 |
Feeling, thinking, behavior, and consciousness are impermanent, and if the cause or condition produces all knowledge, they are also impermanent. |
無常因、無常緣 所生諸識。 |
Consciousness arising from impermanence and impermanence. |
云何有常？ |
How often does the cloud? |
「如是，比丘！色無常， 受、想、行、識無常，無常者則是苦，苦者則非我， 非我者則非我所。 |
"If so, Bhikkhu! Form is impermanent, feeling, thinking, behavior, and consciousness are impermanent, impermanent is suffering, and the suffering is not me, and those who are not me are not me. |
如是觀者，名真實觀。 |
If it is a viewer, the name is true. |
聖弟子！如是觀者，於色解脫，於受、想、行、識 解脫。 |
Holy disciple! If it is a viewer, liberate from appearance, liberate from feeling, thinking, behavior, and understanding. |
我說是等為解脫生、老、病、死、憂、悲、苦、惱。」 |
I said it is waiting for the liberation of birth, old age, sickness, death, sorrow, sorrow, suffering, and anxiety. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 13 （一三） 味 |
SA 13 (one three) flavor |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若眾生於色不 味者，則不染於色； |
"If sentient beings are in those who are not in taste, they will not be tainted in color; |
以眾生於色味故， 則有染著。 |
Because all beings are in color and taste, they are dyed. |
如是眾生於受、想、行、識不味 者，彼眾生則不染於識； |
If the sentient beings are not in the sense of feeling, thinking, acting, and knowing, the other sentient beings are not affected by the consciousness; |
以眾生味受、想、行、 識故，彼眾生染著於識。 |
With sentient beings' taste, feeling, thinking, behavior, and understanding of the past, those sentient beings are immersed in consciousness. |
「諸比丘！若色於 眾生不為患者，彼諸眾生不應厭色，以 色為眾生患故，彼諸眾生則厭於色。 |
"Bhikkhus! If lust is not a patient for all beings, then all beings should not be disgusted with lust, and if lust is the suffering of all beings, then all beings are disgusted with lust. |
如是 受、想、行、識不為患者，彼諸眾生不應厭 識； |
If receiving, thinking, acting, and knowing are not patients, all sentient beings should not tire of knowing; |
以受、想、行、識為眾生患故，彼諸眾生則 厭於識。 |
Feeling, thinking, behavior, and consciousness are the sufferings of all beings, but all beings are tired of consciousness. |
「諸比丘！若色於眾生無出離者， 彼諸眾生不應出離於色； |
"Bhikkhus! If there is no detachment from all beings, then all sentient beings should not detach from lust; |
以色於眾生有 出離故，彼諸眾生出離於色。 |
Israel has renunciation from all living beings, and other sentient beings have renounced from sex. |
如是受、想、行、 識於眾生無出離者，彼諸眾生不應出 離於識。 |
If feeling, thinking, acting, and knowing are from beings without leaving, then all beings should not be leaving from consciousness. |
以受、想、行、識於眾生有出離故，彼 諸眾生出離於識。 |
To feel, think, act, and know all living beings has a detachment, and all living beings detach from consciousness. |
「諸比丘！若我於此五受 陰不如實知味是味、患是患、離是離者， 我於諸天、若魔、若梵、沙門、婆羅門、天、人眾中， 不脫、不出、不離，永住顛倒，亦不能自證得 阿耨多羅三藐三菩提。 |
"Bhikkhus! If I do not understand the taste, the suffering or the suffering, and the detachment from the five yin experiences here, I will not escape from the heavens, the demon, the brahman, the sandman, the brahman, the heavens, and the people. Do not leave, do not leave, live upside down forever, and you can't profess the Three Bodhi of Amitala. |
「諸比丘！我以如實知 此五受陰味是味、患是患、離是離故，我於 諸天、若魔、若梵、沙門、婆羅門、天、人眾中，自證 得脫、得出、得離、得解脫結縛，永不住顛倒， 亦能自證得阿耨多羅三藐三菩提。」 |
Bhikkhus! I know the five yin tastes as they really are, the suffering is the suffering, and the detachment is the detachment. I am among the heavens, the demon, the brahma, the sandman, the brahmin, the heavens, and the people. , To come out, to be separated, to be free from bondage, never to be upside down, and to be able to attain the three Bodhi of Amitara. |
時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 14 （一四） 味 |
SA 14 (one four) flavor |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我昔於色味有 求有行，若於色味隨順覺，則於色味以 智慧如實見。 |
"I used to seek and act in terms of color and taste, and if I follow the sense of color and taste, I will see the truth with wisdom in terms of color and taste. |
如是於受、想、行、識味有求有 行，若於受、想、行、識味隨順覺，則於識味 以智慧如實見。 |
If it is in receiving, thinking, acting, and knowing that there is a demand and acting, if in receiving, thinking, acting, and knowing the taste follow the swiftness, then in the sense of taste and wisdom to see the truth. |
「諸比丘！我於色患有求有 行，若於色患隨順覺，則於色患以智慧 如實見； |
"Bhikkhus! I want to behave when I suffer from materialism. If I follow the suffering of materialism, I will use wisdom to see the truth. |
如是受、想、行、識患有求有行，若於 識患隨順覺，則於識患以智慧如實見。 |
If it is feeling, thinking, acting, and knowing, if you want to do, if you follow the succumb to the suffering, then see the truth with wisdom. |
「諸 比丘！我於色離有求有行，若於色 離 隨順覺， 則於色離以智慧如實見； |
"Bhikkhus! I have a request and action in Seli. If I follow Shunjue in Seli, I will see it with wisdom in Seli; |
如是受、想、行、識 離有求有行，若於受、想、行、識離隨順覺，則 於受、想、行、識離以智慧如實見。 |
If it is to feel, think, act, and realize, there is demand and action. If the feeling, thinking, action, and awareness follow Shunjua, then the perception, thinking, action, and awareness should be seen with wisdom and truth. |
「諸比丘！我 於五受陰不如實知味是味、患是患、離是 離者，我於諸天、若魔、若梵、沙門、婆羅門、天、人 眾中，不脫、不離、不出，永住顛倒，不能自證 得阿耨多羅三藐三菩提。 |
"Bhikkhus! I don’t know the truth about taste, suffering, suffering, and detachment in the five yin receptions. I am among the heavens, demon, brahman, sandman, brahman, heaven, and people. Without going out, staying upside down forever, you can't profess the Three Bodhi of Ahundala. |
「諸比丘！我以如實 知五受陰味是味、患是患、離是離，我於諸 天人、若魔、若梵、沙門、婆羅門、天、人眾中，以 脫、以離、以出，永不住顛倒，能自證得阿 耨多羅三藐三菩提。」 |
Bhikkhus! I know as it really is that the five yin tastes are the taste, the suffering is the suffering, the liberation is the liberation. I am among the heavens, the devil, the brahma, the sandman, the brahman, the heavens, and the people. , Yi Zou, can never stay upside down, can self-attain the Three Bodhi of Amitala. |
時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, all monks heard what the Buddha said and happily practiced it. |
過去四種說 厭離及解脫 |
The last four theories: dissociation and liberation |
二種說因緣 味亦復二種 |
Two kinds of karma, two kinds of taste |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 15 （一五） 使 |
SA 15 (one five) make |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘來詣佛所，稽首佛 足，却住一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place, and the head of the Buddha's feet, but stayed at one side, the White Buddha said: |
「善哉！世尊！今當為 我略說法要，我聞法已，當獨一靜處，修不 放逸。 |
"Goodness! Lord! Let me talk about it now. I have heard the Dharma, and I should be the only place of tranquility. |
修不放逸已，當復思惟： |
Cultivation is not letting go, when rethinking: |
『所以善男子 出家，剃除鬚髮，身著法服，信家非家出家， 為究竟無上梵行，現法作證： |
"So the virtuous man became a monk, shaved his hair and shaved his hair, dressed in Dharma clothing, and believed that the family was not a family monk. For the ultimate supremacy of the Brahma, he testified: |
「我生已盡，梵 行已立，所作已作，自知不受後有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there. |
』」 |
』」 |
爾時，世 尊告彼比丘： |
Then, the Blessed One told Peter: |
「善哉！善哉！比丘快說此言，云： |
"Goodness! Goodness! Bhikkhu quickly said this, saying: |
『當為我略說法要，我聞法已，獨一靜處，修 不放逸，乃至自知不受後有。』 |
"As for me, I have to talk about it, I have heard the Fa, and I am alone in quietness, and I am not letting go. 』 |
如是說耶？」 |
That's it? " |
比 丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
If so, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽！諦聽！善 思念之，當為汝說。 |
"Tie listen! Tie listen! Kind and miss it, let's say it for you. |
比丘！若隨使使者，即隨 使死； |
Bhikkhu! If you follow the messenger, you will die; |
若隨死者，為取所縛。 |
If you follow the dead, take the bondage. |
比丘！若不隨 使使，則不隨使死； |
Bhikkhu! If you don’t follow the lead, you don’t follow the lead to death; |
不隨使死者，則於取 解脫。」 |
If you do not follow the dead, you will be freed. " |
比丘白佛： |
Bhikkhu White Buddha: |
「知已，世尊！知已，善逝！」 |
Knowing oneself, Lord! Knowing oneself, good death! |
佛告 比丘： |
Buddha told Bhikkhu: |
「汝云何於我略說法中，廣解其義？」 |
Why does Ruyun explain his meaning in my brief explanation? |
比 丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！色隨使使、色隨使死； |
"Lord! Colors follow the lead, and the color leads to death; |
隨使 使、隨使死者，則為取所縛。 |
Follow the envoy, follow the deceased, then take the bondage. |
如是受、想、行、識， 隨使使、隨使死； |
If it is to receive, think, act, and know, follow it, follow it and die; |
隨使使、隨使死者，為取所 縛。 |
Follow the envoy, follow the deceased, to take the bondage. |
「世尊！若色不隨使使、不隨使死； |
"Master! If you don't follow the messenger, you don't follow the messenger to die; |
不隨 使使、不隨使死者，則於取解脫。 |
If you don't follow the lead, and don't follow the dead, you will be liberated. |
如是受、想、 行、識，不隨使使、不隨使死； |
If it means receiving, thinking, acting, and knowing, don’t follow the lead or die; |
不隨使使、不 隨使死者，則於取解脫。 |
If you don't follow the lead, and don't follow the dead, you are free. |
如是，世尊！略說法 中，廣解其義。」 |
If so, Lord! Briefly explain its meaning. " |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！比丘！ 於我略說法中，廣解其義。 |
Good! Good! Bhikkhu! In my brief statement, broadly explain its meaning. |
所以者何？ |
So what? |
色隨 使使、隨使死； |
Colors follow, follow and die; |
隨使使、隨使死者，則為取所 縛。 |
Follow the envoy, follow the deceased, then take the bondage. |
如是受、想、行、識，隨使使、隨使死； |
If it is to receive, think, act, and know, follow the lead and die; |
隨使 使、隨使死者，則為取所縛。 |
Follow the envoy, follow the deceased, then take the bondage. |
「比丘！色不隨 使使、不隨使死； |
"Bhikkhu! Sex doesn't follow, and don't die; |
不隨使使、不隨使死者， 則於取解脫。 |
If you don't follow the lead, and don't follow the dead, you will be liberated. |
如是受、想、行、識，不隨使使、不 隨使死； |
If it means receiving, thinking, acting, and knowing, don’t follow the lead, don’t follow the lead to death; |
不隨使使、不隨使死者，則於取 解脫。」 |
If you don't follow the lead, and don't follow the deceased, you will be liberated. " |
時，彼比丘聞佛所說，心大歡喜，禮佛而 退。 |
At that time, when the Bhikkhu heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha. |
獨在靜處，精勤修習，住不放逸。 |
Stay alone, practice diligently, and live without letting go. |
精勤修 習，住不放逸已，思惟： |
Study diligently, live without letting go, think: |
「所以善男子出家，剃 除鬚髮，身著法服，信家非家出家，乃至自知 不受後有。」 |
"So the virtuous man became a monk, shaved his hair and shaved his hair, and wore a Buddhist costume. |
時，彼比丘即成羅漢，心得解脫。 |
At that time, Bibiqiu became an Arhat and found relief. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 16 （一六） 增諸數 |
SA 16 (one six) add all the numbers |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘來詣佛所。 |
At that time, a different bhikkhu came to the Buddha. |
所問如上， 差別者： |
Asked the same as above, the difference: |
「隨使使、隨使死者，則增諸數； |
"Follow the envoys and the dead, increase the number; |
若不 隨使使、不隨使死者，則不增諸數。」 |
If you don't follow the messenger, and the dead are not followed by the messenger, the number will not increase. " |
佛 告比丘： |
Buddha told the monk: |
「汝云何於我略說法中，廣解其義？」 |
Why does Ruyun explain his meaning in my brief explanation? |
時，彼比丘白佛言： |
At that time, the White Buddha of Bibiqiu said: |
「世尊！若色隨使使、隨 使死； |
"Lord! If the sex comes to life, let it die; |
隨使使、隨使死者，則增諸數。 |
Follow the envoy, follow the deceased, then increase the number. |
如是 受、想、行、識，隨使使、隨使死； |
If it is to receive, think, act, and know, follow the lead and die; |
隨使使、隨使死 者，則增諸數。 |
Follow the envoy, follow the deceased, then increase the number. |
「世尊！若色不隨使使、不隨 使死； |
"Master! If you don't follow the messenger, don't let it die; |
不隨使使、不隨使死者，則不增 諸數。 |
Those who do not follow the orders, do not follow the dead, do not increase the number. |
如是受、想、行、識，不隨使使、不隨使 死； |
If it means receiving, thinking, acting, and knowing, don’t follow the lead or die; |
不隨使使、不隨使死者，則不增諸 數。 |
Those who do not follow the orders, do not follow the deceased, do not increase the number. |
如是，世尊！我於略說法中，廣解其義。」 |
If so, Lord! In my brief statement, I broadly explain its meaning. " |
如 是，乃至得阿羅漢，心得解脫。 |
If so, you can even get an Arahant and get relief. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 17 （一七） 非我 |
SA 17 (one seven) not me |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
有異比丘從坐起，偏袒右肩，合掌白 佛言： |
A different bhikkhu sits up, leaning to his right shoulder and pressing his palms together in white. |
「善哉！世尊！為我略說法要。 |
"Goodness! Lord! Give me a brief explanation. |
我聞法 已，當獨一靜處，專精思惟，住不放逸： |
I have listened to the Fa, and I should be the only place to be quiet, concentrating on contemplation, and staying still: |
『所以善 男子出家，剃除鬚髮，身著法服，信家非家， 出家學道，為究竟無上梵行，現法身作證： |
"So the virtuous man became a monk, shaved his hair and shaved his hair, dressed in a Dharma suit, believed in a family not a family, and became a monk to learn Taoism, and showed his testimony for the ultimate sanctuary: |
「我生已盡，梵行已立，所作已作，自知不受 後有。」 |
"My life is over, the Brahma has been established, I have done what I have done, and I know that I will not have it." |
』」 |
』」 |
爾時，世尊告彼比丘： |
At that time, the Blessed One told Peter Bhikkhu: |
「善哉！善哉！汝作 是說： |
"Goodness! Goodness! Ruzuo means: |
『世尊！為我略說法要，我於略說法 中，廣解其義，當獨一靜處，專精思惟，住不 放逸，乃至自知不受後有。』 |
"The Lord! For the sake of my brief explanation, I will explain its meaning widely in the brief explanation, be a quiet place, concentrate on thinking, staying and not letting go, and even knowing that there is no future. 』 |
汝如是說耶？」 |
What did you say? " |
比 丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
If so, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽！諦聽！善 思念之，當為汝說。 |
"Tie listen! Tie listen! Kind and miss it, let's say it for you. |
比丘！非汝所應之法， 宜速斷除。 |
Bhikkhu! It is not what you should do, so we should get rid of it quickly. |
斷彼法者，以義饒益，長夜安樂。」 |
Those who break the law will benefit from righteousness and enjoy long nights. " |
時，彼比丘白佛言： |
At that time, the White Buddha of Bibiqiu said: |
「知已。 |
"soulmate. |
世尊！知已。 |
Lord! soulmate. |
善逝！」 |
Good death! " |
佛告比丘： |
Buddha told Bhikkhu: |
「云何於我略說法中，廣解其義？」 |
What is the meaning of the cloud in my brief explanation? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！色非我所應，宜速斷 除； |
"Master! Sex is not what I should, so I should get rid of it quickly; |
受、想、行、識非我所應，宜速斷除。 |
Feeling, thinking, acting, and knowing are not what we should do, so we should get rid of them quickly. |
以義 饒益，長夜安樂。 |
Benefit from righteousness and keep the night peaceful. |
是故，世尊！我於世尊略 說法中，廣解其義。」 |
Yes, Lord! I broadly explained its meaning in the statement of the World Honored Master. " |
佛言： |
Buddhist words: |
「善哉！善哉！比丘！ 汝於我略說法中，廣解其義。 |
"Goodness! Goodness! Bhikkhu! You have explained its meaning in my brief explanation. |
所以者何？ |
So what? |
色 者非汝所應，宜速斷除。 |
The color is not what you should, so we should get rid of it quickly. |
如是受、想、行、識非 汝所應，宜速斷除。 |
If receiving, thinking, acting, and knowing are not what you should, you should quickly get rid of them. |
斷除已，以義饒益，長 夜安樂。」 |
Cut off already, use righteousness to benefit, long nights are peaceful. " |
時，彼比丘聞佛所說，心大歡喜，禮 佛而退。 |
At that time, when the Bhikkhu heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha. |
獨一靜處，精勤修習，住不放逸。 |
Be alone in a quiet place, practice diligently, live without letting go. |
精 勤修習，住不放逸已，思惟： |
Practice diligently, live without letting go, think: |
「所以善男子出 家，剃除鬚髮，身著法服，正信非家出家，乃 至自知不受後有。」 |
"So the virtuous man became a monk, shaved his hair and shaved his hair, dressed in a dharma suit, and believed that he was not a monk, even knowing he would not be there. |
時，彼比丘成阿羅漢，心 得解脫。 |
At that time, Bibiqiu became an Arahant and felt relieved. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 18 （一八） 非彼 |
SA 18 (eighteen) not that |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘從坐起，偏袒右肩， 為佛作禮，却住一面，而白佛言： |
At that time, a different monk stood up from sitting, leaning on his right shoulder, making rituals for the Buddha, but staying aside, and the White Buddha said: |
「善哉！世 尊！為我略說法要，我聞法已，當獨一靜 處，專精思惟，不放逸住，乃至自知不受 後有。」 |
Goodness! World-honored! I want to say something for me. I have heard the Dharma. I should be a quiet place, concentrating on thinking, not letting go, and even knowing that I won’t be left behind. |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝作如是說： |
"Goodness! Goodness! This is what you said: |
『世尊！為我略說法要，我聞法已，當獨一靜 處，專精思惟，不放逸住，乃至自知不受後 有。』 |
"The Lord! For the sake of my brief explanation, I have heard the Fa and should be the only place to be quiet, concentrating on thinking, not letting go, and even knowing that I will not be there. 』 |
耶？」 |
Yay? " |
時，彼比丘白佛言： |
At that time, the White Buddha of Bibiqiu said: |
「如是，世尊！」 |
If so, Lord! |
佛告 比丘： |
Buddha told Bhikkhu: |
「諦聽！諦聽！善思念之，當為汝說。 |
"Listen to the truth! Listen to the truth! If you are good at thinking about it, you should say it for you. |
若 非汝所應，亦非餘人所應，此法宜速除斷。 |
If it is not what you should do, and it is not what the rest of you should do, this method should be cut quickly. |
斷彼法已，以義饒益，長夜安樂。」 |
Break the law, benefit from righteousness, and enjoy long nights. " |
時，彼比 丘白佛言： |
At that time, Bibi Qiu Bai Buddha said: |
「知已。 |
"soulmate. |
世尊！知已。 |
Lord! soulmate. |
善逝！」 |
Good death! " |
佛告比丘： |
Buddha told Bhikkhu: |
「云何於我略說法中，廣解其義？」 |
"What is the meaning of the cloud in my brief explanation?" |
比丘白佛 言： |
The Bhikkhu White Buddha said: |
「世尊！色非我、非我所應，亦非餘人所 應，是法宜速除斷。 |
"Lord! Sex is not for me, not for me, and not for the rest of the world. It's the law to quickly cut off. |
斷彼法已，以義饒益， 長夜安樂。 |
Break the law, benefit from righteousness, and enjoy long nights. |
如是受、想、行、識，非我、非我所應， 亦非餘人所應，宜速除斷，斷彼法已，以 義饒益，長夜安樂。 |
If it is receiving, thinking, acting, and knowing, it is not for me, not for me, and not for the rest of the people. It is advisable to quickly cut off, cut off the other side, benefit from righteousness, and enjoy long nights. |
是故，我於如來略說 法中，廣解其義。」 |
Therefore, I broadly explain its meaning in the Tathagata Briefing. " |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝 云何於我略說法中，廣解其義？ |
"Goodness! Goodness! Why do you think that you can broadly explain its meaning in my brief? |
所以者何？ |
So what? |
比丘！色非我、非我所應，亦非餘人所應，是 法宜速除斷。 |
Bhikkhu! Sex is not for me, it is not for me, and it is not for the rest. |
斷彼法已，以義饒益，長夜安 樂。 |
Break the law, benefit from righteousness, and keep the night peaceful. |
如是受、想、行、識，非我、非我所應，亦非餘 人所應，是法宜速除斷。 |
If receiving, thinking, acting, and knowing are not for me, not for me, and not for the rest of the people, it is the law that should be divided quickly. |
斷彼法已，以義饒 益，長夜安樂。」 |
Cut off the law, benefit from righteousness, and enjoy long nights. " |
時，彼比丘聞佛所說，心大歡 喜，禮佛而退。 |
At that time, when he heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha. |
獨一靜處，精勤修習，不放逸 住，乃至自知不受後有。 |
Be alone in a quiet place, practice diligently, never let go, and even know that you won’t be there. |
時，彼比丘心得解 脫，成阿羅漢。 |
At that time, Pebchuk felt relieved and became an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 19 （一九） 結繫 |
SA 19 (19) knot |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘從坐起，為佛作禮， 而白佛言： |
At that time, a different bhikkhu sat up and made rituals for the Buddha, and the White Buddha said: |
「世尊！為我略說法要，我聞法 已，當獨一靜處，專精思惟，不放逸住。 |
"Master! Let me give you a brief explanation. After hearing the Fa, I should be the only place of silence, concentrating on thinking, and not letting go. |
不放逸 住已，思惟： |
Don't let it go, live, think: |
『所以善男子正信家非家出家，乃 至自知不受後有。』 |
"Therefore, a good man believes that his family is not a monk, even knowing he will not be a monk. 』 |
」 |
!!br0ken!! |
爾時，世尊告彼比丘： |
At that time, the Blessed One told Peter Bhikkhu: |
「善 哉！善哉！汝今作是說： |
"Goodness! Goodness! Your present work is saying: |
『善哉！世尊！為我略說 法要，我聞法已，當獨一靜處，專精思惟，不 放逸住，乃至自知不受後有。』 |
"Good! Lord! For me to give a brief explanation of the Fa, I have heard the Fa, and should be alone in a quiet place, dedicated to thinking, not letting go, and even knowing that there is no future. 』 |
耶？」 |
Yay? " |
比丘白佛 言： |
The Bhikkhu White Buddha said: |
「如是，世尊！」 |
If so, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽！諦聽！善思 念之，當為汝說。 |
"Listen to the truth! Listen to the truth! If you are good at thinking about it, you should say it for you. |
比丘！結所繫法宜速除斷， 斷彼法已，以義饒益，長夜安樂。」 |
Bhikkhu! The method of the knot system should be removed quickly, and the other method should be broken, benefit from righteousness, and long night peace. " |
時，彼比 丘白佛言： |
At that time, Bibi Qiu Bai Buddha said: |
「知已。 |
"soulmate. |
世尊！知已。 |
Lord! soulmate. |
善逝！」 |
Good death! " |
佛告比丘： |
Buddha told Bhikkhu: |
「汝云何於我略說法中，廣解其義？」 |
"Why does Ruyun explain his meaning in my brief explanation?" |
比丘白 佛言： |
Bhikkhu White Buddhist words: |
「世尊！色是結所繫法，是結所繫法宜 速除斷。 |
"Lord! Sex is the knot method, it is the knot method that should be removed quickly. |
斷彼法已，以義饒益，長夜安樂。 |
Break the law, benefit from righteousness, and enjoy long nights. |
如 是受、想、行、識結所繫法，是結所繫法宜速 除斷。 |
If it is the method of receiving, thinking, acting, and acquainting the knot, it is the method of knotting that should be removed quickly. |
斷彼法已，以義饒益，長夜安樂。 |
Break the law, benefit from righteousness, and enjoy long nights. |
是故 我於世尊略說法中，廣解其義。」 |
That's why I explained its meaning widely in the statement of the World Honored One. " |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝於我略說法中，廣解其義。 |
"Goodness! Goodness! You have explained its meaning in my brief. |
所 以者何？ |
So what? |
色是結所繫法，此法宜速除斷，斷 彼法已，以義饒益，長夜安樂。 |
Lust is the method of knot formation, this method should be quick to cut off, cut off the other way, benefit from righteousness, long night peace. |
如是受、想、行、 識是結所繫法，此法宜速除斷，斷彼法已， 以義饒益，長夜安樂。」 |
If receiving, thinking, acting, and knowing are the methods of knot formation, this method should be quick to eliminate the judgment, the other method, the benefit of righteousness, and the long night. " |
時，彼比丘聞佛所說， 心大歡喜，禮佛而退，獨一靜處，專精思惟， 不放逸住，乃至心得解脫，成阿羅漢。 |
At that time, when he heard what the Buddha said, his heart was very happy, he bowed to the Buddha, he was alone in a quiet place, concentrating on thinking, not letting go, and even the experience was liberated and became an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 20 （二〇） 深 |
SA 20 (20) deep |
染 經亦如是說。 |
The same goes for dyeing the scriptures. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 21 （二一） 動搖 |
SA 21 (two one) shake |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘從坐起，為佛作禮， 而白佛言： |
At that time, a different bhikkhu sat up and made rituals for the Buddha, and the White Buddha said: |
「世尊！為我略說法要，我聞法 已，當獨一靜處，專精思惟，不放逸住。 |
"Master! Let me give you a brief explanation. After hearing the Fa, I should be the only place of silence, concentrating on thinking, and not letting go. |
不放 逸住已，思惟： |
Don’t let go, just live, think: |
『所以善男子正信非家出家，乃 至自知不受後有。』 |
"So the good man believes that he is not a monk, and he even knows he will not be there. 』 |
」 |
!!br0ken!! |
爾時，世尊告彼比丘： |
At that time, the Blessed One told Peter Bhikkhu: |
「善 哉！善哉！汝今作是說： |
"Goodness! Goodness! Your present work is saying: |
『善哉！世尊！為我略說 法要，我聞法已，當獨一靜處，專精思惟，不 放逸住，乃至自知不受後有。』 |
"Good! Lord! For me to give a brief explanation of the Fa, I have heard the Fa, and should be alone in a quiet place, dedicated to thinking, not letting go, and even knowing that there is no future. 』 |
耶？」 |
Yay? " |
比丘白 佛言： |
Bhikkhu White Buddhist words: |
「如是，世尊！」 |
If so, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽！諦聽！善 思念之，當為汝說。 |
"Tie listen! Tie listen! Kind and miss it, let's say it for you. |
比丘！動搖時，則為魔 所縛； |
Bhikkhu! When shaken, you are bound by demons; |
若不動者，則解脫波旬。」 |
If you don't move, you will be free from the wave. " |
比丘白佛言： |
Bhikkhu White Buddha said: |
「知已。 |
"soulmate. |
世尊！知已。 |
Lord! soulmate. |
善逝！」 |
Good death! " |
佛告比丘： |
Buddha told Bhikkhu: |
「汝云何於 我略說法中，廣解其義？」 |
Why is Ruyun in my brief, explicating its meaning? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！ 色動搖時，則為魔所縛； |
"Master! When the color is shaken, you are bound by demons; |
若不動者，則解脫 波旬。 |
If the person does not move, then liberate the wave. |
如是受、想、行、識動搖時，則為魔所 縛； |
If it is shaken by feeling, thinking, behavior, and consciousness, it is bound by demons; |
若不動者，則解脫波旬。 |
If you don't move, you will be free from the wave. |
是故我於世尊 略說法中，廣解其義。」 |
Therefore, I broadly explained its meaning in the brief statement of the World Honored One. " |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！ 汝於我略說法中，廣解其義。 |
"Goodness! Goodness! You have explained its meaning in my brief. |
所以者何？ |
So what? |
若 色動搖時，則為魔所縛； |
If the color is shaken, it is bound by demons; |
若不動者，則解脫 波旬。 |
If the person does not move, then liberate the wave. |
如是受、想、行、識動搖時，則為魔所縛； |
If it is shaken by feeling, thinking, behavior, and consciousness, it is bound by demons; |
若不動者，則解脫波旬。」 |
If you don't move, you will be free from the wave. " |
乃至自知不受後 有，心得解脫，成阿羅漢。 |
Even knowing that there is no hindrance, feel free, and become an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 22 （二二） 劫波所問 |
SA 22 (two two) What the robbery asks |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有比丘名劫波，來詣佛所，頭 面禮足，却住一面，白佛言： |
At that time, there was a monk with the name of Jiebo, came to the Buddha's place, politely politely, but stayed aside, the White Buddha said: |
「如世尊說，比 丘心得善解脫。 |
"As the Blessed One said, the monk has a kind and liberating heart. |
世尊！云何比丘心得善解 脫？」 |
Lord! Yunhe Bhikkhu feels kind and free? " |
爾時，世尊告劫波曰： |
At that time, the Blessed One told Jiebo and said: |
「善哉！善哉！能問 如來心善解脫。 |
"Goodness! Goodness! Ask the Tathagata to be kind and free. |
善哉！劫波！諦聽！諦聽！善思 念之，當為汝說。 |
Good! Robber! Listen! Listen! Good thinking about it, as you say. |
劫波！當觀知諸所有色， 若過去、若未來、若現在，若內、若外，若麁、若細， 若好、若醜，若遠、若近，彼一切悉皆無常。 |
Robber! When observing and knowing all the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if small, if good, if ugly, if far, if near, everything is impermanent. |
正 觀無常已，色愛即除。 |
Observe the impermanence, and lust is eliminated. |
色愛除已，心善解脫。 |
Sexual love is exempt, and the heart is kind and free. |
如是觀受、想、行、識，若過去、若未來、若現在，若 內、若外、若麁、若細，若好、若醜，若遠、若近，彼 一切悉皆無常。 |
If it is to observe, feel, think, act, and know, if it is past, if future, if present, if inside, if outside, if small, if small, if good, if ugly, if far, if close, everything is impermanent. |
正觀無常已，識愛即除。 |
Observe the impermanence, knowing love means eliminating. |
識 愛除已，我說心善解脫。 |
Knowing love and removing oneself, I say that the heart is kind and free. |
劫波！如是，比丘心 善解脫者，如來說名心善解脫。 |
Robber! If so, the bhikkhu who is kind-hearted and liberated is like saying that the name is kind-hearted and liberated. |
所以者何？ |
So what? |
愛欲斷故。 |
Eros is dying. |
愛欲斷者，如來說名心善解脫。」 |
Eros, such as saying that the name is good and the heart is good. " |
時，劫波比丘聞佛所說，心大歡喜，禮佛而退。 |
At that time, Jiebo Bhikkhu heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha. |
爾時，劫波比丘受佛教已，獨一靜處，專精思 惟，不放逸住。 |
At that time, Jiebo Bhikkhu had already received Buddhism, he was alone in a quiet place, specializing in thinking, and not letting go. |
乃至自知不受後有。 |
Even knowing that there is no future. |
心善解 脫，成阿羅漢。 |
The heart is kind and liberated, and become an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 23 （二三） 羅睺羅所問 |
SA 23 (two three) Rahuluo's question |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者羅睺羅往詣佛所，頭面禮足， 却住一面，白佛言： |
At that time, the Venerable Luo Huluo went to the place of the Buddha, politely politely, but stayed aside, the White Buddha said: |
「世尊！云何知、云何見我 此識身及外境界一切相，能令無有我、我所 見、我慢使繫著？」 |
Holy Lord! How can Yun know and see me? All aspects of this consciousness and the outer realm can make the absence of me, what I see, and my slow connection? |
佛告羅睺羅： |
Buddha told Rahulu: |
「善哉！善哉！能 問如來： |
"Goodness! Goodness! Can ask Tathagata: |
『云何知、云何見我此識身及外境界 一切相，令無有我、我所見、我慢使繫著？』 |
"How does the cloud know, how can the cloud see me in this body and the outer realm, so that there is no me, what I see, and I slow down? 』 |
耶。」 |
Yay. " |
羅睺羅白佛言： |
Luo Hula White Buddha said: |
「如是，世尊！」 |
If so, Lord! |
佛告羅睺羅： |
Buddha told Rahulu: |
「善 哉！諦聽！諦聽！善思念之，當為汝說。 |
"Goodness! Truly listen! Truly listen! Kindly miss it, let me say it for you. |
羅睺 羅！當觀若所有諸色，若過去、若未來、若現 在，若內、若外，若麁、若細，若好、若醜，若遠、若 近，彼一切悉皆非我、不異我、不相在，如 是平等慧正觀。 |
Luo Hu Luo! If you look at all the colors, if the past, if the future, if the present, if inside, if outside, if you are not, if you are small, if good, if you are ugly, if far, if you are near, everything is neither me nor me, Non-existence, such as equality and wisdom. |
如是受、想、行、識，若過去、若未 來、若現在，若內、若外，若麁、若細，若好、若醜， 若遠、若近，彼一切非我、不異我、不相在。 |
If it is feeling, thinking, action, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Not related. |
如是平等慧如實觀。 |
Such is the view of equality, wisdom and truth. |
「如是，羅睺羅！比丘如 是知、如是見。 |
"If so, Rahula! Bhikkhu knows it, sees it. |
如是知、如是見者，於此 識身及外境界一切相，無有我、我所見、我慢 使繫著。 |
If you know, if you see, you will be aware of all aspects of the body and the outer realm here. There is no self, what I see, and I slow down. |
「羅睺羅！比丘若如是於此識身及 外境界一切相，無有我、我所見、我慢使繫著 者，比丘是名斷愛欲，轉去諸結，正無間 等，究竟苦邊。」 |
Rahula! If the bhikkhu knows everything in the body and the outer realm like this, there is no self, what I see, and the one who is slow to bind me, the bhikkhu is the name of breaking the lust, turning the knots, being infinite, etc., what is the bitter side. |
時，羅睺羅聞佛所說，歡喜奉 行。 |
At that time, Luo Hula heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 24 （二四） 羅睺羅所問 |
SA 24 (Twenty Four) Rahulu's Questions |
如是我聞： |
I heard this: |
一時，佛住王舍城伽蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden of Galantuo, Wangshe City. |
爾時，世尊告羅睺羅： |
At that time, the Blessed One told Rahulu: |
「比丘！云何知、云何 見我此識身及外境界一切相，無有我、我 所見、我慢使繫著？」 |
Bhikkhu! How does the cloud know, how the cloud sees all aspects of my body and the outer realm, without me, what I see, I am slow? |
羅睺羅白佛言： |
Luo Hula White Buddha said: |
「世尊為 法主、為導、為覆。 |
"The Lord is the Lord, the guide, and the overthrow. |
善哉！世尊當為諸比丘 演說此義，諸比丘從佛聞已，當受持奉行。」 |
Good! The Blessed One should speak this righteousness for the bhikkhus, and the bhikkhus have heard from the Buddha and should be held to practice. " |
佛告羅睺羅： |
Buddha told Rahulu: |
「諦聽！諦聽！善思念之，當為汝 說。」 |
Listen to the truth! Listen to the truth! If you are good at thinking, you should say it for you. |
羅睺羅白佛： |
Rahuluo White Buddha: |
「唯然，受教。」 |
Weiran, be taught. |
佛告羅睺羅： |
Buddha told Rahulu: |
「當觀諸所有色，若過去、若未來、若現在，若 內、若外，若麁、若細，若好、若醜，若遠、若近，彼 一切非我、不異我、不相在。 |
"Look at all the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if fine, if good, if ugly, if far, if near, everything is not me, not me, not Together. |
如是平等慧如 實觀。 |
Such is the view of equality, wisdom and truth. |
如是受、想、行、識，若過去、若未來、若現 在，若內、若外，若麁、若細，若好、若醜，若遠、若 近，彼一切非我、不異我、不相在。 |
If it is feeling, thinking, action, and knowledge, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Not related. |
如是平 等慧如實觀。 |
If it is equal wisdom and truthful view. |
「比丘！如是知、如是見我此識身 及外境界一切相，無有我、我所見、我慢使繫 著。 |
"Bhikkhu! If you know, if you see all aspects of my body and outer realm, there is no me, what I see, and I slow down. |
「羅睺羅！比丘如是識身及外境界一切相， 無有我、我所見、我慢使繫著者，超越疑心， 遠離諸相，寂靜解脫，是名比丘斷除愛欲， 轉去諸結，正無間等，究竟苦邊。」 |
Rahula! Bhikkhu is aware of all aspects of the body and the outer realm. There is no self, what I see, and the author is slow, transcending suspicion, far away from the aspects, quiet and liberating, it is the monk who cuts off the cravings of love, turns to the knots, and is infinite , The bitter side. |
時，羅睺羅 聞佛所說，歡喜奉行。 |
At that time, Luo Hula heard what the Buddha said and joyfully followed it. |
使、增諸數 非我、非彼 結繫、動搖 |
Make, increase the number of non-self, non-other, tie, shake |
劫波所問 亦羅睺羅 所問二經 |
Questions by Jiebo Yiluohuluo |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 25 （二五） 多聞 |
SA 25 (Twenty-five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有異比丘來詣佛所，為佛作禮， 却住一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place to make rituals for the Buddha, but stayed at the same time. The White Buddha said: |
「如世尊說多聞，云何為 多聞？」 |
If the Blessed One says to hear more, what is the meaning of the cloud to hear more? |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝今問我多聞 義耶？」 |
Good! Good! You asked me to hear more, righteous? |
比丘白佛： |
Bhikkhu White Buddha: |
「唯然，世尊！」 |
Only, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦 聽，善思，當為汝說。 |
"Truly listen, think well, say it for you. |
比丘當知，若聞色是 生厭、離欲、滅盡、寂靜法，是名多聞； |
Bhikkhus should know that if one hears about lust, renunciation, extinction, and silence, it is well known; |
如是聞 受、想、行、識，是生厭、離欲、滅盡、寂靜法，是名 多聞比丘，是名如來所說多聞。」 |
To hear, to feel, to think, to act, and to know, is to be bored, to liberate, to extinguish, and to be silent. " |
時，彼比丘 聞佛所說，踊躍歡喜，作禮而去。 |
At that time, when he heard what the Buddha said, he was enthusiastic and joyous, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 26 （二六） 善說法 |
SA 26 (Twenty Six) Good Words |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，有異比丘來詣佛所，頭面禮 足，却住一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place, and he was polite, but stayed at the same time. The White Buddha said: |
「如世尊所說法師， 云何名為法師？」 |
As the Blessed One said a teacher, why is Yun a mage? |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝今 欲知如來所說法師義耶？」 |
Goodness! Goodness! Do you want to know what the Tathagata says, Master Yi? |
比丘白佛： |
Bhikkhu White Buddha: |
「唯然， 世尊！」 |
Only, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。」 |
Listen carefully, think well, say it for you. |
佛 告比丘： |
Buddha told the monk: |
「若於色說是生厭、離欲、滅盡、寂靜 法者，是名法師； |
"If Yu Se says that he is bored, liberated, extinguished, and silent, he is a mage; |
若於受、想、行、識，說是生 厭、離欲、滅盡、寂靜法者，是名法師，是名 如來所說法師。」 |
If you are in feeling, thinking, behavior, and consciousness, one who is said to be abhorrent, liberated, extinguished, and silent, is a master, a master of the name of the Tathagata. " |
時，彼比丘聞佛所說，踊躍歡 喜，作禮而去。 |
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 27 （二七） 向法 |
SA 27 (Twenty Seven) Facing the Law |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘來詣佛所，頭面作禮， 却住一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place and gave a ceremony, but stayed at the same time. The White Buddha said: |
「如世尊說法次法向， 云何法次法向？」 |
Just as the Blessed One speaks of sub-directions, what are the sub-directions? |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝今欲 知法次法向耶？」 |
Goodness! Goodness! Do you want to know the Dharma? |
比丘白佛： |
Bhikkhu White Buddha: |
「唯然，世尊！」 |
Only, Lord! |
佛告 比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
比丘！於色向厭、 離欲、滅盡，是名法次法向； |
Bhikkhu! Desire, liberation, and extinction are the sub-directions of name and law; |
如是受、想、行、識， 於識向厭、離欲、滅盡，是名法次法向。」 |
Such as feeling, thinking, behavior, consciousness, disgust, liberation, and extinction in consciousness are the subordinate principles of the name and law. " |
時，彼 比丘聞佛所說，踊躍歡喜，作禮而去。 |
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 28 （二八） 見法涅槃 |
SA 28 (Twenty Eight) See Dharma Nirvana |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘來詣佛所，頭面禮 足，却住一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place, and he was polite, but stayed at the same time. The White Buddha said: |
「世尊！如世尊所說， 得見法涅槃，云何比丘得見法涅槃？」 |
Blessed One! As the Blessed One said, to see Dhamma Nibbana, Yunhe Bhikkhu see Dhamma Nibbana? |
佛告 比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝今欲知見法涅槃耶？」 |
Goodness! Goodness! Do you want to see Dharma Nirvana today? |
比 丘白佛： |
Bhikkhu White Buddha: |
「唯然，世尊！」 |
Only, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思， 當為汝說。」 |
Listen carefully, think well, say it for you. |
佛告比丘： |
Buddha told Bhikkhu: |
「於色生厭、離欲、滅 盡，不起諸漏，心正解脫，是名比丘見法涅 槃； |
"It is a monk who sees Dharma Nirvana in the form of disgust, liberation, and extinction, without any omissions, and the mind is free. |
如是受、想、行、識，於識生厭、離欲、滅盡， 不起諸漏，心正解脫，是名比丘見法涅槃。」 |
In this way, feeling, thinking, behavior, and consciousness, in the consciousness, disgust, liberation, and extinction, without any omissions, and the mind is right and free, it is the name bhikkhu to see Dhamma Nibbana. " |
時，彼比丘聞佛所說，踊躍歡喜，作禮而 去。 |
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 29 （二九） 三密離提 |
SA 29 (Twenty Nine) Three Mi Liti |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，有異比丘名三蜜離提，來詣 佛所，頭面禮足，却住一面，白佛言： |
At that time, there was a different bhikkhu named Sanmi Liti, who came to the Buddha's place, with heads and feet, but staying at the same time, the White Buddha said: |
「如世尊 說說法師。 |
"Like the World Honored Master. |
云何名為說法師？」 |
What is Yun's name as a teacher? " |
佛告比丘： |
Buddha told Bhikkhu: |
「汝 今欲知說法師義耶？」 |
You want to know the teacher righteous now? |
比丘白佛： |
Bhikkhu White Buddha: |
「唯然，世尊！」 |
Only, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
若比丘於 色說厭、離欲、滅盡，是名說法師。 |
If a bhikkhu speaks of disgust, liberation, and extinction in sex, he is a famous teacher. |
如是於受、 想、行、識，於識說厭、離欲、滅盡，是名說法 師。」 |
Such as feeling, thinking, behavior, and consciousness, and talking about disgust, liberation, and extinguishment in consciousness, is a famous teacher. " |
時，彼比丘聞佛所說，踊躍歡喜，作禮而 去。 |
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and went away as a gift. |
多聞、善說法 向法及涅槃 |
Hear more, speak kindly to Dharma and Nirvana |
三蜜離提問 云何說法師 |
Sanmili asks questions from Yunhe interpreter |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 30 （三〇） 輸屢那 |
SA 30 (Thirty) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者舍利弗在耆闍崛山中。 |
At that time, the Venerable Sariputta was in the Qidai Mountain. |
時，有長 者子名輸屢那。 |
Sometimes, there are elders who lose their names. |
日日遊行，到耆闍崛山， 詣尊者舍利弗，問訊起居已，却坐一面，語 舍利弗言： |
In the daily parade, to the Sariputta Mountain, the Venerable Sariputta, inquired about his life, but sat down and said: |
「若諸沙門、婆羅門於無常色、變易、 不安隱色言： |
"If the sandmen and brahmins were impermanent, changeable, and uneasy, they said: |
『我勝、我等、我劣。』 |
"I win, I wait, I am inferior. 』 |
何故沙門、婆 羅門作如是想，而不見真實？ |
Why do Shamen and Brahmins think like this, without seeing the truth? |
若沙門、婆羅 門於無常、變易、不安隱受、想、行、識而言： |
If Shaman and Brahman are concerned with impermanence, change, uneasy feeling, thinking, behavior, and consciousness: |
『我勝、 我等、我劣。』 |
"I win, I wait, I am inferior. 』 |
何故沙門、婆羅門作如是想，而不 見真實？ |
Why do Shamen and Brahmins think like this without seeing the truth? |
「若沙門、婆羅門於無常色、不安隱色、 變易言： |
"If Shamen and Brahmins are impermanent, uneasy, concealed, and changeable: |
『我勝、我等、我劣。』 |
"I win, I wait, I am inferior. 』 |
何所計而不見真 實？ |
How can I fail to see the truth? |
於無常、變易、不安隱受、想、行、識言： |
In impermanence, change, uneasy feeling, thinking, acting, and knowing words: |
『我勝、我 等、我劣。』 |
"I win, I wait, I am inferior. 』 |
何所計而不見真實？」 |
What can I do without seeing the truth? " |
「輸屢那！於汝 意云何？ |
"If you lose repeatedly, what does Yu Ru mean? |
色為常、為無常耶？」 |
Color is permanence and impermanence? " |
答言： |
Answer: |
「無常。」 |
Impermanence. |
「輸屢 那！若無常，為是苦耶？」 |
Lost repeatedly, then! If impermanence, is it miserable? |
答言： |
Answer: |
「是苦。」 |
It's suffering. |
「輸屢那！ 若無常、苦，是變易法，於意云何？ |
"If you lose, then! If impermanence and suffering, it is the law of change, what is the meaning of it? |
聖弟子於 中見色是我、異我、相在不？」 |
The holy disciple sees that it is me, the different me, and the presence of each other? " |
答言： |
Answer: |
「不也。」 |
No. |
「輸屢 那！於意云何？ |
"If you lose, then! Yu Yiyun what? |
受、想、行、識為常、為無常？」 |
Feeling, thinking, acting, and knowledge are common and impermanent? " |
答言： |
Answer: |
「無常。」 |
"Impermanence." |
「若無常，是苦耶？」 |
If impermanence, is it suffering? |
答言： |
Answer: |
「是苦。」 |
It's suffering. |
「輸屢那！ 識若無常、苦，是變易法，於意云何？ |
"If you lose, then! Consciousness, if impermanence and suffering, is the law of change, so what does it mean? |
聖弟子 於中見識是我、異我、相在不？」 |
Holy disciple, knowing in the middle is me, different me, and presence? " |
答言： |
Answer: |
「不也。」 |
No. |
「輸屢那！當知色，若過去、若未來、若現在，若 內、若外，若麁、若細，若好、若醜，若遠、若近，彼 一切色不是我、不異我、不相在，是名如 實知。 |
"If you lose repeatedly, you should know the color, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, all other colors are neither me nor different I am not related, but I know what I am. |
如是受、想、行、識，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近， 彼一切識不是我、不異我、不相在，是名 如實知。 |
If it is feeling, thinking, action, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, all other consciousness is neither me nor different I am not related, but I know what I am. |
輸屢那！如是於色、受、想、行、識生厭， 離欲、解脫，解脫知見： |
Lost that! In this way, feelings, feelings, thoughts, behaviors, consciousness produce disgust, liberation from desire, liberation, liberation of perception: |
『我生已盡，梵行已立， 所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
時，舍利弗說是 經已，長者子輸屢那遠塵離垢，得法眼淨。 |
At that time, Sariputta said that it has been, and the elder son loses the dust and dirt, and has a clean eye. |
時，長者子輸屢那見法得法，不由於他， 於正法中，得無所畏。 |
At that time, the elder son loses repeatedly that sees the Fa and obtains the Fa, not because of him, he is fearless in the Fa-rectification. |
從坐起，偏袒右肩， 胡跪合掌，白舍利弗言： |
From sitting up, leaning to the right shoulder, Hu kneels and puts his hands together, the white relic said: |
「我今已度，我從 今日歸依佛、歸依法、歸依僧，為優婆塞。 |
"I have saved it today. From today, I have returned to the Buddha, to the law, and to the monk, and I am an Upasai. |
我從今日已，盡壽命，清淨歸依三寶。」 |
From today, I have exhausted my life and returned to the Three Jewels. " |
時，長 者子輸屢那聞舍利弗所說，歡喜踊躍，作 禮而去。 |
At that time, the elder son lost repeatedly what Sariputta said, happily, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 31 （三一） 輸屢那 |
SA 31 (Three One) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者舍利弗在耆闍崛山。 |
At that time, the Venerable Sariputta was in Qidai Mountain. |
時，有長者 子名輸屢那，日日遊行，到耆闍崛山，詣舍 利弗所，頭面禮足，却坐一面。 |
At that time, there were elders whose name was lost, and they marched day by day to the Qili Mountain and Shariputra, but they sat down with their heads and feet. |
時，舍利弗謂： |
When Sariputta said: |
「輸屢那！若沙門、婆羅門於色不如實知，色 集不如實知，色滅不如實知，色滅道跡不 如實知故，輸屢那！當知此沙門、婆羅門不 堪能斷色。 |
"If you lose it! If the Shamon and Brahman are not as good as they are, the color set is not as good as it is, and the color is not as known as it is. . |
如是沙門、婆羅門於受、想、行、識 不如實知，識集不如實知，識滅不如實知， 識滅道跡不如實知故，不堪能斷識。 |
For example, Shamon and Brahman are not as good as they are in feeling, thinking, acting, and knowing. The collection of knowledge is not as good as the actual knowledge. |
「輸屢 那！若沙門、婆羅門於色如實知，色集如實 知，色滅如實知，色滅道跡如實知故，輸屢 那！當知此沙門、婆羅門堪能斷色。 |
"Sustain it! If Shamon and Brahman know the truth as it is, the color set knows it as it is, the color extinction is as it is, and the path of the color is as it is, and if it is lost, then it! |
如是，輸 屢那！若沙門、婆羅門於受、想、行、識如實知， 識集如實知，識滅如實知，識滅道跡如實 知故，輸屢那！當知此沙門、婆羅門堪能斷 識。 |
If so, lose repeatedly! If the Shamen and Brahmans are in the experience, thinking, acting, and knowing as they are, knowing as they are in the collection of knowing, knowing as they are in the collection of knowing, knowing as they are out of the way, knowing the trails as the truth, knowing the reason, losing repeatedly! One should know this Shaman and Brahman to be able to know. |
「輸屢那！於意云何？ |
"If you lose repeatedly! What is Yu Yiyun? |
色為常、為無常耶？」 |
Color is permanence and impermanence? " |
答言： |
Answer: |
「無常。」 |
Impermanence. |
又問： |
Asked again: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答言： |
Answer: |
「是 苦。」 |
It's suffering. |
舍利弗言： |
Sariputta said: |
「若色無常、苦者，是變易法，聖 弟子寧於中見色是我、異我、相在不？」 |
If materiality is impermanent and suffering, it is the law of change, and the holy disciple would rather see that materiality is me, different me, and each other? |
答言： |
Answer: |
「不也。」 |
"No." |
「輸屢那！如是受、想、行、識為常、為無常 耶？」 |
If you lose, then! How to feel, think, act, and know is common and impermanent? |
答言： |
Answer: |
「無常。」 |
Impermanence. |
又問： |
Asked again: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答言： |
Answer: |
「是苦。」 |
"It's suffering." |
又問： |
Asked again: |
「若無常、苦者，是變易法，聖弟子 寧於中見識是我、異我、相在不？」 |
If there is impermanence and suffering, it is the law of change. Holy disciple would rather see in the middle that it is me, different me, and each other? |
答曰： |
Answer: |
「不也。」 |
No. |
「輸屢那！當知色，若過去、若未來、若現在，若內、 若外，若麁、若細、若好、若醜，若遠、若近，於 一切色不是我、不異我、不相在，是名如 實知。 |
"If you lose repeatedly, you should know the color, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, all colors are neither me nor different I am not related, but I know what I am. |
輸屢那！聖弟子於色生厭、離欲、解脫， 解脫生、老、病、死、憂、悲、苦、惱。 |
Lost that! The holy disciple is born with boredom, liberation, and liberation, liberation from birth, old age, sickness, death, sorrow, sorrow, suffering, and annoyance. |
「如是受、想、行、識，若 過去、若未來、若現在，若內、若外，若麁、若細，若 好、若醜，若遠、若近，彼一切識不是我、不異 我、不相在，是名如實知。 |
"If it is feeling, thinking, action, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, all that consciousness is not me or not To be different from oneself, not to be with one another, is to know the truth. |
輸屢那！聖弟子於 識生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、 惱。」 |
Lost that! The holy disciple knows the birth of disgust, liberation, liberation, liberation from birth, old age, sickness, death, sorrow, sorrow, suffering, and anxiety. " |
時，輸屢那聞舍利弗所說，歡喜踊躍，作 禮已，去。 |
At that time, I heard about what Sariputta said, happy and enthusiastic, and I went to the ceremony. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 32 （三二） 輸屢那 |
SA 32 (three two) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者舍利弗在耆闍崛山。 |
At that time, the Venerable Sariputta was in Qidai Mountain. |
時，有長者 子名輸屢那，日日遊行，到耆闍崛山，詣舍 利弗所，頭面禮足，却坐一面。 |
At that time, there were elders whose name was lost, and they marched day by day to the Qili Mountain and Shariputra, but they sat down with their heads and feet. |
時，舍利弗告 輸屢那： |
When Sariputta succumbed to the defeat: |
「若沙門、婆羅門於色不如實知，色集 不如實知，色滅不如實知，色味不如實知， 色患不如實知，色離不如實知故，不堪能 超越色。 |
"If Shamen and Brahmans are not as good as they are in color, the color set is not as true as they are, and the extinction is not as true as they are, and the color and taste are not as true as they are known. |
若沙門、婆羅門於受、想、行、識不如 實知，識集不如實知，識滅不如實知，識味 不如實知，識患不如實知，識離不如實知 故，此沙門、婆羅門不堪能超越識。 |
If Shamen and Brahmans are not as true as they are in feeling, thinking, acting, and knowledge, the collection of knowledge is not as true as the actual knowledge, the extinguishment is not as true as the knowledge, the taste is not as true as the actual knowledge, the awareness is not as true as the actual knowledge, and the knowledge is not as true as the actual knowledge. Brahmins cannot bear to transcend consciousness. |
「若沙門、 婆羅門於色、色集、色滅、色味、色患、色離如實 知，此沙門、婆羅門堪能超越色。 |
"If the Shamon and Brahman are in color, color collection, color extinction, color taste, color trouble, and color separation are known as they really are, this Shamon and Brahman can transcend color. |
若沙門、婆羅 門於受、想、行、識、識集、識滅、識味、識患、識離如 實知，此沙門、婆羅門堪能超越識。 |
If Shamon and Brahman are in the experience, thinking, acting, consciousness, consciousness gathering, consciousness extinction, consciousness taste, consciousness suffering, and consciousness separation, the Shamon and Brahman can surpass consciousness. |
「輸屢 那！於汝意云何？ |
"If you lose, then! What does Yu Ru mean? |
色為常、為無常耶？」 |
Color is permanence and impermanence? " |
答言： |
Answer: |
「無常。」 |
"Impermanence." |
「無常者，為苦耶？」 |
Impermanent, for suffering? |
答言： |
Answer: |
「是苦。」 |
It's suffering. |
「輸屢那！ 若色無常、苦，是變易法，聖弟子於中寧有 是我、異我、相在不？」 |
If you lose, then! If the form is impermanent and suffering, it is the law of change, the holy disciple Yu Zhongning will have me, different me, and each other? |
答言： |
Answer: |
「不也。」 |
No. |
「輸屢那！於汝 意云何？ |
"If you lose repeatedly, what does Yu Ru mean? |
如是受、想、行、識為常、為無常？」 |
How to feel, think, act, and know as common and impermanent? " |
答 言： |
Answer: |
「無常。」 |
Impermanence. |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答言： |
Answer: |
「是苦。」 |
It's suffering. |
「輸屢 那！若無常、苦，是變易法，聖弟子於中寧 有是我、異我、相在不？」 |
If you lose, then! If impermanence and suffering, it is the law of change. Holy disciple Yu Zhongning, is it me, different me, and each other? |
答言： |
Answer: |
「不也。」 |
No. |
「輸屢那！當 知色，若過去、若未來、若現在，若內、若外，若 麁、若細，若好、若醜，若遠、若近，於一切色 不是我、不異我、不相在，是名如實知。 |
"If you lose repeatedly, you should know the color, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far away, if it is near, it is not me, not different I am not related, but I know what I am. |
「輸 屢那！受、想、行、識，若過去、若未來、若現在，若 內、若外，若麁、若細，若好、若醜，若遠、若近， 於一切識不是我、不異我、不相在，是名 如實知。 |
"If you lose, feel, think, act, and know, if the past, if the future, if the present, if inside, if outside, if you are not, if you are small, if good, if you are ugly, if you are far away, if you are near. I am not different from me and not related to each other. I know the truth by name. |
「輸屢那！聖弟子於此五受陰正 觀非我、非我所。 |
"Sustain it! The holy disciple is here to observe the non-self and the non-self. |
如是正觀，於諸世間無所 攝受； |
If it is right view, there is nothing in the world; |
無攝受者，則無所著； |
If there is no receiver, nothing will be written; |
無所著者，自 得涅槃： |
The one who has nothing to do is nirvana: |
『我生已盡，梵行已立，所作已作，自 知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
時，長者子輸屢那聞舍利弗所 說，歡喜踊躍，作禮而去。 |
At that time, the son of the elder said that the Sariputta said, happily, and went away as a gift. |
雜阿含經卷第一 |
Misahama Sutra first |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 33 （三三） 非我 |
SA 33 (three three) not me |
雜阿含經卷第二 |
Miscellaneous Book 2 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色非是我。 |
"The sex is not me. |
若色 是我者，不應於色病、苦生，亦不應於色 欲令如是、不令如是。 |
If sex is ours, it should not be caused by lust or suffering, nor should it be caused by lust. |
以色無我故，於色 有病、有苦生，亦得於色欲令如是、不令 如是。 |
There is no self-causedness in Israel, and there is disease and suffering in sex, and it is also because of lust and desire. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！於意云 何？ |
Bhikkhu! Yu Yiyun What? |
色為是常、為無常耶？」 |
Color is permanence and impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「比丘！若無常者，是苦不？」 |
Bhikkhu! If the impermanent, is it suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是 苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「若無常、苦，是變易法，多聞聖弟 子於中寧見有我、異我、相在不？」 |
If impermanence and suffering, it is the law of change. I hear more about the saint disciple Yu Zhongning sees me, different me, and presence? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
"No, Lord!" |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，比丘！ 諸所有色，若過去、若未來、若現在，若內、若外， 若麁、若細，若好、若醜，若遠、若近，彼一切非 我、不異我、不相在，如是觀察； |
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are not me, not me, not in each other, So observe |
受、想、行、識亦 復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「比丘！多聞聖弟子於此五受陰 非我、非我所，如實觀察。 |
"Bhikkhu! Hear more about the holy disciples who are here for the five yin, non-self, non-self, observe the truth. |
如實觀察已，於 諸世間都無所取，無所取故無所著，無 所著故自覺涅槃： |
Observing truthfully, there is nothing to take in the world, nothing to take, no writing, no writing to consciously Nirvana: |
『我生已盡，梵行已立，所 作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 34 （三四） 五比丘 |
SA 34 (Three Four) Five Bhikkhus |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告餘五比丘： |
At that time, the Blessed One told Yu Wu Bhikkhu: |
「色 非有我。 |
"The color is not me. |
若色有我者，於色不應病、苦生， 亦不得於色欲令如是、不令如是。 |
If there is one with us, we should not be sick or suffer from suffering, nor should we make it so or not make it so. |
以色 無我故，於色有病、有苦生，亦得於色欲 令如是、不令如是； |
There is no self-cause in Israel, and there is disease and suffering in sex, and it is also due to lust. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！於意云何？ |
Bhikkhu! Yu Yiyun He? |
色為是常、為無常耶？」 |
Color is permanence and impermanence? " |
比 丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「比丘！若無常者，是苦耶？」 |
Bhikkhu! If you are impermanent, is it suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變 易法，多聞聖弟子寧於中見是我、異我、相 在不？」 |
Bhikkhu! If there is impermanence and suffering, it is the law of change. If you hear more about it, the disciples of the saint would rather see me, different me, and each other? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
No, Lord! |
「受、想、行、識亦 復如是。 |
"Receiving, thinking, acting, and rebirth are the same. |
是故，比丘！諸所有色，若過去、若未 來、若現在，若內、若外，若麁、若細，若好、若醜， 若遠、若近，彼一切非我、非我所，如實觀察。 |
Yes, Bhikkhu! All colors, if they are past, if not coming, if present, if inside, if outside, if small, if fine, if good, if ugly, if far, if near, everything is neither self nor self. Observe the truth. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「比丘！多聞聖弟子於 此五受陰見非我、非我所。 |
"Bhikkhu! The disciple of Miaowen Sheng sees non-self and non-self in this five yin. |
如是觀察，於諸 世間都無所取，無所取故無所著，無所 著故自覺涅槃： |
In this way of observation, in the world, there is nothing to take, nothing to take, so nothing to write, and nothing to achieve, so consciously Nirvana: |
『我生已盡，梵行已立，所 作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，餘 五比丘不起諸漏，心得解脫。 |
The Buddha said that this sutra is complete, but the other five monks can't afford all the omissions, and they feel free. |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 35 （三五） 三正士 |
SA 35 (Three Five) |
如是我聞： |
I heard this: |
一時，佛住支提竹園精舍。 |
For a while, the Buddha lived in Zhiti Bamboo Garden Abode. |
爾 時，有三正士出家未久，所謂尊者阿 ［少／兔］ 律陀、 尊者難提、尊者金毘羅。 |
At that time, there were three priests who had not been ordained for a long time. The so-called Venerable A [Shao/tu] Rituo, Venerable Difficult to mention, Venerable Jinpiluo. |
爾時，世尊知彼心中 所念，而為教誡： |
At that time, the Blessed One knew what he was thinking in his heart, and he taught: |
「比丘！此心、此意、此識，當 思惟此，莫思惟此，斷此欲、斷此色，身作 證具足住。 |
"Bhikkhu! This mind, this mind, this consciousness, when thinking about this, don't think about this, cut off this desire, cut off this color, and testify by example. |
比丘！寧有色，若常、不變易、正住不？」 |
Bhikkhu! Ning Yousi, if it is constant, not easy, and staying right? " |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
No, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善 哉！色是無常、變易 之法，厭、離欲、滅、寂、沒。 |
"Goodness! Goodness! Form is the law of impermanence, change, disgust, liberation, cessation, loneliness, and absence. |
如是色從本以來，一 切無常、苦、變易法。 |
In this way, from the beginning, everything is impermanent, bitter, and changeable. |
如是知已，緣彼色生 諸漏害、熾然、憂惱皆悉斷滅，斷滅已，無所著， 無所著已，安樂住； |
If one knows one's own knowledge, it is due to the other colors. All omissions, blazes, and sorrows are all destroyed. They are destroyed, nothing is written, nothing is written, and live in peace; |
安樂住已，得般涅槃。 |
Living peacefully, attaining Nirvana. |
受、想、 行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說此經時，三正士不起 諸漏，心得解脫。 |
When the Buddha said this sutra, the Sanzhengshi couldn't afford all the omissions and felt free. |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 36 （三六） 十六比丘 |
SA 36 (Thirty Six) Sixteen Bhikkhus |
如是我聞： |
I heard this: |
一時，佛住摩偷羅國跋提河 側傘蓋菴羅樹園。 |
For a while, the Buddha lived in the Umra Tree Garden on the side of the Bati River in the Kingdom of Madura. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「住 於自洲，住於自依； |
"Living in Zizhou, living in Ziyi; |
住於法洲，住於法 依； |
Live in France, live in France; |
不異洲不異依。 |
No different continent, no different depending on. |
比丘！當正觀察，住自 洲自依，法洲法依，不異洲不異依。 |
Bhikkhu! Observe that you live in one's own continent and rely on one's own laws. |
何因生 憂悲惱苦？ |
Why is it sorrowful? |
云何有？ |
Where is the cloud? |
因 何故？ |
Why? |
何繫著？ |
What is it? |
云何自 觀察未生憂悲惱苦而生，已生憂悲惱苦生 長增廣？」 |
Yun Hezi Observe that the unborn sorrows and sorrows are born, and the sorrows and sorrows that have been born grow and increase? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊法根、法眼、法依，唯 願為說！諸比丘聞已，當如說奉行。」 |
The Blessed One's Dharma root, Dharma eyes, Dharma idioms are only willing to speak! Bhikkhus have heard of it, and they should act as they say. |
佛告比 丘： |
Buddhism Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
比丘！有色、因色、 繫著色，自觀察未生憂悲惱苦而生，已生而 復增長廣大； |
Bhikkhu! Colored, due to color, and coloring, born from self-observation without worry, sorrow, and grief; |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！頗 有色常、恒、不變易、正住耶？」 |
Bhikkhu! Quite color is constant, constant, unchanging, living right? " |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！比丘！色是無常。 |
"Goodness! Goodness! Bhikkhu! Form is impermanence. |
若善 男子知色是無常、 苦 、變易，離欲、滅、寂靜、沒，從 本以來，一切色無常、苦、變易法知已，若色因 緣生憂悲惱苦斷，彼斷已無所著，不著故 安隱樂住，安隱樂住已，名為涅槃。 |
If a good man understands that form is impermanence, suffering, change, detachment, disappearance, silence, and absence, from the beginning, all forms of impermanence, suffering, and change know their own existence. No matter why you live in peace and happiness, it is called Nirvana. |
受、想、行、 識亦復如是。」 |
The same is true for receiving, thinking, acting, and reed. " |
佛說此經時，十六比丘不 生諸漏，心得解脫。 |
When the Buddha said this sutra, the sixteen bhikkhus did not have any omissions and felt free. |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
竹園、毘舍離 清淨、正觀察 |
Bamboo Garden, Visheli, Purity, Observation |
無常、苦、非我 五、三、與十六 |
Impermanence, suffering, non-self five, three, and sixteen |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 37 （三七） 我 |
SA 37 (Three Seven) I |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我不與世間諍， 世間與我諍。 |
"I do not criticize the world, the world criticizes me. |
所以者何？ |
So what? |
比丘！若如法語者， 不與世間諍，世間智者言有，我亦言有。 |
Bhikkhu! If you are like a French speaker, you don't have to criticize the world, the wise people in the world say it, I also say it. |
云 何為世間智者言有，我亦言有。 |
Cloud What is the wise man in the world has said, I also have it. |
比丘！色無 常、苦、變易法，世間智者言有，我亦言有。 |
Bhikkhu! Impermanence, suffering, and change are what the wise people in the world say, and I also say it. |
如 是受、想、行、識，無常、苦、變易法，世間智者言 有，我亦言有。 |
If it is feeling, thinking, action, consciousness, impermanence, suffering, and change, the wise people in the world say it, and I say it. |
世間智者言無，我亦言 無； |
The wise men in the world say nothing, and I say nothing; |
謂色是常、恒、不變易、正住者，世間智者 言無，我亦言無。 |
It is said that physicality is constant, constant, unchanging, and abiding. The wise in the world say nothing, and I say nothing. |
受、想、行、識，常、恒、不變易、正 住者，世間智者言無，我亦言無，是名世 間智者言無，我亦言無。 |
Feeling, thinking, deed, knowledge, constant, constant, unchanging, and abiding, the wise man in the world speaks nothing, and I speak nothing. It is the wise man in the world speaks nothing, and I speak nothing. |
比丘！有世間 世間法，我亦自知自覺，為人分別演說顯 示，世間盲無目者不知不見，非我咎也。 |
Bhikkhu! There is a worldly world law, and I also know it, and I speak and show separately for others. The blind people in the world don't know it, and it's my fault. |
「諸比丘！云何為世間世間法，我自知，我自覺， 為人演說，分別顯示，盲無目者不知不見？ |
"Bhikkhus! What is the world and the world of the cloud, I know it, I know it, I speak for others, respectively, and the blind do not see it? |
是比丘！色無常、苦、變易法，是名世間世間法； |
It's a monk! The impermanence, suffering, and change are called the worldly laws; |
如是受、想、行、識，無常、苦，是世間世間法。 |
Such feelings, thoughts, behaviors, consciousness, impermanence, and suffering are the worldly laws. |
比丘！ 此是世間世間法，我自知自覺，為人分別 演說顯示，盲無目者不知不見。 |
Bhikkhu! This is the world's world law, I know it, and I speak separately for others to show that the blind will not see it. |
我於彼盲 無目不知不見者，其如之何！」 |
I am blind to him, I don’t know what I don’t see, how is it! " |
佛說此經 已 ， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 38 （三八） 卑下 |
SA 38 (three eight) humble |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「世人為卑下業， 種種求財活命，而得巨富，世人皆知。 |
"The world knows how to get rich because of humble karma. |
如世 人之所知，我亦如是說。 |
As the world knows, so do I. |
所以者何？ |
So what? |
莫令我 異於世人。 |
Don't make me different from the world. |
「諸比丘！譬如一器，有一處人，名 為揵茨，有名鉢，有名匕匕羅，有名遮留，有 名毘悉多，有名婆闍那，有名薩牢。 |
"Bhikkhus! For example, there is a person named Chuci, a famous bowl, a famous dagger, a famous Chuliu, a famous Visidda, a famous Vana, and a famous Salao. |
如彼 所知，我亦如是說。 |
As he knew, so did I. |
所以者何？ |
So what? |
莫令我異於 世人故。 |
Don't make me different from the world. |
如是，比丘！有世間法，我自知自覺， 為人分別演說顯示，知見而說，世間盲無 目者不知不見； |
If so, Bhikkhu! There is the world law, I know it, and I speak and show it separately for others, and I know what I see, and the blind in the world don’t know it; |
世間盲無目者不知不見， 我其如之何！ |
Blind people in the world don’t know if they don’t see, so how am I! |
「比丘！云何世間世間法，我自 知自覺，乃至不知不見？ |
"Bhikkhu! What is the world and the world, I know it, I don't even know it? |
色無常、苦、變易法， 是為世間世間法； |
Impermanence, suffering, and change are for the world's worldly laws; |
受、想、行、識，無常、苦、變易法， 是世間世間法。 |
Feeling, thinking, behavior, consciousness, impermanence, suffering, and change are the worldly laws. |
比丘！是名世間世間法，我 自知自見，乃至盲無目者不知不見，其 如之何！」 |
Bhikkhu! It is the world-world law. I know I see it, and even blind people don’t know it. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 39 （三九） 種子 |
SA 39 (Thirty Nine) Seeds |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五種種子。 |
"There are five seeds. |
何 等為五？ |
What is five? |
謂根種子、莖種子、節種子、自落種 子、實種子。 |
It is called root seed, stem seed, node seed, self-falling seed, and solid seed. |
此五種子不斷、不壞、不腐、不中 風，新熟堅實，有地界而無水界，彼種子 不生長增廣。 |
These five seeds are continuous, non-destructive, non-corrosive, and non-stroke. The new ripeness is solid, with a boundary but no water boundary, and the other seed does not grow and expand. |
若彼種新熟堅實，不斷、不壞、不 中風，有水界而無地界，彼種子亦不生 長增廣。 |
If the seed is new and solid, constant, not bad, not stroked, and has a water boundary but no land boundary, the seed will not grow and expand. |
若彼種子新熟堅實，不斷、不壞、不 腐、不中風，有地、水界，彼種子生長增廣。 |
If the seed is new and firm, continuous, non-spoiled, non-corrosive, non-stroke, and has land and water boundaries, the seed will grow and expand. |
「比 丘！彼五種子者，譬取陰俱識； |
"Bhikkhu! He who has the five seeds, for example, takes the Yin Ju Consciousness; |
地界者，譬四 識住； |
Those in the land boundary, such as four knowing to live; |
水界者，譬貪喜四取攀緣識住。 |
Those in the water world, for example, are greedy and acquainted. |
何等為 四？ |
What is four? |
於色中識住，攀緣色，喜貪潤澤，生長增 廣； |
Recognize and live in color, climb to color, love greed and moist, grow and increase; |
於受、想、行中識住，攀緣受、想、行，貪喜 潤澤，生長增廣。 |
Consciousness in feeling, thinking, and action, climbing on feeling, thinking, and action, greedy and moisturizing, growth and expansion. |
比丘！識於中若來、若去、若住、 若沒、若生長增廣。 |
Bhikkhu! If you are aware of it, if you come, if you go, if you live, if you don't, if you grow and expand. |
「比丘！若離色、受、想、行，識 有若來、若去、若住、若生者，彼但有言數，問 已不知，增益生癡，以非境界故。 |
"Bhikkhu! If you dissociate from form, feel, think, act, know if you come, if you go, if you live, if you live, but you have words and questions, and you don’t know it, you gain ignorance, and you don’t state it. |
色界離 貪，離貪已，於色封滯意生縛斷； |
The physical world is greedy, and the greed is already free, and the stagnant consciousness in the physical world is bound to break; |
於色封滯 意生縛斷已，攀緣斷； |
Yu Sefeng is stagnant; |
攀緣斷已，識無住處， 不復生長增廣。 |
Climbing the edge and breaking oneself, knowledge has no place to live, no longer grows and expands. |
受、想、行界離貪，離貪已，於 行封滯意生觸斷； |
Feeling, thinking, and acting are free from greed, and from greed, when the thoughts are blocked, they break; |
於行封滯意生觸斷 已，攀緣斷，攀緣斷已，彼識無所住，不復 生長增廣。 |
Yu Xingfeng's stagnant mind has broken, climbed up, and climbed up. His knowledge has no place to live and no longer grows and expands. |
不生長故，不作行； |
Do not grow, so do not do; |
不作行已 住，住已知足，知足已解脫； |
If you don’t do anything, you have lived, you have lived enough, and contentment has been liberated; |
解脫已，於諸世 間都無所取、無所著； |
Liberation is already, there is nothing to gain and nothing to write in the world; |
無所取、無所著已， 自覺涅槃： |
Nothing to take, nothing to write, consciously Nirvana: |
『我生已盡，梵行已立，所作已作， 自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
我說彼識不至東、西、南、 北、四維、上、下，無所至趣，唯見法，欲入涅槃、 寂滅、清涼、清淨、真實。」 |
I said that his consciousness cannot reach east, west, south, north, four-dimensional, up, and down. It has no interest, but sees Dhamma, wants to enter Nirvana, perish, cool, pure, and truthful. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 40 （四〇） 封滯 |
SA 40 (forty) blocked |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「封滯者不解脫， 不封滯則解脫。 |
"Those who are blocked are not free, and those who are not blocked are free. |
云何封滯不解脫？ |
Yun He is not free from stagnation? |
比丘！攀 緣四取陰識住。 |
Bhikkhu! Climb the edge and take the yin to live. |
云何為四？ |
What is cloud four? |
色封滯識住，受、 想、行封滯識住，乃至非境界故，是名封滯， 故不解脫。 |
The color-blocking of stagnant consciousness, feeling, thinking, and action sealing of stagnant consciousness, and even non-realm, is name-blocking stagnation, so it is not liberated. |
云何不封滯則解脫？ |
Why don't clouds get free if they are blocked? |
於色界 離貪，受、想、行、識離貪，乃至清淨真實，是 則不封滯則解脫。」 |
In the physical realm, freedom from greed, feeling, thinking, action, and consciousness are away from greed, and even pure and true. If you are not blocked, you are free. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 41 （四一） 五轉 |
SA 41 (four one) five turns |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰——色受 陰，受、想、行、識受陰。 |
"There are five yin receptions-body and yin, feeling, thinking, behavior, consciousness and yin. |
我於此五受陰，五種如 實知——色如實知，色集、色味、色患、色離如實知。 |
Here I receive five yin, five kinds of knowing as they really are-knowing color as it is, color collection, color taste, color suffering, and color separation as it is. |
如是受、想、行、識如實知，識集、識味、識患、識離 如實知。 |
Such as receiving, thinking, acting, and knowing, knowing as it is, knowing gathering, knowing taste, knowing suffering, and knowing away knowing as it is. |
「云何色如實知？ |
"What color is the cloud? |
諸所有色，一切四大 及四大造色，是名色，如是色如實知。 |
All the forms, all the four great and the four created forms, are the name and form, and if they are form, know what they are. |
云何色 集如實知？ |
What color is the cloud? |
於色喜愛，是名色集，如是色集 如實知。 |
Yu Se loves, it is the name and color collection, if the color collection is as it is. |
云何色味如實知？ |
What is the color and taste of the cloud? |
謂色因緣生喜樂， 是名色味，如是色味如實知。 |
It is said that happiness is the result of color and fate, which is the name, color and taste, if the color and taste are known as they are. |
云何色患如實 知？ |
What color is the cloud to know the truth? |
若色無常、苦、變易法，是名色患，如是色 患如實知。 |
If materiality is impermanence, suffering, and change, it is the danger of name and materiality, and if it is materiality, know the truth. |
云何色離如實知？ |
How is the cloud to know the truth? |
若於色調伏 欲貪、斷欲貪、越欲貪，是名色離，如是色 離如實知。 |
If you want to be greedy, absent from desire, and more greedy in Hue, it is Ming and Se Li, if Se Li is to know the truth. |
「云何受如實知？ |
"How can the cloud be known as it is? |
有六受身——眼觸生 受，耳、鼻、舌、身、意觸生受，是名受，如是受如 實知。 |
There are six senses—the eye touches the birth, the ear, the nose, the tongue, the body, and the mind touch the birth and the sense, which is the name and the sense. |
云何受集如實知？ |
How does the cloud know the truth? |
觸集是受集，如是 受集如實知。 |
Touch set is set, so receive set know the truth. |
云何受味如實知？ |
How does the cloud know the truth? |
緣六受生 喜樂，是名受味，如是受味如實知。 |
The sixth condition is to be born. Joy is the name and taste. In this way, you know the truth. |
云何受 患如實知？ |
Why does the cloud suffer? Know the truth? |
若受無常、苦、變易法，是名受患，如 是受患如實知。 |
If you suffer from impermanence, suffering, and change, you are suffering from name and suffering. If you suffer from suffering, you know the truth. |
云何受離如實知？ |
Why does the cloud know the truth? |
於受調 伏欲貪、斷欲貪、越欲貪，是名受離，如是 受離如實知。 |
Yu Shou modulates the desire for greed, the abstinence of greed, and the more greed. |
「云何想如實知？ |
"Why does Yun want to know the truth? |
謂六想身。 |
That is six thoughts. |
云何 為六？ |
What is the cloud? |
謂眼觸生想，耳、鼻、舌、身、意觸生想，是 名想，如是想如實知。 |
It is said that the eye touches the thinking, the ears, nose, tongue, body, and mind touch the thinking, which is the name thinking, if you want to know the truth. |
云何想集如實知？ |
Why does Yun want to gather truthful knowledge? |
謂 觸集是想集，如是想集如實知。 |
It is said that the touch set is the thought set, if the thought set knows the truth. |
云何想味如 實知？ |
How does the cloud want to taste as it is? |
想因緣生喜樂，是名想味，如是想味 如實知。 |
To want happiness through predestined conditions is to think about the name and taste, if you want to taste, know the truth. |
云何想患如實知？ |
Why does the cloud want to know the truth? |
謂想無常、苦、變易 法，是名想患，如是想患如實知。 |
It means thinking about impermanence, suffering, and change. It means thinking about suffering in name, and knowing the truth if you want to suffer. |
云何想離 如實知？ |
Why does the cloud want to leave, knowing the truth? |
若於想調伏欲貪、斷欲貪、越欲 貪，是名想離，如是想離如實知。 |
If you want to temper your desire to greed, stop your desires, and become more greedy, you want to be free, and if you want to be free, know the truth. |
「云何行如 實知？ |
"How does the cloud really know? |
謂六思身——眼觸生思，耳、鼻、舌、身、意觸 生思，是名為行，如是行如實知。 |
The six thoughts on the body-the eyes touch the thought, the ears, nose, tongue, body, and mind touch the thought, which is the name of the action, and if the action is to know the truth. |
云何行 集如實知？ |
Where is the cloud? Set truthful knowledge? |
觸集是行集，如是行集如實知。 |
The touch set is the line set, if the line set is known as it is. |
云何行味如實知？ |
How does the cloud know the truth? |
謂行因緣生喜樂，是名 行味，如是行味如實知。 |
It is said that happiness is born from karma, karma, karma, and karma. |
云何行患如實知？ |
What is the truth about the cloud? |
若行無常、苦、變易法，是名行患，如是行患如 實知。 |
If you practice impermanence, suffering, and change the law, it is the name and action, and if you do, you should know the truth. |
云何行離如實知？ |
How does the cloud know the truth? |
若行調伏欲貪、 斷欲貪、越欲貪，是名行離，如是行離如實 知。 |
If you want to be greedy, stop wanting to be greedy, and want to be more greedy, it is Mingxingli, and if you are doing lili, know the truth. |
「云何識如實知？ |
"Yun He knows the truth? |
謂六識身——眼識身，耳、鼻、 舌、身、意識身，是名為識身，如是識身如實 知。 |
It is called the six consciousness-body-the eye-consciousness, the ear, the nose, the tongue, the body, and the consciousness-body. It is called the consciousness-body. |
云何識集如實知？ |
Yunhe Zhiji knows the truth? |
謂名色集，是名識 集，如是識集如實知。 |
The set of name and color is the set of name recognition, if the set is known as it is. |
云何識味如實知？ |
How does the cloud know the taste and know the truth? |
識因緣生喜樂，是名識味，如是識味如 實知。 |
Knowledge of cause and condition produces happiness, which is the name and taste, and thus the knowledge of taste is as it is. |
云何識患如實知？ |
How does the cloud know the truth? |
若識無常、苦、變易法， 是名識患，如是識患如實知。 |
If you are aware of impermanence, suffering, and change, then you are suffering from name and suffering, and if you are aware of suffering, know the truth. |
云何識離如實 知？ |
Yun He Zhili knows the truth? |
謂於識調伏欲貪、斷欲貪、越欲貪，是 名識離，如是識離如實知。 |
It is said that consciousness regulates the desire for greed, the abstinence of desire, and the more greed. |
「比丘！若沙門、婆 羅門於色如是知、如是見； |
"Bhikkhus! Russamen and Brahmins know and see in color; |
如是知、如是見， 離欲向，是名正向。 |
To know, to see, to detach from desire, is right. |
若正向者，我說彼入。 |
If the upright person, I say he will enter. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
若沙門、婆羅門於色如 實知、如實見，於色生厭、離欲，不起諸漏， 心得解脫； |
If Shamen and Brahmans know and see as they really are, they will be bored and detached from desires, and they will not have any omissions, and they will be liberated; |
若心得解脫者，則為純一； |
If one is free from experience, then it is pure one; |
純 一者，則梵行立； |
The one who is pure is the Brahman. |
梵行立者，離他自在，是名苦 邊。 |
A brahman who is free from him is a bitter name. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 42 （四二） 七處 |
SA 42 (four two) seven locations |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有七處善、三種 觀義。 |
"There are seven good points, three kinds of insights. |
盡於此法得漏盡，得無漏，心解脫、慧 解脫，現法自知身作證具足住： |
It is sufficient to have all the leaks and no leaks in this way, the heart is liberated, the wisdom is liberated, and the present method is sufficient for self-knowledge and testimony: |
『我生已盡， 梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
云何 比丘七處善？ |
Yun He is a monk with seven good points? |
比丘！如實知色、色集、色滅、色 滅道跡、色味、色患、色離如實知； |
Bhikkhu! Knowing color, color collection, color extinguishment, color descent, color taste, color trouble, color separation truthfully knowing; |
如是受、想、行、 識，識集、識滅、識滅道跡、識味、識患、識離如實 知。 |
Such as feeling, thinking, behavior, awareness, awareness collection, awareness extinction, awareness of the path, awareness of taste, awareness of suffering, awareness of the truth. |
「云何色如實知？ |
"What color is the cloud? |
諸所有色、一切四大及四 大造色，是名為色，如是色如實知。 |
All forms, all the four great and the four great creation forms, are named forms, and if form is known as it is. |
云何色 集如實知？ |
What color is the cloud? |
愛喜是名色集，如是色集如實 知。 |
Aixi is a collection of names and colors, and if it is a collection of colors, you know the truth. |
云何色滅如實知？ |
What color does the cloud know as it is? |
愛喜滅是名色滅，如 是色滅如實知。 |
Aiximing is the name and appearance. If the appearance is extinguishment, know the truth. |
云何色滅道跡如實知？ |
What color of clouds do you know as they are? |
謂 八聖道——正見、正志、正語、正業、正命、正方便、正 念、正定，是名色滅道跡，如是色滅道跡如 實知。 |
The Eight Sacred Paths—right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration, are the path of name, form, and righteousness. If you know the path of form and righteousness, know the truth. |
云何色味如實知？ |
What is the color and taste of the cloud? |
謂色因緣生喜樂， 是名色味，如是色味如實知。 |
It is said that happiness is the result of color and fate, which is the name, color and taste, if the color and taste are known as they are. |
云何色患如 實知？ |
What kind of trouble does the cloud really know? |
若色無常、苦、變易法，是名色患，如是 色患如實知。 |
If materiality is impermanence, suffering, and change, it is the danger of name and materiality, and if it is materiality, know the truth. |
云何色離如實知？ |
How is the cloud to know the truth? |
謂於色調 伏欲貪、斷欲貪、越欲貪，是名色離，如是色 離如實知。 |
It is said that the color tone, desire for greed, absent desire for greed, more greed, is the separation of name and form, such as the separation of form, know the truth. |
「云何受如實知？ |
"How can the cloud be known as it is? |
謂六受——眼觸生受， 耳、鼻、舌、身、意觸生受，是名受，如是受如實 知。 |
It is called the six feelings-the eye touches the birth and the feeling, the ears, nose, tongue, body, and the mind touch the birth and the feeling, which is the name and the feeling. |
云何受集如實知？ |
How does the cloud know the truth? |
觸集是受集，如是受 集如實知。 |
The touch set is the set, and if it is set, know the truth. |
云何受滅如實知？ |
How can the cloud be destroyed? |
觸滅是受滅， 如是受滅如實知。 |
To be extinguished is to be extinguished, if it is to be extinguished, know the truth. |
云何受滅道跡如實知？ |
Why does the cloud know the truth? |
謂 八聖道——正見乃至正定，是名受滅道跡，如 是受滅道跡如實知。 |
The Eight Sacred Paths—right view and even right concentration are the name of the Taoist Suffering, such as knowing the truth. |
云何受味如實知？ |
How does the cloud know the truth? |
受因 緣生喜樂，是名受味，如是受味如實知。 |
Receiving the cause and predestined to produce joy is the name, the taste, and the knowledge of the taste. |
云 何受患如實知？ |
Cloud Why suffer from the truth? |
若無常、苦、變易法，是名受 患，如是受患如實知。 |
If there is impermanence, suffering, and change, it means suffering in name. If suffering is suffering, know the truth. |
云何受離如實知？ |
Why does the cloud know the truth? |
若於 受調伏欲貪、斷欲貪、越欲貪，是名受離， 如是受離如實知。 |
If you want to be greedy, abstain from greed, and become more greedy, it is the name of being lied, and if you are being lied to know the truth. |
「云何想如實知？ |
"Why does Yun want to know the truth? |
謂六想——眼 觸生想，耳、鼻、舌、身、意觸生想，是名為想，如 是想如實知。 |
The six thoughts are thoughts that touch the eyes, and the ears, nose, tongue, body, and mind touch the thoughts, which are called thoughts. If you want to know the truth. |
云何想集如實知？ |
Why does Yun want to gather truthful knowledge? |
觸集是想 集，如是想集如實知。 |
To touch the collection is to think, if you want to, know the truth. |
云何想滅如實知？ |
Why does the cloud want to die to know the truth? |
觸 滅是想滅，如是想滅如實知。 |
To touch off is to want to kill, if you want to kill, know the truth. |
云何想滅道 跡如實知？ |
Why does Yun want to know the truth? |
謂八聖道——正見乃至正定，是名 想滅道跡，如是想滅道跡如實知。 |
The Eight Sacred Paths—right view and even right concentration, are the name of wanting to see the path, if you want to know the path, as it is. |
云何想味 如實知？ |
How does the cloud want to taste, know the truth? |
想因緣生喜樂，是名想味，如是想 味如實知。 |
To want happiness through predestined conditions is to think about the name and taste. If you think about it, know the truth. |
云何想患如實知？ |
Why does the cloud want to know the truth? |
若想無常、苦、變 易法，是名想患，如是想患如實知。 |
If you think about impermanence, suffering, and change, you want to suffer in name, and if you want to suffer, know the truth. |
云何想 離如實知？ |
Yun He wants to know the truth? |
若於想調伏欲貪、斷欲貪、越 欲貪，是名想離，如是想離如實知。 |
If you want to temper your greed, abstain from greed, and become more greedy, you want to be free, and if you want to be free, know the truth. |
「云何行 如實知？ |
"How do you know the truth? |
謂六思身——眼觸生思，耳、鼻、舌、身、意 觸生思，是名為行，如是行如實知。 |
The six thoughts on the body-the eyes touch the thought, the ears, nose, tongue, body, and the mind touch the thought, which is the name of the act, and the act of knowing as it is. |
云何行 集如實知？ |
Where is the cloud? Set truthful knowledge? |
觸集是行集，如是行集如實知。 |
The touch set is the line set, if the line set is known as it is. |
云何行滅如實知？ |
How does the cloud know what it is? |
觸滅是行滅，如是行滅 如實知。 |
Extinguishment means extinction, if extinction means knowing the truth. |
云何行滅道跡如實知？ |
How does the cloud know the truth? |
謂八聖道——正 見乃至正定，是名行滅道跡，如是行滅道 跡如實知。 |
The Eight Sacred Paths-right view and even right concentration, are the famous path and the path, and if you do, you know the truth. |
云何行味如實知？ |
How does the cloud know the truth? |
行因緣生喜樂， 是名行味，如是行味如實知。 |
Karma and circumstance produce happiness, which is the flavour of fame and action, and the flavour of action is known as it is. |
云何行患如 實知？ |
How can the cloud be affected as it is? |
若行無常、苦、變易法，是名行患，如是 行患如實知。 |
If you practice impermanence, suffering, and change, you will be troubled by name and action, and you will know what you are doing. |
云何行離如實知？ |
How does the cloud know the truth? |
若於行調 伏欲貪、斷欲貪、越欲貪，是名行離，如是 行離如實知。 |
If you want to be greedy, absent from desire, and more greedy, it is Mingxingli, and if you are doing it, you know the truth. |
「云何識如實知？ |
"Yun He knows the truth? |
謂六識身——眼 識，耳、鼻、舌、身、意識身，是名為識，如是識如實 知。 |
It is called the six consciousness bodies—eye consciousness, ears, nose, tongue, body, and consciousness body, which are named consciousness. |
云何識集如實知？ |
Yunhe Zhiji knows the truth? |
名色集是識集，如是 識集如實知。 |
The collection of names and colors is the collection of consciousness, so the collection of consciousness knows the truth. |
云何識滅如實知？ |
How does the cloud know the truth? |
名色滅是識 滅，如是識滅如實知。 |
Name and appearance are extinguished, so knowing as it is. |
云何識滅道跡如實知？ |
How does the cloud know the Taoist path as it is? |
謂八聖道——正見乃至正定，是名識滅道跡， 如是識滅道跡如實知。 |
The Eight Sacred Paths—right view and even right concentration, are the name-knowledge of the Taoist path, such as knowing the Taoist path as it is. |
云何識味如實知？ |
How does the cloud know the taste and know the truth? |
識 因緣生喜樂，是名識味，如是識味如實知。 |
Recognizing that cause and predestined produce happiness is to know the taste by name, and if it is to know the truth as it is. |
云何識患如實知？ |
How does the cloud know the truth? |
若識無常、苦、變易法，是名 識患，如是識患如實知。 |
If you are aware of impermanence, suffering, and change, then you are suffering from name and suffering, and if you are aware of suffering, know the truth. |
云何識離如實知？ |
How does the cloud know the truth? |
若 識調伏欲貪、斷欲貪、越欲貪，是名識離如 實知。 |
If the consciousness adjusts the desire for greed, abstains from the desire for greed, and the more greed, it is the truth of knowledge and knowledge. |
比丘！是名七處善。 |
Bhikkhu! It is the name of the Seven Goods. |
「云何三種觀義？ |
"What are the three views of Yun? |
比 丘！若於空閑、樹下、露地，觀察陰、界、入，正方 便思惟其義，是名比丘三種觀義。 |
Bhikkhu! If you observe Yin, Boundary, and Enter in free time, under a tree, or in the open, you will think about its meaning in the right way. It is the three kinds of meanings of monks. |
是名 比丘七處善、三種觀義。 |
It is the name Bhikkhu's seven virtues and three kinds of vipassana. |
盡於此法得漏盡， 得無漏，心解脫、慧解脫，現法自知作證具足 住： |
As far as this method is concerned, there is no leakage, no leakage, free of mind, free of wisdom, and the present method is sufficient for self-knowledge to testify: |
『我生已盡，梵行已立，所作已作，自知不 受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 43 （四三） 取著 |
SA 43 (four three) take |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「取故生著，不取 則不著。 |
"You live by taking the past, and you won't take it if you don't. |
諦聽，善思，當為汝說。」 |
Listen carefully, think carefully, and say it for you. " |
比丘白佛： |
Bhikkhu White Buddha: |
「唯然，受教！」 |
"Weiran, be taught!" |
佛告比丘： |
Buddha told Bhikkhu: |
「云何取故生著？ |
"Why does the cloud live? |
愚癡 無聞凡夫於色見是我、異我、相在，見色是 我、我所而取； |
Stupidity and ignorance. Ordinary people see me, different me, and existence in sex, and see sex is me and what I take; |
取已，彼色若變、若異，心亦隨轉； |
If you take the past, if the other color changes or differs, the heart also changes; |
心隨轉已，亦生取著攝受心住； |
The heart has changed, and it is also born to take care of the heart; |
攝受心住 故，則生恐怖、障礙、心亂，以取著故。 |
To perceive one's heart to stay away from it, it will create terror, obstacles, and confusion, in order to take it away. |
愚癡無 聞凡夫於受、想、行、識，見我、異我、相在，見識 是我、我所而取； |
Stupid and ignorance. Hearing about ordinary people in feeling, thinking, acting, and knowing, seeing me, different me, and existence, knowing is me and what I take; |
取已，彼識若變、若異，彼心隨 轉； |
If you take the past, if your consciousness changes or differ, your heart will change; |
心隨轉故，則生取著攝受心住； |
When the mind changes, then the mind is taken by the mind; |
住已，則 生恐怖、障礙、心亂，以取著故，是名取著。 |
If you live there, you will have terror, obstacles, and confusion. |
「云 何名不取不著？ |
"Why don't you get a name for the cloud? |
多聞聖弟子於色不見我、 異我、相在，於色不見我、我所而取； |
Learn more about the saint’s disciples who don’t see me, different me, and presence in sex, and take what I don’t see in sex; |
不見我、 我所而取色，彼色若變、若異，心不隨轉； |
If you don’t see me or what I’m looking for, the color will change or be different, and your heart will not change; |
心不隨轉故，不生取著攝受心住； |
The heart does not change, and does not take care of the heart; |
不攝受 住故，則不生恐怖、障礙、心亂，不取著故。 |
If you don't take it back, there will be no terror, obstacles, or confusion, and no reason. |
如 是受、想、行、識，不見我、異我、相在，不見我、我 所而取。 |
Such as feeling, thinking, behavior, and knowledge, not seeing me, different me, and presence, not seeing me, taking what I have. |
彼識若變、若異，心不隨轉； |
If the consciousness changes or differs, the heart does not change; |
心不隨 轉故，不取著攝受心住； |
The heart doesn’t turn around, doesn’t take care of the heart; |
不攝受心住故，心 不恐怖、障礙、心亂，以不取著故，是名不取 著。 |
If you don’t hold your mind, you don’t have terror, obstacles, or confusion. |
是名取著、不取著。」 |
It means taking by name, not taking it. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 44 （四四） 繫著 |
SA 44 (fourth four) tied |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若生則繫著，不 生則不繫著。 |
"If you are born, you will be tied; if you are not born, you will not be tied. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何若 生則繫著？ |
"Why is the cloud tied to life? |
愚癡無聞凡夫於色集、色滅、色 味、色患、色離不如實知故，於色愛喜、讚 歎、取著，於色是我、我所而取； |
Stupid and unheard of. Ordinary people don’t know the truth as they are in color collection, color extinguishment, color taste, color affliction, and color separation. They love pleasure, admire, and take in color, and color is what I and I take; |
取已，彼色若 變、若異，心隨變異； |
Take what has been, if the color changes, if it is different, the heart changes with it; |
心隨變異故，則攝受心 住，攝受心住故，則生恐怖、障礙、顧念，以生 繫著故。 |
When the mind mutates, it will be absorbed by the mind, and if the mind is absorbed by the mind, there will be terror, obstacles, and thoughts. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
是名生繫著。 |
It is a famous student. |
「云何不生不繫著？ |
"Why don't the clouds be born? |
多聞聖弟子色集、色滅、色 味、色患、色離如實知。 |
Learn more about the saint disciple's collection of color, color extinction, color taste, color trouble, and color separation. |
如實知故，不愛喜、讚 歎、取著，不繫我、我所而取； |
Know the truth, don’t love, admire, take it, take it not for me or me; |
以不取故，彼 色若變、若異，心不隨變異； |
If you don’t take the reason, the color will change and the heart will not change. |
心不隨變異故， 心不繫著攝受心住； |
The heart does not change, so the heart is not tied to the heart; |
不攝受心住故，心不 恐怖、障礙、顧念，以不生不著故。 |
Don't let your mind dwell on it, don't worry about it, obstacles, or thoughts, so you don't have to worry about it. |
受、想、行、識 亦復如是。 |
Want to know that line, same is the case. |
是名不生不繫著。」 |
It's not a name. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 45 （四五） 覺 |
SA 45 (four to five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
云何 為五？ |
What is cloud five? |
色受陰，受、想、行、識受陰。 |
Physical and yin, feeling, thinking, behavior, consciousness and yin. |
若諸沙門、婆羅 門見有我者，一切皆於此五受陰見我。 |
If all the sandmen and brahmins see me, everything will see me in this five yin. |
諸 沙門、婆羅門見色是我，色異我，我在色，色 在我； |
All the sandmen and brahmins see sex is me, sex is different from me, I am in sex, and sex is in me; |
見受、想、行、識是我，識異我，我在識，識 在我。 |
Seeing, thinking, acting, and knowing are me, knowing different me, I knowing, knowing is me. |
愚癡無聞凡夫以無明故，見色是我、 異我、相在，言我真實不捨； |
Stupid and unheard of, ordinary people, for no reason, see that it is me, different me, and presence, saying that I am true and unwilling; |
以不捨故，諸根 增長； |
Without letting go, the roots grow; |
諸根長已，增諸觸； |
The roots have grown, and the touches have increased; |
六觸入處所觸故， 愚癡無聞凡夫起苦樂覺，從觸入處起。 |
Six touches into the place and touches the cause, stupid and unheard of ordinary people feel pain and pleasure, starting from the place where they touch. |
何 等為六？ |
What is six? |
謂眼觸入處，耳、鼻、舌、身、意觸入處。 |
It means that the eye touches the place, and the ear, nose, tongue, body and mind touch the place. |
「如 是，比丘！有意界、法界、無明界，愚癡無聞凡 夫無明觸故，起有覺、無覺、有無覺、我勝覺、我 等覺、我卑覺、我知我見覺。 |
"So, Bhikkhu! There are mind, Dharma, and ignorance, ignorance and ignorance. Ordinary people have ignorance and ignorance. They have consciousness, non-consciousness, and non-consciousness, my vicissitudes, my equal consciousness, my humble consciousness, and I know my perception. |
如是知、如是見 覺，皆由六觸入故。 |
If you know, if you see, you are all from the six touches. |
多聞聖弟子於此六觸 入處，捨離無明而生明，不生有覺、無覺、有 無覺、勝覺、等覺、卑覺、我知我見覺。 |
The disciples of the sacred learn more about this six touches, abandoning ignorance and becoming enlightenment, no enlightenment, no enlightenment, no enlightenment, victorious enlightenment, equal enlightenment, low enlightenment, I know that I perceive. |
如是知、 如是見已，先所起無明觸滅，後明觸覺 起。」 |
If you know, if you have seen, the ignorance that arises is extinguished, and then the sense of ignorance arises. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 46 （四六） 三世陰世食 |
SA 46 (Forty-six) The Third World Yin Shishi |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
云何 為五？ |
What is cloud five? |
色、受、想、行、識受陰。 |
Color, feeling, thinking, behavior, consciousness and Yin. |
若沙門、婆羅門以 宿命智自識種種宿命，已識、當識、今識，皆 於此五受陰； |
If Shamen and Brahmins use their destiny wisdom to realize all kinds of destiny, the existing knowledge, the current knowledge, and the current knowledge are all affected by this five; |
已識、當識、今識，我過去所經。 |
Known, to-be-know, and current-knowledge, what I have experienced in the past. |
如 是色、如是受、如是想、如是行、如是識。 |
If it is body, if it is feeling, if it is thinking, if it is action, if it is consciousness. |
若 可閡可分，是名色受陰。 |
If it can be separated, it means name and form are affected by yin. |
指所閡，若手、若 石、若杖、若刀、若冷、若暖、若渴、若飢、若蚊、虻、諸 毒虫、風、雨觸，是名觸閡，是故閡是色受陰。 |
Refers to the fault, such as the hand, the stone, the rod, the knife, the cold, the warm, the thirsty, the hungry, the mosquito, the fly, the poisonous insects, the wind, and the rain. Yin. |
復以此色受陰無常、苦、變易。 |
With this color, it becomes impermanent, bitter, and changeable. |
諸覺相是受受 陰，何所覺？ |
All senses are receiving yin, how do they feel? |
覺苦、覺樂、覺不苦不樂，是故名 覺相是受受陰。 |
Feeling suffering, feeling happy, or not feeling painful or unhappy, is the reason for the name. |
復以此受受陰是無常、苦、變 易。 |
It is impermanence, suffering, and change to receive yin again. |
諸想是想受陰，何所想？ |
Everyone wants to be yin, what do you think? |
少想、多想、無量 想、都無所有作無所有想，是故名想受 陰。 |
Thinking less, thinking more, thinking infinitely, thinking about nothing, thinking about nothing, is because of the name wanting to be yin. |
復以此想受陰是無常、苦、變易法。 |
It is impermanence, suffering, and change to think of receiving yin again. |
為作 相是行受陰，何所為作？ |
In order to act, what is to do? |
於色為作，於受、想、 行、識為作，是故為作相是行受陰。 |
To act for color, to feel, think, act, and to know is to act. |
復以此行 受陰是無常、苦、變易法。 |
Repeat this way to accept yin is impermanence, suffering, and change. |
別知相是識受陰，何 所識？ |
Don't know the face is to know the Yin, what to know? |
識色，識聲、香、味、觸、法，是故名識受陰。 |
Recognizing color, recognizing sound, fragrance, taste, touch, and dharma is the name of recognizing Yin. |
復以此識受陰是無常、苦、變易法。 |
Re-understand that receiving yin is impermanence, suffering, and change. |
「諸比丘！ 彼多聞聖弟子於此色受陰作如是學： |
"Bhikkhus! The disciples of Saint Peter's Sacred Master learned this way when he was in the shadows: |
『我今為現在色所食，過去世已曾為彼色 所食，如今現在。』 |
"I am now eating for the present color, and I have been eating for the other color in the past life, and now I am. 』 |
復作是念： |
Duplicate is to read: |
『我今為現在色 所食，我若復樂著未來色者，當復為彼色 所食，如今現在。』 |
"I am now eaten by the present color. If I rejoice in the future, I shall be eaten by the other color, now and now. 』 |
作如是知已，不顧過去 色，不樂著未來色，於現在色生厭、離欲、滅 患、向滅。 |
Doing so knows the past, disregarding the past, unhappy with the future, and disgusting, dissatisfied, extinguishing suffering, and extinguishing in the present. |
多聞聖弟子於此受、想、行、識受陰 學： |
Duo Wen Sheng disciples feel, think, act and understand Yin Yin here. |
『我今現在為現在識所食，於過去世已 曾為識所食，如今現在。 |
"I am now fed by the knowledge of the present, I have been fed by the knowledge in the past lives, and now I am. |
我今已為現在識 所食，若復樂著未來識者，亦當復為彼識 所食，如今現在。』 |
I have been fed by the knowledge of the present. If I rejoice in the knowledge of the future, I shall be fed by the knowledge of the other again, now and now. 』 |
如是知已，不顧過去識， 不樂未來識，於現在識生厭、離欲、滅患、向 滅，滅而不增，退而不進，滅而不起，捨而 不取。 |
In this way, knowing oneself, disregarding the past knowledge, displeasing the future knowledge, in the present knowledge, we are born with disgust, desire, extinction, and extinction, disappear without increasing, retreat without advance, disappear without rising, give up without taking. |
「於何滅而不增？ |
"Why not increase? |
色滅而不增，受、想、行、 識滅而不增。 |
The physicality disappears without increasing, and the feeling, thinking, behavior, and consciousness disappear without increasing. |
於何退而不進？ |
Why not retreat? |
色退而不進， 受、想、行、識退而不進。 |
Color retreats but does not advance, feelings, thoughts, actions, and consciousness retreat but do not advance. |
於何滅而不起？ |
Why can't it die? |
色滅 而不起，受、想、行、識滅而不起。 |
Appearance disappears without arousing, feeling, thinking, acting, and consciousness disappear without rising. |
於何捨而不 取？ |
Why not take it? |
色捨而不取，受、想、行、識捨而不取。 |
Appreciation does not take, and accepts, thinks, acts, and consciousness does not take. |
「滅而 不增，寂滅而住； |
"Destroy and not increase, but dies; |
退而不進，寂退而住； |
Retreat without advance, retreat and live in silence; |
滅而 不起，寂滅而住； |
Can't afford to die, live in silence; |
捨而不取，不生繫著； |
Give up but not take, not tied; |
不 繫著已，自覺涅槃： |
Not tied, consciously Nirvana: |
『我生已盡，梵行已立，所 作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經時，眾多 比 丘不起諸漏，心得解脫。 |
When the Buddha said this sutra, many monks couldn't afford the omissions and found relief. |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
我、卑下、種子 封滯、五轉、七 |
Me, humble, seed, blocked, five turns, seven |
二繫著及覺 三世陰世食 |
Two series of writing and feeling |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 47 （四七） 信 |
SA 47 (four seven) letter |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「信心善男子應 作是念： |
"A confident man should read: |
『我應隨順法，我當於色多修厭離 住，於受、想、行、識多修厭離住。』 |
"I should follow the Dharma. I should cultivate more dissatisfaction in physical form, and cultivate disgusting dissatisfaction in feeling, thinking, behavior, and knowledge. 』 |
信心善男子 即於色多修厭離住。 |
A man of good faith is Yu Seduo Xiu Lizhu. |
於受、想、行、識多修厭 離住，故於色得厭，於受、想、行、識得厭。 |
Cultivate a lot of boredom in feeling, thinking, action, and knowledge, so you get bored with color, and get bored with feeling, thinking, action, and knowledge. |
厭已， 離欲、解脫，解脫知見： |
Worry, liberation, liberation, liberation of knowledge: |
『我生已盡，梵行已立， 所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 48 （四八） 信 |
SA 48 (Forty Eight) Letter |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「信心善男子正信 非家出家，自念： |
"The faithful man believes that he is not a monk, and he thinks: |
『我應隨順法，於色當多 修厭住，於受、想、行、識多修厭住。』 |
"I should follow the Dharma, cultivate more boredom in sex, and cultivate more boredom in feeling, thinking, acting, and knowledge. 』 |
信心善男 子正信非家出家，於色多修厭住，於受、想、 行、識多修厭住已，於色得離，於受、想、行、 識得離。 |
A faithful man who believes in a non-native monk, cultivates boredom in form, cultivates boredom in feeling, thinking, action, and knowledge, is detached from form, and detaches from feeling, thinking, action, and knowledge. |
我說是等，悉離一切生、老、病、死、憂、 悲、惱、苦。」 |
I said that I was waiting, and I would leave all birth, old age, sickness, death, sorrow, sadness, annoyance, and suffering. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 49 （四九） 阿難 |
SA 49 (Forty Nine) Ananda |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告尊者阿難曰： |
Then, the Blessed One told His Holiness Ananda: |
「若信心長 者、長者子來問汝言： |
"If the elders and sons of faith come to ask you: |
『於何等法知其生 滅？』 |
"How do you know its birth and death? 』 |
汝當云何答乎？」 |
How can you answer the question? " |
阿難白佛： |
Ananda White Buddha: |
「世尊！若有 長者、長者子來問我者，我當答言： |
"Master! If there are elders or elder sons who come to ask me, I should answer: |
『知色是 生滅法，知受、想、行、識是生滅法。』 |
"Comprehensive form is the birth and death dharma, knowing and feeling, thinking, action, and consciousness are the birth and death dharma. 』 |
世尊！若長 者、長者子如是問者，我當如是答。」 |
Lord! If the elders and the elders are questioners, I should answer them like this. " |
佛告 阿難： |
Buddha told Ananda: |
「善哉！善哉！應如是答。 |
"Goodness! Goodness! Answer that way. |
所以者何？ |
So what? |
色 是生滅法，受、想、行、識是生滅法。 |
Form is the birth and death law, while feeling, thinking, behavior, and consciousness are the birth and death law. |
知色是生滅 法者，名為知色； |
Zhise is a person who is born and dies, named Zhise; |
知受、想、行、識是生滅法 者，名為知識。」 |
Knowing, feeling, thinking, acting, and consciousness are those who arise and die, and they are called knowledge. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 50 （五〇） 阿難 |
SA 50 (50) Ananda |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告尊者阿難曰： |
Then, the Blessed One told His Holiness Ananda: |
「若有諸外 道出家來問汝言： |
"If there is a monk from the outside world to ask you: |
『阿難！世尊何故教人修 諸梵行？』 |
"Ananda! Why does the Blessed One teach people to practice the Brahma? 』 |
如是問者，云何答乎？」 |
If it is the questioner, how can the cloud answer? " |
阿難白佛： |
Ananda White Buddha: |
「世尊！若外道出家來問我言： |
"Master! If Wai Dao came to ask me: |
『阿難！世尊何 故教人修諸梵行？』 |
"Ananda! Why does the Blessed One teach people to practice all the Brahma? 』 |
者，我當答言： |
I should answer: |
『為於色 修厭、離欲、滅盡、解脫、不生故，世尊教人 修諸梵行； |
"In order to cultivate boredom, liberation, extinction, liberation, and lifelessness, the Blessed One teaches people to practice all the Brahman activities; |
為於受、想、行、識，修厭、離欲、滅盡、 解脫、不生故，教人修諸梵行。』 |
In order to receive, think, act, understand, cultivate disgust, liberation, extinction, liberation, and lifelessness, teach people to practice the Brahma. 』 |
世尊！若有 外道出家作如是問者，我當作如是答。」 |
Lord! If there is such a questioner as a monk, I shall answer as such. " |
佛告阿難： |
Buddha told Ananda: |
「善哉！善哉！應如是答。 |
"Goodness! Goodness! Answer that way. |
所以者何？ |
So what? |
我實為於色修厭、離欲、滅盡、解脫、不生故， 教人修諸梵行； |
I really cultivate boredom, liberation, extinction, liberation, and lifelessness for the sake of sex, and teach people to practice all kinds of brahma; |
於受、想、行、識，修厭、離欲、 滅盡、解脫、不生故，教人修諸梵行。」 |
Teach people to practice the various Brahma activities in feeling, thinking, performing, knowledge, cultivating boredom, liberation, extinction, liberation, and no death. " |
佛說此 經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha said this has been done, Venerable Ananda heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 51 （五一） 壞法 |
SA 51 (May 1) Bad Law |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今為汝說壞、 不壞法。 |
"I'm talking about bad and not bad for you today. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
諸比丘！色是 壞法，彼色滅涅槃是不壞法； |
Bhikkhus! Lust is a bad law, but it is not a bad law to destroy Nirvana by another color; |
受、想、行、識是壞 法，彼識滅涅槃是不壞法。」 |
Feeling, thinking, acting, and consciousness are bad dharma, but knowing to destroy Nibbana is not bad. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 52 （五二） 鬱低迦 |
SA 52 (Five Two) Yudijia |
鬱低迦修多羅，如增一阿含經四法中 說。 |
Yudhi Kasudara, as said in the Four Dharma of Agama Sutra. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 53 （五三） 婆羅門 |
SA 53 (Five Three) Brahman |
如是我聞： |
I heard this: |
一時，佛在拘薩羅國人間遊 行，於薩羅聚落村北申恕林中住。 |
For a while, the Buddha traveled around the world of Kusalor and lived in the Beishenshu Forest in the Salo settlement village. |
爾時，聚 落主大姓婆羅門聞沙門釋種子，於釋迦 大姓，剃除鬚髮，著袈裟衣，正信非家，出家 學道，成無上等正覺，於此拘薩羅國人間 遊行，到婆羅聚落村北申恕林中住。 |
At that time, the brahman of the settlement master heard the seeds of Salmon, and he shaved his hair and shaved his hair and wore robes in the Sakyamuni family. He believed that he was not a family, became a monk and learned the way, and became the supreme enlightenment. Live in the forest of Beishenshu in the settlement village. |
又 彼沙門瞿曇如是色貌名稱，真實功德，天、人 讚歎，聞于八方，為如來、應、等正覺、明行足、 善逝、世間解、無上士、調御丈夫、天人師、佛世 尊，於諸世間、諸天、魔、梵沙門、婆羅門中，大智 能自證知： |
Also, Shamen Qutan is the name of appearance, true merits, praises of heaven and people, heard from all directions, for the Tathagata, the response, the enlightenment, the wise movement, the good death, the world interpretation, the supreme master, the transfer of the husband, the heaven and the human Master and Buddha, among the worlds, heavens, demons, Brahma, and Brahmins, the great wisdom proves itself: |
「我生已盡，梵行已立，所作已作， 自知不受後有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there. |
為世說法，初、中、後善，善 義、善味，純一滿淨，梵行清白，演說妙法。 |
To speak for the world, primary, secondary, and secondary good, good righteousness, good taste, pure and pure, innocent in Brahman, and wonderful speech. |
善 哉應見！善哉應往！善應敬事！作是念已， 即便嚴駕，多將翼從，執持金瓶、杖枝、傘蓋， 往詣佛所，恭敬奉事。 |
Good, see you! Goodness should go! Shan Ying respects things! Even if you drive carefully, you will always follow your wings, hold the golden bottle, sticks, and umbrella covers, go to the Buddha's place, and serve respectfully. |
到於林口，下車步進， 至世尊所，問訊安不，却坐一面，白世尊 曰： |
When I arrived at Yulinkou, I got off the car and walked towards the Supreme World Venerable Place. I asked if he was safe, but I sat down and said: |
「沙門瞿曇！何論何說？」 |
Samen Qutan! What do you say? |
佛告婆羅門： |
Buddha told Brahmin: |
「我論 因、說因。」 |
I talk about the cause, I talk about the cause. |
又白佛言： |
Bai Buddha said: |
「云何論因？ |
"What is the cause of the cloud? |
云何說因？」 |
Why does Yun say the reason? " |
佛告婆羅門： |
Buddha told Brahmin: |
「有因有緣集世間，有因有緣 世間集； |
"There is a cause and destiny to gather in the world, and a cause and destiny to gather in the world; |
有因有緣滅世間，有因有緣世間 滅。」 |
There is a reason to destroy the world, and there is a reason to destroy the world. " |
婆羅門白佛言： |
Brahman White Buddha said: |
「世尊！云何為有因有緣 集世間，有因有緣世間集？」 |
Blessed One! Why does cloud have a cause and destiny to gather in the world, and why does it mean to gather in the world? |
佛告婆羅門： |
Buddha told Brahmin: |
「愚癡無聞凡夫色集、色滅、色味、色患、色離，不 如實知。 |
"Stupid and unheard of ordinary people's color collection, color extinction, color taste, color trouble, color separation, do not know the truth. |
不如實知故，愛樂於色，讚歎 於色，染著心住； |
If you don’t know the truth as it is, love to look at color, admire in color, and dye your heart; |
彼於色愛樂故取，取緣 有，有緣生，生緣老、死、憂、悲、惱、苦，是則大苦 聚集。 |
He loves and loves, so he takes it, and there is a predestined condition, there is a predestined life, and life is predestined to grow old, death, worry, sadness, annoyance, and suffering. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
婆羅門！是名有 因有緣集世間，有因有緣世間集。」 |
Brahman! It is the collection of the world, the collection of the world, the cause and destiny. " |
婆羅門 白佛言： |
Brahmin White Buddha said: |
「云何為有因有緣滅世間，有因 有緣世間滅？」 |
"Why does the cloud have a cause and predestined to destroy the world? |
佛告婆羅門： |
Buddha told Brahmin: |
「多聞聖弟子於 色集、色滅、色味、色患、色離如實知。 |
"Say the disciples learn more about the color collection, color extinction, color taste, color trouble, and color separation. |
如實知 已，於彼色不愛樂、不讚歎、不染著、不留 住。 |
Knowing the truth, Yu Bi Se is not happy, admirable, untainted, or retained. |
不愛樂、不留住故，色愛則滅，愛滅則取 滅，取滅則有滅，有滅則生滅，生滅則老、死、憂、 悲、惱、苦滅。 |
If you don't love pleasure, don't keep the cause, love will die, love will die, if you die, you will die, if you die, you will be old, dead, sorrow, sad, annoying, suffering. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
婆羅門！是 名有因有緣滅世間，是名有因有緣世間 滅。 |
Brahman! It is name, cause and destiny to destroy the world, and name, cause and destiny to destroy the world. |
婆羅門！是名論因，是名說因。」 |
Brahman! It is the reason of the name and the reason. " |
婆羅門白 佛言： |
Brahman White |
「瞿曇！如是論因，如是說因。 |
"Qu Tan! Talk about the cause like this, say the cause like this. |
世間多 事，今請辭還。」 |
The world is troublesome, please resign today. " |
佛告婆羅門： |
Buddha told Brahmin: |
「宜知是時！」 |
It's time to know! |
佛說 此經已，諸婆羅門聞佛所說，歡喜隨喜，禮 足而去。 |
The Buddha said that this sutra has been completed, and the Brahmins heard what the Buddha said, rejoicing, rejoicing, and leaving with gifts. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 54 （五四） 世間 |
SA 54 (May Fourth) The World |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
彼時，毘迦多魯迦聚落有婆羅 門來詣佛所，恭敬問訊，却坐一面，白佛 言： |
At that time, there was a Brahmin in the Vijadurga settlement who came to the Buddha's place, respectfully inquiring, but sat down, the white Buddha said: |
「瞿曇！我有年少弟子，知天文、族姓，為諸 大眾占相吉凶，言有必有，言無必無，言 成必成，言壞必壞。 |
"Qu Tan! I have young disciples who know astronomy and clan surnames. They are good and bad for the masses. Words have to be there, words do not have to be nothing, words will come true, and bad words must be broken. |
瞿曇！於意云何？」 |
Qu Tan! Yu Yiyun He? " |
佛告婆 羅門： |
Buddha told Brahmin: |
「且置汝年少弟子知天文、族姓。 |
"Also, let your young disciples know the astronomy and clan name. |
我今 問汝，隨汝意答。 |
I ask you today, answer as you like. |
婆羅門！於意云何？ |
Brahman! Yu Yiyun He? |
色本 無種耶？」 |
The color is seedless? " |
答曰： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
「受、想、行、識本無 種耶？」 |
Feeling, thinking, acting, and knowing have no seeds? |
答曰： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
佛告婆羅門： |
Buddha told Brahmin: |
「汝言 我年少弟子知天文、族姓，為諸大眾作如 是說，言有必有，言無必無，知見非不實 耶？」 |
You said that my young disciple knows the astronomy and clan surnames, and I do this for the general public. If you say something, you must have it. If you say it, you don't have to say nothing. Knowing what you see is not true? |
婆羅門白佛： |
Brahman White Buddha: |
「如是，世尊！」 |
If so, Lord! |
佛告婆羅門： |
Buddha told Brahmin: |
「於 意云何？ |
"Yi Yunhe? |
頗有色常住百歲耶？ |
Quite colorful and live in a hundred years old? |
為異生、異滅 耶？ |
It's different life, different death, yeah? |
受、想、行、識常住百歲耶？ |
Feeling, thinking, acting, and knowledge live in a hundred years? |
異生、異滅耶？」 |
Different birth, different extinction? " |
答 曰： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
佛告婆羅門： |
Buddha told Brahmin: |
「於意云何？ |
"Yu Yiyun? |
汝 年少弟子知天文、族姓，為大眾說，成者不 壞，知見非不異耶？」 |
Your young disciples know the astronomy and clan surnames, and say to the public that the winners are not bad, and knowing what is wrong is not different? " |
答曰： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
佛 告婆羅門： |
Buddha told Brahmin: |
「於意云何？ |
"Yu Yiyun? |
此法彼法，此說彼說， 何者為勝？」 |
One way, another way, one talk and another talk, what wins? " |
婆羅門白佛言： |
Brahman White Buddha said: |
「世尊！此如法 說，如佛所說顯現開發。 |
"Master! This is like the Dharma, like the Buddha said to manifest and develop. |
譬如有人溺水能 救，獲囚能救，迷方示路，闇惠明燈。 |
For example, someone can be saved by drowning, or a prisoner can be saved. |
世尊 今日善說勝法，亦復如是顯現開發。」 |
Blessed One who speaks well today wins the law, and it is also manifested and developed in the same way. " |
佛說 此經已，毘迦多魯迦婆羅門聞佛所說，歡喜 隨喜，即從坐起，禮足而去。 |
The Buddha said that this sutra was over. After hearing what the Buddha said, the Brahman Vijadurga rejoiced and rejoiced, that is, sitting up and walking away. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 55 （五五） 陰 |
SA 55 (Five Five) Yin |
如是我聞： |
I heard this: |
一時，佛在波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha was in Sarnath in the residence of the immortal in Polo [Wood * Nai]. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當 說陰及受陰。 |
"I should talk about Yin and Yin. |
云何為陰？ |
What is cloud? |
若所有諸色，若 過去、若未來、若現在，若內，若外，若麤、若細， 若好、若醜，若遠、 |
If all colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, |
，彼一切總說色陰。 |
, He always talks about sex. |
隨 諸所有受、想、行、識亦復如是。 |
With all feelings, thoughts, behaviors, and reeds, the same is true. |
彼一切總說 受、想、行、識陰，是名為陰。 |
He always talks about feeling, thinking, acting, and knowing yin, which is called yin. |
云何為受陰？ |
What is cloud exposure? |
若色 是有漏、是取，若彼色過去、未來、現在，生貪欲、 瞋恚、愚癡及餘種種上煩惱心法； |
If there is a lack of sex, it is taken, if the past, the future, and the present are greed, aversion, ignorance, and all kinds of troubles; |
受、想、行、識 亦復如是，是名受陰。」 |
Feeling, thinking, acting, and knowing are the same again, which is called Yin. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 56 （五六） 漏無漏法 |
SA 56 (Five Six) Leak and No Leak Method |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當 說有漏、無漏法。 |
"I should say that there is leakage and no leakage. |
若色有漏、是取，彼色能生 愛、恚； |
If the color is missing, it is taken, that color can produce love and aversion; |
如是受、想、行、識，有漏、是取，彼識能 生愛、恚，是名有漏法。 |
If it is feeling, thinking, behavior, and consciousness, there is leakage, and it is taking, and other consciousness can produce love and transcendence, which means that there is leakage in name. |
云何無漏法？ |
Why does the cloud fail? |
諸所有 色無漏、非受，彼色若過去、未來、現在，彼色不 生愛、恚； |
All forms have no leakage or non-reception, if the other color is past, future, and present, the other color does not have love or transcendence; |
如是受、想、行、識，無漏、非受，彼識 若過去、未來、現在，不生貪、恚，是名無漏 法。」 |
If it is feeling, thinking, action, and consciousness, without omission or non-experience, other consciousness, if there is no greed or aversion in the past, future, and present, is the name without omission. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
二信、二阿難 壞法、欝低迦 |
Two Faith, Two Ananda, Bad Dharma, Zandika |
婆羅及世間 陰、漏、無漏法 |
Brahma and the world: Yin, leakage, and no leakage |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 57 （五七） 陰根 |
SA 57 (five seven) Yin root |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊著衣持鉢，入舍衛城乞食， 還持衣鉢，不語眾，不告侍者，獨一無二， 於西方國土人間遊行。 |
At that time, the Blessed One, wearing a robe and a bowl, went to the acropolis to beg for food, and he also held a mantle, silently, without telling the waiter, and he was unique, marching among the people of the Western land. |
時，安陀林中有一比 丘，遙見世尊不語眾，不告侍者，獨一無 二。 |
At that time, there was a monk in Antolin, who was the only one who saw the Blessed One who did not talk to others and did not tell the waiter. |
見已，進詣尊者阿難所，白阿難言： |
See you, enter the Venerable Ananda, Bai Ananda said: |
「尊者！ 當知世尊不語眾，不告侍者，獨一無二 而出遊行。」 |
Venerable! Know that the Blessed One does not speak publicly, does not tell the waiter, and is unique and marches out. |
爾時，阿難語彼比丘： |
At that time, Ananda spoken in Bibiqiu: |
「若使世尊 不語眾，不告侍者，獨一無二而出遊行，不 應隨從。 |
"If the Blessed One is silent, without telling the waiter, and marching out of the unique, you should not follow. |
所以者何？ |
So what? |
今日世尊欲住寂滅 滅少事故。」 |
Today, the Blessed One wants to live in silence, and there will be fewer accidents. " |
爾時，世尊遊行北至半闍國波 陀聚落，於人所守護林中，住一跋陀薩 羅樹下。 |
At that time, the Blessed One paraded north to the settlement of Boto in Banjo Kingdom, living in the forest guarded by the people, under the tree of Bhadrasara. |
時有眾多比丘詣阿難所，語阿 難言： |
There are many bhikkhus in Ananda, and it’s hard to speak: |
「今聞世尊住在何所？」 |
Where does the Lord live today? |
阿難答曰： |
Ananda replied: |
「我聞世尊北至半闍國波陀聚落，人所守護 林中跋陀薩羅樹下。」 |
"I heard that the Blessed One was in the settlement of Botuo in the north of Banyan Kingdom, under the tree of Batuo Salo in the forest guarded by people." |
時，諸比丘語阿難曰： |
At that time, Ananda said: |
「尊 者知我等不見世尊已久，若不憚勞者， 可共往詣世尊？」 |
The Lord knows that I have been waiting for the Blessed One for a long time. If you don't suffer, can you go to the Blessed One? |
哀愍故，阿難知時，默然而 許。 |
Sadly, when Ananda knew, he silently promised. |
爾時，尊者阿難與眾多比丘夜過晨朝， |
At that time, Venerable Ananda and many monks passed the morning dynasty at night, |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 58 （五八） 陰即受 |
SA 58 (Five Eight) |
如是我聞： |
I heard this: |
一時，佛住舍衛國東園鹿 母講堂。 |
For a while, the Buddha lived in the Deer Mother Lecture Hall in the East Garden of the Guardian State. |
爾時，世尊於晡時從禪覺，於諸比 丘前敷座而坐，告諸比丘： |
At that time, the Blessed One was enlightened from Zen in Asashi, and sat in front of the monks, and told the monks: |
「有五受陰。 |
"There are five yin. |
云 何為五？ |
Cloud What is five? |
謂色受陰，受、想、行、識受陰。」 |
It means physical and yin, feeling, thinking, behavior, consciousness and yin. " |
時，有一 比丘從坐起，整衣服，偏袒右肩，右膝著 地，合掌白佛言： |
At that time, a bhikkhu sat up, adjusted his clothes, leaned on his right shoulder, landed on his right knee, and put his palms together in white Buddha's words: |
「世尊！此五受陰，色受陰， 受、想、行、識受陰耶？」 |
Blessed One! The five receiving Yin, the physical receiving Yin, the receiving, thinking, behavior, and consciousness receiving Yin? |
佛告比丘： |
Buddha told Bhikkhu: |
「還坐而問，當 為汝說。」 |
Sit down and ask, just say it for you. |
時，彼比丘為佛作禮，還復本坐， 白佛言： |
At that time, Peter Bhikkhu made rituals for the Buddha, and he sat down again. The White Buddha said: |
「世尊！此五受陰，以何為根？ |
"Master! What is the root of these five yin exposures? |
以何 集？ |
How to set? |
以何生？ |
How to live? |
以何觸？」 |
How to touch? " |
佛告比丘： |
Buddha told Bhikkhu: |
「此五受陰， 欲為根，欲集、欲生、欲觸。」 |
These five yin receptions, desire is the root, desire to gather, to regenerate, and to touch. |
時，彼比丘聞佛所 說，歡喜隨喜，而白佛言： |
At that time, when he heard what the Buddha said, he rejoiced, but the White Buddha said: |
「世尊！為說五陰 即受，善哉所說！今當更問。 |
"Master! To say that the five yin is to be received, what kindness said! I should ask more now. |
世尊！陰即受， 為五陰異受耶？」 |
Lord! Yin is to receive, for the five Yin to receive? " |
佛告比丘： |
Buddha told Bhikkhu: |
「非五陰即受，亦 非五陰異受； |
"If you don’t receive five yin, you can feel it, and it’s not five yin. |
能於彼有欲貪者，是五受陰。」 |
Those who can have desire and greed are the five receiving yin. " |
比丘白佛： |
Bhikkhu White Buddha: |
「善哉！世尊！歡喜隨喜， 今復更問。 |
"Goodness! Lord! Rejoice and rejoice, I will ask again today. |
世尊！有二陰相關耶？」 |
Lord! Are there two yin related? " |
佛告比丘： |
Buddha told Bhikkhu: |
「如是，如是。 |
"So, so. |
猶若有一人如是思惟： |
As if there was someone thinking like this: |
『我於 未來得如是色、如是受、如是想、如是行、如 是識。』 |
『In the future, I will be like material, like feeling, like thinking, like doing, like knowing. 』 |
是名比丘陰陰相關也。」 |
It is also related to Bhikkhu Yin Yin. " |
比丘白佛： |
Bhikkhu White Buddha: |
「善哉所說，歡喜隨喜。」 |
"Shanzai said, rejoice as you please." |
更有所問： |
More questions: |
「世尊！云何名陰？」 |
Master! What is the name of Yin? |
佛告比丘： |
Buddha told Bhikkhu: |
「諸所 有色，若過去、若未來、若現在，若內、若外，若 麤、若細，若好、若醜，若遠、若近，彼一切總說 陰，是名為陰。 |
"All colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is always called yin, it is called yin. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
如是，比 丘！是名為陰。」 |
If so, Bhikkhu! It is named Yin. " |
比丘白佛： |
Bhikkhu White Buddha: |
「善哉所說，歡喜 隨喜。」 |
Shanzai said, rejoice, rejoice. |
更有所問： |
More questions: |
「世尊！何因何緣名為色陰？ |
"Master! Why is it called Seyin? |
何因 何緣名受、想、行、識陰？」 |
What is the reason for receiving, thinking, acting, and knowing Yin in the name? " |
佛告比丘： |
Buddha told Bhikkhu: |
「四大因、四 大緣，是名色陰。 |
"The four major causes and the four major conditions are the name and color of Yin. |
所以者何？ |
So what? |
諸所有色陰， 彼一切悉皆四大，緣四大造故。 |
All the colors and yin, all of them are the four great, due to the four great causes. |
觸因、觸緣， 生受、想、行，是故名受、想、行陰。 |
The cause of contact, the condition of contact, the birth of feeling, thinking, and action are the name of feeling, thinking, and acting yin. |
所以者何？ |
So what? |
若所有受、想、行，彼一切觸緣故，名色因、名色 緣，是故名為識陰。 |
If all feelings, thoughts, actions, and all of them touch the cause, the reason of name and form, the condition of name and form, is the name of consciousness yin. |
所以者何？ |
So what? |
若所有識，彼 一切名色緣故。」 |
If there is all consciousness, all the name and form are the reason. " |
比丘白佛： |
Bhikkhu White Buddha: |
「善哉所說，歡喜 隨喜。」 |
Shanzai said, rejoice, rejoice. |
更有所問： |
More questions: |
「云何色味？ |
"What color is the cloud? |
云何色患？ |
What is the cloud? |
云何色離？ |
Where is the cloud? |
云何受、想、行、識味？ |
How does the cloud feel, think, act, and understand? |
云何識患？ |
What is the cloud? |
云何識離？」 |
How does the cloud know? " |
佛 告比丘： |
Buddha told the monk: |
「緣色生喜樂，是名色味； |
"Formation produces happiness, which is name, form and taste; |
若色無常、 苦、變易法，是名色患； |
If materiality is impermanent, suffering, and change, it is a danger of name and materiality; |
若於色調伏欲貪、 斷欲貪、越欲貪，是名色離。 |
If you want to be greedy in the color tone, if you want to be greedy, you want to be more greedy, it is Ming-Se Li. |
若緣受、想、行、識 生喜樂，是名識味； |
It is the name, the sense of taste, if the condition is felt, the thought, the action, and the knowledge is joyful. |
受、想、行、識，無常、苦、變易 法，是名識患； |
Feeling, thinking, behavior, consciousness, impermanence, suffering, and change are the dangers of name and consciousness; |
於受、想、行、識，調伏欲貪、斷 欲貪、越欲貪，是名識離。」 |
To feel, think, act, and conscientiously, temper craving, breaking off craving, and more craving, is name and consciousness. " |
比丘白佛： |
Bhikkhu White Buddha: |
「善哉所 說，歡喜隨喜。」 |
What kindness said, rejoice, rejoice. |
更有所問： |
More questions: |
「世尊！云何生我慢？」 |
Master! Why is the cloud slow to make me slow? |
佛告比丘： |
Buddha told Bhikkhu: |
「愚 癡無聞凡夫於色見我、異我、相在，於受、想、 行、識見我、異我、相在，於此生我慢。」 |
Stupid, ignorant, ordinary people see me, different selves, and presence in color, and feel, think, act, see me, different selves, and presence. In this life I am slow. |
比丘白 佛： |
Bhikkhu White Buddha: |
「善哉所說，歡喜隨喜。」 |
Shanzai said, rejoice as you please. |
更有所問： |
More questions: |
「世尊！云何得無我慢？」 |
Master! Why can the cloud be slow without me? |
佛告比 丘： |
Buddhism Bhikkhu: |
「多聞聖弟子不於色見我、異我、相在，不 於受、想、行、識，見我、異我、相在。」 |
Sacred disciples do not want to see me, different selves, and presence, not feel, think, act, and know, see me, different selves, and presence. |
比丘白佛： |
Bhikkhu White Buddha: |
「善 哉所說，更有所問，何所知、何所見，盡得 漏盡？」 |
Shanzai said, and asked more about it, what do you know, what you see, and all you can miss? |
佛告比丘： |
Buddha told Bhikkhu: |
「諸所有色，若過去、若未來、 若現在，若內、若外，若麤、若細，若好、若醜，若 遠、若近，彼一切非我、不異我、不相在； |
"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, everything is not me, not different from me, not in each other ； |
受、想、 行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！如是知，如是見，疾得 漏盡。」 |
Bhikkhu! If you know it, if you see it, you will be too sick. " |
爾時，會中復有異比丘，鈍根無知，在 無明 ［穀-禾＋卵］ 起惡邪見，而作是念： |
At that time, there will be different bhikkhus in the meeting, blunt-rooted ignorance, in ignorance [谷-禾＋蛋] evil views arise, and they are thinking: |
「若無我者，作 無我業，於未來世，誰當受報？」 |
If there is no self, who will be rewarded in the future life? |
爾時，世尊知 彼比丘心之所念，告諸比丘： |
At that time, the Blessed One knew what Peter Bhikkhu said to the bhikkhu: |
「於此眾中，若 有愚癡人，無智明，而作是念： |
"Among this crowd, if there are foolish people who are ignorant, they just think: |
『若色無我， 受、想、行、識無我，作無我業，誰當受報？』 |
"If there is no self in form, feeling, thinking, action, and knowledge without self, and doing no self karma, who should be rewarded? 』 |
如是 所疑，先以解釋彼。 |
If you are in doubt, explain him first. |
云何比丘！色為常耶？ |
Yunhe Bhikkhu! Is it everlasting? |
為 非常耶？」 |
For very? " |
答言： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答言： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「若無常、苦，是變易法，多聞 聖弟子於中寧見是我、異我、相在不？」 |
If impermanence and suffering, it is the law of change. I hear more about it. Holy disciple Yu Zhongning sees that it is me, different me, and coexistence? |
答言： |
Answer: |
「不也，世尊！」 |
"No, Lord!" |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，比丘！若 所有色，若過去、若未來、若現在，若內、若外， 若麤、若細，若好、若醜，若遠、若近，彼一切非 我、非我所。 |
Yes, Bhikkhu! If all colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor self. |
如是見者，是為正見； |
If one sees, it is right view; |
受、想、行、 識亦復如是。 |
The same is true for receiving, thinking, acting, and reed. |
多聞聖弟子如是觀者便修 厭，厭已離欲，離欲已解脫，解脫知見： |
It is often heard that the saint’s disciples will cultivate disgust, dissatisfaction with desire, dissatisfaction with desire, and liberation, knowing: |
『我生 已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, and what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經時，眾多比丘不起諸漏，心 得解脫。 |
When the Buddha said this sutra, many bhikkhus couldn't make any mistakes, and they felt relieved. |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
陰、根、陰即受 二陰共相關 |
Yin, root, and Yin are affected |
名字、因、二味 我慢、疾漏盡 |
Name, cause, two flavors, I'm slow and exhausted |
雜阿含經卷第二 |
Miscellaneous Book 2 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 59 （五九） 生 滅 |
SA 59 (Five Nine) Birth and Death |
雜阿含經卷第三 |
Miscellaneous Scriptures 3 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
云何 為五？ |
What is cloud five? |
色受陰，受、想、行、識受陰。 |
Physical and yin, feeling, thinking, behavior, consciousness and yin. |
觀此五受陰， 是生滅法。 |
Observing these five yin receptions is the birth and death method. |
所謂此色、此色集、此色滅； |
The so-called this color, this color set, this color disappear; |
此受、想、 行、識，此識集、此識滅。 |
This feeling, thinking, action, consciousness, this consciousness collection, this consciousness extinction. |
云何色集？ |
What color set of clouds? |
云何色滅？ |
How does the cloud disappear? |
云何受、想、行、識集？ |
How does the cloud feel, think, act, and know? |
云何受、想、行、識滅？ |
How does the cloud feel, think, act, and perceive? |
愛喜 集是色集，愛喜滅是色滅； |
Aixi Ji is the color collection, and Aixi off is the color off; |
觸集是受、想、行 集，觸滅是受、想、行滅； |
To touch is to receive, think, and to act; to touch to extinguish is to feel, think, and act; |
名色集是識集，名色 滅是識滅。 |
The collection of name and color is the collection of consciousness, and the extinguishment of name and color is the collection of consciousness. |
比丘！如是色集、色滅，是為色集、 色滅； |
Bhikkhu! If it is color set and color extinction, it is color set and color extinction; |
如是受、想、行、識集，受、想、行、識滅，是為 受、想、行、識集，受、想、行、識滅。」 |
If it is the collection of feeling, thinking, action, consciousness, feeling, thinking, action, and enlightenment, it is for feeling, thinking, action, consciousness gathering, feeling, thinking, action, and extinguishment. " |
佛說此經已，時 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over. When the monks heard what the Buddha said, they joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 60 （六〇） 不乘 |
SA 60 (sixty) not multiplied |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
何等 為五？ |
What is five? |
所謂色受陰，受、想、行、識受陰。 |
The so-called physical and yin, feeling, thinking, behavior, consciousness and yin. |
善哉，比丘 不樂於色，不讚歎色，不取於色，不著於 色。 |
Goodness, bhikkhus are not happy with sex, don't admire sex, don't take sex with sex, don't get sex with sex. |
善哉，比丘不樂於受、想、行、識，不讚歎 識，不取於識，不著於識。 |
Goodness, bhikkhus are not happy to receive, think, act, and know. They do not admire the knowledge, do not take from it, and do not recognize it. |
所以者何？ |
So what? |
若比 丘不樂於色，不讚歎色，不取於色，不 著於色，則於色不樂，心得解脫。 |
If the bhikkhu is not happy with color, does not admire color, does not take in color, and does not see color, then he is unhappy in color and feels liberated. |
如是受、 想、行、識，不樂於識，不讚歎識，不取於識， 不著於識，則於識不樂，心得解脫，若比 丘不樂於色，心得解脫。 |
If it is feeling, thinking, behavior, and consciousness, it is not happy to know, does not admire it, does not take it from it, and does not recognize it, then it is not happy in it, and the experience is liberated. If the monk is not happy in physicality, the experience is liberated. |
如是受、想、行、識 不樂，心得解脫，不滅不生，平等捨住，正 念正智。 |
If feeling, thinking, acting, and knowing are not happy, the experience is liberated, immortal or reproductive, equal surrender, mindfulness and wisdom. |
「彼比丘如是知、如是見者，前際俱 見，永盡無餘； |
"If the Bhikkhu knows, if he sees, he sees all the time, forever; |
前際俱見，永盡無餘已； |
Seen in the past, forever; |
後際 俱見，亦永盡無餘； |
See you in the future, and forever; |
後際俱見，永盡無餘已； |
See you later, forever; |
前後際俱見，永盡無餘，無所封著。 |
Seeing all the time, there is no more, nothing is sealed. |
無所 封著者，於諸世間都無所取； |
Those who have nothing to seal have nothing to gain in the world; |
無所取者， 亦無所求； |
Nothing to take, nothing to ask for; |
無所求者，自覺涅槃： |
Those who do not ask for nirvana consciously: |
『我生已 盡，梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，時諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra was already there, and when the bhikkhus heard what the Buddha said, they joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 61 （六一） 分別 |
SA 61 (six one) separately |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
何等 為五？ |
What is five? |
謂色受陰，受、想、行、識受陰。 |
It means physical and yin, feeling, thinking, behavior, consciousness and yin. |
「云何色受陰？ |
"How does the cloud feel overcast? |
所有色，彼一切四大，及四大所造色，是名 為色受陰。 |
All forms, all the four great bodies, and the forms created by the four great bodies are called form and yin. |
復次，彼色是無常、苦、變易之法。 |
Repeatedly, the other color is the law of impermanence, suffering, and change. |
若彼色受陰，永斷無餘，究竟捨離、滅盡、離 欲、寂、沒，餘色受陰更不相續、不起、不出， 是名為妙，是名寂靜，是名捨離一切有 餘愛盡、無欲、滅盡、涅槃。 |
If the other color receives the yin, it will cease forever, whether it is renunciation, extinction, detachment, solitude, and noness, and the surviving yin is even more discontinuous, unreasonable, and unable to come out. It is the name of wonderful, the name of silence, the name Abandon everything with surplus love, desirelessness, extinction, and Nirvana. |
「云何受受陰？ |
"Why is the cloud affected by yin? |
謂六 受身。 |
Said six accept the body. |
何等為六？ |
What is six? |
謂眼觸生受，耳、鼻、舌、身、意 觸生受，是名受受陰。 |
It means that the eyes are touched by the eyes, and the ears, nose, tongue, body, and mind are touched by the eyes. |
復次，彼受受陰無常、 苦、變易之法，乃至滅盡、涅槃。 |
Repeatedly, he will receive impermanence, suffering, change, and even disappear and Nirvana. |
「云何想受陰？ |
"Why does Yun want to be overcast? |
謂六想身。 |
That is six thoughts. |
何等為六？ |
What is six? |
謂眼觸生想，乃至意 觸生想，是名想受陰。 |
It means that the eye touches the mind, and even the mind touches the mind. It is the name of wanting to be yin. |
復次，彼想受陰無常、 苦、變易之法，乃至滅盡、涅槃。 |
Repeatedly, he wanted to receive the impermanence, suffering, change, and even destruction and Nirvana. |
「云何行受陰？ |
"How can the cloud be overcast? |
謂六思身。 |
That is six thoughts. |
何等為六？ |
What is six? |
謂眼觸生思，乃至意 觸生思，是名行受陰。 |
It is said that the eye touches the mind, and even the mind touches the mind. |
復次，彼行受陰無常、 苦、變易之法，乃至滅盡、涅槃。 |
Repeatedly, he will undergo the law of impermanence, suffering, change, and even destruction and Nirvana. |
「云何識受陰？ |
"How can the cloud be yin? |
謂六識身。 |
It is called the Six Consciousness Body. |
何等為六？ |
What is six? |
謂眼識身，乃至意識 身，是名識受陰。 |
It is said that the eye-consciousness body, and even the consciousness body, is name-consciousness receiving yin. |
復次，彼識受陰是無常、苦、 變易之法，乃至滅盡、涅槃。 |
Repeatedly, the yin of the other consciousness is the law of impermanence, suffering, change, and even destruction and nirvana. |
「比丘！若於此法 以智慧思惟、觀察、分別、忍，是名隨信行； |
"Bhikkhu! If you think, observe, discriminate, and endure wisely in this method, you will follow the faith in name; |
超 昇離生，越凡夫地，未得須陀洹果，中間不 死，必得須陀洹果。 |
Transcendence, the more ordinary the earth, the Sudhahuan fruit has not been obtained, and there is no death in the middle, and the Sudhahuan fruit must be obtained. |
「比丘！若於此法增上智 慧思惟、觀察、忍，是名隨法行； |
"Bhikkhu! If you gain wisdom, contemplation, observation, and forbearance from this method, you will follow the method by name; |
超昇離生， 越凡夫地，未得須陀洹果，中間不死，必得 須陀洹果。 |
Transcendence and liberation, the more mortal, the Sudhahuan fruit has not been obtained, and the middle is not dead, and the Sudhahuan fruit must be obtained. |
「比丘！於此法如實正慧等見，三 結盡斷知，謂身見、戒取、疑。 |
"Bhikkhu! In this method, you can see the truth, righteousness and wisdom, and know the three knots, which means seeing, abstaining, and doubting. |
比丘！是名須陀 洹果，不墮惡道，必定正趣三菩提，七有 天人往生，然後究竟苦邊。 |
Bhikkhu! It is the name Xu Tuo Huanguo. If you don't fall into the evil way, you will definitely enjoy the San Bodhi. Seven days after the death of heaven and human beings, you will suffer. |
「比丘！若於此法 如實正慧等見，不起心漏，名阿羅漢，諸漏 已盡，所作已作，捨離重擔，逮得己利，盡諸 有結，正智心得解脫。」 |
"Bhikkhu! If you see the truth and righteous wisdom in this method, you will not be able to lose your mind. His name is an Arahant. All the leaks have been exhausted, what has been done has been done, and the burdens have been surrendered. |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 62 （六二） 貪著 |
SA 62 (six two) greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰？ |
"There are five yin? |
謂色 受陰，受、想、行、識受陰。 |
It means physical and yin, feeling, thinking, behavior, consciousness and yin. |
愚癡無聞凡夫無慧無 明，於五受陰生我見繫著，使心繫著而 生貪欲。 |
Stupidity, ignorance, ordinary people, no wisdom and ignorance, I see the bond in the five-suppressive yin birth, so that the heart is tied and greed. |
比丘！多聞聖弟子有慧有明，於此 五受陰不為見我繫著，使心結縛而起貪 欲。 |
Bhikkhu! He knows that the disciples of the saint have wisdom and clearness. Here, the five-suffering yin is not tied to me, which makes the heart bound and greedy. |
「云何愚癡無聞凡夫無慧無明，於五受陰 見我繫著，使心結縛而生貪欲？ |
"Yun He is foolish, ignorant, ordinary people, no wisdom, and ignorance. Seeing me tied in the fifth yin, it binds the heart and creates greed? |
比丘！愚癡 無聞凡夫無慧無明，見色是我、異我、相在。 |
Bhikkhu! Stupidity, ignorance of ordinary people, ignorance and ignorance, seeing appearance is me, different me, and presence. |
如是受、想、行、識，是我、異我、相在。 |
If it is feeling, thinking, behavior, and consciousness, it is me, different me, and presence. |
如是愚癡 無聞凡夫無慧無明，於五受陰說我繫著， 使心結縛而生貪欲。 |
Such as foolishness, ignorance and ignorance of ordinary people, no wisdom and ignorance, Yu Wushou Yin said that I am tied, so that the heart is bound and greed. |
「比丘！云何聖弟子有 慧有明，不說我繫著，使結縛心而生貪 欲？ |
"Bhikkhu! The disciple of Saint Yunho has Hui Youming, don't you say that I tie it, so that it binds the heart and creates greed? |
聖弟子不見色是我、異我、相在。 |
The saint disciple doesn't see color is me, different me, and presence. |
如是受、 想、行、識，不見是我、異我、相在。 |
If it is feeling, thinking, behavior, and knowledge, not seeing it is me, different me, and presence. |
如是，多聞聖 弟子有慧有明，於五受陰不見我繫著， 使結縛心而生貪欲，若所有色，若過去、若未 來、若現在，若內、若外，若麤、若細，若好、若醜， 若遠、若近，彼一切正觀皆悉無常。 |
If so, it is often heard that the saint’s disciple has wisdom and clarity, and does not see me in the five yin, which binds the heart to greed, if all forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine If it is good, if it is ugly, if it is far, if it is near, all of them are impermanent. |
如是受、 想、行、識，若過去、若未來、若現在，若內、若外、 若麤、若細，若好、若醜，若遠、若近，彼一切正 觀皆悉無常。」 |
If it is feeling, thinking, behavior, and consciousness, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of these upright views are impermanent. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 63 （六三） 等觀察 |
SA 63 (six three) and other observations |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰？ |
"There are five yin? |
謂色 受陰，受、想、行、識受陰。 |
It means physical and yin, feeling, thinking, behavior, consciousness and yin. |
比丘！若沙門、婆羅門計 有我，一切皆於此五受陰計有我。 |
Bhikkhu! If Shamen and Brahmins count on me, everything will be counted on me in this five yin. |
何等為 五？ |
What is five? |
諸沙門、婆羅門於色見是我、異我、相在； |
All the sandmen and brahmins saw in color that it was me, different me, and presence; |
如是受、想、行、識，見是我、異我、相在。 |
If it is feeling, thinking, behavior, and knowledge, seeing that it is me, different me, and presence. |
如是愚 癡無聞凡夫，計我、無明、分別如是觀，不離 我所； |
If you are stupid, ignorant, and ordinary people, think about me, ignorance, and distinction, and stay with me; |
不離我所者，入於諸根； |
Those who do not leave us, enter into the roots; |
入於諸根 已，而生於觸； |
Into the roots, but born in touch; |
六觸入所觸，愚癡無聞凡夫 生苦樂，從是生此等及餘。 |
Six touches into the touch, ignorance and ignorance of ordinary people, life is suffering and happiness, and there is always more than life. |
謂六觸身，云何 為六？ |
It is said that six touches the body, what is the cloud? |
謂眼觸入處，耳、鼻、舌、身、意觸入處。 |
It means that the eye touches the place, and the ear, nose, tongue, body and mind touch the place. |
比 丘！有意界、法界、無明界，無明觸所觸。 |
Bhikkhu! There are intentional realms, legal realms, and ignorance realms, and ignorance touches. |
愚癡 無聞凡夫言有、言無、言有無、言非有非 無、言我最勝、言我相似，我知、我見。 |
Stupidity, unheard of. Ordinary people say yes, no words, no words, no words, no words, words I am the best, I am similar, I know, I see. |
「復次，比 丘！多聞聖弟子住六觸入處，而能厭離無 明，能生於明。 |
"Frequently, Bhikkhu! The disciple of Miao Wen Sheng lives in the Sixth Place, and can be disgusted with ignorance and be born in Ming. |
彼於無明離欲而生於明，不 有、不無、非有無、非不有無、非有我勝、非 有我劣、非有我相似，我知、我見。 |
He is born out of ignorance and detachment from desire, and is born out of lucidity, no, no, no, no, no, no, no, no, no, no, no, no, no, like, I know, I see. |
作如是 知、如是見已，所起前無明觸滅，後明觸集起。」 |
When doing so, knowing, if you see already, the ignorance before you get extinguished, and the afterwards will gather. " |
佛說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 64 （六四） 優陀那 |
SA 64 (June 4th) Udana |
如是我聞： |
I heard this: |
一時，佛住舍衛國東園鹿子 母講堂。 |
For a while, the Buddha lived in the Deer and Mother Lecture Hall of the East Garden of the Wei Kingdom. |
爾時，世尊晡時從禪起，出講堂，於 堂陰中大眾前，敷座而坐。 |
At that time, the Blessed One would rise from Zen, leave the lecture hall, and sit in front of the public in the shadow of the hall. |
爾時，世尊歎優 陀那偈： |
At that time, the Blessed One sighed at Dana Sutra: |
「法無有吾我， 亦復無我所； |
"The law has no self, and there is no self; |
我既非當有， 我所何由生？ |
Since I shouldn't have, why do I live? |
比丘解脫此， 則斷下分結。」 |
When the monk is free from this, he will break the knot. " |
時，有一比丘從座起，偏袒右肩，右膝著地， 合掌白佛言： |
At that time, a monk stood up from his seat, leaned on his right shoulder, and touched his right knee together. |
「世尊！云何『無吾我，亦無有 我所； |
"World Honored One! Yun He, "Without me, and without me; |
我既非當有，我所何由生？ |
Since I didn't deserve it, why did I live? |
比丘解脫 此，則斷下分結。』 |
Bhikkhu is free from this, then break the knot. 』 |
？」 |
? " |
佛告比丘： |
Buddha told Bhikkhu: |
「愚癡無聞凡夫 計色是我、異我、相在； |
"Stupid and unheard of ordinary people, it is me, different me, and presence; |
受、想、行、識，是我、異我、相 在。 |
Feeling, thinking, behavior, and consciousness are self, different self, and existence. |
多聞聖弟子不見色是我、異我、相在，不 見受、想、行、識，是我、異我、相在； |
The disciple of Duo Wensheng does not see physicality, it is me, different-self, and existence, and does not see feeling, thinking, behavior, and consciousness, but it is me, different-self, and existence; |
亦非知者，亦 非見者。 |
Neither knows nor sees. |
此色是無常，受、想、行、識是無常； |
This form is impermanence, and feeling, thinking, behavior, and consciousness are impermanence; |
色 是苦，受、想、行、識是苦； |
Form is suffering, while feeling, thinking, behavior and consciousness are suffering; |
色是無我，受、想、行、識 是無我； |
Form is selfless, feeling, thinking, behavior, and consciousness are selfless; |
此色非當有，受、想、行、識非當有； |
This form is not meant to be, and feeling, thinking, behavior, and consciousness are not meant to be; |
此 色壞有，受、想、行、識壞有； |
This form is bad, feeling, thinking, behavior, and consciousness are bad; |
故非我、非我所，我、 我所非當有。 |
So it's not me or what I have, I and what I don't deserve. |
如是解脫者，則斷五下分結。」 |
If it is a liberated person, then break five points. " |
時，彼比丘白佛言： |
At that time, the White Buddha of Bibiqiu said: |
「世尊！斷五下分結已，云 何漏盡，無漏心解脫、慧解脫，現法自知作 證具足住： |
"Blessed One! Five points have been broken, the cloud is missing, there is no leakage of mind, liberation of wisdom, and now the law knows that it is sufficient to testify: |
『我生已盡，梵行已立，所作已作， 自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
？」 |
? " |
佛告比丘： |
Buddha told Bhikkhu: |
「愚癡凡夫、無聞 眾生於無畏處而生恐畏。 |
"Stupid ordinary people, unheard-of, all beings are afraid of fear. |
愚癡凡夫、無聞 眾生怖畏 |
Stupid ordinary people, ignorant, fearful of all beings |
無我、無我所， 二俱非當生， |
No-self, no-self, both are not born, |
攀緣四識住。 |
Climb the four senses to live. |
何等為四？ |
What is four? |
謂色識住，色攀緣、 色愛樂、增進廣大生長； |
It means that color knows to live, color climbs, color loves pleasure, and promotes broad growth; |
於受、想、行識住，攀 緣、愛樂、增進廣大生長。 |
To feel, to think, to know and to live, to climb, to love pleasure, and to enhance the growth of the vast. |
比丘！識於此處，若 來、若去、若住、若起、若滅，增進廣大生長。 |
Bhikkhu! To know here, if you come, if you go, if you live, if you rise, if you die, you can increase your vast growth. |
若 作是說： |
If you say: |
『更有異法，識若來、若去、若住、若起、 若滅、若增進廣大生長。』 |
『There are even more different ways, if consciousness comes, if goes, if dwell, if rise, if die, if increase vast growth. 』 |
者，但有言說，問已 不知，增益生癡，以非境界故。 |
People, but it is said that the questioning is not known, to increase the ignorance, because of non-realm. |
所以者何？ |
So what? |
比 丘！離色界貪已，於色意生縛亦斷，於色意 生縛斷已，識攀緣亦斷； |
Bhikkhu! The greed of the realm of liberation, the bondage is broken when the consciousness is born, the bondage is broken when the consciousness is born, and the consciousness is broken; |
識不復住，無復增 進廣大生長，受、想、行界離貪已，於受、想、行 意生縛亦斷。 |
Consciousness can no longer stay, without re-growth, growth will advance, the world of feeling, thinking, and behavior is free from greed, and the bondage of feeling, thinking, and behavior will be broken. |
受、想、行意生縛斷已，攀緣亦斷， 識無所住，無復增進廣大生長。 |
Receiving, thinking, and deeds are bound to be broken, and climbing is also broken. Knowledge has no place to live, and it can increase growth without renewal. |
識無所住 故不增長，不增長故無所為作，無所為作 故則住，住故知足，知足故解脫，解脫故於諸 世間都無所取，無所取故無所著，無所 著故自覺涅槃： |
Consciousness does not grow without dwelling, without growth, without doing, doing without doing, living with, living with contentment, with contentment with liberation, liberation with all the worlds without taking, without taking, with no writing, with nothing Therefore, consciously Nirvana: |
『我生已盡，梵行已立，所作 已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
比丘！我說識不住 東方、南、西、北方、四維、上、下，除欲見法，涅槃、 滅盡、寂靜、清涼。」 |
Bhikkhu! I said that I can’t know the east, south, west, north, four dimensions, up and down, except for the desire to see Dharma, Nirvana, destruction, silence, and coolness. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
生滅以不樂 及三種分別 |
Unhappiness in birth and death and the three differences |
貪著等觀察 是名優陀那 |
Greedy and waiting for observation, she is famous Dana |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 65 （六五） 受 |
SA 65 (sixth five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「常當修習方便 禪思，內寂其心。 |
"Always practice meditation to facilitate meditation, and keep one's mind inside. |
所以者何？ |
So what? |
比丘常當修習 方便禪思，內寂其心，如實觀察。 |
Bhikkhus often practice meditation to facilitate meditation, to silence their minds, and to observe truthfully. |
云何如實 觀察？ |
How can the cloud be observed? |
此是色、此是色集、此是色滅； |
This is color, this is color set, and this is color extinction; |
此是受、想、 行、識，此是識集、此是識滅。 |
This is feeling, thinking, behavior, and consciousness, this is consciousness collection, and this is consciousness extinction. |
「云何色集，受、想、 行、識集？ |
"What color collection of clouds, collection of feeling, thinking, behavior, and consciousness? |
愚癡無聞凡夫於苦、樂、不苦不樂 受，不如實觀察； |
Stupidity and ignorance Ordinary people are suffering, happy, not suffering or unhappy, not observing truthfully; |
此受集、受滅、受味、受患、受 離不如實觀察故，於受樂著生取，取緣有， 有緣生，生緣老、病、死、憂、悲、惱、苦。 |
This collection, extinction, taste, suffering, and dissociation are not truthful. Observe the truth. Observe the truth from the happiness. The predestined existence, predestined rebirth, and old age, sickness, death, sorrow, sadness, distress, and suffering. |
如是純大 苦聚從集而生，是名色集，是名受、想、行、識 集。 |
If it is pure great suffering, it is born from the collection, it is the collection of name and form, the collection of name and feeling, thinking, behavior, and consciousness. |
「云何色滅，受、想、行、識滅？ |
"How does the cloud disappear, receive, think, act, and realize? |
多聞聖弟子受 諸苦、樂、不苦不樂受，如實觀察，受集、受滅、受 味、受患、受離如實觀察故，於受樂著滅，著 滅故取滅，取滅故有滅，有滅故生滅，生滅故 老、病、死、憂、悲、惱、苦滅，如是純大苦聚皆悉 得滅，是名色滅，受、想、行、識滅。 |
It is often heard that the saint’s disciples suffer all suffering, happiness, neither suffering nor happiness, observe the truth, collect, suffer, taste, suffer, suffer dissociation, observe the truth, observe the truth in the happiness, eliminate the cause, eliminate, and eliminate So there is extinction, there is extinction because of birth and death, birth and death and old age, sickness, death, worry, sorrow, anxiety, suffering and extinction, such as the pure great suffering, all know and disappear, it is the disappearance of name and form, acceptance, thought, action, and consciousness. |
「是故，比丘！常 當修習方便禪思，內寂其心。 |
"That's why, Bhikkhu! I often practice meditation to facilitate meditation, and to silence his heart. |
比丘！禪思住， 內寂其心，精勤方便，如實觀察。」 |
Bhikkhu! Meditate in meditation, keep one's mind inside, diligent and convenient, and observe truthfully. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
如觀察，如是分別、種種分別、知、廣知、種種知、 親近、親近修習、入、觸、證二經，亦如是廣說。 |
Such as observation, such as distinction, various distinctions, knowledge, broad knowledge, various knowledge, closeness, close practice, entry, contact, and the two sutras, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 66 （六六） 樂 |
SA 66 (six six) Le |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「常當修習方便 禪思，內寂其心。 |
"Always practice meditation to facilitate meditation, and keep one's mind inside. |
所以者何？ |
So what? |
修習方便禪思， 內寂其心已，如實觀察。 |
Practicing is convenient for meditation, and one's mind is still inside, and observation is true. |
云何如實觀察？ |
How to observe the cloud truthfully? |
如實觀察此色、此色集、此色滅，此受、想、行、 識，此識集、此識滅。 |
Observe this color, this color set, this color extinguishment, this feeling, thinking, behavior, consciousness, this consciousness collection, this consciousness extinguishment. |
「云何色集？ |
"Yun He Se Ji? |
云何受、想、行、 識集？ |
How does the cloud feel, think, act, and learn? |
比丘！愚癡無聞凡夫不如實觀察色 集、色味、色患、色離故，樂彼色，讚歎愛著，於 未來世色復生。」 |
Bhikkhu! Stupid and unheard-of ordinary people don't observe the truth about color collection, color taste, color troubles, color separation from the past, rejoicing in other colors, admiring love, and resurrecting in the future. " |
受、想、行、識亦如是廣說。 |
Accept, think, act, and reed are also widely said. |
「彼 色生，受、想、行、識生已，不解脫於色，不解脫 於受、想、行、識。 |
"The other body is born, feels, thinks, forms, knows to be born, not free from form, not free from feelings, thoughts, forms, and consciousness. |
我說彼不解脫生、老、病、死、憂、悲、 惱、苦，純大苦聚，是名色集，受、想、行、識集。 |
I said that he is not free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. It is the collection of name and form, the collection of feelings, thoughts, behaviors, and consciousness. |
「云 何色滅，受、想、行、識滅？ |
"How can the cloud become extinct, receive, think, act, and realize? |
多聞聖弟子如實觀察 色集、色滅、色味、色患、色離，如實知。 |
Duo Wen Sheng disciples truthfully observe the color collection, color loss, color taste, color trouble, color separation, and know the truth. |
如實知 故，不樂於色，不讚歎色，不樂著色，亦不 生未來色。」 |
If you know the truth, you are not happy with color, you do not admire color, you are not happy with color, and you do not have future color. " |
受、想、行、識亦如是廣說。 |
Accept, think, act, and reed are also widely said. |
「色不生， 受、想、行、識不生故，於色得解脫，於受、想、行、 識得解脫。 |
"Rather than being born, feeling, thinking, action, and consciousness don't give birth, you can be liberated from material, and liberating from feeling, thinking, acting, and knowledge. |
我說彼解脫生、老、病、死、憂、悲、惱、 苦聚，是名色滅，受、想、行、識滅。 |
I said that liberation from birth, old age, sickness, death, sorrow, sorrow, annoyance, and suffering is the death of name and form, feeling, thinking, behavior, and consciousness. |
「是故，比丘！常 當修習方便禪思，內寂其心，精勤方便，如 實觀察。」 |
That's why, Bhikkhu! It is convenient to practice meditation, to silence one's heart, to be diligent and convenient, to observe the truth. |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
如觀察，如是乃至作證十二經，亦應廣說。 |
If you observe, if you even testify, the Twelve Classics should also be widely stated. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 67 （六七） 六入處 |
SA 67 (six or seven) six entrances |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「常當修習方便 禪思，內寂其心。 |
"Always practice meditation to facilitate meditation, and keep one's mind inside. |
所以者何？ |
So what? |
比丘！修習方便 禪思，內寂其心已，如實觀察。 |
Bhikkhu! It is convenient to practice meditation, inner silence, and truthful observation. |
云何如實觀 察？ |
How to observe the cloud truthfully? |
如實知此色、此色集、此色滅； |
Know this color, this color set, and this color as it is; |
此受、想、行、識， 此識集、此識滅。 |
This feeling, thinking, action, consciousness, this consciousness collection, this consciousness extinction. |
「云何色集，受、想、行、識集？ |
"What color collection of clouds, collection of feeling, thinking, behavior, and consciousness? |
愚癡 無聞凡夫不如實知色集、色滅、色味、色患、色 離。 |
Stupidity, unheard of, ordinary people do not know the color collection, color extinction, color taste, color trouble, and color separation as they really are. |
不如實知故，樂著彼色，讚歎於色； |
Don't know the truth as it is, enjoy the color, and admire it; |
樂 著於色，讚歎色故取； |
Take pleasure in color, admire color and take it; |
取緣有，有緣生，生緣 老、死、憂、悲、惱、苦。 |
There are predestined conditions, predestined birth, birth predestined to old, death, sorrow, sadness, anxiety, and suffering. |
如是純大苦聚生，是名色 集，受、想、行、識集。 |
If it is pure great suffering, it is the collection of name and form, the collection of feeling, thinking, behavior, and consciousness. |
「云何色滅，受、想、行、識滅？ |
"How does the cloud disappear, receive, think, act, and realize? |
多聞 聖弟子如實知色集、色滅、色味、色患、色離。 |
Learn more. The saint disciples truthfully know the collection of color, color extinguishment, color taste, color trouble, and color separation. |
如 實知故，不樂著色，不讚歎色； |
If you know the truth, you are not happy to color, and you don’t admire color; |
不樂著、讚 歎色故，愛樂滅； |
Unhappy, admiring sex, love and happiness; |
愛樂滅故取滅，取滅故有 滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅， 如是純大苦聚滅。 |
Love is extinct because of extinction, extinction means extinction, extinction means birth and death, birth and death result in old age, sickness, death, sorrow, sorrow, distress, suffering and extinction. |
云何多聞聖弟子如實知 受、想、行、識？ |
Why do you hear that the saint disciples truthfully know, feel, think, act, and know? |
識集、識滅、識味、識患、識離如實知？ |
Consciousness collection, Consciousness extinction, Consciousness, Consciousness, Consciousness, Dissociation, truthful knowledge? |
知彼故不樂著彼識，不讚歎於識； |
Knowing the enemy, therefore, is not happy with the knowledge, and does not admire the knowledge; |
不樂 著、讚歎識故，樂愛滅； |
Unhappy, admiring and recognizing the past, happy to die; |
樂愛滅故取滅，取滅 故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、 苦滅，如是純大苦聚滅，皆悉得滅。 |
Love is extinct because of its extinction, and when it is extinct, there is extinction, and there is extinction because of birth and death, birth and death because of old age, sickness, death, sorrow, grief, anxiety, suffering and extinction. |
比丘！ 是名色滅，受、想、行、識滅。 |
Bhikkhu! It is the extinguishment of name and form, the extinguishment of perception, thought, action, and consciousness. |
「比丘！常當修習方便 禪思，內寂其心。」 |
Bhikkhu! It is convenient to practice meditation and meditation in one's heart. |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
如觀察，乃至作證十二經，亦如是廣說。 |
Such as observation, and even testimony to the Twelve Classics, it is also widely said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 68 （六八） 六入處 |
SA 68 (six or eight) six entrances |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤獨 園。 |
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「常當修習方便禪 思，內寂其心，如實觀察。 |
"Always practice meditation to facilitate meditation, keep one's mind inside, and observe truthfully. |
云何如實觀察？ |
How to observe the cloud truthfully? |
如 實知此色、此色集、此色滅； |
If you really know this color, this color set, this color disappears; |
此受、想、行、識，此 識集、此識滅。 |
This feeling, thinking, behavior, consciousness, this consciousness collection, this consciousness extinction. |
「云何色集，受、想、行、識集？ |
"What color collection of clouds, collection of feeling, thinking, behavior, and consciousness? |
緣眼及 色眼識生，三事和合生觸，緣觸生受，緣受 生愛，乃至純大苦聚生，是名色集。 |
Dependent-eye and physical-eye awareness of birth, three things in harmony, conjugation, predestined conjugation, conjugation, love, and even pure great suffering are the collection of name and form. |
如是，緣 耳、鼻、舌、身、意，緣意及法生意識，三事和合 生觸，緣觸生受，緣受生愛。 |
If so, the condition is the ear, nose, tongue, body, mind, condition and consciousness, and the three things are conjoined to touch each other. |
如是乃至純 大苦聚生，是名色集，受、想、行、識集。 |
In this way, even pure, great suffering is the collection of name and form, the collection of feeling, thinking, behavior, and consciousness. |
「云何色滅， 受、想、行、識滅？ |
"How does the cloud disappear? Feel, think, act, and realize? |
緣眼乃至色眼識生，三事和 合生觸，觸滅則受滅，乃至純大苦聚滅，如 是耳、鼻、舌、身、意，緣意及法意識生，三事和 合生觸，觸滅則受滅、愛滅，乃至純大苦聚 滅，是名色滅，受、想、行、識滅。 |
Dependent-eye and even physical-eye consciousness regenerate, the three things converge in consonance and touch, and when they are touched, they will be destroyed, and even pure great suffering will converge. Extinguishment means extinction, love extinction, and even pure great suffering. It is the extinction of name and form, acceptance, thinking, action, and consciousness. |
「是故，比丘！常當 修習方便禪思，內寂其心。」 |
That's why, Bhikkhu! Always practice meditation to facilitate meditation, and to silence your heart. |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
如觀察，乃至作證十二經，亦如是廣說。 |
Such as observation, and even testimony to the Twelve Classics, it is also widely said. |
受與生及樂 亦說六入處 |
Reception, life and happiness |
一一十二種 禪定三昧經 |
Twelve kinds of meditation samādhi sutra |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 69 （六九） 其道 |
SA 69 (Sixty Nine) The Way |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說有身 集趣道及有身集滅道。 |
"I should say that you have the body to gather the fun way and the body to gather the Tao. |
云何有身集趣道？ |
Why does the cloud gather fun? |
愚 癡無聞凡夫，見不如實知色集、色滅、色味、色 患、色離。 |
Stupidity, ignorance, and ordinary people, do not know the color collection, color extinction, color taste, color trouble, and color separation. |
不如實知故，樂色、歎色、著色、住 色； |
If you don’t know the truth as it is, enjoy the color, sigh, color, and live the color; |
樂色、歎色、著色、住色故，愛樂取； |
Happy color, sighing color, coloring, staying in color, love to take; |
緣取 有，緣有生，緣生、老、病、死、憂、悲、苦、惱。 |
Predestined to have, predestined to have life, predestined to be born, old, sick, dead, sorrow, sad, distressed, and troubled. |
如是純 大苦聚生。 |
It is pure and great suffering. |
如是受、想、行、識廣說，是名有身集 趣道。 |
Such as feeling, thinking, acting, and broad-minded speaking, it is a collection of interesting ways of name and body. |
比丘！有身集趣道，當知即是苦集趣道。 |
Bhikkhu! To have the body to gather the interesting Tao, knowingly is to gather the interesting Tao. |
「云何有身集滅道？ |
"Why does the cloud gather together? |
多聞聖弟子如實知色、 色集、色滅、色味、色患、色離。 |
Many disciples of the saint know the truth about color, color collection, color extinction, color taste, color trouble, and color separation. |
如實知故，於色 不樂、不歎、不著、不住； |
If you know the truth and know the reason, you are not happy, sighing, not catching, and not holding back; |
不樂、不歎、不著、不住故， 彼色愛樂滅； |
Displeasure, no sigh, no sensation, no cessation, the love of the other color is gone; |
愛樂滅則取滅，取滅則有滅， 有滅則生滅，生滅則老、病、死、憂、悲、苦、惱，純 大苦聚滅。 |
If love is destroyed, it will be destroyed. If it is destroyed, there will be death. If there is death, there will be old age, sickness, death, sorrow, sorrow, suffering, and anxiety. |
如色，受、想、行、識亦如是，是名有 身滅道跡。 |
The same is true for feeling, thinking, acting, and reeding. It is a name for a body and a path. |
有身滅道跡，則是苦滅道跡，是故 說有身滅道跡。」 |
If there is a body-sharp path, it is a bitter-sharp path, so there is a body-sharp path. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
如當說，有及當知，亦如是說。 |
If you say it, you know it, and you say it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 70 （七〇） 實覺 |
SA 70 (70) Reality |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說有 身苦邊、有身集邊、有身滅邊。 |
"I should say that there is a side of suffering, a side of gathering, and a side of death. |
諦聽，善思念之， 當為汝說。 |
Listen carefully, miss it well, say it for you. |
云何有身苦邊？ |
Why does the cloud have a bitter side? |
謂五受陰。 |
It is called five yin. |
云何 為五？ |
What is cloud five? |
色受陰，受、想、行、識受陰，是名有身苦邊。 |
Physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving, are the suffering of the body. |
云何有身集邊？ |
Why does the cloud have a body? |
謂受，當來有愛、貪、喜俱，彼 彼樂著，是名有身集邊。 |
That is to say, there should be love, greed, joy, and joy. |
云何有身滅邊？ |
Why does the cloud die? |
即 此受，當來有愛、貪、喜俱，彼彼樂著無餘斷、 吐、盡、離欲、滅、寂、沒，是名有身滅邊。 |
That is to say, there should be love, greed, and joy, and the other is happy without interruption, vomiting, exhaustion, liberation, cessation, loneliness, and noness. It is the name and the body. |
是故當 說有身苦邊、有身集邊、有身滅邊。」 |
Therefore, it should be said that there is body suffering, body gathering, and body destruction. " |
佛說是經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如當說，有及當知，亦如是說。 |
If you say it, you know it, and you say it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 71 （七一） 有身 |
SA 71 (July 1) has body |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說有身、 有身集、有身滅、有身滅道跡。 |
"I should say that there is a body, a body set, a body extinction, and a body wandering path. |
諦聽，善思，當 為汝說。 |
Listen carefully, think well, say it for you. |
云何有身？ |
Why does the cloud have body? |
謂五受陰。 |
It is called five yin. |
云何為五？ |
What is cloud five? |
色受陰，受、想、行、識受陰，是名有身。 |
The body is the name and body. |
云何有 身集？ |
Why does the cloud have body set? |
當來有愛，貪、喜俱，彼彼染著，是名有 身集。 |
There should be love, greed, and joy, and the other is dyed, which is the collection of name and body. |
云何有身滅？ |
Why does the cloud die? |
當來有愛，貪、喜俱，彼彼 樂著無餘斷、吐、盡、離欲、滅，是名有身滅。 |
There should be love, greed, and joy. He is happy to stop, vomit, exhaust, liberate, and die. It is the name and the body. |
「云 何有身滅道跡？ |
"Why does the cloud have a trace? |
謂八聖道，正見、正志、正語、 正業、正命、正方便、正念、正定，是名有身滅道 跡。 |
The eight holy ways are right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration. |
是名當說有身、有身集、有身滅、有身滅道 跡。」 |
The name should say that there is a body, a body set, a body extinguishment, and a body-shadow path. " |
佛說是經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it. |
餘如是說。 |
Yu said. |
差別者： |
The difference: |
「當知有身，當知斷有身 集，當知證有身滅，當知修斷有身道跡。」 |
When you know there is a body, when you know there is a body, when you know, you have a body, when you know, you have a body, when you know, you have a body and path. |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
如當說，有及當知，亦如是說。 |
If you say it, you know it, and you say it. |
又復差別者： |
Those who have made the difference again: |
「比丘知有身，斷有身集，證有身滅，修斷有 身道，是名比丘斷愛欲縛諸結等法，修無間 等，究竟苦邊。」 |
"Bhikkhu knows that there is a body, there is a collection of broken bodies, that there is body destruction, and there is a way of breaking the body. |
又復差別者： |
Those who have made the difference again: |
「是名比丘究竟 邊際，究竟離垢，究竟梵行，純淨上士。」 |
It's a monk who is the marginal, the scum, the brahma, the pure sergeant. |
又復差別者： |
Those who have made the difference again: |
「是名比丘阿羅漢盡諸有漏， 所作已作，已捨重擔，逮得己利，盡諸有結， 正智心解脫。」 |
It is a Bhikkhu and Arahant who has done everything, has done everything, has given up the burden, has captured his own interests, has achieved everything, and has a righteous mind. |
又復差別者： |
Those who have made the difference again: |
「是名比丘斷關、 度塹，超越境界，脫諸防邏，建聖法幢。」 |
It is a monk who cuts off the pass, saves the trench, transcends the realm, breaks away from all defenses, and builds the sacred building. |
又復 差別者： |
The difference again: |
「云何斷關？ |
"How can the cloud be shut down? |
謂斷五下分結。 |
Said to break five points. |
云何 度塹？ |
Where is the cloud? |
謂度無明深塹。 |
That is ignorance and deep moat. |
云何超越境界？ |
How does the cloud transcend the realm? |
謂究 竟無始生死。 |
It is said that there is no beginning of life and death. |
云何脫諸防邏？ |
Why is the cloud free from all defenses? |
謂有愛盡。 |
It means that there is all love. |
云 何建聖法幢？ |
Yun He Jian Sheng Dharma Building? |
謂我慢盡。」 |
Call me slow. " |
又復差別者： |
Those who have made the difference again: |
「是 名比丘斷五枝，成六枝，守護一，依四種， 棄捨諸諦，離諸求，淨諸覺，身行息，心善 解脫，慧善解脫，純一立梵行，無上士。」 |
It is a monk who breaks five branches, forms six branches, guards one, according to four kinds, abandons all truths, separates all desires, purifies all enlightenments, body action and breath, mind-kind liberation, wisdom-kindness liberation, and purely one establishes the brahma. , Supreme Sergeant. |
其道有三種 實覺亦三種 |
There are three kinds of ways and three kinds of real feelings |
有身四種說 羅漢有六種 |
There are four kinds of bodies, and there are six kinds of Luohan |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 72 （七二） 知法 |
SA 72 (seven two) know the law |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當說所知法、 智及智者。 |
"Speaking of who knows the Dharma, the wisdom and the wise. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
云何所知 法？ |
How does the cloud know the law? |
謂五受陰。 |
It is called five yin. |
何等為五？ |
What is five? |
色受陰，受、想、行、識 受陰，是名所知法。 |
Physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving are known methods. |
「云何為智？ |
"What is wisdom? |
調伏貪欲、 斷貪欲、越貪欲，是名為智。 |
Tempering greed, breaking greed, and more greed is called wisdom. |
「云何智者？ |
"What a wise man? |
阿羅 漢是。 |
Arhat is. |
阿羅漢者，非有他世死、非無他世 死、非有無他世死、非非有無他世死，廣 說無量，諸數永滅。 |
Arhats, there are no other world deaths, no other world deaths, no other world deaths, no other world deaths, broadly speaking, countless, and all numbers will die forever. |
「是名說所知法、智及智 者。」 |
It's the one who knows the law, wisdom and wisdom. |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 73 （七三） 重擔 |
SA 73 (seven three) heavy burden |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說重擔、 取擔、捨擔、擔者。 |
"I shall speak of burdens, burdens, burdens, and burdens. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
云何重擔？ |
What is the burden of the cloud? |
謂五受陰。 |
It is called five yin. |
何等為五？ |
What is five? |
色受陰，受、 想、行、識受陰。 |
Physical and yin, feeling, thinking, behavior, consciousness and yin. |
「云何取擔？ |
"What's the burden of the cloud? |
當來有愛，貪、喜俱， 彼彼樂著。 |
There should be love, greed, and joy. He is happy. |
「云何捨擔？ |
"What is the cloud? |
若當來有愛，貪、喜俱， 彼彼樂著永斷無餘已、滅已，吐、盡、離欲、滅、沒。 |
If there should be love, greed, and joy, he and he will be happy forever to sever, extinguish, vomit, exhaust, quit desire, extinguish, and disappear. |
「云何擔者？ |
"He who bears the cloud? |
謂士夫是，士夫者，如是名，如是 生，如是姓族，如是食，如是受苦樂，如是 長壽，如是久住，如是壽命齊限。 |
It is said that a scholar is, such as a name, such as birth, such as a family, such as food, such as suffering and happiness, such as longevity, such as long-term residence, such as life span. |
是名為重 擔、取擔、捨擔、擔者。」 |
It is called a burden, a burden, a burden, and a burden. " |
爾時，世尊而說偈言： |
At that time, the Lord said: |
「已捨於重擔， 不復應更取， |
"I have given up my burden, no longer should take more, |
重任為大苦， 捨任為大樂， |
The heavy responsibility is great suffering, but the responsibility is great happiness, |
當斷一切愛， 則盡一切行， |
When you break all love, do all you can, |
曉了有餘境， 不復轉還有。」 |
There is leeway after the dawn, but there is still no more. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 74 （七四） 往詣 |
SA 74 (seventh four) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
何等 為五？ |
What is five? |
色受陰，受、想、行、識受陰。 |
Physical and yin, feeling, thinking, behavior, consciousness and yin. |
愚癡無聞凡夫 不如實知色、色集、色滅、色味、色患、色離。 |
Stupid and ignorant ordinary people don't know color, color collection, color extinction, color taste, color trouble, and color separation as they really are. |
不 如實知故，於色所樂、讚歎、繫著住，色縛所 縛，內縛所縛，不知根本，不知邊際，不知 出離，是名愚癡無聞凡夫。 |
If you don't know the truth and know the truth, you can enjoy, admire, and tie yourself to sex, bound by sex, bound by the inner bond, knowing the root, knowing the margins, knowing the renunciation, is the name of foolish and unheard of ordinary people. |
以縛生，以縛死， 以縛從此世至他世； |
To bind to live, to bind to death, to bind from this life to the rest; |
於彼亦復以縛生， 以縛死，是名愚癡無聞凡夫。 |
Yu Bi also used to restrain life and death, he was called foolish and unheard of ordinary people. |
隨魔自在， 入魔網中，隨魔所化，魔縛所縛，為魔所牽。 |
Follow the demon freely, enter the demon net, be transformed by the demon, bound by the demon, and led by the demon. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「多聞聖弟子如實知 色、色集、色滅、色味、色患、色離。 |
"Say disciples know the truth about color, color collection, color extinction, color taste, color trouble, and color separation. |
如實知故，不貪 喜色，不讚歎，不繫著住，非色縛所縛，非內 縛所縛，知根本，知津濟，知出離，是名多聞 聖弟子。 |
Knowing the truth, not greedy, joyful, not admired, not tied, not bound by sex, not bound by inner bondage, knowing the root, knowing the benefits, knowing the renunciation, is a famous disciple. |
不隨縛生，不隨縛死，不隨縛從 此世至他世，不隨魔自在，不入魔手，不 隨魔所作，非魔所縛，解脫魔縛，離魔所 牽； |
Do not live with the bondage, do not die with the bondage, do not follow the bondage from this world to the rest of the world, do not follow the demons at ease, do not enter the hands of the demons, do not follow the demons, are not bound by the demons, free from the bondage, and lead by the demons; |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 75 （七五） 觀 |
SA 75 (Seventh Five-Year) View |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
何等 為五？ |
What is five? |
謂色受陰，比丘於色厭、離欲、滅、不 起、解脫，是名如來、應、等正覺； |
It is said that physical and yin, monks are disgusted with color, renounced, extinguished, incapable, and liberated. It is the enlightenment of the name Tathagata, response, etc.; |
如是受、想、行、 識，厭、離欲、滅、不起、解脫，是名如來、應、等正 覺。 |
If it is feeling, thinking, behavior, consciousness, disgust, liberation, extinction, incapability, and liberation, it is the right enlightenment of the name Tathagata, response, and so on. |
比丘亦於色厭、離欲、滅，名阿羅漢慧解 脫； |
Bhikkhus are also in disgust, liberation, and extinction, and they are called Arahant Hui and liberation; |
如是受、想、行、識，厭、離欲、滅，名阿羅漢 慧解脫。 |
Such as feeling, thinking, action, consciousness, disgust, liberation, and extinction, it is called Arahant Wisdom and liberation. |
比丘！如來、應、等正覺，阿羅漢慧解脫， 有何差別？」 |
Bhikkhu! What is the difference between the Tathagata, the response, and the enlightenment of the Arahant? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如來為法根、為法 眼、為法依，唯願世尊為諸比丘廣說此 義，諸比丘聞已，當受奉行。」 |
The Tathagata is the root, the eye, and the basis of the Dharma. I only hope that the Blessed One will speak this righteously for all the monks, and all the monks have heard it and should be practiced. |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽， 善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
如來、應、等正覺未曾聞 法，能自覺法，通達無上菩提，於未來世開 覺聲聞而為說法，謂四念處、四正勤、四如 意足、五根、五力、七覺、八道。 |
Tathagata, Ying, and other enlightenment have never heard the Dharma, can be conscious of the Dharma, understand the supreme bodhi, and be enlightened and heard in the future life as a saying, which is the four mindfulness, the four righteousness, the four wishful feet, the five senses, the five powers, and the seven Feeling, eight ways. |
比丘！是名如 來、應、等正覺未得而得，未利而利，知道、分 別道、說道、通道，復能成就諸聲聞教授 教誡； |
Bhikkhu! It is the name of the Tathagata, the response, and so on. It is not obtained by enlightenment, and it is not profitable. Knowing, separating, saying, channeling, regaining the ability to achieve the teachings of the professors; |
如是說正順欣樂善法，是名如來、羅 漢差別。」 |
In this way, it is the difference between the name Tathagata and the Arhat. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 76 （七六） 欲 |
SA 76 (seven six) desire |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有五受陰。 |
"There are five yin. |
何等 為五？ |
What is five? |
色受陰，受、想、行、識受陰。 |
Physical and yin, feeling, thinking, behavior, consciousness and yin. |
汝等比丘當 觀察於色，觀察色已，見有我、異我、相在 不？」 |
When you wait for the monks to observe form, observe form, see that there is self, different self, and presence? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「不也，世尊！」 |
No, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「善 哉！善哉！色無我，無我者則無常，無常者則是 苦。 |
"Goodness! Goodness! Forms have no self, and those without self are impermanent, and those who are impermanent are suffering. |
若苦者，彼一切非我、不異我、不相在，當 作是觀。 |
If the person is suffering, everything is not self, not different from self, and not related to each other, as a view. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞聖弟子 於此五受陰觀察非我、非我所。 |
The disciple of Duowensheng, observe the non-self and non-self in this five yin. |
如是觀察 已，於世間都無所取； |
If it is observed, there is nothing in the world; |
無所取者，則無所 著； |
If there is nothing to take, there is nothing; |
無所著者，自覺涅槃： |
Those who have no author, consciously Nirvana: |
『我生已盡，梵行已 立，所作已作，自知不受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 77 （七七） 貪 |
SA 77 (Seven Seven) Greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當斷色欲貪，欲 貪斷已，則色斷； |
"When you stop lust and greed, if you want to be greedy, then lust is broken; |
色斷已，得斷知； |
The color is broken, you have to know; |
得斷知 已，則根本斷。 |
If you know what you have already done, then you simply end. |
如截多羅樹頭，未來不復 更生。 |
If the tree head is cut off, the future will not be reborn. |
如是受、想、行、識欲貪斷，乃至未來世 不復更生。」 |
In this way, feeling, thinking, acting, knowledge and desire are greedy and cut off, and will not be reborn in the future life. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 78 （七八） 生 |
SA 78 (seven eight) birth |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若色起、住、出，則 苦於此起，病於此住，老、死於此出； |
"If the color arises, stays, and comes out, you will suffer from this, stay sick here, get old and die here; |
受、想、行、 識亦如是說。 |
The same is true of feeling, thinking, acting, and reed. |
比丘！若色滅、息、沒，苦於此 滅，病於此息，老、死於此沒； |
Bhikkhu! If lust, breath, and dysfunction, suffer from this dying, get sick with this breath, get old, and die with this dysfunction; |
受、想、行、識亦復 如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 79 （七九） 略說 |
SA 79 (Seven Nine) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去、未來色尚無 常，況復現在色！多聞聖弟子如是觀察已， 不顧過去色，不欣未來色，於現在色厭、 離欲、滅寂靜； |
"Past and future appearances are not permanent, and the present conditions are restored! The disciples of the sage have been observing the past, disregarding the past appearances, not happy with the future appearances, disgusted with the present appearances, renunciation, and extinguished silence; |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「比丘！若 無過去色者，多聞聖弟子無不顧過去色； |
"Bhikkhu! If there is no past appearance, the disciples who hear more will not ignore the past appearance; |
以有過去色故，多聞聖弟子不顧過去 色。 |
Because of the past colors, many disciples of the saints ignore the past colors. |
若無未來色者，多聞聖弟子無不欣未 來色； |
If there is no future color, the holy disciples will be pleased with the future color; |
以有未來色故，多聞聖弟子不欣未 來色。 |
Because there is a future color, many disciples of the saint are not pleased with the future color. |
若無現在色者，多聞聖弟子不於現 在色生厭、離欲、滅盡向； |
If there is no one who is present, the saint disciple will not be bored, detached from desire, and extinguished by the present. |
以欲現在色故， 多聞聖弟子於現在色生厭、離欲、滅盡向。 |
With desires and desires, I often hear that the saint disciples are disgusted, divorced, and extinguished. |
受、想、行、識亦如是說。」 |
The same goes for receiving, thinking, acting, and reeding. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
如無常，苦、空、非我三經，亦如是說。 |
Such as impermanence, the three sutras of suffering, emptiness, and non-self, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 80 （八〇） 法印 |
SA 80 (80) French seal |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當說聖法印及 見清淨。 |
"Say the Holy Dharma Seal and See Purity. |
諦聽，善思。 |
Listen carefully, think well. |
若有比丘作是說： |
If there are monks who say: |
『我 於空三昧未有所得，而起無相、無所有、離 慢知見。』 |
『I have nothing to gain from the samādhi of emptiness, but have no form, no possessions, and dissociation. 』 |
者，莫作是說。 |
Who said nothing. |
所以者何？ |
So what? |
若於空未 得者而言我得無相、無所有、離慢知見者， 無有是處！若有比丘作是說： |
For those who are in the void, I have no form, nothing, and those who are slow to understand, and have no merit! If there are monks who say: |
『我得空，能 起無相、無所有、離慢知見。』 |
"I am free, I can have no form, no possessions, dissociation and understanding. 』 |
者，此則善說。 |
Those who say this is good. |
所 以者何？ |
So what? |
若得空已，能起無相、無所有、離慢 知見者，斯有是處！云何為聖弟子及見清 淨？」 |
If you have enough time, you can have no form, no possessions, and detachment from the slow and perceptive. What is a holy disciple and see pure? " |
比丘白佛： |
Bhikkhu White Buddha: |
「佛為法根、法眼、法依，唯願為 說！諸比丘聞說法已，如說奉行。」 |
Buddha is the root, the eye, and the basis of the law. He only wishes to speak! Bhikkhus have heard the sayings, as if they were practicing. |
佛告比 丘： |
Buddhism Bhikkhu: |
「若比丘於空閑處樹下坐，善觀色無常、 磨滅、離欲之法。 |
"If a monk sits under a tree in a free place, he is good at observing the impermanence, obliteration, and liberation of desire. |
如是觀察受、想、行、識，無常、磨 滅、離欲之法。 |
This is to observe the methods of feeling, thinking, behavior, consciousness, impermanence, obliteration, and liberation. |
觀察彼陰無常、磨滅、不堅固、變 易法，心樂、清淨、解脫，是名為空。 |
Observing the impermanence, obliteration, insufficiency, change method, happiness, purification, and liberation of the yin is called emptiness. |
如是觀者， 亦不能離慢、知見清淨。 |
If you are a viewer, you can't be too slow and pure. |
「復有正思惟三昧， 觀色相斷，聲、香、味、觸、法相斷，是名無相。 |
"There is no form of right thinking and samādhi, the interlinking of perception and form, the interlinking of sound, fragrance, taste, touch, and dharma. |
如是觀者，猶未離慢、知見清淨。 |
If you are a viewer, you are still slow and pure. |
「復有正思 惟三昧，觀察貪相斷，瞋恚、癡相斷，是名無 所有。 |
"There is no right to think, but samādhi, observing the breaking of greed, aversion and delusion, it means nothing. |
如是觀者，猶未離慢、知見清淨。 |
If you are a viewer, you are still slow and pure. |
「復有 正思惟三昧，觀察我所從何而生？ |
"Re-being, right thinking and samadhi, observing where I was born? |
「復有正 思惟三昧，觀察我、我所，從若見、若聞、若嗅、 若甞、若觸、若識而生。 |
"There will be righteous thinking and samādhi, observing me and what we are, from Ruo see, Ruo smell, Ruo smell, Ruo Zi, Ruo touch, Ruo knowledge. |
「復作是觀察： |
"Reproduction is observation: |
『若因、若緣 而生識者，彼識因、緣，為常、為無常？』 |
"If the cause and condition are those who are born with knowledge, who knows the cause and condition as permanence and impermanence? 』 |
「復作 是思惟： |
"Duplicate is thinking: |
『若因、若緣而生識者，彼因、彼緣皆悉 無常。』 |
"If the cause and condition produce knowledge, the cause and condition are both impermanent. 』 |
復次，彼因、彼緣皆悉無常，彼所生識 云何有常？ |
Repeatedly, both the cause and the condition are known to be impermanent, so what is the permanence of the knowledge born of him? |
「無常者，是有為行，從緣起，是患 法、滅法、離欲法、斷知法，是名聖法印、知見 清淨； |
"The impermanent is the act of action. From the origin, it is the law of suffering, the death of the law, the law of liberation, the law of judging knowledge, the seal of the sacred law, the purity of knowledge and perception; |
是名比丘當說聖法印、知見清淨……」如是 廣說。 |
It is a monk who speaks of the Holy Dharma seal, and knowing and seeing is pure..." Said widely. |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 81 （八一） 富蘭那 |
SA 81 (August One) Fulana |
如是我聞： |
I heard this: |
一時，佛住毘耶離獼猴池 側重閣講堂。 |
For a while, the Buddha stayed at the Viyali Macaque Pool and focused on the Pavilion Lecture Hall. |
爾時，有離車名摩訶男，日 日遊行，往詣佛所。 |
At that time, there was Maha Nan who left the car and marched every day to the Buddha's place. |
時，彼離車作是念： |
When he left the car, he thought: |
「若我 早詣世尊所者，世尊及我知識比丘皆悉 禪思，我今當詣七菴羅樹阿耆毘外道所。」 |
If I had known the Blessed One, the Blessed One and my Knowledge Bhikkhus both knew about meditation, I would now be the Seven Temples of the Rashu Ajabi Outer Path. |
即往詣彼富蘭那迦葉住處。 |
Go to the residence of Bifulanakya. |
時，富蘭那迦 葉——外道眾主，與五百外道前後圍遶，高聲 嬉戲，論說俗事。 |
At that time, Fulana Kaye, the masters of the Outer Daoism, surrounded the 500 Outer Daoists, playing loudly and talking about common things. |
時，富蘭那迦葉遙見離車 摩訶男來，告其眷屬，令寂靜住： |
At that time, Fulana Kassapa saw the car in the distance, and Maha Nan came and told his family members and silenced him: |
「汝等默然！ 是離車摩訶男是沙門瞿曇弟子，此是沙門 瞿曇白衣弟子，毘耶離中最為上首，常樂 靜寂，讚歎寂靜，彼所之詣寂靜之眾，是故 汝等應當寂靜。」 |
Wait silently! It is Licha Mahanan who is a disciple of Shamen Qutan, this is the disciple of Shamen Qutan in white, and Vie Lizhong is the first, Changle is silent, admires the silence, the silent people of the other are the so you It should be quiet. |
時，摩訶男詣彼眾富蘭那 所，與富蘭那共相問訊，相慰勞已，却坐一 面。 |
At that time, the Maha man asked all the Fulana offices to question and consolate with Fulana, but sat down. |
時，摩訶男語富蘭那言： |
At that time, Maha Man said that Fran said: |
「我聞富蘭那為 諸弟子說法： |
"I heard Fulanna said for the disciples: |
『無因、無緣眾生有垢，無因、無緣 眾生清淨。』 |
"There is no cause, no destiny, all beings are dirty, no cause, no destiny, all beings are pure. 』 |
世有此論，汝為審有此，為是外 人相毀之言？ |
There is such a theory in the world, but you have this for the trial, because it is the words of outsiders that ruin it? |
世人所撰，為是法、為非法，頗 有世人共論、難問、嫌責以不？」 |
What is written by the world is law and illegal, and there are quite a lot of opinions, difficult to ask, and not to blame? " |
富蘭那迦葉 言： |
Franakya Ye said: |
「實有此論，非世妄傳。 |
"In fact, there is such a theory, it is not spread in the world. |
我立此論，是如法 論，我說此法，皆是順法，無有世人來共難 問而呵責者。 |
I make this argument, it is like the law, I said that this law is all compliant with the law, and there is no one who has the world to ask questions and blame. |
所以者何？ |
So what? |
摩訶男！我如是見、如 是說： |
Maha Nan! As I saw and said: |
『無因、無緣眾生有垢，無因、無緣眾生清 淨。』 |
"There is no cause, no destiny for all beings, and no cause, no destiny, all beings are pure. 』 |
」 |
!!br0ken!! |
時，摩訶男聞富蘭那所說，心不喜樂，呵 罵已，從坐起去，向世尊所，頭面禮足，却坐 一面，以向與富蘭那所論事，向佛廣說。 |
At that time, when the Maha man heard what Fulanna had said, his heart was not happy, and he scolded him. He sat up and bowed to the World Venerable's place, but sat down to discuss things with Fulanna and to the Buddha. Say. |
佛 告離車摩訶男： |
Buddha told Li Cha Maha Nan: |
「彼富蘭那為出意語，不足 記也。 |
"Bifulan is a surprise, not enough to remember. |
如是富蘭那愚癡，不辨、不善、非因 而作是說： |
Such as Fran’s foolishness, ignorance, unkindness, and non-cause actions: |
『無因、無緣眾生有垢，無因、無緣眾 生清淨。』 |
"There is no cause, no destiny for all beings, and no cause, no destiny for beings are pure. 』 |
所以者何？ |
So what? |
有因、有緣眾生有垢，有 因、有緣眾生清淨。 |
There is a cause and predestined sentient beings are dirty, and there is a cause and predestined sentient beings are pure. |
「摩訶男！何因、何緣眾生有 垢，何因、何緣眾生清淨？ |
"Mahman! Why and why all beings are dirty, why and why all beings are clean? |
摩訶男！若色一向 是苦，非樂、非隨樂、非樂長養、離樂者，眾生 不應因此而生樂著。 |
Maha Nan! If form has always been suffering, non-pleasure, non-accompaniment, non-pleasure, long-term nurturing, and freedom from happiness, sentient beings should not be happy. |
摩訶男！以色非一向 是苦， 是 樂、隨樂、樂所長養、不離樂，是故眾 生於色染著； |
Maha Nan! Israel is not always suffering, it is happiness, reliance on happiness, the growth of happiness, and no separation from happiness, so all beings are dyed by color; |
染著故繫，繫故有惱。 |
Dyed with the old line, the line is therefore annoying. |
摩訶男！ 若受、想、行、識一向是苦，非樂、非隨樂、非 樂長養、離樂者，眾生不應因此而生樂著。 |
Maha Nan! If feeling, thinking, behavior, and consciousness have always been suffering, not pleasure, not rejoicing, not joyful for long nurturing, and free from joy, sentient beings should not be happy. |
摩訶男！以識非一向是苦， 是 樂，隨樂、樂所 長養、不離樂，是故眾生於識染著； |
Maha Nan! Consciousness is always suffering, it is happiness, to follow happiness, to nurture from happiness, not to leave happiness, so all beings are affected by consciousness; |
染著故 繫，繫故生惱。 |
Dyed with the old line, the line is annoying. |
摩訶男！是名有因、有緣眾 生有垢。 |
Maha Nan! It is because all beings are defiled by reason and destiny. |
「摩訶男！何因、何緣眾生清淨？ |
"Mahman! Why and why all beings are pure? |
摩訶 男！若色一向是樂，非苦、非隨苦、非憂苦 長養、離苦者，眾生不應因色而生厭離。 |
Maha! If form is always happiness, neither suffering, following suffering, nor sorrow. One who grows up and frees from suffering, sentient beings should not be disgusted because of form. |
摩 訶男！以色非一向樂，是苦、隨苦、憂苦長養、 不離苦，是故眾生厭離於色； |
Maha Nan! Israel is not always happy, it is suffering, following suffering, growing up through suffering, not being separated from suffering, so all beings are disgusted with color; |
厭故不樂， 不樂故解脫。 |
Disgusted and unhappy, unhappy and relieved. |
摩訶男！若受、想、行、識一向是 樂，非苦、非隨苦、非憂苦長養、離苦者，眾 生不應因識而生厭離。 |
Maha Nan! If feeling, thinking, acting, and consciousness have always been happiness, not suffering, not following suffering, not growing up with suffering, and being free from suffering, sentient beings should not be disgusted because of consciousness. |
摩訶男！以受、想、行、 識非一向樂，是苦、隨苦、憂苦長養、不離苦， 是故眾生厭離於識； |
Maha Nan! To feel, think, act, and know is not always happiness, it is suffering, follow suffering, nurture through suffering, and stay indifferent from suffering, so all beings are disgusted with consciousness; |
厭故不樂，不樂故解 脫。 |
Disgusted and unhappy, unhappy and therefore free. |
摩訶男！是名有因、有緣眾生清淨。」 |
Maha Nan! It is the purification of all beings by reason and destiny. " |
時，摩訶 男聞佛所說，歡喜隨喜，禮佛而退。 |
At that time, Maha man heard what the Buddha said, rejoicing and rejoicing, and bowing to the Buddha. |
知法及重擔 往詣、觀、欲貪 |
Know the Dhamma and the burden |
生及與略說 法印、富蘭那 |
A brief introduction to life and relations, France, India, Fran |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 82 （八二） 竹園 |
SA 82 (eight two) Bamboo Garden |
如是我聞： |
I heard this: |
一時，佛住支提竹園精舍。 |
For a while, the Buddha lived in Zhiti Bamboo Garden Abode. |
爾 時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「多聞聖弟子於何所而 見無常、苦？」 |
Where did the disciples see impermanence and suffering? |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊為法根、法 眼、法依，唯願為說！諸比丘聞已，當如說奉 行。」 |
The Blessed One is the root, the eye, and the basis of the Dharma. He only wants to speak! Bhikkhus have heard of it, and they should act as they say. |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
多聞聖 弟子於色見無常、苦，於受、想、行、識，見無常、 苦。 |
Duo Wen Sheng disciples see impermanence and suffering in body, and see impermanence and suffering in feeling, thinking, behavior, and knowledge. |
比丘！色為是常、無常耶？」 |
Bhikkhu! Color is permanence and impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「無 常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「比丘！無常者是苦耶？」 |
Bhikkhu! The impermanent is suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是 苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變易法，多聞聖弟 子寧於中見我、異我、相在不？」 |
Bhikkhu! If there is impermanence and suffering, it is the law of change. If you hear more about it, the holy disciple would rather see me, different selves, and presence? |
比丘白佛： |
Bhikkhu White Buddha: |
「不 也，世尊！」 |
No, Lord! |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，比丘！所 有諸色，若過去、若未來、若現在，若內、若外，若 麤、若細，若好、若醜，若遠、若近，彼一切皆非我、 非異我、不相在。 |
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, all of them are not me, not different me, not in each other . |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞 聖弟子如是觀察，厭於色，厭受、想、行、識，厭 故不樂，不樂故解脫，解脫故： |
Hearing that the saint disciple observes this way, disgusted with color, disgusted with, thinking, acting, and consciousness, disgusted because of unhappy, unhappy because of liberation, and liberated by: |
『我生已盡，梵 行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 83 （八三） 毗舍利 |
SA 83 (eighth three) Vaishali |
如是我聞： |
I heard this: |
一時，佛住毘耶離獼猴池側 重閣講堂。 |
For a while, the Buddha stayed at the Viyali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「多聞聖弟 子於何所見非我、不異我、不相在。 |
"Where do the saint disciples see who is not me, who is not me, and who are not with me? |
如是 平等正觀，如實知見？」 |
If it is equal and upright, knowing and seeing the truth? " |
比丘白佛： |
Bhikkhu White Buddha: |
「世尊為法 根、法眼、法依，唯願為說！諸比丘聞已，如說奉 行。」 |
The Blessed One is the root, the eye, and the basis of the Dharma. He only wants to speak! Bhikkhus have heard about it and acted as if they said it. |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
多聞聖 弟子於色見非我、不異我、不相在，是名 如實正觀。 |
Duowensheng. Disciple Yu Se sees non-self, non-self, and non-comprehensiveness. It is true to the truth. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛告諸比 丘： |
Buddha told monks: |
「色為是常、為無常耶？」 |
Lose is permanence, impermanence? |
比丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世 尊！」 |
Lord! " |
又告比丘： |
Then he told the monk: |
「若無常者，是苦不？」 |
If there is impermanence, is it suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變易法，多聞 聖弟子於中寧見有我、異我、相在不？」 |
Bhikkhu! If there is impermanence and suffering, it is the law of change. I hear more about it. The Holy Disciple Yu Zhongning sees me, different me, and relatives? |
比丘 白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
No, Lord! |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是 故，比丘！所有諸色，若過去、若未來、若現在， 若內、若外，若麤、若細，若好、若醜，若遠、若近，彼 一切皆非我、不異我、不相在，是名如實正 觀。 |
So, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, everything is not me, not different from me, not in each other , Is the name truthfulness. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞聖弟子如是 觀察，於色得解脫，於受、想、行、識得解脫。 |
In this way, the disciple of Sage Duowen observes, liberates from appearance, liberates from feeling, thinking, acting, and knowing. |
我 說彼解脫生、老、病、死、憂、悲、惱、苦，純大苦聚。」 |
I said that he was free from birth, old age, sickness, death, sorrow, sorrow, annoyance, suffering, pure great suffering. " |
佛 說此經時，諸比丘聞佛所說，歡喜奉行。 |
When the Buddha said this sutra, the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 84 （八四） 清淨 |
SA 84 (August 4) Clean |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色是無常，無常 則苦，苦則非我； |
"Lexus is impermanence, impermanence is suffering, and suffering is not me; |
非我者，彼一切非我、不異 我、不相在，如實知，是名正觀。 |
Those who are not me, everything that is not me, is not different from me, does not exist, knowing the truth is the right view. |
受、想、行、識亦 復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞聖弟子於此五受陰非我、非 我所觀察； |
Learn more about the saint’s disciples in this five observing the yin of non-self and non-self; |
如是觀察，於諸世間都無所取， 無所取故無所著，無所著故自覺涅槃： |
In this way of observation, there is nothing to take in the world, nothing to take, no writing, and no writing to consciously Nirvana: |
『我 生已盡，梵行已立，所作已作，自知不受 後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 85 （八五） 正觀察 |
SA 85 (Eighth Five-Year) Observation |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「比丘！於何所 不見我、異我、相在？」 |
Bhikkhu! Where can I not see me, different me, and presence? |
比丘白佛： |
Bhikkhu White Buddha: |
「世尊為法根、 法眼、法依，唯願為說！諸比丘聞已，如說奉 行。」 |
The Blessed One is the root, the eye, and the basis of the Dharma, and he only wants to speak! The monks have heard about it, and acted like they said. |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
於色 不見有我、異我、相在不？ |
Yu Se Can't see me, different me, or not? |
於受、想、行、識亦復 如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！色為是常、無常耶？」 |
Bhikkhu! Color is permanence and impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「無 常。 |
"Impermanence. |
世尊！」 |
Lord! " |
佛言： |
Buddhist words: |
「比丘！若無常者，是苦不？」 |
Bhikkhu! If the impermanent, is it suffering? |
比丘 白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變易法， 多聞聖弟子寧於中見我、異我、相在不？」 |
Bhikkhu! If there is impermanence and suffering, it is the law of change. Do you hear that the holy disciples would rather see me, different me, and be in each other? |
比 丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
No, Lord! |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，比丘！諸所有色，若過去、若未來、若現在， 若內、若外，若麤、若細，若好、若醜，若遠、若近，彼 一切非我、不異我、不相在。 |
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, all of them are not me, not different me, not in each other. |
受、想、行、識亦復 如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！多聞聖弟子觀察五受陰非我、 非我所。 |
Bhikkhu! Many disciples of the saint observe that the five Yin Yin is not self and non-self. |
如是觀察者，於諸世間都無所 取，無所取者無所著，無所著故自覺涅 槃： |
If you are an observer, you have nothing to take in the world, and you who have nothing to take have nothing to write. There is nothing to write, so you are conscious of Nirvana: |
『我生已盡，梵行已立，所作已作，自知不 受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 86 （八六） 無常 |
SA 86 (eight six) impermanence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若無常色有常 者，彼色不應有病、有苦，亦不應於色有 所求，欲令如是、不令如是。 |
"If there is impermanence and permanence, the other color should not be sick or suffering, nor should it be desired by sex. |
以色無常故， 於色有病、有苦生，亦得不欲令如是、不 令如是。 |
Because of the impermanence of color, there is disease and suffering in color, and it has to be unwilling to make it so. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！於意云 何？ |
Bhikkhu! Yu Yiyun What? |
色為常、為無常耶？」 |
Color is permanence and impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「比丘！無常為是苦不？」 |
Bhikkhu! Is impermanence caused by suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變易法，多聞聖弟子於 中寧見是我、異我、相在不？」 |
Bhikkhu! If impermanence and suffering, it is the law of change, so I heard that the disciple of the saint Yu Zhongning saw that it was me, different me, and each other? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也， 世尊！」 |
No, Lord! |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，比丘！諸所 有色，若過去、若未來、若現在，若內、若外，若 麤、若細，若好、若醜，若遠、若近，彼一切非我、 非我所如實知。 |
Yes, Bhikkhu! All colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is not me, not what I know as it is. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞 聖弟子正觀於色，正觀已，於色生厭、離欲、 不樂、解脫； |
Hear more, saint disciples are observing physical appearance, observing oneself, disgust, liberation, unhappiness, and liberation in physical form; |
受、想、行、識，生厭、離欲、不樂、解 脫： |
Feeling, thinking, behavior, consciousness, disgust, liberation, unhappiness, liberation: |
『我生已盡，梵行已立，所作已作，自知不 受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 87 （八七） 苦 |
SA 87 (eight seven) bitter |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「色是苦。 |
"Lexus is bitter. |
若色非 是苦者，不應於色有病、有苦生，亦不欲 令如是，亦不令不如是。 |
If sex is not a suffering person, one should not be ill or suffering from sex, nor should it be so, nor should it be bad. |
以色是苦，以 色是苦故，於色病生，亦得於色欲令 如是、不令如是。 |
Israel is suffering, and Israel is suffering. The disease of sex can also be caused by lust and desire. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
比丘！色為常、無常耶？」 |
Bhikkhu! Permanence and impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世 尊！」 |
Lord! " |
「比丘！無常者是苦不？」 |
Bhikkhu! Is impermanence suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變易法，多聞聖弟子 寧於中見我、異我、相在不？」 |
Bhikkhu! If there is impermanence and suffering, it is the law of change. If you hear more about the holy disciple, would you rather see me, different selves, and presence? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也， 世尊！」 |
No, Lord! |
「受、想、行、識亦復如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，比丘！諸所 有色，若過去、若未來、若現在，若內、若外，若麤、 若細，若好、若醜，若遠、若近，彼一切非我、不 異我，不相在，如實觀察。 |
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, everything is not me, not me, not in each other, Observe the truth. |
受、想、行、識亦復如 是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞聖弟子於色得解脫，於受、想、行、識 得解脫； |
Sacred disciples who hear more can be liberated from body, and liberated by feeling, thinking, acting and knowing; |
我說彼解脫生、老、病、死、憂、悲、惱、苦， 純大苦聚。」 |
I said that he was free from birth, old age, sickness, death, sorrow, sorrow, annoyance, suffering, and great suffering. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
雜阿含經卷第三 |
Miscellaneous Scriptures 3 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 88 （八八） 鬱多羅 |
SA 88 (eight eight) Uttara |
雜阿含經卷第四 |
Miscellaneous Book 4 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有年少婆羅門名欝多羅，來詣 佛所，與世尊面相問訊慰勞已，退坐一面， 白佛言： |
At that time, there was a young Brahmin named Zandara, who came to the Buddha's place, and asked the Blessed One to comfort him, and sat down, saying: |
「世尊！我常如法行乞，持用供養父 母，令得樂離苦。 |
"Master! I often beg like the law, holding on to provide for my parents, so that happiness is free from suffering. |
世尊！我作如是，為多 福不？」 |
Lord! How blessed is I for doing so? " |
佛告欝多羅： |
Buddha told Zadora: |
「實有多福。 |
"How blessed it is. |
所以者何？ |
So what? |
若 有如法乞求，供養父母，令其安樂，除苦 惱者，實有大福。」 |
If you beg in the same way, provide for your parents, make them happy, and relieve your suffering, you will be blessed. " |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「如汝於父母， 恭敬修供養， |
"Like your parents, respectfully cultivate and support, |
現世名稱流， 命終生天上。」 |
The name flows in this world, and the life is in heaven forever. " |
佛說此經已，年少欝多羅歡喜隨喜，作禮 而去。 |
The Buddha said that this sutra was over, and when he was young, Zhu Duola rejoiced and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 89 （八九） 優波迦 |
SA 89 (Eighty Nine) Uboga |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有年少婆羅門名優波迦，來詣佛 所，與世尊面相問訊慰勞已，退坐一面，白 佛言： |
At that time, a young and famous Brahman, Bokya, came to the Buddha's place, and asked the Buddha face to face to comfort him, and sat back, saying: |
「瞿曇！諸婆羅門常稱歎邪盛大會，沙 門瞿曇亦復稱歎邪盛大會不？」 |
Qu Tan! Brahmins often called the evil grand meeting, and Shamen Qu Tan also called the evil grand meeting again? |
佛告優波 迦： |
Buddha told Upoja: |
「我不一向稱歎，或有邪盛大會可稱 歎，或有邪盛大會不可稱歎。」 |
I don't always sigh, or there may be an evil event to sigh, or an evil event to sigh. |
優波迦白佛： |
Uboga White Buddha: |
「何等邪盛大會可稱歎？ |
"What a sigh of evil grand meeting? |
何等邪盛大會不可 稱歎？」 |
How uncomfortable the evil grand meeting is? " |
佛告優波迦： |
Buddha told Yoboja: |
「若邪盛大會繫群少特 牛、水特、水牸，及諸羊犢、小小眾生悉皆傷殺， 逼迫苦切，僕使作人，鞭笞恐怛，悲泣號呼， 不喜不樂，眾苦作役。 |
"Ruoxie Shengda is the group of cattle, water, water, and all the sheep and calves, small beings are all killed, persecuted and bitter, servants are human, flogging fear, weeping and crying, not happy or unhappy , All hard work. |
如是等邪盛大會， 我不稱歎，以造大難故。 |
If I wait for the evil grand meeting, I will not sigh, in order to cause a catastrophe. |
若復大會不繫 縛群牛，乃至不令眾生辛苦作役者。 |
If the resumption of the meeting does not tie the herd, or even those who do not make all living beings work hard. |
如是 邪盛大會，我所稱歎，以不造大難故。 |
If it is an evil event, I call it a sigh, so as not to cause a catastrophe. |
爾時， 世尊即說偈言： |
At that time, the Blessed One said: |
「馬祀等大會， 造諸大難事， |
"Ma Si and other conferences have caused great difficulties, |
如是等邪盛， 大仙不稱歎。 |
If you wait for evil to flourish, Daxian does not sigh. |
繫縛諸眾生， 殺害微細蟲， |
Bind all beings, kill tiny insects, |
是非為正會， 大仙不隨順。 |
Right and wrong are right and wrong, and Daxian doesn't follow suit. |
若不害眾生， 造作眾難者， |
If it doesn’t harm all beings and creates difficulties for all, |
是等名正會， 大仙隨稱歎。 |
It's a regular meeting, Daxian sighs. |
惠施修供養， 為應法邪盛， |
Hui Shi repairs and supports, in response to the law and evil, |
施者清淨心， 梵行良福田。 |
The giver purifies the heart, and the brahma is good fortune. |
如是大會者， 是則羅漢會， |
If it’s a conference participant, it’s an Arhat meeting, |
是會得大果， 諸天皆歡喜。 |
There will be great results, and the heavens will be happy. |
自行恭敬請， 自手而施與， |
Please do it yourself, give it yourself, |
彼我悉清淨， 是施得大果。 |
He and I know that being clean, is to give great results. |
慧者如是施， 信心應解脫， |
If the wise one does, faith should be released, |
無罪樂世間， 智者往生彼。」 |
Innocent and happy in the world, the wise will die. " |
佛說此經已，優波迦婆羅門聞佛所說，歡 喜隨喜，作禮而去。 |
The Buddha said that this was done, and the Ubokya Brahman heard what the Buddha said, rejoicing and going away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 90 （九〇） 優波迦 |
SA 90 (90) Uboga |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園……廣說如上。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden... It is widely said as above. |
差別者，謂隨說異偈言： |
Those who are different are said to say different verses: |
「無為無諸難， 邪盛時清淨， |
"Inaction is without difficulty, when evil is in its prime, clean, |
如法隨順行， 攝護諸梵行。 |
Follow the Dharma and protect all the Brahma. |
馨香歸世界， 超過諸凡鄙， |
Fragrant fragrance returns to the world, surpasses all the despicable ones, |
佛於邪盛善， 稱歎此邪盛。 |
The Buddha is prosperous in evil and praises this evil. |
惠施修供養， 邪盛隨所應， |
Hui Shi repairs and supports, Xie Sheng responds accordingly, |
淨信平等施， 梵行良福田。 |
Pure faith and equal doctrine, Brahman walks good fortune. |
彼作如是施， 是施羅漢田， |
That is what he did, it was Shi Luohantian, |
如是廣大施， 諸天所稱歎。 |
Such is the vast offering, the heavens call it sigh. |
自行恭敬請， 自手而供養， |
Please be respectful and support yourself, |
等攝自他故， 邪盛得大果。 |
Wait for the photo from him, the evil will flourish. |
慧者如是施， 淨信心解脫， |
The wise one will do so, pure faith and liberation, |
於無罪世界， 智者往生彼。」 |
In the innocent world, the wise will die. " |
佛說此經已，優波迦婆羅門聞佛所說，歡 喜作禮而去。 |
The Buddha said that this was done, and the Ubokya Brahman heard what the Buddha said and left with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 91 （九一） 鬱闍迦 |
SA 91 (Nine One) Yu Weijia |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有年少婆羅門名欝闍迦，來詣佛 所，稽首佛足，退坐一面，白佛言： |
At that time, there was a young Brahmin named Zahaya, who came to the Buddha's place, inspected the Buddha's feet, sat back, and the White Buddha said: |
「世尊！俗人 在家當行幾法，得現法安及現法樂？」 |
My Lord! How many methods do laymen practice at home to achieve peace and happiness? |
佛告 婆羅門： |
Buddha told Brahmin: |
「有四法，俗人在家得現法安、現法 樂。 |
"There are four methods. The lay people have peace and happiness at home. |
何等為四？ |
What is four? |
謂方便具足、守護具足、善知 識具足、正命具足。 |
It means that convenience is sufficient, protection is sufficient, good knowledge is sufficient, and righteousness is sufficient. |
「何等為方便具足？ |
"How convenient is it? |
謂善男 子種種工巧業處以自營生，謂種田、商賈， 或以王事，或以書 疏 算畫。 |
It is said that a good man is self-employed in all kinds of craftsmanship, it is said that farming, merchants, or kings, or books and sparse drawing. |
於彼彼工巧業 處精勤修行，是名方便具足。 |
Practicing diligently at Bibi's craftsmanship is convenient and sufficient. |
「何等為守護 具足？ |
"What a guardian? |
謂善男子所有錢穀，方便所得，自手執 作，如法而得，能極守護，不令王、賊、水、火劫 奪漂沒令失，不善守護者亡失，不愛念者 輒取，及諸災患所壞，是名善男子善守護。 |
It is said that the good man has the money valley, which is convenient to obtain, self-holding, and can be obtained according to the law. It can protect the king, thieves, water, and fire. And all the disasters are bad, it is a good man who protects well. |
「何等為善知識具足？ |
"What is good knowledge? |
若有善男子不落度、 不放逸、不虛妄、不凶險，如是知識能善 安慰，未生憂苦能令不生，已生憂苦能令 開覺，未生喜樂能令速生，已生喜樂護令不 失，是名善男子善知識具足。 |
If there is a good man who is not letting go, not letting go, not vain, not dangerous, if knowledge can comfort, the unborn suffering can make lifeless, the unborn suffering can make enlightenment, and the unborn joy can make quick life. He is a good man with good knowledge and knowledge. |
「云何為正命 具足？ |
"What is the righteous life of the cloud? |
謂善男子所有錢財出內稱量，周圓掌 護，不令多入少出也、多出少入也。 |
It is said that all the money of the good man is weighed out, and Zhou Yuan is under the care of it, so that more income and less expenditure are not allowed. |
如執 秤者，少則增之，多則減之，知平而捨。 |
Such as those who hold the scales, the less is increased, the more is decreased, knowing the peace and giving up. |
如是， 善男子稱量財物，等入等出，莫令入多出 少、出多入少，若善男子無有錢財而廣散 用，以此生活，人皆名為優曇鉢果，無有種 子，愚癡貪欲，不顧其後。 |
If so, a good man weighs his belongings, waits for the income and waits for the outgoing. Don’t make more money and less money. If the good men don’t have money and use them widely, everyone will be named Youtanboguo. There are seeds, ignorance, greed, and ignorance. |
或有善男子財 物豐多，不能食用，傍人皆言是愚癡人如 餓死狗。 |
Or there are good men who are rich in wealth and cannot be eaten. Everyone can say that they are foolish people like starving dogs. |
是故，善男子所有錢財能自稱量， 等入等出，是名正命具足。 |
Therefore, a good man can weigh himself all his money, wait for his income and wait for it to be out, and he is justified. |
如是，婆羅門！四 法成就，現法安、現法樂。」 |
If so, Brahman! Four Dharma accomplishments, present Fa-security, present Fa-le. " |
婆羅門白佛言： |
Brahman White Buddha said: |
「世 尊！在家之人有幾法，能令後世安、後世 樂？」 |
My Lord! How many ways can the family members make future generations peaceful and happy? |
佛告婆羅門： |
Buddha told Brahmin: |
「在家之人有四法，能令後 世安、後世樂。 |
"People at home have four methods, which can make future generations peaceful and happy. |
何等為四？ |
What is four? |
謂信具足、戒具足、 施具足、慧具足。 |
It means that belief is sufficient, restraint is sufficient, practice is sufficient, wisdom is sufficient. |
「何等為信具足？ |
"What a credibility? |
謂善男子 於如來所，得信敬心，建立信本，非諸天、魔、 梵及餘世人同法所壞，是名善男子信具足。 |
It is said that a virtuous man has faith and respect in the Tathagata, and establishes the faith base. It is not corrupted by the same law of the heavens, demons, Brahma, and the rest of the world. He is a virtuous man with full faith. |
「何等戒具足？ |
"How restrained? |
謂善男子不殺生、不偷盜、不邪 婬、不妄語、不飲酒，是名戒具足。 |
It is said that good men do not kill, steal, do not commit adultery, do not lie, do not drink alcohol, and they have sufficient precepts. |
「云何施具 足？ |
"How can the cloud be used? |
謂善男子離慳垢心，在於居家，行解 脫施，常自手與，樂修行捨，等心行施，是名 善男子施具足。 |
It is said that the good man's freedom from scumbags lies in the home, practice liberation, and often hands with oneself, happily practice the house, wait for the heart to perform, and is a good man to give fullness. |
「云何為慧具足？ |
"What is the cloud? |
謂善男子苦 聖諦如實知，習、滅、道聖諦如實知，是名善 男子慧具足。 |
It is said that a good man knows the noble truth of suffering as it is, and knows the noble truths of practice, extinction, and Tao as it is. |
若善男子在家行此四法者， 能得後世安、後世樂。」 |
If a virtuous man practices these four methods at home, he can have peace and happiness in future generations. " |
爾時，世尊復說偈言： |
At that time, the Lord said again: |
「方便建諸業， 積集能守護， |
"It's convenient to build all industries, and accumulate energy to protect, |
知識善男子， 正命以自活。 |
A knowledgeable man, he lives by himself. |
淨信戒具足， 惠施離慳垢， |
The pure faith ring is sufficient, |
淨除於速道， 得後世安樂。 |
Eliminate from the speed road, and get happiness for later generations. |
若處於居家， 成就於八法， |
If you are at home, you can achieve the eight methods, |
審諦尊所說， 等正覺所知。 |
Sing Dizun said, Wait until Zheng Enlightenment knows. |
現法得安隱， 現法喜樂住， |
Present the Dharma to be peaceful, present the Dharma to live in joy, |
後世喜樂住。」 |
Happy to live in future generations. " |
佛說此經已，欝闍迦聞佛所說，歡喜隨喜， 作禮而去。 |
The Buddha said that this sutra was already there, and after hearing what the Buddha said, he rejoiced and rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 92 （九二） 憍慢 |
SA 92 (92) Slow |
如是我聞： |
I heard this: |
一時，佛在拘薩羅人間遊 行，至舍衛國祇樹給孤獨園。 |
For a while, the Buddha wandered around the world of Kusala, to the lonely garden in Saviour. |
爾時，舍衛國 有憍慢婆羅門止住，父母種姓俱淨，無瑕 點能說者，七世相承悉皆清淨； |
At that time, there was a slow brahman in the Saviour country, and the parent caste was clean and flawless. Those who can speak, the seven generations are clean; |
為婆羅門 師，言論通達，諸論記典悉了萬名，解法 優劣，分明諸，句句記說，容貌端正。 |
As a Brahmin teacher, he has good speeches, and has learned thousands of names in various commentaries. |
或生 志高、族姓志高、容色志高、聰明志高、財富 志高，不敬父母、諸尊、師長。 |
Or the high school of life, the high family name, the high appearance, the high wisdom, the high wealth, and the disrespect of parents, deities and teachers. |
聞沙門瞿曇在 拘薩羅國人間遊行，至舍衛國祇樹給孤獨 園。 |
Wen Shamen Qutan marched among the people of Kusala, to the lonely garden in Shevay. |
聞已，作是念： |
Smell, do and read: |
「我當往彼沙門瞿曇所，若 有所說，我當共論； |
"I should go to Pishamen Qutan, if there is something to say, I should discuss it together; |
無所說者，默然而還。」 |
Nothing said, but still silently. " |
時， 憍慢婆羅門乘白馬車，諸年少婆羅門前後 導從，持金柄傘蓋，手執金瓶，往見世尊。 |
At that time, the Brahmins took a white carriage, and the young Brahmins guided them back and forth, holding a golden handle umbrella cover, holding a golden bottle in hand, and seeing the Blessed One. |
至於園門，下車步進。 |
As for the garden gate, get off and step. |
爾時，世尊與諸大眾 圍遶說法，不時顧念憍慢婆羅門。 |
At that time, the Blessed One and the public revolved around the talk, and from time to time thought of the Brahman. |
時，憍慢 婆羅門作是念： |
When the time, slow down, the Brahman is reading: |
「沙門瞿曇不顧念我，且 當還去。」 |
Samen Qutan ignored me and should go back. |
爾時，世尊知憍慢婆羅門心念，而 說偈言： |
At that time, the Blessed One knew that he slowed down the Brahman's mind, and said: |
「憍慢既來此， 不善更增慢， |
"Since the slowness comes here, the bad things slow down, |
向以義故來， 應轉增其義。」 |
Xiang Yiyi came from, should be transferred to increase its meaning. " |
時，憍慢婆羅門作是念： |
At that time, the slow Brahman made is to read: |
「沙門瞿曇已知我心。」 |
Samen Qutan knows my heart. |
欲修敬禮。 |
Want to repair salute. |
爾時，世尊告憍慢婆羅門： |
At that time, the Blessed One told the Brahman: |
「止！ 止！不須作禮，心淨已足。」 |
Stop! Stop! No courtesy required, pure heart is enough. |
時，諸大眾咸各 高聲唱言： |
At that time, all the people sang loudly: |
「奇哉！世尊！大德大力。 |
"Wonderful! Lord! Great virtue. |
今此憍慢 婆羅門恃生憍慢、族姓憍慢、容色憍慢、聰 明憍慢、財富憍慢，不敬父母、諸尊、師長，今 於沙門瞿曇所謙卑下下，欲接足禮。」 |
Today, the Brahman is stunned by life, the family name is stubborn, the appearance is stern, the clever stilted, the wealth is stubborn, and the parents, deities, and teachers are disrespectful. Today, under the humility of Shamen Quhan, he wants to take the gift. " |
時， 憍慢婆羅門於大眾前唱令靜默，而說偈 言： |
At that time, the slow Brahman sang silence in front of the public, and said: |
「云何不起慢？ |
"Why not slow the cloud? |
云何起恭敬？ |
Yun He Qi respectfully? |
云何善慰諭？ |
Yun Heshan condolences? |
云何善供養？」 |
Yun He Shan provides? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「父母及長兄， 和尚諸師長， |
"Parents and elder brothers, monks and teachers, |
及諸尊重者， 所不應生慢。 |
And those who respect it should not be slow. |
應當善恭敬， 謙下而問訊， |
You should be kind and respectful, and be humble and ask questions, |
盡心而奉事， 兼設諸供養。 |
Serve with all your heart and provide all kinds of offerings. |
離貪恚癡心， 漏盡阿羅漢， |
Away from greed, infatuation, and arahant, |
正智善解脫， 伏諸憍慢心。 |
Righteous wisdom, kindness and liberation, succumb to all stamina. |
於此賢聖等， 合掌稽首禮。」 |
Here, the wise saints and so on, join hands together to judge the first ceremony. " |
爾時，世尊為憍慢婆羅門種種說法，示、教、 照、喜。 |
At that time, the Blessed One showed, teaches, illuminates, and delights for the slow Brahman. |
如佛世尊次第說法，說布施、持戒、生 天功德，愛欲味患煩惱，清淨、出要、遠離，諸清 淨分……如是廣說，如白淨衣無諸黑惡，速受 染色。 |
For example, the Buddha said in the order of generosity, precepts, birth merits, love and desire, suffering from troubles, purification, resignation, separation, all kinds of purification... If it is widely said, like white clothes, there is no black and evil, and it is quickly dyed. |
憍慢婆羅門 即 於座上解四聖諦——苦、 習、滅、道，得無間等。 |
To slow down the Brahman is to interpret the Four Noble Truths on the seat-suffering, habit, cessation, Tao, and so on. |
時，憍慢婆羅門見法、 得法、知法、入法，度諸疑惑，不由他度，於 正法中得無所畏。 |
At that time, the Brahman slows down to see the Dhamma, obtain the Dhamma, know the Dhamma, and enter the Dhamma, and overcome all doubts, can not help but be fearless in the Dhamma. |
即從座起，整衣服，為 佛作禮，合掌白佛： |
That is, starting from the seat, dressing up, making rituals for the Buddha, and pressing the palms together: |
「我今可得於正法中 出家、受具足不？」 |
Can I become a monk in the Fa-rectification today, will I be fulfilled? |
佛告憍慢婆羅門： |
The Buddha told the Brahman: |
「汝今 可得於正法中出家、受具足。」 |
You can now become a monk and be fulfilled in the Fa-rectification. |
彼即出家，獨 正思惟： |
He immediately became a monk, thinking alone: |
「所以善男子剃除鬚髮，著袈裟 衣，正信非家，出家學道……。」 |
So the good man shaves his hair and shaves, wears a robe, believes that he is not a family, and learns the way as a monk... |
得阿羅漢，心善 解脫。 |
Get an Arahant, be kind and free. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 93 （九三） 火 |
SA 93 (Nine Three) Fire |
如是我聞： |
I heard this: |
一時，佛在拘薩羅人間遊 行，至舍衛國祇樹給孤獨園。 |
For a while, the Buddha wandered around the world of Kusala, to the lonely garden in Saviour. |
時，有長身婆 羅門，作如是邪盛大會——以七百特牛行列 繫柱，特、牸、水牛及諸羊犢、種種小蟲悉皆 繫縛，辦諸飲食、廣行布施，種種外道從諸 國國皆悉來集邪盛會所。 |
At that time, there were long-bodied Brahmans, making such an evil grand meeting-with seven hundred special cattle ranks as pillars, special, steeds, buffalo and other sheep calves, all kinds of small insects are all tied together, do all kinds of food and drink, widely do charity, all kinds of foreign ways from all countries The country is known to come to Jixie Shenghui. |
時，長身婆羅門 聞沙門瞿曇從拘薩羅人間遊行，至舍衛 國祇樹給孤獨園。 |
At that time, the long-standing Brahman heard that Shamen Qutan marched from the human world of Kusala to the lonely garden in Saviour. |
作是念： |
Do and read: |
「我今辦邪盛大 會，所以七百特牛行列繫柱，乃至小小諸 虫皆悉繫縛。 |
"I'm hosting a grand gathering of evil spirits, so the pillars of the seven hundred cattle ranks, and even the small insects are all bound. |
為邪盛大會故，種種異道從 諸國國來至會所。 |
Because of the evil spirits, all kinds of different ways come from all countries to the club. |
我今當往沙門瞿曇所 問邪盛法，莫令我作邪盛大會，分數中有 所短少。」 |
I should go to Shamen Qutan to ask the evil grandfather, don't let me be the evil grandfather, there is a shortcoming in the score. " |
作是念已，乘白馬車，諸年少婆羅 門前後導從，持金柄傘蓋，執金澡瓶，出 舍衛城，詣世尊所，恭敬承事。 |
You are thinking about what you are doing, riding in a white carriage, leading the young Brahmins back and forth, holding a golden handle umbrella cover, holding a golden bath bottle, leaving the Acropolis, and respecting the service. |
至精舍門，下 車步進，至於佛前，面相問訊慰勞已，退坐 一面，白佛言： |
To the gate of the abode, get off the car and step forward. As for the Buddha, he asks for comfort and retreats, and the White Buddha said: |
「瞿曇！我今欲作邪盛大會， 以七百特牛行列繫柱，乃至小小諸蟲皆 悉繫縛。 |
"Qu Tan! I want to be an evil grand gathering today, with seven hundred special cattle as the pillar, and even the little insects are bound. |
為邪盛大會故，種種異道從諸 國國皆悉來至邪盛會所。 |
For the evil grand meeting, all kinds of different ways have come from all countries to the evil grand meeting place. |
又聞瞿曇從拘 薩羅人間遊行，至舍衛國祇樹給孤獨園。 |
He also heard that Qu Tan marched from Ju Saro to the lonely garden in Shevay. |
我今故來請問瞿曇邪盛大會法諸物分 數，莫令我所作邪盛大會諸分數之中有 所短少。」 |
So I am here to ask Qu Tanxie’s scores for the various things in the event, so that there is a shortcoming in the scores of the event that I made. " |
佛告婆羅門： |
Buddha told Brahmin: |
「或有一邪盛大會 主行施作福而生於罪，為三刀劍之所刻 削，得不善果報。 |
"Or there may be an evil grand meeting where the master of doing blessings was born of sin, carved by the three swords, and repaid badly. |
何等三？ |
How three? |
謂身刀劍、口刀 劍、意刀劍。 |
It means body sword, mouth sword, and mind sword. |
「何等為意刀劍生諸苦報？ |
"How is it that the swords of the meaning bring sufferings? |
如 一會主造作大會，作是思惟： |
As a meeting, the Lord made a meeting, and thought: |
『我作邪盛大 會，當殺爾所少壯特牛，爾所水特、水牸，爾 所羊犢及種種諸蟲。』 |
"I'm a big evil party, when you kill the young and strong cattle, the water, the water, the sheep and all kinds of insects. 』 |
是名意刀劍生諸苦 報。 |
It is the name and meaning of swords that bring about suffering. |
如是施主雖念作種種布施、種種供養， 實生於罪！ |
If the donor wants to do all kinds of charity, all kinds of offerings, he is actually born of sin! |
「云何為口刀劍生諸苦報？ |
"What is the meaning of the word and the sword? |
有一 會主造作大會，作如是教： |
There is a meeting where the Lord made a meeting to teach this way: |
『我今作邪盛大 會，汝等當殺爾所少壯特牛，乃至殺害爾 所微細蟲。』 |
"I'm doing a grand meeting of evil spirits. You should kill the young and strong cattle of Erzuo, and even kill the tiny insects of Erzuo. 』 |
是名口刀劍生諸苦報，大會主 雖作是布施、供養，實生於罪！ |
It is the name of the sword that gives birth to all sufferings. Although the master of the conference is to give and provide, he is actually born in sin! |
「云何為身 刀劍生諸苦報？ |
"What is the body of the cloud? |
謂有一大會主造作大會， 自手傷殺爾所特牛，乃至殺害種種細蟲， 是名身刀劍生諸苦報。 |
It is said that there is a conference that the master creates a conference to injure and kill Ersot cattle, and even kill all kinds of fine insects. |
彼大會主雖作是 念種種布施、種種供養，實生於罪！ |
Even though the Lord of the Great Hall was thinking of various offerings and various offerings, he was born of sin! |
「然婆羅 門當勤供養三火，隨時恭敬，禮拜奉事，施 其安樂。 |
"However, the Brahmin should diligently support the Three Fires, respectfully at all times, worship and serve them, and exercise their comfort. |
何等為三？ |
What is three? |
一者根本，二者居家，三 者福田。 |
One is fundamental, the two are at home, and the three are Futian. |
「何者為根本火？ |
"Which is the fundamental fire? |
隨時恭敬，奉事供養， 施其安樂？ |
Respect at any time, serve and support, and give peace and happiness? |
謂善男子方便得財，手足勤苦， 如法所得，供養父母，令得安樂，是名根本 火。 |
It is said that good men can get wealth easily, work hard with their hands and feet, earn money from the law, provide for their parents, and make them happy. |
何故名為根本？ |
Why is it called fundamental? |
若善男子從彼而生， 所謂父母，故名根本。 |
If a good man is born from him, the so-called parents, so the name is fundamental. |
善男子以崇本故， 隨時恭敬，奉事供養，施以安樂。 |
Virtuous men are always respectful, serving and supporting, and offering peace and happiness. |
「何等為居 家火？ |
"What a home fire? |
善男子隨時育養，施以安樂？ |
Good men can be raised at any time and be happy? |
謂 善男子方便得財，手足勤苦，如法所得，供 給妻子、宗親、眷屬、僕使、傭客，隨時給與，恭敬 施安，是名家火。 |
It is said that good men are convenient to get wealth, hand-footed and diligent, like the income of the law, for wives, clan relatives, dependents, servants, servants, give them at any time, respectful of Shian, is the fire of the famous family. |
何故名家？ |
Why is it famous? |
其善男子處 於居家，樂則同樂，苦則同苦，在所為作皆 相順從，故名為家。 |
The good man is at home, and happiness is the same happiness, and suffering is the same suffering. He is obedient in everything he does and is called home. |
是故善男子隨時供 給，施與安樂。 |
It is a good man who offers at any time and gives comfort. |
「何等名田火？ |
"What a famous fire? |
善男子隨時恭 敬，尊重供養，施其安樂？ |
Good men are always respectful, respectful and supportive at all times, and are happy? |
謂善男子方便 得財，手足勤勞，如法所得，奉事供養諸沙 門、婆羅門，善能調伏貪、恚、癡者，如是等沙 門、婆羅門，建立福田，崇向增進，樂分樂報， 未來生天，是名田火。 |
It is said that good men are convenient to get wealth, hands and feet are industrious, and they are obtained from the law. They serve and support all the sandmen and brahmins. Good men can temper the greed, transgressive, and idiots. The future birth is a famous field fire. |
何故名田？ |
Why is Ming Tian? |
為世福田， 謂為應供，是故名田。 |
For the world Futian, it is called the offering, so it is named Tian. |
是善男子隨時恭敬， 奉事供養，施其安樂。」 |
It is a virtuous man who respects at any time, serves and supports him, and is happy. " |
爾時，世尊復說偈 言： |
At that time, the Lord said again: |
「根本及居家， 應供福田火， |
"Basically and at home, we should provide Futian fire, |
是火增供養， 充足安隱樂。 |
It is Huo Zeng's support, enough peace and happiness. |
無罪樂世間， 慧者往生彼， |
Innocent and happy in the world, the wise one is born again, |
如法財復會， 供養所應養。 |
Such as the resumption of law and finance, the support should be supported. |
供養應養故， 生天得名稱。 |
The support should be maintained, and the birth is given a name. |
「然，婆羅門！今善男子先所供養三火應斷 令滅。 |
"Of course, Brahman! The three fires offered by the good men should be put out. |
何等為三？ |
What is three? |
謂貪欲火、瞋恚火、愚癡火。 |
It is called greed, aversion, and foolishness. |
所以者何？ |
So what? |
若貪火不斷不滅者，自害害他，自 他俱害，現法得罪，後世得罪，現法後世得 罪，緣彼而生心法憂苦，恚火、癡火亦復如 是。 |
If the greed and fire continue to be unquenchable, he will harm him and both himself and others. The present law offends, the future generations offend, the present method offends the future generations, and the heart is sorrowful because of the other. |
婆羅門！若善男子事積薪火，隨時辛苦， 隨時然，隨時滅火因緣受苦。」 |
Brahman! If a good man accumulates fire, he will work hard at any time, at any time, and at any time extinguish the suffering of cause and condition. " |
爾時，長身婆羅 門默然而住。 |
At that time, the long brahman lived silently. |
時，有婆羅門子名欝多羅， 於會中坐。 |
At that time, there was a Brahman named Zadora, who sat in the meeting. |
長身婆羅門須臾默然，思惟已， 告欝多羅： |
The long brahman must be silent for a while, thinking about it, and telling Zandara: |
「汝能往至邪盛會所，放彼繫柱 特牛及諸眾生受繫縛者，悉皆放不？ |
"You can go to the wicked hall and put the bolts, the special cattle and all sentient beings who are bound, can you put them away? |
而告 之言： |
And the statement: |
『長身婆羅門語汝： |
"Long Body Brahman: |
「隨意自在，山澤 曠野，食不斷草，飲淨流水，四方風中受 諸快樂。」 |
Be at ease, in the mountains and in the wilderness, eating grass, drinking clean water, and enjoying all happiness in the wind. |
』」 |
』」 |
欝多羅白言： |
Zan Duo Luo said in vain: |
「隨大師教！」即往彼 邪盛會所放諸眾生，而告之言： |
"Follow the master to teach!" Then he sent all sentient beings to the evil venue, and told: |
「長身婆羅 門語汝： |
"Long Body Brahman: |
『隨其所樂，山澤曠野，飲水食草， 四風自適。』 |
"Follow your pleasure, mountains and wilderness, drinking water and grass, four winds are comfortable. 』 |
」 |
!!br0ken!! |
爾時，世尊知欝多羅。 |
At that time, the Blessed One knew Zandoruo. |
知已，為長 身婆羅門種種說法，示、教、照、喜。 |
Knowing one's own knowledge, for the long-bodied Brahman various sayings, show, teach, take photos, and delight. |
如律，世尊 說法先後，說戒、說施及生天功德，愛欲味 患，出要、清淨、煩惱清淨，開示現顯。 |
Such as the law, the Blessed One speaks one after another, saying precepts, saying giving, and giving birth to the virtues, love and desire, taste troubles, give out essentials, purify, and purify troubles. Disclosure is revealed. |
譬如 鮮淨白 ［疊＊毛］ 易受染色，長身婆羅門亦復如 是。 |
For example, Fresh and White [Folded*Mao] is susceptible to dyeing, as is the case with long brahman. |
即於座上見四真諦，得無間等。 |
That is, to see the four truths on the seat, you have to wait. |
時，長 身婆羅門見法、得法、知法、入法，度諸疑 惑，不由他度，於正法中得無所畏。 |
At that time, the long-bodied Brahman saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma, and was able to overcome all doubts and could not help but be fearless in the Dhamma. |
即從 座起，整衣服，偏袒右肩，合掌白佛： |
That is, starting from the seat, finishing the clothes, favoring the right shoulder, pressing the palms of the white Buddha: |
「已度， 世尊！我從今日盡其壽命，歸佛、歸法、歸比 丘僧，為優婆塞，證知我。 |
"Has been saved, Blessed One! I will live my life from today to the Buddha, to the Dharma, to the monk and monk, to be an Upasai, to prove me. |
唯願世尊與諸 大眾受我飯食。 |
I only hope that the Lord and the people will receive my food. |
爾時，世尊默然而許。」 |
At that time, the Blessed One silently agreed. " |
時，長 身婆羅門知佛受請已，為佛作禮，右繞 三匝而去。 |
At that time, the long-body Brahman knew the Buddha and received the invitation, made a gift for the Buddha, and went around three times to the right. |
長身婆羅門還邪盛處，所諸 供辦淨美好者，布置床座，遣使請佛，白 言： |
The long brahmin returns to the place where evil is prosperous, all the people who provide for the pure and the good, arrange the bed seats, send the envoys to the Buddha, and say: |
「時到，惟聖知時。」 |
The time comes, but the sage knows the time. |
爾時，世尊著衣持鉢， 大眾圍繞，往到長身婆羅門會所，大眾前 坐。 |
At that time, the Blessed One, dressed in clothes and bowls, surrounded by the crowd, went to the Long-Brahman Club, where the crowd sat. |
時，長身婆羅門知世尊坐定已，手自供 養種種飲食。 |
At that time, the long-bodied Brahman knew that the Blessed One was sitting still, and he supported himself with food. |
食已，澡漱洗鉢畢，別敷卑床， 於大眾前端坐聽法。 |
After eating, take a bath and wash the bowl, don't put on a low bed, sit in front of the public. |
爾時，世尊為長身婆 羅門說種種法，示、教、照、喜已，從座起而去。 |
At that time, the Blessed One said various methods for the long-bodied Brahman, showing, teaching, taking photos, and joy, and left from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 94 （九四） 僧迦羅 |
SA 94 (Nine-fourth) Sinhala |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有年少婆羅門名僧迦羅，來詣佛 所，與世尊面相問訊慰勞已，退坐一面，白 佛言： |
At that time, a young Brahman named Sanghala came to the Buddha's place, and asked the Buddha face to face to comfort him, retired, and said: |
「瞿曇！不善男子云何可知？」 |
Qu Tan! What do you know about a bad man? |
佛告婆 羅門： |
Buddha told Brahmin: |
「譬猶如月。」 |
For example, like a moon. |
婆羅門復問： |
The Brahmin asked again: |
「善男子云何可 知？」 |
How can a good man know? |
佛告婆羅門： |
Buddha told Brahmin: |
「譬猶如月。」 |
For example, like a moon. |
婆羅門白佛： |
Brahman White Buddha: |
「云何不善男子如月？」 |
"Why isn't the cloud a good man like the moon?" |
佛告婆羅門： |
Buddha told Brahmin: |
「如月黑 分，光明亦失，色亦失，所係亦失，日夜消滅， 乃至不現。 |
"As the moon is dark, the light is also lost, the color is lost, the connection is also lost, and it disappears day and night, and even disappears. |
如是，有人於如來所，得信家 心，受持淨戒，善學多聞，損己布施，正見真 實。 |
If so, some people in the Tathagata, believe in the family, receive the pure precepts, learn more and hear more, hurt oneself and give, and see the truth rightly. |
於如來所淨信、持戒、惠施、多聞、正見真 直已，然後退失，於戒、聞、施、正見悉皆忘失， 日夜消滅，乃至須臾，一切忘失。 |
To believe in the Tathagata, keep the precepts, give benefits, hear more, see the truth right, and then retreat, forget the precepts, hear, practice, and see right, and disappear day and night, and even the need, everything is forgotten. |
「復次，婆羅 門！若善男子不習近善知識，不數聞法， 不正思惟，身行惡行，口行惡行，意行惡 行。 |
"Further time, Brahman! If a good man does not learn the knowledge of the near good, not to hear the Dharma, he does not think rightly, he does evil in his body, evil with his mouth, and evil with his will. |
行惡因緣故，身壞命終，墮惡趣泥梨 中。 |
Because of the evil behavior, the body is bad and the life ends, falling into the mud of evil fun. |
如是，婆羅門！不善男子其譬如月。」 |
If so, Brahman! A bad man is like a month. " |
婆 羅門白佛： |
Brahmin White Buddha: |
「云何善男子其譬如月？」 |
Yun Heshan is like a moon? |
佛告 婆羅門： |
Buddha told Brahmin: |
「譬如明月淨分光明，色澤日夜增 明，乃至月滿，一切圓淨。 |
"For example, the bright moon is bright, the color increases day and night, and even the moon is full, everything is perfect. |
如是，善男子於如 來法、律得淨信心，乃至正見真淨增明，戒 增、施增、聞增、慧增，日夜增長； |
If so, the good man gains pure confidence in the Tathagata and the law, and even the right view is true and clear. The precepts, exercises, hearing, and wisdom increase day and night; |
復於餘時親 近善知識，聞說正法，內正思惟，行身善 行，行口善行，行意善行故，以是因緣，身 壞命終，化生天上。 |
In the rest of the time, get close to good knowledge, hear the right way, think inside, do good deeds, do good words, do good intentions, and do good deeds. Therefore, due to cause and condition, the body is bad and life ends, and it is transformed into heaven. |
婆羅門！是故善男子譬 如月。」 |
Brahman! It is a good man such as the month. " |
爾時，世尊而說偈言： |
At that time, the Lord said: |
「譬如月無垢， 周行於虛空， |
"For example, the moon is Wugou, and the week walks in the void, |
一切小星中， 其光最盛明。 |
Among all the little stars, the light is the most brilliant. |
淨信亦如是， 戒聞離慳施， |
The same is true for the pure letter. |
於諸慳世間， 其施特明顯。」 |
In the world, its stature is obvious. " |
佛說此經已，僧迦羅婆羅門聞佛所說，歡 喜隨喜，從座起而去。 |
The Buddha said that this was done, and the Sangha Brahman heard what the Buddha said, rejoicing and rejoicing, and left from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 95 （九五） 生聞 |
SA 95 (Ninth Five-year Plan) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有生聞婆羅門來詣佛所，與世尊 面相問訊慰勞已，退坐一面，白佛言： |
At that time, some students heard that the Brahmin came to the Buddha's place, and asked the Buddha face to face to comfort him, retired, and the White Buddha said: |
「瞿曇！ 我聞瞿曇說言： |
"Qu Tan! I heard Qu Tan speak: |
『唯應施我，不應施餘人； |
"Only should do to me, not to the rest; |
施我得大果，非施餘人而得大果。 |
Give me great results, but don’t give others. |
應施 我弟子，不應施餘弟子； |
Should be given to my disciple, should not be given to Yu disciple; |
施我弟子得大果 報，非施餘弟子得大果報。』 |
Shi my disciples get great results, but Shiyu's disciples get great results. 』 |
云何？ |
Yun Ho? |
瞿曇！作是 語者，為實說耶？ |
Qu Tan! As a speaker, tell the truth? |
非為謗毀瞿曇乎？ |
Is it not for slandering Qu Tan? |
為如 說說、如法說耶？ |
Why do you say it, say it like the law? |
法次法說，不為餘人以 同法來訶責耶？」 |
Facifa says, don’t the rest of the people use the same method to blame? " |
佛告婆羅門： |
Buddha told Brahmin: |
「彼如是說者， 謗毀我耳！非如說說、如法說、法次法說， 不致他人來以同法呵責。 |
"He is like a speaker, slandering my ears! It is not like talking, saying, or speaking, so that others will not be blamed by the same law. |
所以者何？ |
So what? |
我不 如是說： |
How about I say: |
『應施於我，不應施餘； |
『It should be done to me, not surplus; |
施我得大 果報，非施餘人得大果報。 |
Shi I get great results, non-Shi Yu people get great results. |
應施我弟子， 施我弟子得大果報，非施餘弟子得大果 報。』 |
Should be given to my disciples, my disciples will be rewarded with great results, but the disciples of Shi Yu will be rewarded with great results. 』 |
然，婆羅門！我作如是說者，作二種障： |
Of course, Brahmin! I am the speaker and two obstacles: |
障施者施、障受者利。 |
The impaired giver gives, the impeded recipient benefits. |
婆羅門乃至士夫，以 洗器餘食著於淨地，令彼處眾生即得利 樂。 |
Brahmins and even scholars used washing utensils to eat leftovers on the clean ground, so that all beings there would benefit from happiness. |
我說斯等亦入福門，況復施人？ |
I said that Si et al. also enter the blessed door. |
婆羅門！ 然我復說，施持戒者得果報，不同犯戒。」 |
Brahman! However, I will say again that those who practice the precepts get retribution, but they do not violate the precepts. " |
生聞婆羅門白佛言： |
The words of the Brahman White Buddha: |
「如是，瞿曇！我亦如是 說，施持戒者得大果報，非施犯戒。」 |
If so, Qu Tan! The same is true for me. Those who practice the precepts get great rewards, and they must not violate the precepts. |
爾時，世 尊復說偈言： |
At that time, the World Zun replied: |
「若黑若有白， 若赤若有色， |
"If black and white, if red and color, |
犁雜及金色， 純黃及鴿色， |
Plough and gold, pure yellow and pigeon color, |
如是等牸牛， 生 犢姝好者， |
If you wait for the bull, give birth to a good calf, |
丁壯力具足， 調善行捷疾， |
Ding Zhuang is strong enough to adjust good and quick disease, |
但使堪運重， 不問本生色， |
But it makes it difficult for luck, regardless of the natural color, |
人亦復如是， 各隨彼彼生， |
The same is true for people, each following each other, |
剎利婆羅門， 毘舍首陀羅， |
Shari Brahman, Vaishathura, |
旃陀羅下賤， 所生悉不同， |
Chandala is lowly, and is born differently, |
但使持淨戒， 離重擔煩惱， |
But keep the pure precepts, free from burdens and troubles, |
純一修梵行， 漏盡阿羅漢， |
Pure one practice of Brahma, leaving out all the Arahants, |
於世間善逝， 施彼得大果， |
Good death in the world, Shi Peter Daguo, |
愚者無智慧， 未甞聞正法， |
The fool has no wisdom, has not heard of the Dhamma, |
施彼無大果， 不近善友故， |
Shi Bi has no big results, is not close to good friends, |
若習善知識， 如來及聲聞， |
If you learn good knowledge, Tathagata and hear and hear, |
清淨信善逝， 根生堅固力， |
Pure faith and goodness pass away, rooted in firmness, |
所住之善趣， 及生大姓家， |
The kindness of living, and the family of the surname, |
究竟般涅盤， 大仙如是說。」 |
The ultimate nirvana, the immortal said. " |
佛說此經已，生聞婆羅門聞佛所說，歡喜 隨喜，作禮而去。 |
The Buddha said that this was done, and the Brahman heard what the Buddha said, rejoicing, rejoicing, and leaving. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 96 （九六） 婆羅門 |
SA 96 (96) Brahman |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊晨朝著衣持鉢，入舍衛城 乞食。 |
At that time, the Lord Chen turned to his clothes and bowls and went to the acropolis to beg for food. |
時，有異婆羅門，年耆根熟，執杖持鉢， 家家乞食。 |
At that time, there were different Brahmins, old-aged with mature roots, holding sticks and bowls, and begging for food at home. |
爾時，世尊告婆羅門： |
At that time, the Blessed One told the Brahmin: |
「汝今云何 年耆根熟，柱杖持鉢，家家乞食？」 |
How old is Ru Jinyun when he has mature roots, a stick and a bowl, and every family begs for food? |
婆羅門白 佛： |
Brahman White Buddha: |
「瞿曇！我家中所有財物悉付其子，為子 娶妻，然後捨家，是故柱杖持鉢，家家乞 食。」 |
Qu Tan! All the belongings in my family are paid to his son, and he will marry his wife, and then give up the family. It is the old pillar and stick holding a bowl, and the family begging for food. |
佛告婆羅門： |
Buddha told Brahmin: |
「汝能於我所受誦一偈，還 歸於眾中，為兒說耶？」 |
Can you recite a verse from what I have received and return it to the crowd, for your sake? |
婆羅門白佛： |
Brahman White Buddha: |
「能受。 |
"Can bear. |
瞿 曇！」 |
Qu Tan! " |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「生子心歡喜， 為子聚財物， |
"I am happy to give birth to a son, gather wealth for the son, |
亦為娉其妻， 而自捨出家。 |
He also prostituted his wife, and gave up his own family. |
邊鄙田舍兒， 違負於其父， |
Bian Mi Tian Sheer, violated his father, |
人形羅剎心， 棄捨於尊老， |
Human-shaped Raksha heart, abandoned to respect the old, |
老馬無復用， 則奪其 ［麩-夫＋黃］ 麥， |
If the old horse has no reuse, then win it [Bran-Fu+Huang] wheat, |
兒少而父老， 家家行乞食， |
Children and elders, every family begs for food, |
曲杖為最勝， 非子為恩愛， |
The crooked stick is the most victory, the non-zi is the love, |
為我防惡牛， 免險地得安， |
Guard me against bad cows, safe from danger, |
能却兇暴狗， 扶我闇處行， |
A capable but fierce dog, help me walk in the dark, |
避深坑空井， 草木棘 刺 林， |
Avoid deep pits and empty wells, vegetation, spines and thorns, |
憑杖威力故， 峙立不墮落。」 |
Because of the power of the rod, stand still and never fall. " |
時，婆羅門從世尊受斯偈已，還歸婆羅門 大眾中為子而說。 |
At that time, the Brahmin received the verses from the Blessed One, and returned to the Brahmins as a son. |
先白大眾： |
First white the public: |
「聽我所說。」 |
Listen to me. |
然 後誦偈……如上廣說。 |
Then recite the verses...as Shang Guang said. |
其子愧怖，即抱其父，還 將入家，摩身洗浴，覆以青衣被，立為家主。 |
His son is ashamed, and he embraces his father, and will enter the house, bathe in a bath, covered with a quilt, and become the head of the family. |
時，婆羅門作是念： |
At that time, the Brahman said: |
「我今得勝族姓，是沙門 瞿曇恩。 |
"My surname today is Shamen Qu Tan'en. |
我經所說： |
What I said: |
『為師者如師供養，為和 尚者如和尚供養。』 |
"The one who provides for the teacher is like a teacher, and the one who provides for the monk is like a monk. 』 |
我今所得，皆沙門瞿 曇力，即是我師，我今當以上妙好衣以奉 瞿曇。」 |
What I have gained now is all the power of Shamen Qutan, that is, my teacher, and I will serve Qutan with the above wonderful clothes. " |
時，婆羅門持上妙衣，至世尊所，面 前問訊慰勞已，退坐一面，白佛言： |
At that time, the Brahmin took on the wonderful clothes, the Supreme World Blessed One, before asking for comfort, and sitting back, the White Buddha said: |
「瞿曇！我 今居家成就，是瞿曇力。 |
"Qu Tan! My achievements at home today are Qu Tanli. |
我經記說： |
My scripture says: |
『為師者 以師供養，為和尚者以和尚供養。』 |
『Those who are teachers are supported by teachers, and those who are monks are supported by monks. 』 |
今日 瞿曇即為我師，願受此衣，哀愍故！」 |
Today, Qu Tan is my teacher. I would like to be mourned by this dress! " |
世尊即 受，為哀愍故。 |
The Blessed One accepts, for mourning. |
爾時，世尊為婆羅門說種種 法，示、教、照、喜。 |
At that time, the Blessed One spoke to the Brahman various ways, showing, teaching, taking photos, and joy. |
時，婆羅門聞佛所說，歡喜隨 喜，作禮而去。 |
At that time, the Brahman heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 97 （九七） 乞食 |
SA 97 (Nine-Seven) Begging |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊晨朝著衣持鉢，入舍衛 城乞食。 |
At that time, the World Zun Chen turned to his clothes and bowls and went to the house to beg for food. |
時，有異婆羅門年耆根熟，攝杖持 鉢，家家乞食。 |
At that time, some Brahmans had mature roots in their old age, and they were begging for food. |
彼婆羅門遙見世尊而作 是念： |
The Brahman saw the World Blessed One from afar and wrote: |
「沙門瞿曇攝杖持鉢，家家乞食，我 亦攝杖持鉢，家家乞食，我與瞿曇俱是比 丘。」 |
Samen Qutan takes a stick and holds a bowl, and every family begs for food. I also take a stick and hold a bowl, and every family begs for food. Qutan and I are both monks. |
爾時，世尊說偈答曰： |
At that time, the Blessed One said: |
「所謂比丘者， 非但以乞食， |
"The so-called bhikkhus not only beg for food, |
受持在家法， 是何名比丘。 |
What is the name of a monk who is held in the house? |
於功德過惡， 俱離修正行， |
If the merits and virtues are bad, they will be free from corrective actions, |
其心無所畏， 是則名比丘。」 |
His heart is fearless, and he is named Bhikkhu. " |
佛說是經已，彼婆羅門聞佛所說，歡喜隨 喜，作禮而去。 |
The Buddha said it was the sutra, and the Brahman heard what the Buddha said, rejoicing and going away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 98 （九八） 耕田 |
SA 98 (Nine-Eight) Plowing |
如是我聞： |
I heard this: |
一時，佛在拘薩羅人間遊 行，至一那羅聚落，住一那羅林中。 |
For a while, the Buddha wandered among the people of Kusala, to the settlement of Nara, and lived in the forest of Nara. |
爾時，世 尊著衣持鉢，入一陀羅聚落乞食，而作 是念： |
At that time, the World Honored One, dressed in clothes and holding a bowl, went into the settlement of Yidhara to beg for food, and said: |
「今日大早，今且可過耕田婆羅豆婆 遮婆羅門作飲食處。」 |
Early this morning, I can use the farming brahma doupa or cha brahmin as a dining place. |
爾時，耕田婆羅豆婆遮 婆羅門五百具犁耕田，為作飲食。 |
At that time, five hundred Brahmins plowed the fields for food. |
時，耕田婆 羅豆婆遮婆羅門遙見世尊，白言： |
At that time, the Cultivation Brahman Doupocha Brahmin saw the Blessed One in the distance, saying: |
「瞿曇！我 今耕田下種，以供飲食，沙門瞿曇亦應耕 田下種，以供飲食。」 |
Qu Tan! I am plowing the fields and planting for food, and Salmon Qutan should also plowing and planting for food. |
佛告婆羅門： |
Buddha told Brahmin: |
「我亦耕田 下種，以供飲食。」 |
I also plow and plant for food and drink. |
婆羅門白佛： |
Brahman White Buddha: |
「我都不見沙 門瞿曇若犁、若軛、若鞅、若縻、若鑱、若鞭，而今 瞿曇說言： |
"I don’t see Shamen Qu Tan Ruo Li, Ruo yoke, Ruo Martingale, Ruo Xi, Ruo Rong, Ruo Bian, and now Qu Tan speaks: |
『我亦耕田下種，以供飲食。』 |
"I also plow and plant for food. 』 |
」 |
!!br0ken!! |
爾時，耕 田婆羅豆婆遮婆羅門即說偈言： |
At that time, the Peng Tian Brahman Doupocha Brahman said: |
「自說耕田者， 而不見其耕， |
"Those who say they are plowing the fields, but do not see them. |
為我說耕田， 令我知耕法。」 |
Talk to me about farming, let me know how to farm. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「信心為種子， 苦行為時雨， |
"Faith is the seed, hard work is raining, |
智慧為時軛， 慚愧心為轅， |
Wisdom is a yoke of time, shame is a yoke, |
正念自守護， 是則善御者。 |
Righteous thoughts guard oneself, and one who is good at master. |
包藏身口業， 知食處內藏， |
Hidden body and mouth, knowing food is hidden inside, |
真實為真乘， 樂住為懈息， |
The truth is the true multiplication, the happiness is the rest, |
精進為廢荒， 安隱而速進。 |
Diligent advancement is a waste of waste. |
直往不轉還， 得到無憂處。 |
Go straight to return, get worry-free. |
如是耕田者， 逮得甘露果； |
If you are a farmer, catch the nectar; |
如是耕田者， 不還受諸有。」 |
If you are a farmer, you will not be affected by everything. " |
時，耕田婆羅豆婆遮婆羅門白佛言： |
At that time, the white Buddha said: |
「善耕田！ 瞿曇！極善耕田！瞿曇！」於是耕田婆羅豆婆遮 婆羅門聞世尊說偈，心轉增信，以滿鉢香 美飲食以奉世尊。 |
"Good farming! Qu Tan! Extremely good farming! Qu Tan!" So the Brahmin cultivated the land and said to the Blessed One, his heart turned to increase his trust, and he served the Blessed One with a bowl of fragrant and delicious food. |
世尊不受，以因說偈 得故。 |
The Blessed One does not accept it because of the verse. |
即說偈言： |
That is to say: |
「不因說法故， 受彼食而食。」 |
Don’t eat because of the saying. |
如是廣說，如前為火與婆羅門廣說。 |
It is said widely, as before, it is said by fire and brahman. |
時，耕 田婆羅豆婆遮婆羅門白佛言： |
At that time, Tian Brahman Doupocha Brahman White Buddha said: |
「瞿曇！今以 此食安著何處？」 |
Qu Tan! Where is this food safe today? |
佛告婆羅門： |
Buddha told Brahmin: |
「我不見諸天、 魔、梵、沙門、婆羅門、天神、世人堪食此食而得 安身。 |
"I don't see the heavens, demons, brahma, sandmen, brahmins, gods, and the world who can eat this food and find peace. |
婆羅門！汝持此食著無虫水中，及少 生草地。」 |
Brahman! You keep eating insect-free water and less grassland. " |
時，婆羅門即持此食著無虫水中， 水即煙起涌沸，啾啾作聲。 |
At that time, the Brahman was eating the insect-free water, and the water was boiling with smoke, tweeting. |
如熱丸投於冷 水，啾啾作聲。 |
Throw a hot pill into cold water, tweeting. |
如是彼食投著無虫水中，煙 起涌沸，啾啾作聲。 |
If the food is thrown into the insect-free water, the smoke rises and boils, tweeting. |
時，婆羅門作是念： |
At that time, the Brahman said: |
「沙 門瞿曇實為奇特！大德大力，乃令飲食神 變如是。」 |
Samen Qutan is really peculiar! The great virtue and power make the god of food change like this. |
時，彼婆羅門見食瑞應，信心轉增， 白佛言： |
At that time, when the Brahmin saw the food Ruiying, his confidence increased, and the White Buddha said: |
「瞿曇！我今可得於正法中出家、 受具足不？」 |
Qu Tan! Can I become a monk in the Fa-rectification today, will I be fulfilled? |
佛告婆羅門： |
Buddha told Brahmin: |
「汝今可得於正法 中出家、受具足，得比丘分。」 |
Today you can become a monk in the Dhamma, receive fullness, and get bhikkhu points. |
彼即出家已，獨 靜思惟： |
He is now a monk and he is thinking alone: |
「所以族姓子剃除鬚髮，著袈裟衣， 正信非家，出家學道……。」 |
That's why the clan surnamed shaved hair and shaved hair, dressed in cassocks, believed that he was not a family, and became a monk to learn Taoism... |
乃至得阿羅漢，心善解 脫。 |
Even if you get an Arahant, the heart is kind and free. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 99 （九九） 梵天 |
SA 99 (Nine Nine) Brahma |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
時，有尊 者名曰淨天，在鞞提訶國人間遊行，至 彌絺羅城菴羅園中。 |
At that time, there was a venerable person named Jingtian who marched among the earth of Tantiha country to the Luoyuan Garden of Miyanluocheng. |
時，尊者淨天晨朝著衣 持鉢，入彌絺羅城乞食。 |
At that time, the Venerable Jing Tianchen walked into the city of Miura and begged for food. |
次第乞食，到自本 家。 |
Begging for food for the first time, to my home. |
時，淨天母年老，在中堂持食祀火，求生 梵天，不覺尊者淨天在門外立。 |
At that time, the mother Jingtian was old, holding a fire for food and offerings in the middle hall, and surviving Brahma. She realized that the Lord Jingtian was standing outside the door. |
時，毘沙門 天王於尊者淨天所極生敬信。 |
At that time, King Bishamon was born and believed in the Venerable Pure Heaven. |
時，毘沙門 天王，諸夜叉導從，乘虛而行，見尊者淨天 在門外立。 |
At that time, the king of Bishamon, the Yashas guided and walked away from the void, and saw the Venerable Jingtian standing outside the gate. |
又見其母手擎飲食，在中堂 上供養祀火，不見其子在外門立。 |
I also saw his mother holding food and offering food in the middle hall, but not seeing her son standing at the outer door. |
見已， 從空中下，至淨天母前，而說偈言： |
Seeing already, from the air down to the Jing Tianmu, and say: |
「此婆羅門尼， 梵天極遼遠， |
"This Brahman, Brahma is extremely far away, |
為求彼生故， 於此祠祀火。 |
For the sake of his life, a fire was sacrificed in this temple. |
此非梵天道， 何為徒祀此？ |
This is not Brahma, what is the worship of this? |
汝婆羅門尼， 淨天住門外， |
Ru Brahmanni, staying outside the door in Jingtian, |
垢穢永無餘， 是則天中天， |
There is no more filth, but the sky is in the sky, |
蕭然無所有， 獨一不兼資， |
Xiao Ran has nothing to do with, |
為乞食入舍， 所應供養者， |
For begging food, those who should be supported, |
淨天善修身， 人天良福田。 |
Jingtian is good at self-cultivation, and human is good at Futian. |
遠離一切惡， 不為染所染， |
Stay away from all evil, not be infected by dyes, |
德同於梵天， 形在人間住， |
Virtue is the same as Brahma, living in the world, |
不著一切法， 如彼淳熟龍， |
Not knowing all the laws, like a dragon, |
比丘正念住， 其心善解脫， |
Bhikkhu is mindful, his heart is kind and free, |
應奉以初佛， 是則上福田。 |
The first Buddha should be enshrined. |
應以正信心， 及時速施與， |
Should be confident, promptly and promptly, |
當預建立洲， 令未來安樂。 |
When pre-established continents, make the future happy. |
汝觀此牟尼， 已渡苦海流， |
You see this Muni, has passed the bitter sea, |
是故當信心， 及時速施與， |
Therefore, we should be confident and give promptly, |
當預建立洲， 令未來安樂， |
When pre-established continents, make the future happy, |
毘沙門天王， 開發彼令捨。」 |
The king of Bishamon, develops Bilingshe. " |
時，尊者淨天即為其母種種說法，示、教、照、喜 已，復道而去。 |
At that time, the Venerable Jingtian was his mother’s various sayings, showing, teaching, taking photos, and joy, and then leaving. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 100 （一〇〇） 佛陀 |
SA 100 (100) Buddha |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
時，有異婆羅門來詣佛所，面前問 訊，相慰勞已，退坐一面，白佛言： |
At that time, a different Brahmin came to the Buddha's place, and asked in front of him. He had been comforted and sat back. The White Buddha said: |
「瞿曇！所 謂佛者，云何為佛？ |
"Qu Tan! Who is a Buddha, what is a Buddha? |
為是父母制名？ |
Make names for parents? |
為是婆 羅門制名？」 |
Make the name for the Brahmin? " |
時，婆羅門即說偈言： |
At that time, the Brahmin said: |
「佛者是世間， 超渡之勝名， |
"Buddhas are the world, the famous place of transcendence, |
為是父母制， 名之為佛耶？」 |
Is it parental system, is it Buddha? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「佛見過去世， 如是見未來， |
"The Buddha has seen his death, if he sees the future, |
亦見現在世， 一切行起滅。 |
See also the present world, everything starts and ends. |
明智所了知， 所應修已修， |
Wisdom knows, what should be repaired, |
應斷悉已斷， 是故名為佛。 |
It should be known that it is broken, so it is named Buddha. |
歷劫求選擇， 純苦無暫樂， |
Through the tribulations seek choice, pure suffering without temporary happiness, |
生者悉磨滅， 遠離息塵垢， |
The living are obliterated, stay away from the dust, |
拔諸使刺本， 等覺故名佛。」 |
Pull out the ambassadors to pierce the book, and wait for it to be called Buddha. " |
佛說偈已，彼婆羅門聞佛所說，歡喜隨喜， 從座起去。 |
The Buddha said that it was finished, and the Brahman heard what the Buddha said, rejoicing and rejoicing, and got up from the seat. |
. |
. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 101 （一〇一） 人間 |
SA 101 (One One) The World |
如是我聞： |
I heard this: |
一時，佛在拘薩羅人間遊 行，有從迦帝聚落、墮鳩羅聚落二村中間， 一樹下坐，入晝正受。 |
For a while, the Buddha was wandering among the people of Kusala, from the middle of the two villages of the Kadi settlement and the fallen Jura settlement, sitting under a tree, and receiving it in the daytime. |
時，有豆磨種姓婆 羅門隨彼道行，尋佛後來，見佛脚跡千 輻輪相，印文顯現，齊輻圓輞，眾好滿足。 |
At that time, there was a Brahmin of the Doumo caste who followed that path. After looking for the Buddha, I saw the Buddha's footsteps and the thousand-spoke wheel, the seal appeared, and the round rim was spoken, so everyone was satisfied. |
見 已，作是念： |
Seeing, doing and thinking: |
「我未曾見人間有如是足跡， 今當隨跡以求其人。」 |
I have never seen such footprints in the world, but now I should follow the trails for others. |
即尋脚跡至於佛所， 來見世尊坐一樹下，入晝正受，嚴容絕 世，諸根澄靜，其心寂定，第一調伏，正觀 成就，光相巍巍，猶若金山。 |
That is to find the footsteps of the Buddha, come to see the Blessed One sitting under a tree, entering the day and receiving, stern and unparalleled, the roots are quiet, his heart is still and settled, the first adjustment, the right view of achievement, the light is towering, like a golden mountain. |
見已，白言： |
Seeing it, plain words: |
「為是 天耶？」 |
Why is it? |
佛告婆羅門： |
Buddha told Brahmin: |
「我非天也。」 |
I'm not heaven. |
「為龍、夜叉、 乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非 人等？」 |
For the dragon, Yasha, Ganrapa, Asura, Garuda, Kinara, Mahuluga, human, non-human, etc.? |
佛告婆羅門： |
Buddha told Brahmin: |
「我非龍乃至人、非人也。」 |
I am not a dragon or even a human, nor a human. |
婆羅門白佛： |
Brahman White Buddha: |
「若言非天、非龍，乃至非人、非非 人，為是何等？」 |
If you say it is not heaven, or dragon, or even non-human, non-human, what is it? |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「天龍乾闥婆， 緊那羅夜叉， |
"Tianlong Gannapo, Kinnarayasha, |
無善阿修羅， 諸摩睺羅伽， |
Wushan Asura, Zhumashulujia, |
人與非人等， 悉由煩惱生， |
Humans and non-humans, etc., all born of troubles, |
如是煩惱漏， 一切我已捨， |
If the troubles leak, I have given up everything, |
已破已磨滅， 如芬陀利生， |
It has been broken and worn out, like Fentori born, |
雖生於水中， 而未曾著水， |
Although born in water, but never caught water, |
我雖生世間， 不為世間著， |
Although I was born in the world, I am not for the world, |
歷劫常選擇， 純苦無暫樂， |
Choosing often during the tribulation, pure suffering without temporary happiness, |
一切有為行， 悉皆生滅故， |
Everything is done, everything comes and goes, |
離垢不傾動， 已拔諸劍刺， |
Liquor does not move, has drawn all swords, |
究竟生死除， 故名為佛陀。」 |
After all life and death, it is called Buddha. " |
佛說此經已，豆摩種婆羅門聞佛所說，歡 喜隨喜，從路而去。 |
The Buddha said that this was done, and the Brahman of the Doumo species heard what the Buddha said, rejoicing and rejoicing, and went on the road. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 102 （一〇二） 旃陀羅 |
SA 102 (102) Chandra |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊晨朝著衣持鉢，入王舍城 乞食。 |
At that time, the World Zun Chen moved to the Wangshe City to beg for food. |
次第乞食，至婆羅豆婆遮婆羅門舍。 |
Begging for food for the second time, to the Brahman House. |
時，婆羅門手執木杓，盛諸飲食，供養火具， 住於門邊，遙見佛來。 |
At that time, the Brahman held a wooden scoop, served food and drink, provided fire equipment, lived by the door, and saw the Buddha coming in the distance. |
見已，白佛作是言： |
Seeing it, the White Buddha said: |
「住！住！領群特！慎勿近我門！」 |
"Live! Live! Lead the group! Be careful not to come near my door!" |
佛告婆羅門： |
Buddha told Brahmin: |
「汝 知領群特、領群特法耶？」 |
Do you know the leader, the leader, Tfaye? |
婆羅門言： |
Brahman language: |
「我不知 領群特，亦不知領群特法，沙門瞿曇知領 群特及領群特法不？」 |
I don't know what the leader is, and I don't know what the leader is. Shamen Qutan knows the leader and the special method? |
佛言： |
Buddhist words: |
「我善知是領群 特及領群特法。」 |
I know very well that the leader is special and the leader is special. |
是時，婆羅門即放事火具， 疾敷床座，請佛令坐，白言： |
At that time, the Brahman would set off fire equipment, lay down on the bed, ask the Buddha to sit down, and say: |
「瞿曇！為我說 領群特及領群特法。」 |
Qu Tan! Tell me about the leader and the leader. |
佛即就座為說偈言： |
The Buddha was seated to give a verse: |
「瞋恚心懷恨， 隱覆諸過惡， |
"Having hatred in a hatred heart, conceal all evils, |
犯戒起惡見， 虛偽不真實， |
To commit evil opinions, hypocrisy and untrue, |
如是等士夫， 當知領群特。 |
If you are waiting for scholars, you should know the leaders. |
憋暴貪悋惜， 惡欲慳諂偽， |
Hold back violence, greed, slovenly, evil desires and flattery, |
無慚無愧心， 當知領群特。 |
There is no shame and no shame, and you should know the leader. |
一生二生者， 一切皆殺害， |
One life two lives, everything is killed, |
無有慈愍心， 是為領群特。 |
There is no kindness, it is for the leader. |
若殺縛椎打， 聚落及城邑， |
If you kill Shiizaida, settlements and cities, |
無道以切責， 當知領群特。 |
There is no way to blame, you should know the leader. |
住止及行路， 為眾之導首， |
Stop and walk, be the leader of the crowd, |
苦切諸群下， 恐怛相迫愶， |
Hard to cut the group, fear and panic, |
取利以供己， 當知領群特。 |
To take profit to provide for yourself, you should know the leader. |
聚落及空地， 有主無主物， |
Settlements and vacant land, have an owner but no object, |
掠護為己有， 當知領群特。 |
Looting is your own, you should know the special characteristics of the leader. |
自棄薄其妻， 又不入婬舍， |
Abandoning oneself and betraying his wife |
侵陵他所愛， 當知領群特。 |
Invade the mausoleum that he loves, you should know the leader. |
內外諸親屬， 同心善知識， |
The relatives inside and outside, with one heart and good knowledge, |
侵掠彼所受， 當知領群特。 |
If you invade him, you should know what the leader is. |
妄語欺誑人， 詐取無證財， |
Lies to deceive people, defraud undocumented money, |
他索而不還， 當知領群特。 |
He asks for it but does not pay it back. |
為己亦為他， 舉責及財與， |
For self and for him, to take responsibility and money, |
或復順他語， 妄語為他證， |
Or revert to other words, lie to prove to others, |
如是妄語者， 當知領群特。 |
If you are a liar, you should know what the leader is. |
作惡不善業， 無有人知者， |
Do evil and bad karma, no one knows, |
隱諱覆藏惡， 當知領群特。 |
If you hide the evil, you should know the leader. |
若人問其義， 而答以非義， |
If a person asks what is right, and answers non-righteousness, |
顛倒欺誑人， 當知領群特。 |
To deceive people upside down, know the leader. |
實空無所有， 而輕毀智者， |
Really nothing, and lightly destroy the wise, |
愚癡為利故， 當知領群特。 |
Foolishness is good for good, you should know the leader. |
高慢自稱舉， 毀壞於他人， |
High and slow professing, destroying others, |
是極卑鄙慢， 當知領群特。 |
It is extremely despicable and slow, you should know the leader. |
自造諸過惡， 移過誣他人， |
Make up your own evils, move away from slandering others, |
妄語謗清白， 當知領群特。 |
If you slander your innocence, you should know the leader. |
前受他利養， 他人來詣己， |
Before being supported by others, others will confess to themselves, |
無有敬報心， 當知領群特。 |
If you don’t have the heart to report, you should know the leader. |
沙門婆羅門， 如法來乞求， |
Sammon Brahmin, beg according to the law, |
呵責而不與， 當知領群特。 |
Responsible but not with you, you should know the leader. |
若父母年老， 少壯氣已謝， |
If the parents are old and the young and strong are grateful, |
不勤加奉養， 當知領群特。 |
If you don’t work hard, you should know the leader. |
父母諸尊長， 兄弟親眷屬， |
Parents and elders, brothers and relatives, |
實非阿羅漢， 自顯羅漢德， |
It’s not an Arahant, it’s an Arhat, |
世間之大賊， 當知領群特。 |
The big thief in the world should know the special characteristics of the leader. |
初上種姓生， 習婆羅門典， |
New caste students, learn Brahman scriptures, |
而於其中間， 習行諸惡業， |
And in the middle, practice all bad karma, |
不以勝生故， 障呵責惡道， |
Don't overcome the death, and blame the evil way, |
現法受呵責， 後世墮惡道， |
The present law is blamed, and later generations fall into the evil way, |
生旃陀羅家， 世稱須陀夷， |
Sheng Chandala family, known as Sutoyi in the world, |
名聞遍天下， 旃陀羅所無， |
Famous all over the world, nothing in Chandra, |
婆羅門剎利， 大姓所供養， |
Brahman Shari, supported by the common surname, |
乘於淨天道， 平等正直住， |
Ride on the pure path, live with equality and integrity, |
不以生處障， 令不生梵天， |
Don’t deal with obstacles by being born, |
現法善名譽， 後世生善趣， |
Present Dharma with good reputation, later generations will be good and interesting, |
二生汝當知， 如我所顯示， |
You know the second life, as I showed, |
不以所生故， 名為領群特。 |
Not because of his birth, he is called the leader group special. |
不以所生故， 名為婆羅門， |
Not named as Brahman because of his birth, |
業為領群特， 業為婆羅門。」 |
Karma is the leader of the group, Karma is Brahmin. " |
婆羅門白佛言： |
Brahman White Buddha said: |
「如是大精進， 如是大牟尼， |
"If it is great diligence, if it is Da Muni, |
不以所生故， 名為領群特。 |
Not because of his birth, he is called the leader group special. |
不以所生故， 名為婆羅門， |
Not named as Brahman because of his birth, |
業故領群特， 業故婆羅門。」 |
Karma is the leader of the group, Karma is the Brahmin. " |
時，事火婆羅豆婆遮婆羅門轉得信心，以 滿鉢好食奉上世尊。 |
At that time, the fire brahma doupocha brahmin turned his faith, and served the world deity with a bowl of good food. |
世尊不受，以說偈得 故，偈如上說。 |
The Blessed One does not accept it by saying the verse, and the verse is as above. |
時，事火婆羅豆婆遮婆羅門 見食瑞應已，增其信心，白佛言： |
At that time, the fire brahman beanpocha brahmin saw Shirui respond and increased his confidence, the white Buddha said: |
「世尊！我 今可得為正法、律出家、受具足不？」 |
Holy Lord! Can I become a Dhamma, a monk, and be fulfilled? |
佛告 婆羅門： |
Buddha told Brahmin: |
「汝今可得於正法、律出家、受具足 戒。」 |
Today you can obtain the righteous law, become a monk, and receive full precepts. |
即得出家，獨靜思惟，如前說，乃至得 阿羅漢，心善解脫。 |
That is to say, leave home, think alone, as said before, and even get an Arahant, be kind and free. |
時，婆羅豆婆遮婆羅門 得阿羅漢，心善解脫，自覺喜樂，即說偈 言： |
At that time, the Brahman Beanpocha Brahman got an Arahant, the heart is kind and free, and he is consciously joyful, that is to say: |
「非道求清淨， 供養祠祀火， |
"I don’t want to be pure, I don’t care for the ancestral fire, |
不識清淨道， 猶如生盲者。 |
Not knowing the pure way is like a person who is born blind. |
今已得安樂， 出家受具足， |
Now I am at ease, I am a monk, |
逮得於三明， 佛所教已作。 |
Caught in Sanming, what the Buddha taught has been done. |
先婆羅門難， 今為婆羅門， |
First Brahman was difficult, now Brahman, |
沐浴離塵垢， 度諸天彼岸。」 |
Bathe away from the dust, and save the heavens. " |
雜阿含經卷第四 |
Miscellaneous Book 4 |
此經此卷，國、宋二本文義全同，皆有十九 經，總二十五紙。 |
This sutra and this volume have the same meaning in both the Guo and Song dynasties. There are 19 sutras and a total of 25 papers. |
丹本有十五經，若依宋 藏 式 寫之，可成二十七紙。 |
There are fifteen scriptures in the Dan. If written in the Tibetan style of Song Dynasty, it can be made into twenty-seven papers. |
又其文義與 國、宋二本全別，未知去取。 |
Moreover, its literary meaning is completely different from the two editions of Guo and Song, so it is unknown to get it. |
今撿國、宋本 經，則下流函中，此經第四十二卷耳。 |
This sutra is the 42nd volume in the obscure letter. |
宋藏 錯將彼卷重刊于此，為初四卷，國亦仍 之者，錯也！故令去彼，取此丹本經焉。 |
Song Zang mistakenly republished that volume here. It is the fourth volume of the junior high school, and the country is still the same, wrong! Therefore, the order is to go to the other side and take this Dan Ben Sutra. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 103 （一〇三） 差摩 |
SA 103 (Thirty-three) Sammo |
雜阿含經卷第五 |
Miscellaneous Book 5 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，有眾多上座比丘 住拘舍彌國瞿師羅園。 |
For a while, there were many Theravada Bhikkhus living in the Qu Shi Luo Garden of Kushe Miguo. |
時，有差摩比丘 住拘舍彌國跋陀梨園，身得重病。 |
At that time, Chamo Picchu stayed in the Pear Garden of Kushe Miguo and became seriously ill. |
時，有陀 娑比丘為瞻病者。 |
At that time, there was Tusabhi Bhikkhu as a conscientious person. |
時，陀娑比丘詣諸上座 比丘，禮諸上座比丘足，於一面住。 |
At that time, Tusuo Bhikkhu called the Theravada Bhikkhus and paid homage to the Theravada Bhikkhus to live at one side. |
諸上 座比丘告陀娑比丘言： |
The Lord Bhikkhus told the Tussa Bhikkhu: |
「汝往詣差摩比丘 所，語言： |
"You go to Chamo Bhikkhu, language: |
『諸上座問汝，身小差安隱，苦患 不增劇耶？』 |
"Everybody asks you, if you're a small mess, don't the suffering increase?" 』 |
」 |
!!br0ken!! |
時，陀娑比丘受諸上座比丘教， 至差摩比丘所，語差摩比丘言： |
At that time, Tossa Bhikkhu was taught by the Theravada Bhikkhus, and at the time of Chamo Bhikkhu, he spoke the words of Mopi: |
「諸上座比 丘問訊汝，苦患漸差不？ |
"All the Lord monks ask you, will the sufferings get worse? |
眾苦不至增耶？」 |
Does the suffering increase? " |
差 摩比丘語陀娑比丘言： |
Poor Mobhikkhu Tusabhi: |
「我病不差，不安 隱身，諸苦轉增無救。 |
"I am not badly ill, I am insecure and invisible. |
譬如多力士夫，取羸 劣人，以繩繼頭，兩手急絞，極大苦痛，我今 苦痛有過於彼。 |
For example, Duoli Shifu, take the inferior, take the rope to the head, twist his hands in a hurry, and suffer great pain. I have more pain today than that. |
譬如屠牛，以利刀生割其 腹，取其內藏，其牛腹痛當何可堪！我今腹 痛甚於彼牛。 |
For example, if a cow is slaughtered, its belly is cut with a sharp knife, and the inside is taken. How can its belly hurt? My abdomen hurts more than this cow. |
如二力士捉一劣夫，懸著火 上，燒其兩足，我今兩足熱過於彼。」 |
Like two great men catching a bad husband, hanging on the fire, burning his feet, my two feet are hotter than the other. " |
時，陀娑 比丘還至諸上座所，以差摩比丘所說病 狀，具白諸上座。 |
At that time, Dhasa Bhikkhu went to the theravadas, with the symptoms mentioned by Chamo Bhikkhu, with white theravadas. |
時，諸上座還遣陀娑比 丘至差摩比丘所，語差摩比丘言： |
At that time, all the Lords also sent Thassos Bhikkhu to Chamo Bhikkhu, and said: |
「世尊 所說，有五受陰。 |
"The Lord said, there are five yin. |
何等為五？ |
What is five? |
色受陰，受、想、 行、識受陰，汝差摩能少觀察此五受陰非我、 非我所耶？」 |
For physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-reception, can you less observe that these five yin-receptions are neither self nor self? " |
時，陀娑比丘受諸上座比丘教 已，往語差摩比丘言： |
At that time, Tussah Bhikkhu was taught by the Theravada Bhikkhus, and the words of Mobhikkhu have been different from the past: |
「諸上座語汝，世尊 說五受陰，汝少能觀察非我、非我所耶？」 |
All the above-mentioned words, the Lord said that the five yin receptions, how can you observe the non-self and the non-self? |
差 摩比丘語陀娑言： |
Poor Tusuo language in Mobicchu: |
「我於彼五受陰能觀 察非我、非我所。」 |
I observe the non-self and the non-self in the fifth receiving Yin energy. |
陀娑比丘還白諸上座： |
The Tusuo Bhikkhu is still white for all the upper seats: |
「差 摩比丘言： |
"Chapter Mobi said: |
『我於五受陰能觀察非我、非我 所。』 |
"I can observe the non-self and non-self in the five sinks. 』 |
」 |
!!br0ken!! |
諸上座比丘復遣陀娑比丘語差摩 比丘言： |
The Theravada Bhikkhus re-sent the Dhasa Bhikkhu language to Chamo Bhikkhu: |
「汝能於五受陰觀察非我、非我 所，如漏盡阿羅漢耶？」 |
Can you observe the non-self and non-self in the five yin receptions, as if you have missed the arahant? |
時，陀娑比丘受諸上 座比丘教，往詣差摩比丘所，語差摩言： |
At that time, Tusuo Bhikkhu was taught by the Lord Bhikkhus, and went to Chamo Bhikkhu to speak in words: |
「比 丘能如是觀五受陰者，如漏盡阿羅漢耶？」 |
Can the monk observe the five yin recipients in this way, as if all the arhats are lost? |
差摩比丘語陀娑比丘言： |
In Chamo Bhikkhu language, Tusuo Bhikkhu language: |
「我觀五受陰非 我、非我所，非漏盡阿羅漢也。」 |
I think that the five yin receptions are not me, not my place, and not all the arhats. |
時，陀娑比丘 還至諸上座所，白諸上座： |
At that time, Dhasa Bhikkhu returned to the theravada, the white theravada: |
「差摩比丘言： |
"Chamo Picchu said: |
『我觀五受陰非我、非我所，而非漏盡阿羅 漢也。』 |
"I think that the five Yin Yin is not me, not me, and not all the arhats. 』 |
」 |
!!br0ken!! |
時，諸上座語陀娑比丘： |
At that time, the Theravada said to Tusuo Bhikkhu: |
「汝復還語 差摩比丘： |
"Rufu also said, Chamo Picchu: |
『汝言： |
"Ruyan: |
「我觀五受陰非我、非我所， 而非漏盡阿羅漢。」 |
I think that the five yin receptions are neither self nor self, instead of omitting arhats. |
前後相違。』 |
Contradictory. 』 |
」 |
!!br0ken!! |
陀娑比丘 受諸上座比丘教，往語差摩比丘： |
Tussuo Bhikkhus were taught by the Theravada Bhikkhus, and they said they sent Mo Picchus: |
「汝言： |
"Ruyan: |
『我 觀五受陰非我、非我所，而非漏盡阿羅漢。』 |
"I think that the five Yin Yin is not me, not me, rather than omitting the Arahant. 』 |
前後相違。」 |
Contradictory. " |
差摩比丘語陀娑比丘言： |
In Chamo Bhikkhu language, Tusuo Bhikkhu language: |
「我 於五受陰觀察非我、非我所，而非阿羅漢 者，我於我慢、我欲、我使，未斷、未知、未離、未 吐。」 |
I observe non-self, non-self, and not the Arahant in the five yin receptions. I am slow, I desire, and act, unbroken, unknown, unleashed, and vomiting. |
陀娑比丘還至諸上座所，白諸上座： |
The Tussuo Bhikkhus also went to the theravadas, the white theravadas: |
「差摩比丘言： |
"Chamo Picchu said: |
『我於五受陰觀察非我、非我 所，而非漏盡阿羅漢者，於五受陰我慢、 我欲、我使，未斷、未知、未離、未吐。』 |
"I observe non-self and non-self in the five yin, instead of omitting the Arahant. When the five yin, I am slow, I desire, I am unbroken, unknown, not separated, and vomited. 』 |
」 |
!!br0ken!! |
諸上座復遣 陀娑比丘語差摩比丘言： |
All the Lords re-sent and send the words of Mobi in Tusabhi: |
「汝言有我，於 何所有我？ |
"You say there is me, why do you have me? |
為色是我？ |
Is it me? |
為我異色？ |
Different color for me? |
受、想、行、 識是我？ |
Feeling, thinking, acting and knowing are me? |
為我異識耶？」 |
Is it for me? " |
差摩比丘語陀娑比 丘言： |
Dhasabhi in Chamo Bhikkhu |
「我不言色是我，我異色； |
"I don't say it's me, I'm different; |
受、想、行、識 是我，我異識。 |
Feeling, thinking, acting and knowing is me, I have strange knowledge. |
然於五受陰我慢、我欲、我使， 未斷、未知、未離、未吐。」 |
However, due to the five Yin Yin, I am slow, I desire, I act, unbroken, unknown, unlied, unvomited. " |
差摩比丘語陀娑比 丘言： |
Dhasabhi in Chamo Bhikkhu |
「何煩令汝駈駈往反？ |
"Why make you go backwards? |
汝取杖來，我 自扶杖，詣彼上座，願授以杖。」 |
When you take the stick, I will support the stick by myself, and I will sit on the table, and I am willing to give the stick. " |
差摩比丘 即自扶杖，詣諸上座。 |
Chamo Bhikkhu is to support himself with a staff and hold all the upper seats. |
時，諸上座遙見 差摩比丘扶杖而來，自為敷座，安停脚 机，自往迎接，為持衣鉢，命令就座，共相 慰勞。 |
At that time, all the upper seats saw Chamo Bhikkhu with a staff in the distance. They laid their seats on their own, stopped their feet, greeted them freely, and ordered them to sit in order to hold their mantles. |
慰勞已，語差摩比丘言： |
Congratulations, but the words of Mo Picchu are: |
「汝言我慢，何 所見我？ |
"You said I'm slow, why do you see me? |
色是我耶？ |
Is it me? |
我異色耶？ |
I am different? |
受、想、行、識是 我耶？ |
Feeling, thinking, behavior, and consciousness are me? |
我異識耶？」 |
I have different knowledge? " |
差摩比丘白言： |
Chamo Picchu's white words: |
「非色是我， 非我異色； |
"The non-color is me, the non-self different color; |
非受、想、行、識是我，非我異識。 |
The non-feeling, thinking, behavior, and knowledge are me, and the non-self knowledge. |
能於五受陰我慢、我欲、我使，未斷、未知、未離、 未吐。 |
Being able to receive yin in five years, I am slow, I desire, I act, not broken, unknown, not separated, not vomiting. |
譬如優鉢羅、鉢曇摩、拘牟頭、分陀 利華香，為即根香耶？ |
For example, Uboluo, Botanma, Gumoutou, Fantuolihuaxiang, is it the root incense? |
為香異根耶？ |
Is it fragrant root? |
為莖 葉鬚精麤香耶？ |
The stems and leaves are fine and fragrant? |
為香異精麤耶？ |
Is it fragrant? |
為等說 不？」 |
Wait to say no? " |
諸上座答言： |
All the above replied: |
「不也，差摩比丘！非優鉢 羅、鉢曇摩、拘牟頭、分陀利根即是香、非 香異根，亦非莖葉鬚精麤是香，亦非香異 精麤也。」 |
No, Chamo Bhikkhu! Non-Yupala, Botanma, Gumotou, and Fentori roots are incense, not incense and different roots, nor are the stems, leaves and beards thick or incense, nor are they incense and thick. . |
差摩比丘復問： |
Chamo Picchu asked again: |
「彼何等香？」 |
How sweet is he? |
上座答 言： |
The present answer: |
「是華香。」 |
It's Huaxiang. |
差摩比丘復言： |
Chamo Picchu replied: |
「我亦如是。 |
"Me too. |
非 色即我，我不離色； |
Non-color is me, I do not separate from color; |
非受、想、行識即我，我 不離識。 |
Non-reception, thinking, and consciousness are me, and I do not leave consciousness. |
然我於五受陰見非我、非我所， 而於我慢、我欲、我使，未斷、未知、未離、未吐。 |
However, I see non-self and non-self in the Five Shou Yin, but in my slowness, my desire, my act, unbroken, unknown, unlied, unvomited. |
諸 上座聽我說譬，凡智者，因譬類得解。 |
All of you, listen to me, whoever is wise, will be able to understand it. |
譬如 乳母衣，付浣衣者，以種種灰湯，浣濯塵 垢，猶有餘氣，要以種種雜香，薰令消滅。 |
For example, nursing mothers' clothes, those who wear coats, use all kinds of ash soup to wash away the dust, and there is still lingering air, and they must be wiped out with all kinds of miscellaneous fragrances and aromatherapy. |
如是，多聞聖弟子離於五受陰，正觀非我、 非我所，能於五受陰我慢、我欲、我使，未斷、 未知、未離、未吐，然後於五受陰增進思惟， 觀察生滅，此色、此色集、此色滅，此受、想、行、 識，此識集、此識滅。 |
If so, hear more about the saint’s disciple being free from the five yin receptions, observe the non-self and the non-self, and be able to be slow, self-desiring, self-acting in the five yin receptions. Thinking, observing birth and death, this color, this color set, this color extinguishing, this feeling, thinking, action, consciousness, this consciousness set, this consciousness extinguishing. |
於五受陰如是觀生 滅已，我慢、我欲、我使，一切悉除，是名真 實正觀。」 |
To observe the birth and death in the five receiving yin like this, I am slow, I desire, I act, and everything is eliminated, it is the name of truth. " |
差摩比丘說此法時，彼諸上座遠 塵離垢，得法眼淨。 |
When Chamo Bhikkhu said this method, the upper seat was far away from dust and dirt, and the eyes were cleansed. |
差摩比丘不起諸漏，心 得解脫，法喜利故，身病悉除。 |
Chamo Bhikkhu can't afford all the omissions, he is freed from the heart, and he is relieved of his death, and his body and illness are eliminated. |
時，諸上座比 丘語差摩比丘言： |
At that time, the Theravada bhikkhus spoke of the words of Mobi: |
「我聞仁者初所說，已解 已樂，況復重聞！所以問者，欲發仁者微 妙辯才，非為嬈亂汝，便堪能廣說如來、應、 等正覺法。」 |
"I heard what the benevolent person said at the beginning, and it has been explained and happy, and the situation is renewed! So the questioner, the one who wants to be benevolent, is a subtle arguing. |
時，諸上座聞差摩比丘所說，歡喜 奉行。 |
At that time, all the Lords heard what Chamo Bhikkhu had said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 104 （一〇四） 焰 |
SA 104 (104) Flame |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，有比丘名焰摩迦，起惡邪 見，作如是言： |
At that time, there was a monk named Yan Moga, who saw evil and evil, and said: |
「如我解佛所說法，漏盡阿羅 漢身壞命終更無所有。」 |
As I said in interpreting the Buddha, if you miss all the Arahants, you will have nothing but bad life. |
時，有眾多比丘聞 彼所說，往詣其所，語焰摩迦比丘言： |
At that time, many bhikkhus heard what he said, and went to their places, saying: |
「汝實 作是說： |
"Your practice is to say: |
『如我解佛所說法，漏盡阿羅漢身 壞命終更無所有』耶？」 |
As I said in interpreting the Buddha, if you miss the Arahant, you will have nothing in the end." Yeah? |
答言： |
Answer: |
「實爾。 |
"Shier. |
諸尊！」 |
Lords! " |
時，諸 比丘語焰摩迦： |
At that time, the bhikkhus spoke of Flame Moga: |
「勿謗世尊！謗世尊者不 善，世尊不作是說，汝當盡捨此惡邪見。」 |
Don't slander the Lord! Those who slander the Lord are not good, and the Lord does not say anything, you must give up this evil view. |
諸比丘說此語時，焰摩迦比丘猶執惡邪 見，作如是言： |
When the bhikkhus said this, the Yanmoga bhikkhu insisted on seeing evil and said: |
「諸尊！唯此真實，異則虛妄。」 |
Venerables! Only this is true, and the difference is false. |
如是三說。 |
Say three things like that. |
時，諸比丘不能調伏焰摩迦比 丘，即便捨去，往詣尊者舍利弗所，語尊者 舍利弗言： |
At that time, the bhikkhus could not tune the flames of Moga Bhikkhus, even if they left them, they would go to the Venerable Saripuja, and the words of the Venerable Sariputra: |
「尊者！當知彼焰摩迦比丘起如 是惡邪見言： |
"Venerable! Know that the flames of Moga Bhikkhu are evil and evil: |
『我解知佛所說法，漏盡阿羅 漢身壞命終更無所有。』 |
"I understand what the Buddha said, and I missed all of the Arahant's bad health and life. 』 |
我等聞彼所說 已，故往問焰摩迦比丘： |
I waited to hear what he said, so I asked the Flame Moga Bhikkhu: |
『汝實作如是知 見耶？』 |
"You know what you are doing. See you? 』 |
彼答我言： |
He answered me: |
『諸尊！實爾，異則愚說。』 |
"Everyone! Actually, the difference is foolishness. 』 |
我 即語言： |
I is language: |
『汝勿謗世尊！世尊不作此語，汝當 捨此惡邪見。』 |
"Don't slander the Lord! Blessed One does not say this, you should let go of this evil view. 』 |
再三諫彼，猶不捨惡邪見，是 故我今詣尊者所，唯願尊者，當令焰摩迦 比丘息惡邪見，憐愍彼故！」 |
Repeatedly admonish him, still reluctant to give up evil views, so I am the Lord today, I only hope that the Lord, I should let the Yan Moga Bhikkhu relieve the evil views and pity the other! " |
舍利弗言： |
Sariputta said: |
「如 是，我當令彼息惡邪見。」 |
If so, I should make him see evil views. |
時，眾多比丘聞舍 利弗語，歡喜隨喜，而還本處。 |
At that time, many monks heard Sariputta, rejoiced and rejoiced, and returned to this place. |
爾時，尊者舍利弗晨朝著衣持鉢，入舍衛 城乞食。 |
At that time, the Venerable Sariputta turned to the clothes and bowls, and went to the guardian city to beg for food. |
食已，出城，還精舍舉衣鉢已，往 詣焰摩迦比丘所。 |
After eating, leaving the city, he also raised his mantle and bowl in the abode, and went to the Mogya Bhikkhu. |
時，焰摩迦比丘遙見尊者 舍利弗來，即為敷座洗足，安停脚机奉迎， 為執衣鉢，請令就座。 |
At that time, Yan Moga Bhikkhu saw the Venerable Sariputra coming in the distance, that is, to wash his feet, and to greet him, and to hold the mantle, please order to take a seat. |
尊者舍利弗就座、 洗足已，語焰摩迦比丘： |
Venerable Sariputta took a seat, washed his feet, and spoke to Moga Bhikkhu: |
「汝實作如是語： |
"This is what you said: |
『我解知世尊所說法，漏盡阿羅漢身壞命 終無所有』耶？」 |
I understand what the Blessed One said, I have missed the bad life of the Arahant, and will have nothing." Yeah? |
焰摩迦比丘白舍利弗言： |
The words of the White Relic of the Flame Moga Bhikkhu: |
「實爾，尊者舍利弗！」 |
"Sir, Lord Sariputta!" |
舍利弗言： |
Sariputta said: |
「我今問汝，隨 意答我。 |
"I am asking you today, answer me as you please. |
云何，焰摩迦！色為常耶？ |
Yun He, Yan Moga! Is it everlasting? |
為非常 耶？」 |
For very yeah? " |
答言： |
Answer: |
「尊者舍利弗！無常。」 |
Venerable Sariputra! Impermanence. |
復問： |
Repeat question: |
「若無常 者，是苦不？」 |
If there is impermanence, is it suffering? |
答言： |
Answer: |
「是苦。」 |
It's suffering. |
復問： |
Repeat question: |
「若無常、苦， 是變易法，多聞聖弟子寧於中見我、異我、 相在不？」 |
If impermanence and suffering, it is the law of change. How often do the holy disciples would rather see me, different me, and be in each other? |
答言： |
Answer: |
「不也，尊者舍利弗！」 |
No, Venerable Sariputta! |
「受、想、行、識 亦復如是。」 |
Want to know that line, same is the case. |
復問： |
Repeat question: |
「云何，焰摩迦！色是如來 耶？」 |
Yunhe, Yanmoga! Color is the Tathagata? |
答言： |
Answer: |
「不也，尊者舍利弗！」 |
No, Venerable Sariputta! |
「受、想、行、識是如 來耶？」 |
Feeling, thinking, acting, and consciousness are the Tathagata? |
答言： |
Answer: |
「不也，尊者舍利弗！」 |
No, Venerable Sariputta! |
復問： |
Repeat question: |
「云何，焰 摩迦！異色有如來耶？ |
"Yunhe, Homura Moga! Different colors are like Tathagata? |
異受、想、行、識有如 來耶？」 |
Abnormal feelings, thoughts, behaviors, and knowledge are like this. " |
答言： |
Answer: |
「不也，尊者舍利弗！」 |
No, Venerable Sariputta! |
復問： |
Repeat question: |
「色中有 如來耶？ |
"There is Tathagata in the color? |
受、想、行、識中有如來耶？」 |
Is there a Tathagata in feeling, thinking, behavior, and consciousness? " |
答言： |
Answer: |
「不也， 尊者舍利弗！」 |
No, Lord Sariputra! |
復問： |
Repeat question: |
「如來中有色耶？ |
"There is color in the Tathagata? |
如來中 有受、想、行、識耶？」 |
Are there feelings, thoughts, behaviors, and consciousness in the Tathagata? " |
答言： |
Answer: |
「不也，尊者舍利弗！」 |
No, Venerable Sariputta! |
復問： |
Repeat question: |
「非色、受、想、行、識有如來耶？」 |
Is there a Tathagata for non-material, feeling, thinking, behavior, and consciousness? |
答言： |
Answer: |
「不 也，尊者舍利弗！」 |
No, Venerable Sariputta! |
「如是，焰摩迦！如來見法真 實、如住，無所得、無所施設，汝云何言： |
"If so, Flame Moga! The Tathagata sees the truth, like dwelling, with no gains, no facilities, what do you say: |
『我 解知世尊所說，漏盡阿羅漢身壞命終無 所有。』 |
『I understand what the Blessed One said, that the Arahant’s body is bad and lifeless. 』 |
為時說耶？」 |
Last to say yeah? " |
答言： |
Answer: |
「不也，尊者舍利弗！」 |
No, Venerable Sariputta! |
復問： |
Repeat question: |
「焰摩迦！先言： |
"Hammoga! Foreword: |
『我解知世尊所說，漏盡 阿羅漢身壞命終無所有。』 |
"I understand what the Blessed One said, omission of all, the Arahant's body is bad and lifeless. 』 |
云何今復言非 耶？」 |
Yun Hejin replied, yeah? " |
焰摩迦比丘言： |
Yan Moga Bhikkhu said: |
「尊者舍利弗！我先不解、 無明故，作如是惡邪見說，聞尊者舍利弗 說已，不解、無明，一切悉斷。」 |
Venerable Sariputra! First I am puzzled and have no reason to say such evil views. I heard that Sariputra has said that I am puzzled and ignorant. Everything is judged. |
復問： |
Repeat question: |
「焰摩迦！若 復問： |
"Hammoga! If you ask again: |
『比丘！如先惡邪見所說，今何所知見 一切悉得遠離？』 |
"Bhikkhu! As the first evil view said, how do you know and see now and learn everything to stay away? 』 |
汝當云何答？」 |
What answer is Ru Dangyun? " |
焰摩迦答言： |
Yan Moga replied: |
「尊者舍利弗！若有來問者，我當如是答： |
"Venerable Sariputra! If there is someone who comes to ask, I should answer: |
『漏 盡阿羅漢色無常，無常者是苦，苦者寂靜、 清涼、永沒。 |
『Exhaust the arhat's impermanence, the impermanent is suffering, and the suffering is silent, cool, and never. |
受、想、行、識亦復如是。』 |
The same is true for receiving, thinking, acting, and reeding. 』 |
有來問者， 作如是答。」 |
Those who come to ask, answer like this. " |
舍利弗言： |
Sariputta said: |
「善哉！善哉！焰摩迦比 丘！汝應如是答。 |
"Goodness! Goodness! Homura Moga Bhikkhu! You should answer like this. |
所以者何？ |
So what? |
漏盡阿羅漢 色無常，無常者是苦，若無常、苦者，是生 滅法。 |
Exhaust the Arahant's impermanence, impermanence is suffering, if impermanence, suffering, it is the law of birth and death. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
尊者舍利弗說 是法時，焰摩迦比丘遠塵離垢，得法眼淨。 |
When the Venerable Sariputta said that it was the Dharma, the Moga Bhikkhu was far away from the dust, and the Dharma’s eyes were clean. |
尊者舍利弗語焰摩迦比丘： |
Venerable Sariputta Flame Moga Bhikkhu: |
「今當說譬，夫 智者以譬得解。 |
"Let's talk about analogy today, and the wise husband can use analogy to understand. |
如長者子，長者子大富多 財，廣求僕從，善守護財物。 |
Like the son of the elder, the son of the elder is rich and rich, so he seeks servants and guards his property well. |
時，有怨家惡人， 詐來親附，為作僕從，常伺其便，晚眠早起， 侍息左右，謹敬其事，遜其言辭，令主意 悅，作親友想、子想，極信不疑，不自防護， 然後手執利刀，以斷其命。 |
At times, there are complaints against the wicked people, cheating to be attached to them, to be servants, often take care of them, go to bed late and get up early, wait for them, respect their affairs, behave poorly, make their minds happy, think of relatives and friends, think of children, He believed in no doubt, did not protect himself, and then held a sharp knife to kill him. |
焰摩迦比丘！於 意云何？ |
Flame Moga Bhikkhu! What is Yu Yiyun? |
彼惡怨家，為長者親友，非為初 始方便，害心常伺其便，至其終耶？ |
He hates the family, is the relatives and friends of the elders, not for the initial convenience, but for the heart to take care of it, to the end? |
而彼 長者，不能覺知，至今受害。」 |
The elder, who cannot be aware, has suffered so far. " |
答言： |
Answer: |
「實爾。 |
"Shier. |
尊 者！」 |
Lord! " |
舍利弗語焰摩迦比丘： |
Sariputta Flame Moga Bhikkhu: |
「於意云何？ |
"Yu Yiyun? |
彼長 者本知彼人詐親欲害，善自防護，不受害 耶？」 |
The elder knows that he is deceived by his relatives, and he is good at protecting himself from harm, right? " |
答言： |
Answer: |
「如是，尊者舍利弗！」 |
So, Lord Sariputta! |
「如是，焰摩迦比 丘！愚癡無聞凡夫於五受陰作常想、安隱 想、不病想、我想、我所想，於此五受陰保持護 惜，終為此五受陰怨家所害。 |
"So, Homura Moga Bhikkhu! The foolish and unheard-of ordinary people think often, calmly, think about not sick, I think, what I think in the five yin, and keep protecting and cherishing the five yin, and finally for the five yin Resent the victim. |
如彼長者，為 詐親怨家所害而不覺知。 |
As the elder, he is not aware of the harm caused by the deceitful family. |
焰摩迦！多聞聖弟 子於此五受陰，觀察如病、如癰、如刺、如殺， 無常、苦、空、非我、非我所，於此五受陰不著、不 受、不受故不著，不著故自覺涅槃： |
Flame Moga! It is often heard that the saint’s disciples receive yin in this five, observe such as disease, carbuncle, thorn, kill, impermanence, suffering, emptiness, non-self, non-self. Consciously Nirvana: |
『我生已 盡，梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
尊 者舍利弗說是法時，焰摩迦比丘不起諸 漏，心得解脫，尊者舍利弗為焰摩迦比丘 說法，示、教、照、喜已，從座起去。 |
When the Venerable Sariputta said that it was the Dharma, the Flame Moga Bhikkhu could not afford to be free from all omissions, and the experience was free. Venerable Sariputta spoke for the Flame Moga Bhikkhu, showing, teaching, taking photos, and joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 105 （一〇五） 仙尼出家 |
SA 105 (10th Five) Sunni became a monk |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，有外道出家名仙尼，來詣佛所，恭 敬問訊，於一面坐。 |
At that time, a foreign monk named Xianni came to the Buddha's place, respectfully inquired, and sat down. |
白佛言： |
White Buddha said: |
「世尊！先一日 時，若沙門、若婆羅門、若遮羅迦、若出家，集於 希有講堂。 |
"Master! One day earlier, Ruoshamon, Ruo Brahman, Ruozhaloka, Ruoqiu, gathered in Xiyou lecture hall. |
如是義稱，富蘭那迦葉為大眾 主，五百弟子前後圍遶。 |
In such a righteous term, Fulana Kassapa is the master of the masses, surrounded by five hundred disciples. |
其中有極聰慧者、 有鈍根者，及其命終，悉不記說其所往生 處。 |
Among them are the extremely intelligent, those with blunt roots, and the end of their lives, without remembering where they were born. |
復有末迦梨瞿舍利子為大眾主，五 百弟子前後圍遶。 |
The relic of Mokaliyah was the master of the masses, surrounded by five hundred disciples. |
其諸弟子有聰慧者、 有鈍根者，及其命終，悉不記說所往生處。 |
Among his disciples, there are wise ones, those with blunt roots, and the end of their lives. They never remember where they were born. |
如是先闍那毘羅胝子、阿耆多翅舍欽婆羅、 迦羅拘陀迦栴延、尼揵陀若提子等，各與 五百弟子前後圍遶，亦如前者。 |
For example, Xiancai Napi Luo callosi, Aqi multi-winged Shechen Bharat, Kalu Kuta Ka Weiyan, Nishuduo Ruo Tizi, etc., surrounded each other with five hundred disciples, just like the former. |
沙門瞿曇 爾時亦在彼論中言。 |
Shamen Qu Tan Ershi also said in his discussion. |
沙門瞿曇為大眾主， 其諸弟子，有命終者。 |
Shamen Qutan is the master of the masses, and his disciples have their lives dead. |
即記說言： |
That is to say: |
『某生彼 處、某生此處。』 |
"A certain life is there, a certain life is here. 』 |
我先生疑： |
My husband suspects: |
『云何沙門瞿曇 得如此法？』 |
"Yun He Shamen Qu Tan can do this? 』 |
」 |
!!br0ken!! |
佛告仙尼： |
The Buddha told Sinni: |
「汝莫生疑。 |
"Ru Mo is suspicious. |
以有惑 故，彼則生疑。 |
For this reason, he is suspicious. |
仙尼！當知有三種師。 |
Sunny! There are three types of divisions. |
何等 為三？ |
What is three? |
有一師，見現在世真實是我，如所 知說，而無能知命終後事，是名第一師出 於世間。 |
There is a teacher who sees that the reality of the present world is me, as I know, but the inability to know what is going to happen is the first teacher who came out of the world. |
復次，仙尼！有一師，見現在世真實 是我，命終之後亦見是我，如所知說。 |
Repeat, Sunny! There is a teacher who sees the reality of the present life as me, and sees it as me after death, as I know. |
復次， 先尼！有一師，不見現在世真實是我，亦 復不見命終之後真實是我。 |
Repeatedly, Xianni! There is a teacher, I do not see the reality in the present world, and I do not see the reality after the death. |
「仙尼！其第一師 見現在世真實是我，如所知說者，名曰斷 見。 |
"Sanny! The first teacher saw that the truth in this world is me. |
彼第二師見今世後世真實是我，如所 知說者，則是常見。 |
It is common for his second teacher to see that the truth is me in this life and hereafter. |
彼第三師不見現在世 真實是我，命終之後，亦不見我，是則如來、 應、等正覺說，現法愛斷、離欲、滅盡、涅槃。」 |
The third teacher does not see me in the present world. The truth is me. After my death, he does not see me. It is the Tathagata, the response, and other enlightenment sayings. The present Dharma loves severance, liberation, extinction, and Nirvana. " |
仙 尼白佛言： |
Sin Nibai Buddha said: |
「世尊！我聞世尊所說，遂更增 疑。」 |
Master! I heard what the Master said, and I became more suspicious. |
佛告仙尼： |
The Buddha told Sinni: |
「正應增疑。 |
"It should be more doubtful. |
所以者何？ |
So what? |
此甚深 處，難見、難知，應須甚深照微妙至到，聰慧 所了，凡眾生類，未能辯知。 |
This is very deep, difficult to see, and difficult to know. It should be very subtle and subtle, and intelligent. All beings cannot be discerned. |
所以者何？ |
So what? |
眾 生長夜異見、異忍、異求、異欲故。」 |
People grow up in night visions, tolerance, desire and desire. " |
仙尼白佛 言： |
Said White Buddha: |
「世尊！我於世尊所，心得淨信，唯願世 尊為我說法，令我即於此座，慧眼清淨。」 |
Blessed One! I have a pure heart in the Blessed One’s place. I only hope that the Blessed One will speak for me, so that I will be here, with pure eyesight. |
佛 告仙尼： |
Buddha told Sinni: |
「今當為汝隨所樂說。」 |
Speak as you please today. |
佛告仙尼： |
The Buddha told Sinni: |
「色 是常耶？ |
"Lose is Chang Ye? |
為無常耶？」 |
Is it impermanent? " |
答言： |
Answer: |
「無常。」 |
Impermanence. |
世尊復問： |
The Lord asked again: |
「仙 尼！若無常者，是苦耶？」 |
Sinny! If you are impermanent, is it suffering? |
答言： |
Answer: |
「是苦。」 |
It's suffering. |
世尊復問 仙尼： |
Blessed One asks again Sunny: |
「若無常、苦，是變易法，多聞聖弟子寧於 中見我、異我、相在不？」 |
If there is impermanence and suffering, it is the law of change. How often do saint disciples would rather see me, different me, and presence in the middle? |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「受、想、 行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
仙尼！色是如 來耶？」 |
Sunny! Color is Tathagata, come? " |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「受、想、行、識是如來 耶？」 |
Feeling, thinking, acting, and consciousness are the Tathagata, yeah? |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「仙尼！異色有 如來耶？ |
"Sanny! There is a Tathagata? |
異受、想、行、識有如來耶？」 |
There are different feelings, thoughts, behaviors, and consciousness? " |
答言： |
Answer: |
「不 也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「仙尼！色中有如來耶？ |
"Sanny! Tathagata in the color? |
受、想、 行、識中有如來耶？」 |
Is there a Tathagata in feeling, thinking, walking, and knowledge? " |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「仙 尼！如來中有色耶？ |
"Sinny! Tathagata has color in it? |
如來中有受、想、行、識耶？」 |
Are there feelings, thoughts, actions, and consciousness in the Tathagata? " |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「仙尼！非色，非受、想、行、 識有如來耶？」 |
Sanny! There is no form, no feeling, thinking, behavior, and consciousness? |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
佛告仙尼： |
The Buddha told Sinni: |
「我諸弟子聞我所說，不悉解義而起慢無 間等； |
"When my disciples heard what I said, they didn't understand the interpretation and got up slowly; |
非無間等故，慢則不斷； |
It is not infinitely waiting, but slow is continuous; |
慢不斷故， 捨此陰已，與陰相續生。 |
Slowly and continuously, let go of this yin, and live with yin. |
是故，仙尼！我則記 說，是諸弟子身壞命終，生彼彼處。 |
Yes, Sunny! I remembered that it was all the disciples who died of bad health and lived there. |
所以 者何？ |
So what? |
以彼有餘慢故。 |
There is more than slowness in that. |
「仙尼！我諸弟子於 我所說，能解義者，彼於諸慢得無間等， 得無間等故，諸慢則斷，諸慢斷故，身壞命終， 更不相續。 |
"Sanny! My disciples said to me that those who can interpret the meaning are slow to wait and wait for no time, all slowness ends up, all slowness ends up, bad body and life end, let alone continuous. |
仙尼！如是弟子我不說彼捨此 陰已，生彼彼處。 |
Sunny! If it is a disciple, I don't say that he will give birth to the yin, but the other place. |
所以者何？ |
So what? |
無因緣可記說 故。 |
No cause can be remembered. |
欲令我記說者，當記說： |
Those who want me to remember, remember: |
『彼斷諸愛欲， 永離有結，正意解脫，究竟苦邊。』 |
"He breaks all the cravings, is bound forever, and is freed righteously, what is the bitter side." 』 |
我從昔來 及今現在常說慢過、慢集、慢生、慢起，若於慢 無間等觀，眾苦不生。」 |
I have always talked about slowness, slowness, slowness, slowness, and slowness from the past and now. " |
佛說此法時，仙尼出 家遠塵離垢，得法眼淨。 |
When the Buddha said this method, Sinni became a monk away from dust and dirt, and obtained the Dhamma with clean eyes. |
爾時，仙尼出家見 法、得法，斷諸疑惑，不由他知，不由他 度，於正法中，心得無畏。 |
At that time, Sinni saw the Dharma and obtained the Dharma as a monk, and resolved all doubts. He couldn't help him know and save him. In the Dhamma, he felt fearless. |
從座起，合掌白佛 言： |
From the seat, press the palms of the white Buddha together. |
「世尊！我得於正法中出家修梵行不？」 |
Master! I have to become a monk and practice Sanskrit in the Fa-rectification? |
佛 告仙尼： |
Buddha told Sinni: |
「汝於正法得出家、受具足戒、得 比丘分。」 |
You will come to a home in Dharma, receive full precepts, and get bhikkhu points. |
爾時，仙尼得出家已，獨一靜處 修不放逸，住如是思惟： |
At that time, Sinny had been away from home, and he was alone in a quiet place to cultivate without letting go, living like this: |
「所以族姓子剃 除鬚髮，正信非家，出家學道，修行梵行，見 法自知得證： |
"That’s why the clan’s surname shaved his hair and hair, believed that he was not a family, became a monk, learned the way, and practiced Sanskrit. |
『我生已盡，梵行已立，所作已 作，自知不受後有。』 |
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」得阿羅漢。 |
"It's an Arahant. |
聞佛所說， 歡喜奉行。 |
Hearing what the Buddha said, I am happy to follow it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 106 （一〇六） 阿[少兔]羅 |
SA 106 (106) A [Shaotu] Luo |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，有比丘名阿 ［少／兔］ 羅度，住耆闍崛山。 |
At that time, there was a monk named A [Shao/Rabbit] Luo Du, who lived in Qidai Mountain. |
時，有眾多外道出家往詣阿 ［少／兔］ 羅度所，共 相問訊。 |
At that time, many foreign monks went to [Shao/Rabbit] Luo Dusuo for inquiries. |
共相問訊已，於一面住，白阿 ［少／兔］ 羅 度言： |
The general questioning has been completed, live on one side, Bai A [Shao/Rabbit] Luo Duyan: |
「欲有所問，寧有閑暇為解釋不？」 |
If you want to ask something, would you rather have time to explain? |
阿 ［少／兔］ 羅度語諸外道言： |
Ah [Shao/Rabbit] Foreign Words in Luodu: |
「隨所欲問，知者當 答。」 |
Ask whatever you want, and the knower should answer. |
諸外道復問： |
Re-question from outsiders: |
「云何？ |
"Yun He? |
尊者！如來死後為有 耶？」 |
Lord! Tathagata is there after death " |
阿 ［少／兔］ 羅度言： |
Ah [Shao/Rabbit] Luo Duyan: |
「如世尊說，此是無記。」 |
As the Blessed One said, this is no memory. |
又問： |
Asked again: |
「如來死後為無耶？」 |
"Tathagata is nothing after death?" |
阿 ［少／兔］ 羅度言： |
Ah [Shao/Rabbit] Luo Duyan: |
「如世尊 說，此亦無記。」 |
As the Lord said, I have nothing to remember. |
又問： |
Asked again: |
「如來死後有無耶？ |
"Will Tathagata die? |
非有 非無耶？」 |
No, no, no? " |
阿 ［少／兔］ 羅度言： |
Ah [Shao/Rabbit] Luo Duyan: |
「如世尊說，此亦無記。」 |
As the Lord said, I have nothing to remember. |
復問阿 ［少／兔］ 羅度言： |
Repeat question [Shao/Rabbit] Luo Duyan: |
「云何？ |
"Yun He? |
尊者！如來死後有 耶？ |
Lord! After Tathagata died, yeah? |
說言無記。 |
He didn't remember. |
死後無耶？ |
Nothing after death? |
說言無記。 |
He didn't remember. |
死後 有無耶？ |
Is there any after death? |
非有非無耶？ |
Is it right? |
說言無記。 |
He didn't remember. |
云何？ |
Yun Ho? |
尊者！ 沙門瞿曇為不知、不見耶？」 |
Lord! Shamen Qu Tan doesn't know or see? " |
阿 ［少／兔］ 羅度言： |
Ah [Shao/Rabbit] Luo Duyan: |
「世 尊非不知、非不見。」 |
The Lord doesn't know or doesn't see. |
時，諸外道於阿 ［少／兔］ 羅度 所說，心不喜悅，呵罵已，從座起去。 |
At that time, the outsiders Yu Ah [Shao/Rabbit] Luo Du said, the heart is not pleased, and he is already scolding, get up from the seat. |
時，阿 ［少／兔］ 羅度知諸外道去已，往詣佛所，稽首佛 足，於一面住，以諸外道所問，向佛廣說， 白佛言： |
At that time, A [Shao/Rabbit] Luo Du knows that the foreign roads have gone, go to the Buddha's place, check the head of the Buddha's feet, live on one side, ask the foreign roads, speak to the Buddha, the White Buddha said: |
「世尊！彼如是問，我如是答，為 順諸法說耶？ |
"Master! He asks like this, and I answer like this, to follow the laws? |
得無謗世尊耶？ |
Don't slander the Lord? |
為順法 耶？ |
It's Shunfa, yeah? |
為違法耶？ |
Is it illegal? |
無令他來難詰，墮呵責處 耶？」 |
Without making it difficult for him to question him, he will blame him? " |
佛告阿 ［少／兔］ 羅度言： |
Buddha tells A [Shao/Rabbit] Luo Duyan: |
「我今問汝，隨所問 答。 |
"I will ask you today and answer whatever you ask. |
阿 ［少／兔］ 羅度！色為常耶？ |
A [Shao/Rabbit] Luo Du! Is it everlasting? |
為無常耶？」 |
Is it impermanent? " |
答言： |
Answer: |
「無常。」 |
"Impermanence." |
「受、想、行、識，為常、無常耶？」 |
Feeling, thinking, behavior, and consciousness are constant and impermanent? |
答言： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
如焰摩迦契經廣說，乃至「識是如來 耶？」 |
Ruyan Mogachi Sutra says widely, even "Knowledge is the Tathagata?" |
答曰： |
Answer: |
「不也。」 |
No. |
佛告阿 ［少／兔］ 羅度： |
Buddha tells A [Shao/Rabbit] Luo Du: |
「作如是說 者，隨順諸記，不謗如來，非為越次； |
"To be such a speaker, follow all the records, not to slander the Tathagata, not to overstep; |
如 如來說，諸次法說，無有能來難詰訶責者。 |
For example, in the various teachings, there is no one who can be hard to criticize. |
所以者何？ |
So what? |
我於色如實知，色集、色滅、色滅道 跡如實知。 |
I know the truth as it is in color, and know the path of color collection, color extinction, and color as it is. |
阿 ［少／兔］ 羅度！若捨如來所作，無知 無見說者，此非等說。」 |
A [Shao/Rabbit] Luo Du! If you do what the Tathagata does, you are ignorant and do not see the speaker, this is not the case. " |
佛說此經已，阿 ［少／兔］ 羅 度聞佛所說，歡喜奉行。 |
The Buddha said that this sutra is already, A [Shao/Rabbit] Luo Du heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 107 （一〇七） 長者 |
SA 107 (One Seven) Elderly |
如是我聞： |
I heard this: |
一時，佛住婆祇國設首婆 羅山鹿野深林中。 |
For a while, the Buddha's residence only set up the first wife Luoshan Luye deep forest. |
爾時，有那拘羅長者，百 二十歲，年耆根熟，羸劣苦病，而欲覲見世 尊及先所宗重知識比丘，來詣佛所，稽首佛 足，退坐一面，白佛言： |
At that time, there was the elder Kulu, one hundred and twenty years old, with a mature root, and suffering from a bad condition. He wanted to see the Blessed One and the Bhikkhu of Xian Suo Zong Zong Zhizhi. He came to the Buddha's place, consecrated the Buddha's feet, and sat back, the White Buddha Say: |
「世尊！我年衰老，羸劣 苦病，自力勉勵，覲見世尊及先所宗重知識 比丘，唯願世尊為我說法，令我長夜安樂！」 |
Blessed One! I am old and sick, and I am self-reliant. I have seen the Blessed One and the Bhikkhu of Xianzuo Zongzhongzhi. I only hope that the Blessed One will speak for me and make me happy for a long night! |
爾時，世尊告那拘羅長者： |
At that time, the Blessed One told the Elder Kulu: |
「善哉！長者！汝實年 老根熟，羸劣苦患，而能自力覲見如來并 餘宗重知識比丘。 |
"Goodness! Elder! Rushi is old and familiar, he is inferior and suffering, and he can see the Tathagata by himself and has more knowledge of the monk. |
長者當知，於苦患身，常 當修學不苦患身。」 |
The elders should be aware of the suffering of the body, and should always study without suffering. " |
爾時，世尊為那拘羅長 者 示 、教、照、喜，默然而住。 |
At that time, the Blessed One would show, teach, take photos, and joy for the elders, and stay silently. |
那拘羅長者聞佛 所說，歡喜隨喜，禮佛而去。 |
The elders of Kulu heard what the Buddha said, rejoiced and rejoiced, and went to worship Buddha. |
時，尊者舍利弗 去世尊不遠，坐一樹下。 |
At that time, Venerable Sariputta died not far away, sitting under a tree. |
那拘羅長者往詣 尊者舍利弗所，稽首禮足，退坐一面。 |
The elder Kulu went to the Venerable Sariputra, saluted his head and sat back. |
時，尊 者舍利弗問長者言： |
At that time, the Venerable Sariputta asked the elders: |
「汝今諸根和悅，貌色鮮 明，於世尊所得聞深法耶？」 |
You have all the roots of peace and happiness, and the appearance is bright, and you can hear the Dharma from the Blessed One? |
那拘羅長者白 舍利弗： |
Nakura Elder Bai Sariputra: |
「今日世尊為我說法，示、教、照、喜，以 甘露法，灌我身心，是故我今諸根和悅，顏貌 鮮明。」 |
Today the Blessed One speaks for me, shows, teaches, illuminates, and joys, and uses the nectar method to infuse my body and mind. That is why my roots are peaceful and bright. |
尊者舍利弗問長者言： |
Venerable Sariputta asked the elders: |
「世尊為汝說 何等法，示、教、照、喜，甘露潤澤？」 |
What kind of Dharma did the Blessed One say for you, showing, teaching, illuminating, joying, nectar and moisturizing? |
那拘羅長者白 舍利弗： |
Nakura Elder Bai Sariputra: |
「我向詣世尊所，白世尊言： |
"I said to the World Honored One, Bai Shizun: |
『我年衰 老，羸劣苦患，自力而來，覲見世尊及所宗重 知識比丘。』 |
"I am old and ill, and I came from my own power to meet the Blessed One and the Bhikkhu. 』 |
佛告我言： |
The Buddha told me: |
『善哉！長者！汝實衰老， 羸劣苦患，而能自力詣我及見先所宗重比 丘。 |
"Good! Senior citizens! Ru Shi is aging and suffering from inferiority, and can teach me and see Xian Zuo Zong heavy bhikkhu by himself. |
汝今於此苦患之身，常當修學不苦患 身。』 |
In this suffering body, you should always study and not suffer from suffering body. 』 |
「世尊為我說如是法，示、教、照、喜，甘露潤 澤。」 |
The Blessed One said to me that this is the Dharma, showing, teaching, illuminating, joy, nectar and moisturizing. |
尊者舍利弗問長者言： |
Venerable Sariputta asked the elders: |
「汝向何不重問 世尊： |
"Why don't you ask the Lord: |
『云何苦患身、苦患心？ |
"Why does the cloud suffer from the body and heart? |
云何苦患身、不苦 患心？』 |
Why does Yun suffer the body, not the heart? 』 |
」 |
!!br0ken!! |
長者答言： |
Answer from the elderly: |
「我以是義故，來詣尊者，唯 願為我略說法要。」 |
I came to the venerable because of righteousness, and I only wish to give a brief explanation for me. |
尊者舍利弗語長者言： |
The Saying of the Venerable Sariputta: |
「善哉！長者！汝今諦聽！當為汝說。 |
"Goodness! Elder! Listen to you! Take it for you. |
愚癡無 聞凡夫於色集、色滅、色患、色味、色離不如 實知； |
Stupidity is not as good as it is to hear that ordinary people are in the collection of color, color disappearance, color trouble, color taste, color separation; |
不如實知故，愛樂於色，言色是 我、是我所，而取攝受。 |
Instead of knowing the truth and knowing the truth, love and enjoy sex. Words and sex are me and what we are, but take and take. |
彼色若壞、若異，心識 隨轉，惱苦生； |
If the other color is bad or different, the mind will change, and it will be annoying; |
惱苦生已，恐怖、障閡、顧念、憂 苦、結戀。 |
Anxious life, horror, obstacle, care, worry, Bitterness and love. |
於受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
是名身心 苦患。 |
It's called physical and mental suffering. |
「云何身苦患、心不苦患？ |
"Why is the cloud suffering, and the heart is not suffering? |
多聞聖弟子於 色集、色滅、色味、色患、色離如實知； |
Learn more about the saint’s disciples in the collection, extinction, lust, suffering, and detachment; |
如實知已， 不生愛樂，見色是我、是我所，彼色若變、若 異，心不隨轉惱苦生； |
Knowing the truth as it is, there is no love and pleasure, seeing the color is me, it is what I see, and the color changes and changes, and the heart does not live in distress as it turns; |
心不隨轉惱苦生已， 得不恐怖、障礙、顧念、結戀。 |
The heart doesn't change with the troubles, and there is no fear, obstacles, thoughts, and love. |
受、想、行、識亦復如 是。 |
The same is true for receiving, thinking, acting, and reeding. |
是名身苦患、心不苦患。」 |
It is the suffering of the body and the suffering of the heart. " |
尊者舍利弗說 是法時，那拘羅長者得法眼淨。 |
When the Venerable Sariputta said it was the Dharma, the Elder Kula got the Dharma with clean eyes. |
爾時，那拘羅 長者見法、得法、知法、入法，度諸狐疑，不 由於他，於正法中，心得無畏。 |
At that time, the elders of Kulu saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma, so as to overcome all doubts. Not because of him, he felt fearless in the Dhamma. |
從座起，整 衣服，恭敬合掌，白尊者舍利弗： |
From the seat, straighten your clothes, put your hands together respectfully, Venerable White Sariputra: |
「我已超、已 度，我今歸依佛、法、僧寶，為優婆塞，證知 我，我今盡壽歸依三寶。」 |
I have passed and passed away. I now return to the Buddha, Dharma, and Sangha. I am an Upasai, and I know me. I will return to the Three Jewels for the best of my life. |
爾時，那拘羅長者 聞尊者舍利弗所說，歡喜隨喜，作禮而 去。 |
At that time, the elder of Kulu heard the words of Venerable Sariputta, rejoicing and rejoicing, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 108 （一〇八） 西 |
SA 108 (108) West |
如是我聞： |
I heard this: |
一時，佛住釋氏天現聚落。 |
For a while, the Buddha's Zhushi Shitian appeared in settlement. |
爾時，有西方眾多比丘欲還西方安居，詣 世尊所，稽首佛足，退坐一面。 |
At that time, there were many Western bhikkhus who wanted to settle down in the West. |
爾時，世尊 為其說法，示、教、照、喜。 |
At that time, the Blessed One said, showed, taught, photographed, and delighted. |
種種示、教、照、喜已，時 西方眾多比丘從座起，合掌白佛言： |
All sorts of demonstrations, teachings, photos, and joys, when many bhikkhus in the West rise from their seats and join hands with the white Buddha said: |
「世尊！ 我西方眾多比丘欲還西方安居，今請奉 辭。」 |
My Lord! Many monks in the West want to live in the West. Please resign now. |
佛告西方諸比丘： |
The Buddha told Western bhikkhus: |
「汝辭舍利弗未？」 |
Your speech Sariputra? |
答言： |
Answer: |
「未辭。」 |
"Not resigned." |
佛告西方諸比丘： |
The Buddha told Western bhikkhus: |
「舍利弗淳修梵行， 汝當奉辭，能令汝等以義饒益，長夜安樂。」 |
Sariputra practises Brahma, you must be a speech, so that you can benefit from righteousness and enjoy long nights. |
時，西方諸比丘辭退欲去。 |
At that time, the Western bhikkhus wanted to leave. |
時，尊者舍利弗 去佛不遠，坐一堅固樹下，西方諸比丘往 詣尊者舍利弗所，稽首禮足，退坐一面，白 尊者舍利弗言： |
At that time, the Venerable Sariputra was not far from the Buddha and sat under a strong tree. The western bhikkhus went to the Venerable Sariputta, saluting their heads and sitting back, and the White Sariputta said: |
「我等欲還西方安居，故來 奉辭。」 |
I'm waiting to return to the West, so I'm here to resign. |
舍利弗言： |
Sariputta said: |
「汝等辭世尊未？」 |
Waiting to die? |
答言： |
Answer: |
「已 辭。」 |
Resigned. |
舍利弗言： |
Sariputta said: |
「汝等還西方，處處異國，種種 異眾，必當問汝。 |
"If you are back in the West, you are everywhere in foreign countries, all kinds of strangers, you must ask you. |
汝等今於世尊所，聞善 說法，當善受、善持、善觀、善入，足能為彼具 足宣說，不毀佛耶？ |
When you wait in the place of the Blessed One and hear the sayings of goodness, you should be kind, accept, hold, view, and enter, so that you can make a statement for him without destroying the Buddha? |
不令彼眾難問、詰責、 墮負處耶？」 |
Don't make them difficult to ask, criticize, or depravity? " |
彼諸比丘白舍利弗： |
The Bhikkhu White Sariputta: |
「我等為聞 法故，來詣尊者，唯願尊者具為我說，哀 愍故！」 |
I wait to hear the Dharma and come to the Venerable, I only wish the Venerable to speak for me, mourn the ancient! |
尊者舍利弗告諸比丘： |
Venerable Sariputta told the monks: |
「閻浮提人聰 明利根，若剎利、若婆羅門、若長者、若沙門， 必當問汝： |
"Yanfuti people are clever and clear roots, if you are Shari, if you are a Brahman, if you are an elder, if you are a Shamen, you must ask you: |
『汝彼大師云何說法？ |
"What does Master Rupi say? |
以何教 教汝？』 |
How to teach you? 』 |
當答言： |
When answering: |
『大師唯說調伏欲貪，以此 教教。』 |
"The master only talks about tempering and greed, so as to teach. 』 |
「當復問汝： |
"Just ask you again: |
『於何法中調伏欲貪？』 |
『How to temper desire and greed? 』 |
當復答言： |
When replying: |
『大師唯說於彼色陰調伏欲貪， 於受、想、行、識陰調伏欲貪，我大師如是說 法。』 |
"The master only said that the yin of the other color regulates the desire for greed, and the feeling, thinking, behavior, and awareness of the yin regulate the desire for greed, my master said. 』 |
「彼當復問： |
"Peter asked again: |
『欲貪有何過患故，大師說 於色調伏欲貪？ |
"What's wrong with desire for greed, the master said that Yu Hue will be greedy? |
受、想、行、識調伏欲貪？』 |
Feeling, thinking, acting, consciousness, tempering, desire, greed? 』 |
汝復 應答言： |
Ru Fu's response: |
『若於色欲不斷、貪不斷、愛不斷、念 不斷、渴不斷者，彼色若變、若異，則生憂、悲、 惱、苦。 |
"If there is constant lust, constant greed, constant love, constant thoughts, constant thirst, if the other color changes or differs, then there will be sorrow, sadness, annoyance, and suffering. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
見欲貪有如是 過故，於色調伏欲貪，於受、想、行、識調伏欲 貪。』 |
Seeing desire and greed is like overcoming, in the tone of desire and greed, in feeling, thinking, behavior, consciousness to adjust the desire and greed. 』 |
「彼復當問： |
"He Fu asked: |
『見斷欲貪，有何福利故，大 師說於色調伏欲貪，於受、想、行、識調伏欲 貪？』 |
"Seeing Desire for greed, what is the welfare reason? The teacher said that the desire for greed is in tone, and the desire is greedy in feeling, thinking, behavior, and consciousness? 』 |
當復答言： |
When replying: |
『若於色斷欲、斷貪、斷念、斷愛、 斷渴，彼色若變、若異，不起憂、悲、惱、苦。 |
『If you die of desire, greed, mind, love, and thirst, if your body changes or is different, you won’t be worried, sad, annoyed, or suffering. |
受、想、 行、識亦復如是。』 |
The same is true for receiving, thinking, acting, and reeding. 』 |
「諸尊！若受諸不善法因緣 故，今得現法樂住，不苦、不礙、不惱、不熱，身 壞命終生於善處者，世尊終不說言： |
"Venerables! If you are subject to the unwholesome Dharma for reasons, you can live in the Dharma today without suffering, hindrance, irritation, or heat, and the body will be bad and life-long for the good. The deity never speaks: |
『當斷 諸不善法。 |
"When you judge the unwholesome methods. |
亦不教人於佛法中修諸梵行， 得盡苦邊。 |
Nor does it teach people how to practice various Brahma practices in Buddhism. |
以受諸不善法因緣故，今現 法苦住，障礙熱惱，身壞命終，墮惡道中。』 |
Because of the unwholesome dharma, the current dharma is suffering, obstructing heat and irritation, dying of the body, and falling into the path of evil. 』 |
是 故世尊說言： |
Yes, the Lord said: |
『當斷不善法，於佛法中修諸 梵行，平等盡苦，究竟苦邊。』 |
"We must judge the unwholesome Dharma, practice all the Brahman practices in the Dharma, equal all sufferings, and end up suffering. 』 |
「若受諸善法因 緣，現法苦住，障礙熱惱，身壞命終墮惡道 中者，世尊終不說受持善法，於佛法中，修 諸梵行，平等盡苦，究竟苦邊。 |
"If you suffer from the causes and conditions of all good dharma, the present dharma suffers, obstacles and irritation, the body is bad and the life will eventually fall into the evil path, the Blessed One will never say that he will hold the good dharma, and in the Buddhadharma, he will practice all the brahma, equal and complete suffering. side. |
受持善法，現 法樂住，不苦、不礙、不惱、不熱，身壞命終，生 於善處，是故世尊讚歎、教人受諸善法，於 佛法中，修諸梵行，平等盡苦，究竟苦邊。」 |
Holding the good Dharma, presenting the Dharma happy to live, not suffering, not hindering, not annoying, not hot, bad body and life, born in a good place, it is the honor of the world to admire, teach people to receive all good dharma, in the Dharma, cultivate all brahma OK, equality and hardship, but the hard side. " |
尊 者舍利弗說是法時，西方諸比丘不起諸 漏，心得解脫。 |
When the Venerable Sariputta said that it was Dharma, the Western bhikkhus couldn't afford to fail and found relief. |
尊者舍利弗說是法時，諸比 丘歡喜隨喜，作禮而去。 |
When the Venerable Sariputta said that it was Dharma, the monks rejoiced and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 109 （一〇九） 毛端 |
SA 109 (ten) hair end |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如池水方 五十由旬，深亦如是，其水盈滿。 |
"For example, the water in the pool is 50 yug, so it is deep, the water is full. |
復有士 夫，以毛、以草，或以指爪，以渧彼水。 |
There are scholars, with hair, grass, or finger claws, and water. |
諸 比丘！於意云何？ |
Bhikkhus! Yu Yiyun He? |
彼士夫水渧為多，池水為 多？」 |
What is the amount of water in Bishifu and the amount of water in the pool? " |
比丘白佛： |
Bhikkhu White Buddha: |
「彼士夫以毛、以草，或以指 爪，所渧之水少，少不足言； |
"Bai Shifu uses hair, grass, or claws, but there is little water and less water; |
池水甚多，百千 萬倍，不可為比。」 |
There is so much water in the pool, millions of times, incomparable. " |
「 如 是。 |
"So yes. |
諸比丘！見諦者所 斷眾苦，如彼池水，於未來世，永不復生。」 |
Bhikkhus! Seeing the truth, the sufferings of all people are broken, like a pond of water, which will never come back to life in the future. " |
爾時，世尊說是法已，入室坐禪。 |
At that time, the Blessed One said that it was Dhamma and entered the room to sit in meditation. |
時，尊者舍 利弗於眾中坐，世尊入室去後，告諸比 丘： |
At that time, the Venerable Sariputta sat in the crowd, and the Blessed One went into the house and told the monks: |
「未曾所聞！世尊今日善說池譬。 |
"I have never heard of it! The Lord is good at talking about Chi Pi today. |
所以者 何？ |
So what? |
聖弟子具足見諦，得無間等果，若凡俗邪 見、身見根本、身見集、身見生、身見起； |
The holy disciple has the true meaning, and obtains the uninterrupted results. If the common sense is wrong, the body sees the root, the body sees the collection, the body sees life, the body sees the rise; |
謂憂慼 隱覆，慶吉保惜，說我、說眾生、說奇特矜舉。 |
It is said that sorrows and sorrows are hidden, and Qingji cherishes it, talks about me, talks about sentient beings, and talks about peculiar dedication. |
如是眾邪，悉皆除滅，斷除根本，如折多羅 樹，於未來世更不復生。 |
If all evils are eliminated, all will be eliminated, and the root will be eliminated. Like the Zedora tree, it will not resurrect in the future life. |
「諸比丘！何等為見 諦聖弟子斷上眾邪，於未來世永不復起？ |
"Bhikkhus! How is it to see that the disciples of the true holy disciples break the evil spirits, and will never reappear in the future? |
愚癡無聞凡夫見色是我、異我、我在色、色在 我； |
Stupid and unheard of. Ordinary people who see color are me, different me, I am color, color is me; |
見受、想、行、識，是我、異我、我在識、識在我。 |
Seeing, feeling, thinking, acting, and knowing are me, different me, I knowing, and knowing me. |
「云何見色是我？ |
"Why don't you think it's me? |
得地一切入處正受，觀已， 作是念： |
Obtain the earth and receive it right wherever it enters, observe oneself, think about doing right things: |
『地即是我，我即是地，我及地唯一 無二，不異不別。』 |
"The earth is me, and I am the earth, and I am the only one in the earth, no difference, no difference. 』 |
如是水、火、風、青、黃、赤、白一 切入處正受，觀已，作是念： |
If it is water, fire, wind, blue, yellow, red, and white. |
『行即是我，我即 是行，唯一無二，不異不別。』 |
"The action is me, I am the action, the only one is the same, the same is the same. 』 |
如是於一切入 處，一一計我，是名色即是我。 |
If it is in all entrances, count me one by one, it is name and form that is me. |
云何見色異 我？ |
Why does the cloud look different? Me? |
若彼見受是我，見受是我已，見色是 我所，或見想、行、識即是我，見色是我所。 |
If he sees and feels is me, sees and feels is my own, sees form is what I see, or sees thought, action, and consciousness is me, sees form is what I see. |
「云 何見我中色？ |
"Why don't you see me in color? |
謂見受是我，色在我中； |
It means seeing and feeling are me, and color is in me; |
又見 想、行、識即是我，色在我中。 |
See also thinking, behavior, and knowledge are me, and color is in me. |
云何見色中我？ |
How can the cloud see me in color? |
謂見受即是我，於色中住，入於色，周遍 其四體； |
It is said that seeing and receiving is me, dwelling in form, entering into form, and going around the four bodies; |
見想，行，識是我，於色中住，周遍 其四體，是名色中我。 |
Seeing, thinking, action, and consciousness are me, living in form, and going around the four bodies, it is me in name and form. |
「云何見受即是我？ |
"Yun, see and receive is me? |
謂 六受身——眼觸生受，耳、鼻、舌、身、意觸生受。 |
It is called the six senses of the body-the eye touches the vitality, the ear, nose, tongue, body and mind touch the vitality and sense. |
此六受身一一見是我，我是受，是名受即 是我。 |
The six feelings are me, I am the feeling, and the name is me. |
云何見受異我？ |
Why does Yun see the difference between me? |
謂見色是我，受是我 所； |
It means that seeing sex is me, feeling is what I feel; |
謂想、行、識是我，受是我所，是名受異我。 |
It means that thinking, action, and knowledge are me, feeling is what I am, and I am different by name. |
「云何見我中受？ |
"Why don't the cloud see me suffer? |
謂色是我，受在其中，想、行、 識是我，受在其中。 |
Predicate form is me, feeling in it, thinking, behavior, and consciousness are me, feeling in it. |
云何見受中我？ |
How does the cloud see me? |
謂色 是我，於受中住，周遍其四體； |
The predicate is me, dwelling in the reception, all over the body; |
想、行、識是 我，於受中住，周遍其四體，是名受中我。 |
Thinking, action, and consciousness are me, dwelling in the feeling, all around the body, is the name and feeling me. |
「云 何見想即是我？ |
"The cloud, what do you think is me? |
謂六想身——眼觸生想，耳、鼻、 舌、身、意觸生想。 |
It is said that six thoughts of the body-the eyes touch the thoughts, the ears, nose, tongue, body and mind touch the thoughts. |
此六想身一一見是我，是 名想即是我。 |
These six thoughts are me at first sight, and the name is me. |
云何見想異我？ |
Why does Yun miss me? |
謂見色是我， 想是我所，識是我，想是我所，是名想異 我。 |
It is said that seeing sex is me, wanting to be what I am, knowing is me, thinking is what I am, it is thinking of me by name. |
「云何見我中想？ |
"Why does Yun think about me? |
謂色是我，想在中住， 受、行、識是我，想在中住。 |
Predicate form is me and want to live in it, feeling, behavior, and consciousness are me and want to live in it. |
云何見想中我？ |
Why does Yun miss me? |
謂色是我，於想中住，周遍其四體，是名 想中我。 |
The predicate is me, I live in my thoughts, and my body is everywhere, I am the name. |
「云何見行是我？ |
"Yun He Jianxing is me? |
謂六思身——眼觸生 思，耳、鼻、舌、身意觸生思。 |
It is called Six Thoughts of the Body-the eyes touch the thinking, the ears, nose, tongue and body will touch the thinking. |
於此六思身一 一見是我，是名行即是我。 |
Here, I think about my body six times. I see it as I am, and I am the name and line. |
云何見行異我？ |
Why does the cloud see me differently? |
謂色是我，行是我所。 |
The color is me, and the behavior is what I do. |
受、想、識是我，行是我 所，是名行異我。 |
Feeling, thinking, and knowing are me, behavior is what we are, and the name and behavior are different from me. |
「云何見我中行？ |
"Why don't Yun see me, Bank of China? |
謂色是 我，行在中住。 |
That color is me, walking in the middle. |
受、想、行、識是我，行在中住，是 謂我中行。 |
Feeling, thinking, behavior, and consciousness are me, and walking in the abiding state means that I am walking in the middle. |
云何見行中我？ |
How does the cloud see me in the line? |
謂色是我，於行 中住，周遍其四體，謂受、想、識是我，於行中 住，周遍其四體，是名行中我。 |
The predicate form is me, dwelling in the movement, and the four bodies around it, the feeling, thinking, and knowledge are me, living in the movement, around the four bodies, it is the self in the name and movement. |
「云何見識即 是我？ |
"Yunhe Wisdom is me? |
謂六識身——眼識，耳、鼻、舌、身、意識身。 |
It is called Six Consciousness Body-Eye Consciousness, Ear, Nose, Tongue, Body, Conscious Body. |
於 此六識身一一見是我，是名識即是我。 |
Here the six consciousness bodies see me at first sight, and the name consciousness is me. |
云 何見識異我？ |
Yun How do you know me? |
見色是我，識是我所，見 受、想、行是我，識是我所，是名識異我。 |
Seeing color is me, consciousness is what I see, seeing, feeling, thinking, and acting are me, consciousness is what we are, and understanding is different. |
「云何 見我中識？ |
"Yunhe, see me in the knowledge? |
謂色是我，識在中住。 |
The predicate is me, and consciousness lives in it. |
受、想、行是 我，識在中住，是名我中識。 |
Feeling, thinking, and acting are me. Consciousness resides in the middle, which is the mind in the name. |
云何識中我？ |
How does the cloud know me? |
謂色是我，於識中住，周遍其四體。 |
The predicate is me, living in consciousness, all over the body. |
受、想、行 是我，於識中住，周遍其四體，是名識中 我。 |
Feeling, thinking, and acting are me, living in the consciousness, all over the body, it is the me in the consciousness. |
「如是聖弟子見四真諦，得無間等果，斷 諸邪見，於未來世永不復起。 |
"If the saint disciple sees the Four Noble Truths, he will be resolute and resolute, break all evil opinions, and never reappear in the future life. |
所有諸色，若 過去、若未來、若現在、若內、若外、若麤、若細、若 好、若醜、若遠、若近，一向積聚，作如是觀： |
All the colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, always accumulate, do this observation: |
『一 切無常、一切苦、一切空、一切非我，不應愛 樂、攝受、保持。 |
"All impermanence, all suffering, all emptiness, all non-self, should not be happy, indulgent, and maintained. |
受、想、行、識亦復如是，不應愛 樂、攝受、保持。』 |
The same is true for feeling, thinking, acting, and reeding. You should not love, take, and maintain. 』 |
如是觀，善繫心住，不愚於法， 復觀精進，離諸懈怠，心得喜樂，身心猗息， 寂靜捨住。 |
In this way, goodness is tied to the heart, not stupid to the Dharma, reconsider diligently, free from all slack, experience joy, body and mind rest, and quietly surrender. |
具諸道品，修行滿足，永離諸惡， 非不消煬、非不寂滅，滅而不起、減而不 增、斷而不生，不生、不取、不著，自覺涅槃： |
Having all the Taoism, the satisfaction of the practice, the eternal freedom from all evils, neither does not disappear, does not cease, does not extinguish, does not rise, decreases without increasing, breaks without regenerating, does not produce, does not take, does not attain, and consciously Nirvana: |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
舍利弗說是法時，六十比丘不受諸 漏，心得解脫。 |
When Sariputta said that it was Dharma, the sixty monks were free from all kinds of omissions and felt free. |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 110 （一一〇） 薩遮 |
SA 110 (One Ten) |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側。 |
For a while, the Buddha lived on the side of the macaque pool. |
毘舍離國有尼揵子，聰慧明哲，善解諸 論，有聰明慢。 |
Vishali State Nishinzi, clever and wise, understand all theories, smart and slow. |
所廣集諸論，妙智入微，為 眾說法，超諸論師，每作是念： |
All the theories collected extensively, with subtle wisdom, for the public to speak, surpassing the teachers of all theories, each writing is to read: |
「諸沙門、婆羅 門無敵我者，乃至如來亦能共論。 |
"The Shamen and Brahmins are invincible, and even the Tathagata can agree. |
諸論師 輩，聞我名者，頭額津腋下汗，毛孔流水； |
The teachers of all theories, those who smell my name, sweat on their heads, foreheads, and underarms, and pores flow; |
我 論議風，能偃草折樹，摧破金石，伏諸龍 象，何況人間諸論師輩，能當我者！」 |
I discuss the wind, can crush grass and break trees, destroy gold and stone, and lay down all the dragons and elephants, not to mention the teachers of the world, who can be me! " |
時，有比 丘名阿濕波誓，晨朝著衣持鉢，威儀詳 序，端視平涉，入城乞食。 |
At that time, there was a monk named Ashibo swearing, morning dressed in clothes and bowls, prestigious and detailed order, looking straight, and going to the city to beg for food. |
爾時，薩遮尼揵 子，有少緣事，詣諸聚落，從城門出，遙 見比丘阿濕波誓，即詣其所，問言： |
At that time, Sajani killed his son, with a few predestined events, and told all the settlements. From the city gate, I saw the bhikkhu Ashibo oath in the distance, that is, he asked him: |
「沙門瞿 曇為諸弟子云何說法？ |
"Samen Qu, what do you think of the disciples? |
以何等法教諸 弟子，令其修習？」 |
How to teach the disciples and make them practice? " |
阿濕波誓言： |
Ashibo Oath: |
「火種居士！ 世尊如是說法教諸弟子，令隨修學。 |
"Tinder layman! The Buddha taught his disciples in this way, and ordered them to learn. |
言： |
Say: |
『諸 比丘！於色當觀無我，受、想、行、識當觀無 我。 |
"Monks! You see the non-self in color, and feel, think, act, and know as the non-self. |
此五受陰勤方便觀，如病、如癰、如刺、如 殺，無常、苦、空、非我。』 |
The five senses of Yin Qin are convenient, such as illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』 |
」 |
!!br0ken!! |
薩遮尼揵子聞此語， 心不喜，作是言： |
When Sachani heard this, he was unhappy and said: |
「阿濕波誓！汝必誤聽，沙 門瞿曇終不作是說。 |
"Ashibo oath! You must misunderstand, and Shamen Qutan will never say anything. |
若沙門瞿曇作是說 者，則是邪見，我當詣彼難詰令止。」 |
If Shamen Qu Tan is a speaker, it is a wrong view, and I should say that it is difficult to question. " |
爾時， 薩遮尼犍子往詣聚落，諸離車等集會 之處，語諸離車言： |
At that time, the Sajani bullock went to the settlements, all the places of assembly such as Liche, saying all the words of Liche: |
「我今日見沙門瞿曇第 一弟子，名阿濕波誓，薄共論議，若如其所 說者，我當詣彼沙門瞿曇，與共論議，進 却迴轉，必隨我意。 |
"Today, I saw Shamen Qutan's first disciple, named Ashibo, and he vowed to discuss together. If it is what he said, I should be Shamen Qutan to discuss with each other. If I advance, I will return. I will follow my wishes. |
「譬如士夫刈拔茇草， 手執其莖，空中抖擻，除諸亂穢； |
"For example, a sergeant plucked sage grass, holding the stem in his hand, shaking in the air, removing all the mess; |
我亦如是， 與沙門瞿曇論議難詰，執其要領，進却迴 轉，隨其所欲，去其邪說。 |
The same is true for me, discussing difficult questions with Shamen Qutan, sticking to the essentials, advancing but turning around, doing whatever he wants to get rid of his heresy. |
「如沽酒家執其 酒囊，壓取清醇，去其糟滓； |
"Rugu Restaurant holds its wine pouch, presses it out and removes its lees; |
我亦如是，詣 沙門瞿曇論 議 難詰，進却迴轉，取其清真， 去諸邪說。 |
The same is true for me, Shamen Qutan discusses it is difficult to question, but turns back in advance, choose the halal, and dispel all the heresies. |
「如織席師，以席盛諸穢物，欲市 賣時，以水洗澤，去諸臭穢； |
"Like a mat weaver, he uses the mat to hold all the filth, and when he wants to sell it in the market, he washes it with water to remove the filth; |
我亦如是，詣 沙門瞿曇所，與共論議，進却迴轉，執其綱 領，去諸穢說。 |
The same is true for me, Shamen Qu Tansuo, discussing with each other, advancing but turning back, sticking to its program, and going to Zhu Hui. |
「譬如王家調象之師，牽大 醉象，入深水中，洗其身體、四支、耳、鼻，周 遍沐浴，去諸麁穢； |
"For example, the master of the king's elephant adjuster, drags the drunk elephant into the deep water, washes its body, four limbs, ears, and nose, bathes it all around, and goes to the filthy ones; |
我亦如是，詣沙門 瞿曇所，論議難詰，進却迴轉，隨意自在， 執其要領，去諸穢說。 |
The same is true for me, Shamen Qu Tansuo, who discusses hard to question, advances but turns back, feel free to follow the essentials, and go to Zhu Hui. |
汝諸離車，亦應共 往觀其得失。」 |
If you leave the car, you should also observe the gains and losses together. " |
中有離車作如是言： |
There is a saying from the car: |
「若薩遮 尼犍子能與沙門瞿曇共論議者，無 有是處。」 |
There is no merit in Josageni bullock who can discuss with Sammon Qutan. |
復有說言： |
There is more talk: |
「薩遮尼犍子聰慧利 根，能共論議。」 |
Sarjani Bullock is smart and rooted, and can discuss together. |
時有五百離車與薩遮尼 犍子共詣佛所，為論議故。 |
From time to time, there were five hundred lichas who shared the Buddha's retreat with Sajani's gongzi for discussion. |
爾時，世尊 於大林中，坐一樹下，住於天住。 |
At that time, the Blessed One was in the forest, sitting under a tree and living in heaven. |
時，有眾 多比丘出房外林中經行，遙見薩遮尼犍 子來，漸漸詣諸比丘所，問諸比丘言： |
At that time, many bhikkhus went out of the house and walked in the forest. They saw the Sachsni dog coming in the distance. Gradually they asked the monks to say: |
「沙 門瞿曇住在何所？」 |
Where does Shamen Qutan live? |
比丘答言： |
Bhikkhu replied: |
「在大林中， 依一樹下，住於天住。」 |
In the big forest, under Yiyi tree, live in heaven. |
薩遮尼犍子即詣 佛所，恭敬問訊，於一面坐。 |
Sachsni is the Buddha's place. He asks respectfully and sits on one side. |
諸離車長者 亦詣佛所，有恭敬者，有合掌問訊者，問 訊已，於一面住。 |
All the elders who leave the car are also called the Buddha's place, there are respectful ones, and those who interrogate with their palms together, and they live in one side after the interrogation. |
時，薩遮尼犍子白佛言： |
At that time, the White Buddha said: |
「我聞瞿曇作如是說法，作如是教授諸 弟子——教諸弟子於色觀察無我，受、想、行、 識觀察無我，此五受陰勤方便觀察，如病、 如癰、如刺、如殺，無常、苦、空、非我。 |
"I heard that Qu Tan said this, and taught his disciples like this--teaching disciples to observe non-self in physicality, and to observe non-self in perception, thinking, behavior, and consciousness. These five yin diligences are convenient for observation, such as illness, carbuncle, and thorn. , Killing, impermanence, suffering, emptiness, non-self. |
——為是瞿 曇有如是教，為是傳者毀瞿曇耶？ |
——Because Qu Tan is like teaching, because it is the preacher who destroy Qu Tan? |
如說 說耶？ |
Say yes? |
不如說說耶？ |
Why not talk about it? |
如法說耶？ |
Say it like the law? |
法次法說耶？ |
Fazifa said yes? |
無有異忍來相難詰，令墮負處耶？」 |
If there is no tolerance, it will be difficult to cross-examine each other, and it will make you feel bad? " |
佛告 薩遮尼犍子： |
Buddha told Sajani Bullock: |
「如汝所聞，彼如說說、如法 說、法次法說，非為謗毀，亦無難問令墮負 處。 |
"As you have heard, it is not for slander, nor is it difficult to find out what is wrong. |
所以者何？ |
So what? |
我實為諸弟子如是說法， 我實常教諸弟子，令隨順法教，令觀色無 我。 |
I really say this for the disciples, I really often teach the disciples, so follow the law to teach, so that the observance of color is selfless. |
受、想、行、識無我，觀此五受陰如病，如 癰、如刺、如殺，無常、苦、空、非我。」 |
Feeling, thinking, acting, and knowing the non-self, and viewing these five yin, such as sickness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. " |
薩遮尼犍 子白佛言： |
The words of Sajani Qianzi Bai Buddha: |
「瞿曇！我今當說譬。」 |
Qu Tan! I shall say for example now. |
佛告薩遮 尼犍子： |
The Buddha told Sazhe Nigongzi: |
「宜知是時。」 |
It's time to know. |
「譬如世間一切所作 皆依於地。 |
"For example, everything in the world depends on the ground. |
如是色是我人，善惡從生； |
If sex is my person, good and evil are born; |
受、想、 行、識是我人，善惡從生。 |
Feeling, thinking, behavior, and knowledge are our people, and good and evil are born. |
又復譬如人界、 神界、藥草、樹木，皆依於地而得生長； |
Again, for example, the human world, the gods, herbs, and trees all grow depending on the ground; |
如 是色是我人，受、想、行、識是我人。」 |
If body is our person, feeling, thinking, behavior, and consciousness are our person. " |
佛告火種 居士： |
Buddha tells the fire seed |
「汝言色是我人，受、想、行、識是我人耶？」 |
Your words and colors are my people, and feelings, thoughts, actions, and consciousness are my people? |
答言： |
Answer: |
「如是，瞿曇！色是我人，受、想、行、識是我 人。 |
"So, Qu Tan! Color is my person, feeling, thinking, behavior, and consciousness are my person. |
此等諸眾悉作是說。」 |
All these people know what they are saying. " |
佛告火種居士： |
Buddha tells the fire layman: |
「且立汝論本，用引眾人為？」 |
"Let’s set up your essay and use it to introduce others?" |
薩遮尼犍子 白佛言： |
Sajani Bullock White Buddha said: |
「色實是我人。」 |
Lose is really me. |
佛告火種居士： |
Buddha tells the fire lay layman: |
「我今 問汝，隨意答我。 |
"I am asking you today, answer me as you please. |
譬如國王，於自國土有 罪過者，若殺、若縛、若擯、若鞭、斷絕手足； |
For example, if the king is guilty of his own country, if he kills, binds, pushes, whips, and sever his brothers and feet; |
若有功者，賜其象馬、車乘、城邑、財寶，悉能 爾不？」 |
If those who have merits, give them elephants, horses, carriages, cities, and treasures. " |
答言： |
Answer: |
「能爾。 |
"Neng. |
瞿曇！」 |
Qu Tan! " |
佛告火種居士： |
Buddha tells the fire layman: |
「凡 是主者，悉得自在不？」 |
Anyone who is the master, knows that he is at ease? |
答言： |
Answer: |
「如是，瞿曇！」 |
So, Qu Tan! |
佛 告火種居士： |
Buddha tells the fire lay layman: |
「汝言色是我，受、想、行、識即是 我，得隨意自在，令彼如是，不令如是耶？」 |
Your words and colors are me, and feeling, thinking, deeds, and consciousness are me. You have to be free to make others like this, not like this? |
時，薩遮尼犍子默然而住。 |
At that time, Sajani Bullock stayed silently. |
佛告火種居士： |
Buddha tells the fire layman: |
「速說！速說！何故默然？」 |
"Speak quickly! Speak quickly! Why be silent?" |
如是再三，薩遮尼犍 子猶故默然。 |
Repeatedly, Sajani Bullock remained silent. |
時，有金剛力鬼神持金剛 杵，猛火熾然，在虛空中臨薩遮尼犍子 頭上，作是言： |
At that time, a vajra ghost and god holding a vajra pestle, fiercely blazing, stood on the head of the Sachani bullock in the void, saying: |
「世尊再三問，汝何故不答？ |
"The Lord asked again and again, why didn't you answer? |
我 當以金剛杵碎破汝頭，令作七分。」 |
I shall break your head with a vajra pestle, and make it seven points. " |
佛神 力故，唯令薩遮尼犍子見金剛神，餘眾 不見。 |
Because of the strength of the Buddha and the gods, the only thing that made Sachani the bullock see the King Kong god, the rest were not seen. |
薩遮尼犍子得大恐怖，白佛言： |
Sajani Bullock was terrified, and Bai Buddha said: |
「不 爾。 |
"No. |
瞿曇！」 |
Qu Tan! " |
佛告薩遮尼犍子： |
The Buddha told Sajani Bullock: |
「徐徐思惟，然 後解說。 |
"Slowly think about it, then explain. |
汝先於眾中說色是我，受、想、行、 識是我，而今言不？ |
You said before the crowd that physicality is me, and feeling, thinking, behavior, and consciousness are me, but now you say it? |
前後相違。 |
Contradictory. |
汝先常說言： |
You often speak first: |
『色是我，受、想、行、識是我。』 |
"Lose is me, feeling, thinking, behavior, and consciousness are me. 』 |
火種居士！我今問 汝，色為常耶？ |
Tinder layman! I ask you today, color is everlasting? |
為無常耶？」 |
Is it impermanent? " |
答言： |
Answer: |
「無常。 |
"Impermanence. |
瞿 曇！」 |
Qu Tan! " |
復問： |
Repeat question: |
「無常者，是苦耶？」 |
Impermanent, is it suffering? |
答言： |
Answer: |
「是苦。 |
"It's suffering. |
瞿曇！」 |
Qu Tan! " |
復問： |
Repeat question: |
「無常、苦者，是變易法，多聞聖弟子寧 於中見我、異我、相在不？」 |
Impermanence and the suffering are the law of change. I hear more that the saint disciple would rather see me, different me, and be in each other? |
答曰： |
Answer: |
「不也，瞿曇！」 |
No, Qu Tan! |
受、想、行、識亦如是說。 |
The same goes for receiving, thinking, acting, and reeding. |
佛告火種居士： |
Buddha tells the fire lay layman: |
「汝好 思而後說。」 |
You Hao, think about it and say. |
復問火種居士： |
Re-question of the fire layman: |
「若於色未離貪、 未離欲、未離念、未離愛、未離渴，彼色若 變、若異，當生憂、悲、惱、苦不？」 |
If there is no greed, desire, thought, love, or thirst in sex, if the other color changes or is different, should you be worried, sad, annoyed, or suffering? |
答曰： |
Answer: |
「如是，瞿 曇！」 |
So, Qu Tan! |
受、想、行、識亦如是說。 |
The same goes for receiving, thinking, acting, and reeding. |
復問： |
Repeat question: |
「火種居士！於 色離貪、離欲、離念、離愛、離渴，彼色若變、若 異，則不生憂、悲、惱、苦耶？」 |
Tinder layman! When sex is free from greed, desire, thoughts, love, and thirst, if the color changes or is different, then there will be no worry, sadness, annoyance, or suffering? |
答曰： |
Answer: |
「如是。 |
"So. |
瞿曇！ 如實無異。」 |
Qu Tan! Truth is no different. " |
受、想、行、識亦如是說。 |
The same goes for receiving, thinking, acting, and reeding. |
「火種居士！ 譬如士夫身嬰眾苦，常與苦俱，彼苦不斷 不捨，當得樂不？」 |
Tinder layman! For example, the sages are suffering from all the sufferings, and they are always accompanied by the sufferings, and the sufferings are constantly reluctant. Should they be happy? |
答言： |
Answer: |
「不也，瞿曇！」 |
No, Qu Tan! |
「如是，火 種居士！身嬰眾苦，常與苦俱，彼苦不斷、 不捨，不得樂也。 |
"If so, the fire layman! The body and the child are suffering, and they are always suffering. They are constantly suffering, reluctant, and unhappy. |
火種居士！譬如士夫持斧 入山，求堅實材。 |
Tinder layman! For example, a scholar holding an axe into the mountain, seeking solid material. |
見芭蕉樹洪大 傭 直，即 斷其根葉，剽剝其皮，乃至窮盡，都無堅 實。 |
Seeing the plantain tree Hongda straight, that is, cutting off its roots and leaves, plucking its skin, and even exhausting it, there is no solidity. |
火種居士！汝亦如是，自立論端。 |
Tinder layman! The same is true for you, self-reliant. |
我今 善求真實之義，都無堅實，如芭蕉樹也， 而於此眾中敢有所說。 |
I am so good at seeking truthful righteousness, but there is no solidity, like a banana tree, but I dare to say it in this crowd. |
我不見沙門、婆羅 門中，所知、所見能與如來、應、等正覺所知、所 見共論議，不摧伏者。 |
I don’t see the Shamen and Brahmins, those who know and see can be discussed with the Tathagata, should, and other enlightenment know and see, and do not destroy them. |
而便自說： |
And he said: |
『我論議 風，偃草折樹，能破金石，調伏龍象，要能 令彼額津腋汗，毛孔水流。』 |
"I talked about the wind, the grass breaks the tree, it can break the stone, adjust the dragon elephant, and make it sweat in the front of the armpit, and the pores flow. 』 |
汝今自論己義而 不自立，先所誇說能伏彼相，今盡自取， 而不能動如來一毛。」 |
You talk about your own righteousness instead of self-reliance. You first boasted that you can surrender to the other side, and now you can take everything for yourself, and you can't move the Tathagata. " |
爾時，世尊於大眾中， 被欝多羅僧，現胸而示： |
At that time, the Blessed One was among the masses, and he was shown to his chest by the monk Dora: |
「汝等試看，能動 如來一毛以不？」 |
Wait for a try, can you move the Tathagata? |
爾時，薩遮尼犍子默然低 頭，慚愧失色。 |
At that time, Sajani Bullock bowed his head silently, shameless. |
爾時，眾中有一離車，名突 目佉，從座起，整衣服，合掌白佛言： |
At that time, there was a car in the crowd with a sudden name. Starting from the seat, he finished his clothes and put his hands together in the white Buddha's words: |
「世 尊！聽我說譬。」 |
Master! Listen to me for example. |
佛告突目佉： |
The Buddha told the sudden head: |
「宜知是時。」 |
It's time to know. |
突 目佉白佛言： |
Suddenly, the white Buddha said: |
「世尊！譬如有人執持斗斛，於 大聚穀中，取二三斛，今此薩遮尼犍子亦 復如是。 |
"World Honored One! For example, someone holding Dendrobium, taking two or three Dendrobium in the Great Ju Valley, this is also true of Sachani Bullock. |
世尊！譬如長者巨富多財，忽有 罪過，一切財物悉入王家，薩遮尼犍子 亦復如是。 |
Lord! For example, the elders are very rich and wealthy, and suddenly they have sins, and all their belongings have entered the king's house, and the same is true for the Sachsni Bullock. |
所有才辯悉為如來之所攝受。 |
All it was argued that it was taken by the Tathagata. |
「譬如城邑聚落邊有大水，男女大小悉入 水戲，取水中蟹，截斷其足，置於陸地，以 無足故，不能還復入於大水。 |
"For example, there is a large water at the side of a settlement in a city. Men and women of all sizes enter the water play, take crabs from the water, cut off their feet, and place them on the land. |
薩遮尼犍 子亦復如是。 |
The same is true for Sajani Bullock. |
諸有才辯悉為如來之所 斷截，終不復敢重詣如來命敵論議。」 |
All talented argued that it was cut off by the Tathagata, and finally no longer dared to reiterate that the Tathagata ordered the enemy to discuss. " |
爾 時，薩遮尼犍子忿怒熾盛，罵唾突目佉離 車言： |
At that time, the Sajani bullock became angry and spit out his eyes. |
「汝麁疏物！不審諦何為其鳴？ |
"You sparse things! What is it for not to examine the truth? |
吾自與 沙門瞿曇論，何豫汝事？」 |
Myself and Shamen Qu Tan, what is the matter? " |
薩遮尼犍子呵 罵突目佉已，復白佛言： |
Sajani Bullock, scolded the eyes, and replied the Buddha's words: |
「置彼凡輩鄙賤 之說，我今別有所問。」 |
Don't ask other people's contempt, I don't ask any questions today. |
佛告薩遮尼犍子： |
The Buddha told Sajani Bullock: |
「恣汝所問，當隨問答。」 |
"Whatever you ask, you should follow along." |
「云何？ |
"Yun He? |
瞿曇！為弟子 說法，令離疑惑？」 |
Qu Tan! To speak for the disciple, make Li puzzled? " |
佛告火種居士： |
Buddha tells the fire lay layman: |
「我為諸 弟子說諸所有色，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近， 彼一切如實觀察非我、非異我、不相在； |
"I speak of all forms for the disciples, if the past, if the future, if the present, if the inside, if the outside, if the outside, if the small, if the good, if the ugly, if the far, if the near, observe everything truthfully, Non-self, non-existence; |
受、 想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
彼學必見跡不斷壞，堪 任成就，厭離知見，守甘露門，雖非一切 悉得究竟，且向涅槃。 |
His learning must see signs of continuous deterioration, worthy of accomplishment, disgusted with knowledge, and guarding the gate of Ganlu, although it is not everything to know the end, and to Nirvana. |
如是弟子從我教 法，得離疑惑。」 |
If the disciples follow my teaching, they must be free from doubt. " |
復問： |
Repeat question: |
「瞿曇！復云何教諸弟 子，於佛法得盡諸漏、無漏，心解脫、慧解脫， 現法自知作證： |
"Qu Tan! Fuyun He taught all his disciples to have all the omissions, no omissions, liberation of the mind, liberation of wisdom, and self-knowledge of the method to testify: |
『我生已盡，梵行已立，所作 已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
？」 |
? " |
佛告火種居士： |
Buddha tells the fire lay layman: |
「正 以此法，諸所有色，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近， 彼一切如實知非我、非異我、不相在； |
"In this way, all colors, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, everything is as it is, knows not me, Non-self, non-existence; |
受、想、 行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
彼於爾時成就三種無 上——智無上、解脫無上、解脫知見無上。 |
At that time, he achieved three kinds of supremacy—the supremacy of wisdom, the supremacy of liberation, and the supremacy of liberating knowledge. |
成 就三種無上已，於大師所恭敬、尊重、供養 如佛。 |
Achieve the three supreme qualities, respected, respected, and supported by the master like a Buddha. |
世尊覺一切法，即以此法調伏弟 子，令得安隱、令得無畏、調伏寂靜、究竟 涅槃。 |
The Blessed One is aware of all dharma, that is, to tune the disciples in this way, to make peace, fearlessness, silence, and ultimate Nirvana. |
世尊為涅槃故，為弟子說法。 |
The Blessed One is Nirvana, and he speaks for his disciples. |
火種居 士！我諸弟子於此法中，得盡諸漏，得心 解脫，得慧解脫，於現法中自知作證： |
Tinder layman! In this method, all my disciples have all the leakages, the heart is liberated, the wisdom is liberated, and they know and testify in the present method: |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
薩遮尼犍子白佛言： |
The words of the White Buddha of Sajani Bullock: |
「瞿曇！猶如壯夫， 鋒刃亂下，猶可得免； |
"Qu Tan! Just like a strong man, the blade is in chaos, you can avoid it; |
瞿曇論手，難可得 脫。 |
Qu Tan's discussion on the hands is rare. |
如盛毒蛇，猶可得避； |
Like a viper, you can still avoid it; |
曠澤猛火，猶 可得避； |
Kuangze fierce fire, you can still avoid it; |
兇惡醉象，亦可得免； |
Vicious drunk elephants can also be avoided; |
狂餓師子， 悉可得免； |
Hungry teacher, you can avoid it; |
沙門瞿曇論議手中，難可得 脫。 |
Shamen Qutan discusses in his hands, it is rare to get rid of it. |
非我凡品，輕躁鄙夫，論具不備，以論議 故，來詣瞿曇。 |
Non-self-especial, light-hearted, contemptuous, unprepared in theory, and arrogant Qu Tan. |
「沙門瞿曇！此毘舍離豐樂國 土，有遮波梨支提、漆菴羅樹支提、多子支 提、瞿曇在拘樓陀支提、婆羅受持支提、捨 重擔支提、力士寶冠支提。 |
"Samen Qutan! In this Vishali Fengle land, there are Zhapo Lizhi, Qiam Luoshuzhi, Duozizhi, Qutan in Kulouduo, Brahma receiving support and support, Lux treasure crown support. |
世尊！當安樂於 此毘舍離國，諸天、魔、梵、沙門、婆羅門，及諸世 間，於世尊所，常得恭敬、奉事、供養，令此 諸天、魔、梵、沙門、婆羅門，長夜安樂。 |
Lord! When you are happy here in Vaishali, the heavens, demons, Brahma, Shamon, Brahman, and the world, in the place of the Blessed One, often receive respect, service, and support, so that the heavens, demons, Brahma, Shamon, and Brahmin, Long night and peace. |
唯願止此， 明朝與諸大眾，受我薄食。」 |
I only wish to stop this, and the Ming Dynasty and the public will take my food. " |
爾時，世尊默然 而許。 |
At that time, the Lord silently agreed. |
時，薩遮尼犍子知佛世尊默然受 請已，歡喜隨喜，從座起去。 |
At that time, Sachsni, knowing that the Lord Buddha silently accepted the invitation, rejoiced, rejoiced, and got up from the seat. |
爾時，薩遮尼 犍子於彼道中，語諸離車： |
At that time, Sajani's bullock was in that way, and he left the car: |
「我已請沙門 瞿曇及諸大眾，供設飯食，汝等人各辦一 釜食，送至我所。」 |
I have invited Shamen Qutan and the public to provide meals, and you and others will each prepare a pot of food and deliver it to our office. |
諸離車各還其家，星夜供 辦，晨朝送至薩遮尼犍子所。 |
All the cars were returned to their homes, and they were provided by the starry night, and sent to the Sajani Deer House in the morning. |
薩遮尼犍 子晨朝灑掃敷座，供辦淨水，遣使詣佛， 白言： |
Sajani Gan Zichen sprinkled and cleaned the seat in the morning, provided water purification, sent envoys to Buddha, and said: |
「時到。」 |
It's time. |
爾時，世尊與諸大眾，著衣持鉢， 往薩遮尼犍子所，大眾前坐。 |
At that time, the Blessed One and the people, dressed in clothes and bowls, went to the Sajani Bullock House and sat in front of the people. |
薩遮尼犍 子自手奉施清淨飲食，充足大眾。 |
Sajani Ganzi administers a clean diet, which is sufficient for the public. |
食已，洗 鉢竟。 |
After eating, washing the bowl. |
薩遮尼犍子知佛食竟，洗鉢已，取 一卑床於佛前坐。 |
Sachsini knows that the Buddha eats food, washes the bowl, and takes a humble bed to sit in front of the Buddha. |
爾時，世尊為薩遮尼 犍子說隨喜偈言： |
At that time, the Blessed One spoke for Sajani and the bullock said: |
「於諸大會中， 奉火為其最； |
"Of all the conventions, fire is the best; |
闈陀經典中， 婆毘諦為最； |
Among the Vedo Sutras, Babidi is the most; |
人中王為最， 諸河海為最， |
The king is the most among people, the rivers and seas are the most, |
諸星月為最， 諸明日為最， |
The stars and the moon are the most, the tomorrows are the most, |
十方天人中， 等正覺為最。」 |
Among the ten heavenly people, enlightenment is the best. " |
爾時，世尊為薩遮尼犍子種種說法，示、 教、照、喜已，還歸本處。 |
At that time, the Blessed One’s various sayings for the Sajanni bullock, showing, teaching, taking photos, and joys were returned to this place. |
時，諸比丘於彼道中 眾共論議： |
At that time, the bhikkhus discussed in this way: |
「五百離車各為薩遮尼犍子 供辦飲食，彼諸離車於何得福？ |
"The five hundred lichee each provided food and drink for the Sachani bullocks. How can they get blessed when they leave the car? |
薩遮尼犍 子於何得福？」 |
Where is the son of Sajani? " |
爾時，諸比丘還自住處，舉 衣鉢，洗足已，至世尊所，頭面禮足，退坐 一面，白佛言： |
At that time, the bhikkhus still lived in their own places, raised their mantles, washed their feet, and reached the place of the Blessed One, bowed their heads and bowed their feet, and sat back. The White Buddha said: |
「世尊！我等向於路中自共 論議，五百離車為薩遮尼犍子供辦飲 食，供養世尊、諸大眾。 |
"Blessed One! I am waiting to discuss with myself in the road, five hundred limousines will provide food for Sajani Bullock, and provide for the Lord and the public. |
彼諸離車於何得福？ |
How can he get blessed when he leaves the car? |
薩遮尼犍子於何得福？」 |
How can Sachani Bullock be blessed? " |
佛告諸比丘： |
Buddha told monks: |
「彼 諸離車供辦飲食，為薩遮尼犍子，於薩 遮尼犍子所因緣得福，薩遮尼犍子得 福佛功德。 |
"He left the car to provide food and drink for the Sachsni bullock, and the Sachsani bullock got blessed by fate, and the Sachsani bullock received blessings and merits. |
彼諸離車得施有貪、恚、癡因緣果 報，薩遮尼犍子得施無貪、恚、癡因緣果報。」 |
Those who lied to the chariot had to give greed, trance, and ignorance to cause and retribute, and the Sachani bullock had to do not greed, trance, and ignorance to cause and result. " |
彼多羅十問 差摩、焰、仙尼 |
Ten Questions of Petoroth Chamo, Hom, Sinni |
阿 ［少／兔］ 羅、長者 西、毛端、薩遮 |
Ah [Shao/Rabbit] Luo, Elder Xi, Mao Duan, Sacha |
雜阿含經卷第五 |
Miscellaneous Book 5 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 111 （一一一） 有流 |
SA 111 (one to one) with flow |
雜阿含經卷第六 |
Zaagama Sutra 6 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀，晡時從禪覺，往詣 佛所，禮佛足，退坐一面，白佛言： |
At that time, there was a waiter bhikkhu named Luotua. At that time, from Zen awakening, he went to the Buddha's place, worshipped the Buddha's feet, and sat back. The white Buddha said: |
「如世尊 說有流。 |
"As the Lord said, there is flow. |
云何名有流？ |
What is the name of the cloud? |
云何名有流滅？」 |
Why is the cloud exiled? " |
佛告 羅陀： |
Buddha told Luotu: |
「善哉所問！當為汝說。 |
"Shan Zai asked! Take it for you. |
所謂有流者， 愚癡無聞凡夫於色集、色滅、色味、色患、色離 不如實知； |
The so-called streamers, ignorant and ignorant ordinary people are not as true to their knowledge as they are in color collection, color extinction, color taste, color trouble, and color separation; |
不如實知故，於色愛樂、讚歎、攝 受、染著。 |
If you don't know the truth as it is, you will love, admire, take photos, and get infected with sex. |
緣愛樂色故取，緣取故有，緣有 故生，緣生故老、病、死、憂、悲、惱、苦增。 |
Because of love and sex, there is, because there is, because there is birth, because of birth, old age, sickness, death, worry, sorrow, worry, suffering increase. |
如是純 大苦聚斯集起。 |
Such is the gathering of pure great suffering. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
是名 有流。 |
It’s a celebrity. |
「多聞聖弟子於色集、色滅、色味、色患、 色離如實知； |
"Many of the saint disciples know the truth about the collection of color, the disappearance of color, the taste of color, the suffering of color, and the separation of color; |
如實知故，於彼色不起愛 樂、讚歎、攝受、染著； |
If you know the truth and know the truth, you can't love, admire, indulge, or get tainted in Beise; |
不愛樂、讚歎、攝受、染著故， 色愛則滅，愛滅則取滅，取滅則有滅，有滅則 生滅，生滅則老、病、死、憂、悲、苦、惱，如是純大 苦聚滅。 |
If you don’t love pleasure, admiration, ingestion, or being infected with it, lust will die, love will die, if you die, you will die, if you die, you will be born and die, if you die, you will be old, sick, dead, sorrow, sad, distressed , Such is the pure great suffering. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
是名如來所 說有流、有流滅。」 |
It is the name of the Tathagata saying that there is flow and there is flow. " |
佛說此經已，羅陀比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 112 （一一二） 斷知 |
SA 112 (one one two) |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名羅陀，晡時從禪覺，往詣佛 所，禮佛足，退坐一面，白佛言： |
At that time, there was a waiter monk named Luotuo. At that time, from Zen awakening, he went to the Buddha's place, worshipped the Buddha's feet, and sat back. The white Buddha said: |
「世尊！如世 尊說色斷知，受、想、行、識斷知。 |
"Blessed One! Just like the Blessed One says that form knows, feel, think, act, and know know. |
世尊！云何色 斷知，受、想、行、識斷知？」 |
Lord! What color is the cloud? Judging knowing, receiving, thinking, acting, and knowing to know? " |
佛告羅陀： |
Buddha told Luotu: |
「善哉所問， 當為汝說。 |
"The kind you ask, let me speak for you. |
於色憂、悲、苦、惱盡，離欲、滅、息、沒， 是名色斷知； |
Worry, sorrow, suffering, exhaustion of desire, extinction, extinction, absence, is the judgment of name and form; |
於受、想、行、識，憂、悲、惱、苦盡，離 欲、滅、息、沒，是名受、想、行、識斷知。」 |
To feel, think, act, know, worry, sorrow, annoy, suffering, quit desire, extinction, breath, and absent, is the name to feel, think, act, know and know. " |
佛說此經 已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 113 （一一三） 斷色苦 |
SA 113 (one one three) |
如是我聞： |
I heard this: |
一時，佛住在摩拘羅山， 侍者比丘名曰羅陀。 |
For a while, the Buddha lived on Mount Makura, and the waiter was named Luo Tuo. |
時，有眾多外道出家 詣尊者羅陀所，共相問訊已，退坐一面，問 尊者羅陀言： |
At that time, there were many foreign monks and monks at the Venerable Luo Tuo Suo, who had all questioned each other, and sat back and asked Venerable Luo Tuo said: |
「汝何故於沙門瞿曇所出家 修梵行？」 |
Why did you become a monk at the monk of Shamen Qutan? |
尊者羅陀答言： |
Venerable Luo Tuo replied: |
「我為斷苦故，於 世尊所出家修梵行。」 |
For the sake of ending suffering, I became a monk and practiced Brahma at the Blessed One. |
復問： |
Repeat question: |
「汝為斷何等 苦故，於沙門瞿曇所出家修梵行？」 |
What a tragic story for you to sever, and practice Brahma at the monk of Shamen Qutan? |
羅陀答 言： |
Luo Tuo replied: |
「為斷色苦故，於世尊所出家修梵行， 斷受、想、行、識苦故，於世尊所出家修梵行。」 |
In order to break the physical and sufferings, practice the Brahma practice in the Blessed One's monk, cut off the experience, think, act, and understand the sufferings, and practice the Brahma practice in the Blessed One's monk. |
時，諸外道出家聞尊者羅陀所說，心不喜， 從坐起，呵罵而去。 |
At that time, when Venerable Luo Tuo, a monk from the outside world, said that he was unhappy, he sat up and scolded away. |
爾時，尊者羅陀知諸 外道出家去已，作是念： |
At that time, Venerable Luo Tuo knew that all the foreign roads had gone to become a monk, and he said: |
「我向如是說，將不 毀謗世尊耶？ |
"This is what I said, will not slander the Lord? |
如說說耶？ |
Like to talk? |
如法說、法次法說 耶？ |
Rufa, Facifa, yeah? |
將不為他難問詰責墮負處耶？」 |
Wouldn't it be difficult for him to blame and blame? " |
爾時，尊 者羅陀晡時從禪覺，往詣佛所，稽首佛足， 却住一面，以其上事具白佛言： |
At that time, the Venerable Luo Tuozha enlightened from Zen, went to the Buddha's place, inspected the head of the Buddha's feet, but stayed on the same side, with the white Buddha saying: |
「世尊！ 我向所說，得無過耶？ |
"Holy Lord! What I told you, there is nothing wrong with it? |
將不毀謗世尊耶？ |
Will not slander the Lord? |
不為他人難問詰責墮負處耶？ |
Isn't it hard to ask and blame for others? |
如說說耶？ |
Like to talk? |
如法說、法次法說耶？」 |
Such as the law, the law and the law? " |
佛告羅陀： |
Buddha told Luotu: |
「汝成實說， 不毀如來，如說說、如法說、法次法說。 |
"Rucheng tells the truth, not to destroy the Tathagata, such as talking, such as Dharma, and Dharma. |
所以 者何？ |
So what? |
羅陀！色苦，為斷彼苦故，出家修 梵行； |
Luo Tuo! Literary suffering, in order to break away from the miserable past, monk and practice Brahma; |
受、想、行、識苦，為斷彼苦故，出家修 梵行。」 |
To receive, think, act, and understand suffering, in order to break the sufferings of the other side, and to become a monk and practice Brahma. " |
佛說此經已，羅陀比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 114 （一一四） 知苦 |
SA 114 (one to four) |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山，侍者 比丘名曰羅陀。 |
For a while, the Buddha lived on Mount Makula, and the waiter was named Luo Tuo as the monk. |
時，有眾多外道出家至尊 者羅陀所，共相問訊已，退坐一面，問羅陀 言： |
At that time, there were many monks and monks in Luo Tuo Suo, who had all interrogated each other, and sat back and asked Luo Tuo: |
「汝為何等故，於沙門瞿曇所出家修 梵行？」 |
Why did you wait and practiced the Brahma at the monk of Shamen Qutan? |
羅陀答言： |
Luo Tuo replied: |
「我為知苦故，於世尊所 出家修梵行。」 |
For the sake of knowing my suffering, I became a monk and practiced Brahma in the Blessed One. |
時，諸外道聞羅陀所說，心不 喜，從坐起，呵罵而去。 |
At that time, when the outsiders heard what Luo Tuo said, their hearts were unhappy, and they just sat up and scolded. |
爾時，羅陀晡時從 禪覺，往詣佛所，稽首佛足，退坐一面。 |
At that time, Luo Tuozhu went from the Zen awakening to the Buddha's place, inspected the Buddha's feet, and sat back. |
以 其上事具白佛言： |
According to the above things, the White Buddha said: |
「世尊！我向所說，得無毀 謗世尊耶？ |
"My Lord! I told you, there is no slander to the Lord? |
將不令他難問詰責墮負處耶？ |
Wouldn't it make it difficult for him to ask the blame? |
不如說說、非如法說、非法次法說耶？」 |
Why don't you talk about it, don't say it, or say it illegally? " |
佛告 羅陀： |
Buddha told Luotu: |
「汝真實說，不毀如來，不令他人難問 詰責墮負處也，是如說說、如法說、法次法 說。 |
"You said truthfully, not to destroy the Tathagata, not to make it difficult for others to ask questions, or to blame. It is like saying, saying, and saying. |
所以者何？ |
So what? |
色是苦，為知彼苦故，於如 來所出家修梵行； |
Lust is suffering, in order to understand the suffering of the other side, I will be a monk in the Tathagata to practice Brahma; |
受、想、行、識是苦，為知彼 苦故，於如來所出家修梵行。」 |
Feeling, thinking, acting, and knowing are suffering. In order to know the other's suffering, I will become a monk and practice Brahma. " |
佛說此經 已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 115 （一一五） 憂悲 |
SA 115 (one to five) |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
時，有眾多外道出家 至尊者羅陀所，共相問訊已，退坐一面，問 羅陀言： |
At that time, there were a large number of monks and monks in Luo Tuo Suo, who had all questioned each other, and sat back and asked Luo Tuo said: |
「汝為何等故，於沙門瞿曇所出 家修梵行？」 |
Why did you wait for that, and practiced Brahma as a monk at Shamen Qutan? |
羅陀答言： |
Luo Tuo replied: |
「為於色憂、悲、惱、苦盡、 離欲、滅、寂、沒故，於如來所出家修梵行； |
"For the sake of sorrow, sorrow, anxiety, exhaustion of suffering, renunciation, extinction, solitude, and no cause, I shall practice Brahma in the Tathagata; |
為於受、想、行、識，憂、悲、惱、苦盡、離欲、滅、寂、沒 故，於如來所出家修梵行。」 |
In order to feel, think, act, know, worry, sorrow, worry, exhaustion of suffering, liberation, cessation, solitude, and no-cause, practice the Buddhist practice in the Tathagata. " |
爾時，眾多外 道出家聞是已，心不喜，從坐起，呵罵而 去。 |
At that time, many foreign monks had heard of it, but they were not happy, and they went away from sitting up and cursing. |
爾時，羅陀晡時從禪覺，往詣佛所， 稽首禮足，退坐一面。 |
At that time, Luo Tuozhu went to the Buddha's place from Zen awakening, bowed his head and sat down. |
以其上事具白佛 言： |
In terms of the above things, the White Buddha said: |
「世尊！我得無謗世尊耶？ |
"Master! I must not slander the Lord? |
不令他人來 難問詰責墮負處耶？ |
Don’t let others come. Is it hard to ask the blame? |
不如說說、非如法 說、非法次法說耶？」 |
Why don't you talk about it, say it against the law, say it illegally? " |
佛告羅陀： |
Buddha told Luotu: |
「汝真實說，不 謗如來，不令他人難問詰責墮負處也， 如說說、如法說、法次法說。 |
"You really say that you don't slander the Tathagata, and you will not make it difficult for others to question and criticize the place, such as talking, dharma, and dharma. |
所以者何？ |
So what? |
羅陀！ 色憂、悲、惱、苦，為斷彼故，於如來所出家 修梵行。 |
Luo Tuo! Worry, sadness, anxiety, and suffering, in order to judge the other, be a monk in the Tathagata and practice Brahma. |
受、想、行、識，憂、悲、惱、苦，為斷彼故，於 如來所出家修梵行。」 |
Feel, think, act, know, worry, sorrow, annoy, and suffer, in order to cut off the other, you will be a monk and practice Brahma. " |
佛說此經已，羅陀比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 116 （一一六） 我我所 |
SA 116 (one six) |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
時，有眾多外道出家 至羅陀所，共相問訊已，退坐一面，問羅 陀言： |
At that time, many foreign monks came to the Luo Tuo Institute, and they had all interrogated each other. They sat back and asked Luo Tuo's words: |
「汝何故於沙門瞿曇所出家修梵 行？」 |
Why did you become a monk at the monk of Shamen Qutan? |
羅陀答言： |
Luo Tuo replied: |
「於色見我、我所、我 慢 使繫著， 彼若盡、離欲、滅、寂、沒，於受、想、行、識，見我、我 所、我慢使繫著，彼若盡、離欲、滅、寂、沒故，於 世尊所出家修梵行。」 |
"Yose sees me, what I am, and my slowness is bound to it, if it is exhausted, liberation, cessation, loneliness, noness, in feeling, thinking, action, consciousness, see me, what I am, and my slowness is bound to it, if it is exhausted , Desire, Extinction, Silence, No reason, and practice Brahma in the Blessed One’s monk.” |
諸外道出家聞是語， 心不喜，從坐起，呵罵而去。 |
Zhuwaidao monks heard the truth, not happy, from sitting up, cursing away. |
羅陀比丘晡 時從禪覺，往詣佛所，稽首禮足，退坐一 面。 |
When Luotuo Bhikkhusaw enlightened from Zen, he went to the Buddha's place, paid homage to his head, and sat back. |
以其上事具白佛言： |
In terms of the above things, the White Buddha said: |
「世尊！我之所說， 得無毀謗世尊耶？ |
"Holy Lord! What I said, there is no slander against the Lord? |
不令他人難問詰責 墮負處耶？ |
Don’t make it difficult for others to question and criticize. |
不如說說、不如法說、非法次 法說耶？」 |
Why don't you talk about it, why don't you say it, or say it illegally? " |
佛告羅陀： |
Buddha told Luotu: |
「汝真實說，不謗如來， 不令他人難問詰責墮負處也，是如說說、 如法說、法次法說。 |
"You truthfully say that you should not slander the Tathagata, and that it will not make it difficult for others to question and blame. It is like saying, dharma, and dharma. |
所以者何？ |
So what? |
於色見我、我 所、我慢使繫著，彼若盡、離欲、滅、寂、沒故。 |
Yu Se sees me, what I am, and I am slowly bound, and if he is exhausted, liberated, extinguished, lonely, and without cause. |
受、 想、行、識，見我、我所、我慢使繫著，彼若盡、離 欲、滅、寂、沒故，於如來所出家修梵行。」 |
Feeling, thinking, acting, and knowing, seeing me, what I have, and what I am slowly bound to, if it is exhausted, free from desire, extinguished, lonely, and without cause, become a monk in the Tathagata and practice Brahma. " |
佛說 此經已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 117 （一一七） 有漏障閡 |
SA 117 (One Seven Seven) There is a leak |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
時，有眾多外道出家 至羅陀所，共相問訊已，退坐一面，問羅陀 言： |
At that time, many foreign monks came to the Luotuo, and they had all interrogated each other. They retreated and asked Luotuo: |
「汝何故於沙門瞿曇所出家修梵行？」 |
Why did you become a monk at the monk of Shamen Qutan? |
羅 陀答言： |
Luo Tuo replied: |
「於色有漏，障閡、熱惱、憂悲，彼若盡、離 欲、滅、寂、沒。 |
"There are leaks, obstacles, irritation, sorrow, ecstasy, detachment, extinction, solitude, and absence. |
受、想、行、識有漏，障閡、熱惱、憂悲， 彼若盡、離欲、滅、寂、沒故，於如來所出家修 梵行。」 |
Feeling, thinking, acting, and knowledge are missing, barriers, heat, sorrow, extinction, liberation, extinction, loneliness, no cause, and monk practice in the Tathagata. " |
時，眾多外道出家聞是已，心不喜，從 坐起，呵罵而去。 |
At that time, many foreign monks had heard about it, and they were unhappy, and started to sit up and scolded. |
爾時，羅陀晡時從禪覺，往 詣佛所，稽首佛足，退坐一面。 |
At that time, Luo Tuozhu from Zen enlightenment, went to the Buddha's place, inspected the Buddha's feet, and sat back. |
以其上事具 白佛言： |
Based on the above things, Bai Buddha said: |
「世尊！我之所說，將無謗世尊耶？ |
"My Lord! What I said will not slander the Lord? |
不令他人難問詰責墮負處耶？ |
Doesn't it make it difficult for others to ask the blame? |
不如說說、 不如法說、非法次法說耶？」 |
Why don't you talk about it, why don't you say it, or illegally say it? " |
佛告羅陀： |
Buddha told Luotu: |
「汝真 實說，不謗如來。 |
"You really don't slander the Tathagata. |
所以者何？ |
So what? |
色有漏，有障 閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒。 |
There are leaks, obstacles, sorrows, heat, sorrow, extinction, detachment, extinction, solitude, and absence. |
受、想、行、 識有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、 沒故，於如來所出家修梵行。」 |
Feeling, thinking, acting, and knowledge are missing, barriers, irritations, sorrows, extinction, liberation, extinction, loneliness, and no cause, go to the Tathagata to practice Brahma. " |
佛說此經已， 羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 118 （一一八） 貪恚痴 |
SA 118 (One Eighteen) Greedy |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
時，有外道出家至羅 陀所，共相問訊已，退坐一面，問羅陀言： |
At that time, a foreigner came to the Luo Tuo sho, and they had all interrogated each other. They sat back and asked Luo Tuo's words: |
「汝何故於沙門瞿曇所出家修梵行？」 |
"Why did you become a monk at the monk of Shamen Qutan?" |
羅陀 答言： |
Luo Tuo answered: |
「於色貪、恚、癡，彼若盡、離欲、滅、寂、沒； |
"In sex, greed, ecstasy, ignorance, extinction, liberation, extinction, solitude, and absence; |
於 受、想、行、識，貪、恚、癡，彼若盡、離欲、滅、寂、沒，於如 來所出家修梵行。」 |
In feeling, thinking, behavior, consciousness, greed, transcendence, ignorance, extinction, liberation, extinction, loneliness, and emptiness, in the Tathagata monk and practice Brahma. " |
諸外道聞是語已，心 不喜，從坐起，呵責而去。 |
Hearing the truth from the outside world, the heart is not happy, from sitting up, and leaving. |
羅陀比丘晡時 從禪覺，往詣佛所，稽首佛足，退坐一面。 |
When Luo Tuo Bhikkhu was enlightened from Zen, he went to the Buddha's place, inspected the Buddha's feet, and sat back. |
以其上事具白佛言： |
In terms of the above things, the White Buddha said: |
「世尊！我之所說，將 無謗世尊耶？ |
"My Lord! What I said will not slander the Lord? |
不令他人難問詰責墮負 處耶？ |
Don’t make it difficult for others to question and criticize and degenerate. |
不如說說、不如法說、非法次法說 耶？」 |
It’s better to talk about it, it’s better to say it, and it’s illegal to say it, yeah? " |
佛告羅陀： |
Buddha told Luotu: |
「汝真實說，不謗如來，不令 他人難問詰責墮負處也，如說說、如法說、 法次法說。 |
"You truthfully say that you should not slander the Tathagata, and that it will not make it difficult for others to question and criticize the place, such as talking, dharma, and dharma. |
所以者何？ |
So what? |
於色貪、恚、癡，彼若 盡、離欲、滅、寂、沒； |
Greed, ecstasy, ignorance in sex, extinction, liberation, extinction, loneliness, and absence; |
於受、想、行、識，貪、恚、癡，彼若 盡、離欲、滅、寂、沒故，於如來所出家修梵行。」 |
In feeling, thinking, behavior, consciousness, greed, transcendence, ignorance, extinction, renunciation, extinction, loneliness, no cause, monk practice in Tathagata. " |
佛說此經已，羅陀比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 119 （一一九） 欲愛喜 |
SA 119 (One Nineteen) |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
時，有眾多外道出家 至羅陀所，共相問訊已，退坐一面，問羅陀 言： |
At that time, many foreign monks came to the Luotuo, and they had all interrogated each other. They retreated and asked Luotuo: |
「汝何故於沙門瞿曇所出家修梵行？」 |
Why did you become a monk at the monk of Shamen Qutan? |
羅陀答言： |
Luo Tuo replied: |
「於色欲、愛、喜，彼若盡、離欲、滅、寂、 沒； |
"In lust, love, joy, extinction, detachment, extinction, silence, and absence; |
於受、想、行、識，欲、愛、喜，彼若盡、離欲、滅、寂、 沒故，於如來所出家修梵行。」 |
In feeling, thinking, acting, knowledge, desire, love, joy, extinction, cessation, cessation, loneliness, and no cause, you should be a monk and practice brahma. " |
時，諸外道 聞是語已，心不喜，從坐起，呵罵而去。 |
At that time, the outsiders heard the truth, but were unhappy, and went away from sitting up and scolding. |
羅 陀比丘晡時從禪覺，詣佛所，稽首佛足， 退坐一面。 |
When Luo Tuo Bhiqiu was enlightened from Zen, he called the Buddha's place, inspected the Buddha's feet, and sat back. |
以其上說具白佛言： |
In the words of the White Buddha: |
「世尊！我之 所說，不謗如來耶？ |
"Master! What I said, don't you slander the Tathagata? |
不令他人難問詰責 墮負處耶？ |
Don’t make it difficult for others to question and criticize. |
不如說說、不如法說、非法次法 說耶？」 |
Why don't you talk about it, why don't you say it, or illegally say it? " |
佛告羅陀： |
Buddha told Luotu: |
「汝真實說，不謗如來，不 令他人難問呵嘖墮負處也，如說說、如 法說、如法次法說。 |
"You really say that you don't slander the Tathagata, and you don't make it difficult for others to ask or fall into trouble, such as talking, dharma, or dharma. |
所以者何？ |
So what? |
於色欲、愛、喜， 彼若盡、離欲、滅、寂、沒； |
For lust, love, joy, extinction, liberation, extinction, silence, and absence; |
於受、想、行、識，欲、愛、喜，彼 若盡、離欲、滅、寂、沒故，於如來所出家修梵 行。」 |
In feeling, thinking, action, consciousness, desire, love, joy, if one is extinct, detached from desire, extinguished, lonely, and without cause, practice the Brahma in the Tathagata. " |
佛說此經已，羅陀比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra was already there, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 120 （一二〇） 魔 |
SA 120 (One Twenty) Magic |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀 言： |
At that time, the Blessed One told Luo Tuo: |
「諸所有色，若過去、若未來、若現在，若內、 若外，若麁、若細，若好、若醜，若遠、若近，彼一 切當觀皆是魔所作； |
"All the colors, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if near, all of them are viewed by the devil; |
諸所有受、想、行、識，若過 去、若未來、若現在，若內、若外，若麁、若細，若 好、若醜，若遠、若近，彼一切當觀皆是魔所 作。」 |
All feelings, thoughts, behaviors, and consciousness, if the past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, all of them should be viewed as demons Made. " |
佛告羅陀： |
Buddha told Luotu: |
「色為常耶？ |
"Looking forever? |
為無常耶？」 |
Is it impermanent? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答曰： |
Answer: |
「是 苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. |
復問： |
Repeat question: |
「羅陀！若 無常、苦者，是變易法，多聞聖弟子寧於中 見色是我、異我、相在不？」 |
"Luo Tuo! If the impermanence and the suffering, it is the law of change. If you hear more about it, the disciple of the saint would rather be in the middle to see that it is me, the different me, and the presence? |
答曰： |
Answer: |
「不也，世尊！」 |
No, Lord! |
佛 告羅陀： |
Buddha told Luotu: |
「若多聞聖弟子於此五受陰不見 是我、是我所故，於諸世間都無所取，無所 取故無所著，無所著故自覺涅槃： |
"If you hear more about the saint’s disciples who don’t see in this five years of suffering, it’s me and my cause. There is nothing to take in the world. |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，羅陀比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 121 （一二一） 死法 |
SA 121 (One Two One) How to Die |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀比 丘言： |
At that time, the Blessed One told Luo Tuobi Qiu said: |
「諸所有色，若過去、若未來、若現在，若 內、若外，若麁、若細，若好、若醜，若遠、若近，彼一 切皆是死法； |
"All colors, if the past, if the future, if the present, if inside, if outside, if small, if fine, if good, if ugly, if far, if near, all of them are death; |
所有受、想、行、識，若過去、若未來、 若現在，若內、若外，若麁、若細，若好、若醜，若 遠、若近，彼一切皆是死法。」 |
All feelings, thoughts, actions, and consciousness, if the past, if the future, if the present, if the inside, if the outside, if yin, if small, if good, if ugly, if far, if near, everything is the law of death. " |
佛告羅陀： |
Buddha told Luotu: |
「色為 常耶？ |
"Looks like that? |
為無常耶？」 |
Is it impermanent? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若 無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「受、想、行、識， 為常、為無常耶？」 |
Feeling, thinking, behavior, and consciousness are constant and impermanent? |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若 無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無 常、苦者，是變易法，多聞聖弟子寧於中見 是我、異我、相在不？」 |
If the impermanence, the suffering, it is the law of change. I hear more about the saint disciple who would rather see in the middle. Is it me, different me, and each other? |
答曰： |
Answer: |
「不也，世尊！」 |
No, Lord! |
佛告 羅陀： |
Buddha told Luotu: |
「若多聞聖弟子於此五受陰如實觀 察非我、非我所者，於諸世間都無所取， 無所取者無所著，無所著故自覺涅 槃： |
"If you hear more about the saint’s disciples in this five yin observing truthfully and observing those who are not self and what is not self, there is nothing in the world, and those who take nothing have nothing to write, and those who have nothing to take have nothing to write. |
『我生已盡，梵行已立，所作已作，自知不 受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』 |
」 |
!!br0ken!! |
佛說此經已，羅陀比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already there, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 122 （一二二） 眾生 |
SA 122 (one two two) all beings |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀，白佛言： |
At that time, there was a waiter monk named Luo Tuo, and the White Buddha said: |
「世尊！所謂眾 生者，云何名為眾生？」 |
Master! So-called beings, what is the name of beings? |
佛告羅陀： |
Buddha told Luotu: |
「於色染著 纏綿，名曰眾生； |
"Yose dyed with lingering, called beings; |
於受、想、行、識染著纏綿，名 曰眾生。」 |
Feeling, thinking, acting, and consciousness are lingering, and they are called beings. " |
佛告羅陀： |
Buddha told Luotu: |
「我說於色境界當散壞 消滅，於受、想、行、識境界當散壞消滅，斷除 愛欲，愛盡則苦盡，苦盡者我說作苦邊。 |
"I said that the state of physicality should be dissipated and annihilated, and the realm of feeling, thought, action, and consciousness should be dissipated and annihilated, cut off the desire for love, and if love is exhausted, suffering will be exhausted. |
譬 如聚落中諸小男小女嬉戲，聚土作城郭 宅舍，心愛樂著，愛未盡、欲未盡、念未盡、渴 未盡，心常愛樂、守護，言： |
For example, in the settlement, all the little boys and girls play around, gather the soil to make the city's house, love and enjoy, love, desire, desire, thirst, and always love and guard, saying: |
『我城郭，我舍宅。』 |
"My city, my house. 』 |
若於彼土聚愛盡、欲盡、念盡、渴盡，則以手 撥足蹴，令其消散。 |
If you gather all love, desire, thoughts, and thirst in the other land, you can use your hands to touch your feet to dissipate them. |
如是，羅陀！於色散 壞消滅愛盡，愛盡故苦盡，苦盡故我說作 苦邊。」 |
If so, Luo Tuo! Because of the dispersion, destruction destroys love, love is exhausted, suffering is exhausted, and suffering is exhausted, so I call it the side of suffering. " |
佛說此經已，羅陀比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 123 （一二三） 愛喜貪 |
SA 123 (one two three) love, love, greed |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀，往詣佛所，稽首禮 足，退坐一面，白佛言： |
At that time, a waiter monk named Luo Tuo, went to the Buddha's place, paid homage to the head, and sat back. The White Buddha said: |
「善哉！世尊！為我 略說法要，我聞法已，我當獨一靜處，專心 思惟，不放逸住： |
"Goodness! Lord! Give me a brief explanation, I have heard the Dharma, I should be the only place to be quiet, concentrate on thinking, and don’t let go: |
『所以族姓子剃除鬚髮，身 著染衣，正信非家，出家學道，增加精進，修 諸梵行，見法自知作證： |
『So the clan’s surname has shaved hair and shaved hair, dressed in dyed clothes, is faithful to the family, has become a monk, learns Taoism, increased diligence, and practiced various Brahman practices. |
「我生已盡，梵行已立， 所作已作，自知不受後有。」 |
My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. |
』」 |
』」 |
爾時，世尊告羅 陀曰： |
At that time, the Blessed One told Luo Tuo: |
「善哉！羅陀！能於佛前問如是義。 |
"Goodness! Luo Tuo! Can ask the Buddha the truth. |
諦聽， 善思，當為汝說。 |
Listen carefully, think carefully, and speak for you. |
羅陀！當知有身、有身集、有 身滅、有身滅道跡。 |
Luo Tuo! One should know that there is a body, a body set, a body extinction, and a body wandering path. |
何等為有身？ |
What a body? |
謂五受陰—— 色受陰，受、想、行、識受陰。 |
It is called the five receiving yin-appearance receiving yin, receiving, thinking, acting, consciousness receiving yin. |
云何有身集？ |
Why does the cloud have body set? |
謂當來 有愛，貪、喜俱，於彼彼愛樂，是名有身集。 |
It is said that there is love, greed, and joy. It is a collection of name and body. |
云 何有身滅？ |
Why does the cloud die? |
謂當有愛，喜、貪俱，彼彼愛樂無餘 斷、捨、吐、盡、離欲、寂、沒，是名有身盡。 |
It means that there should be love, joy, and greed. He loves pleasure without interruption, giving up, vomiting, exhausting, renunciation, loneliness, and absent. |
云何有身 滅道跡？ |
Why does the cloud have a body? |
謂八正道——正見、正志、正語、正業、正命、 正方便、正念、正定，是名有身滅道跡。 |
The Eightfold Path-Right View, Right Will, Right Words, Right Karma, Right Life, Right Convenience, Right Mind, Right Concentration, is the name of the body and the path. |
有身當 知，有身集當斷，有身滅當證，有身滅道 跡當修。 |
There is a body to know, a body set to be broken, a body to die as a certificate, and a body shape to be repaired. |
羅陀！若多聞聖弟子於有身若知、 若斷，有身集若知、若斷，有身滅若知、若證，有 身滅道跡若知、若修已，羅陀！名斷愛、離愛、轉 結，止慢無間等，究竟苦邊。」 |
Luo Tuo! If you hear more about the saint’s disciples in the body if you know and break, if you have the body if you know and break, if you have the body if you know, if you know, if you have the body, if you know, if you have practiced, Luotuo! The name breaks love, breaks love, turns around, stops slow, etc., what a bitter side. " |
羅陀比丘聞佛 所說，歡喜奉行。 |
When the Buddha heard what the Buddha said, Luo Tuo Bhikkhu joyfully followed it. |
從坐起，作禮而去。 |
Sit up and go away. |
世尊 如是教授已，羅陀比丘獨一靜處，專精思 惟。 |
The Blessed One is like a professor, the Luotuo Bhikkhu is the only place in peace, specializing in thinking. |
所以善男子剃除鬚髮，著染色衣，正信 非家，出家學道，增益精進，修諸梵行，見法 自知作證： |
Therefore, the virtuous man shaves his beard and hair, wears dyed clothes, believes that he is not a family, he learns the way, gains diligence, practices all the Brahma, sees the Dharma and knows to testify: |
「我生已盡，梵行已立，所作已作，自 知不受後有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there. |
成阿羅漢，心善解脫。 |
Become an Arahant, be kind and free. |
佛說此 經已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this was done, and Rhodhya Bhikkhu heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 124 （一二四） 魔 |
SA 124 (one two four) magic |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀比 丘言： |
At that time, the Blessed One told Luo Tuobi Qiu said: |
「諸比丘！有色，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近， 彼一切當觀皆是魔。 |
"Bhikkhus! Colored, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything should be viewed as a demon. |
受、想、行、識，若過去、若 未來、若現在，若內、若外，若麁、若細，若好、若 醜，若遠、若近，彼一切當觀皆是魔。 |
Feeling, thinking, behavior, and consciousness, if the past, if the future, if the present, if inside, if outside, if in, if small, if good, if ugly, if far, if near, all of them should be viewed as demons. |
羅陀！ 於意云何？ |
Luo Tuo! Yu Yiyun He? |
色為常耶？ |
Is it everlasting? |
為無常耶？」 |
Is it impermanent? " |
答曰： |
Answer: |
「無 常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！ |
Lord! |
「若無常、苦者，是變易法，多聞聖弟子寧於中 見我不？」 |
If there is impermanence and the suffering, it is the law of change. If you hear more about it, the saint disciple would rather see me? |
答曰： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「受、想、行、識亦復 如是。 |
"The same is true for receiving, thinking, acting, and reeding. |
是故，羅陀！多聞聖弟子於色生厭，於 受、想、行、識生厭，厭故不樂，不樂故解脫，解 脫知見： |
That's why, Luo Tuo! It is often heard that the saint’s disciples are bored in body, bored in feeling, thinking, acting, and knowing, disgusted and unhappy, unhappy because of unhappiness, liberation, liberation of knowledge: |
『我生已盡，梵行已立，所作已作，自 知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說此經已，羅陀比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 125 （一二五） 魔所作 |
SA 125 (one two five) |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀比 丘言： |
At that time, the Blessed One told Luo Tuobi Qiu said: |
「諸所有色，若過去、若未來、若現在，若 內、若外，若麁、若細，若好、若醜，若遠、若近，彼 一切皆是魔所作。 |
"All the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if small, if good, if ugly, if far, if near, everything is done by demons. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛 告羅陀： |
Buddha told Luotu: |
「於意云何？ |
"Yu Yiyun? |
色是常耶？ |
Color is Chang Ye? |
為非常耶？」 |
Is it very? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答 曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「受、想、行、識為是常耶？ |
"Feeling, thinking, acting, and knowing are common? |
為 無常耶？」 |
For impermanence? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常者，是 苦耶？」 |
Impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
佛告羅陀： |
Buddha told Luotu: |
「若無常、苦 者，是變易法，多聞聖弟子寧於中見我、異 我、相在不？」 |
If there is impermanence and suffering, it is the law of change. It is often said that holy disciples would rather see me, different me, and be in each other? |
答曰： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「是故，羅陀！多聞 聖弟子於色生厭，厭故不樂，不樂故解 脫，解脫知見： |
"That's why, Luo Tuo! Hear more that the saint disciple is bored in body, disgusted and unhappy, and liberated by unhappy, liberating knowledge: |
『我生已盡，梵行已立，所作已 作，自知不受後有。』 |
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，羅陀比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it. |
第三經亦如是。 |
The same is true of the third sutra. |
所異者，佛告羅陀： |
The stranger, the Buddha told Luotu: |
「多聞聖 弟子於此五受陰，陰陰觀察非我、非我 所。 |
"The disciples of Duowensheng receive yin for five years here, and observe the non-self and non-self in yin. |
觀察已，於諸世間都無所取，不取故 不著，不著故自覺涅槃： |
Observation is nothing in the world. If you don’t take it, you can’t realize it. If you don’t know it, you can consciously Nirvana: |
『我生已盡，梵行已 立，所作已作，自知不受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經 已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 126 （一二六） 死法 |
SA 126 (one twenty six) how to die |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀言： |
At that time, the Blessed One told Luo Tuo: |
「諸所有色，若過去、若未來、若現在，若內、若外， 若麁、若細，若好、若醜，若遠、若近，當觀彼一 切皆是死法。 |
"All colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, see that everything is the law of death. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
餘如前 說。 |
Yu Ruqian said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 127 （一二七） 斷法 |
SA 127 (one two seven) ruling |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀言： |
At that time, the Blessed One told Luo Tuo: |
「諸所有色，若過去、若未來、若現在，若內、若外， 若麁、若細，若好、若醜，若遠、若近，彼一切當 觀皆是斷法。 |
"All the colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are judgments. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞 聖弟子如是觀者，於色生厭，於受、想、行、 識生厭，厭故不樂，不樂故解脫，解脫知 見，自知： |
Hearing that the saint disciple is like a spectator, disgusted by body, disgusted by feeling, thinking, behavior, and knowledge, disgusted with unhappiness, unhappy because of unhappiness, free from unhappiness, free from knowledge and self-knowledge: |
『我生已盡，梵行已立，所作已作，自 知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說此經已，羅陀比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it. |
如是我觀察斷法，如是——觀察滅法，觀察棄 捨法，觀察無常法，觀察苦法，觀察空法，觀 察非我法，觀察無常、苦、空、非我法，觀察病 法，觀察癰法，觀察刺法，觀察殺法，觀察 殺根本法，觀察病、癰、刺、殺、殺根本法。 |
If it is I observe the judgment, if it is-observe the death of the law, observe the abandonment method, observe the impermanence, observe the suffering, observe the empty method, observe the non-self, observe the impermanence, suffering, emptiness, non-self, observe the disease, observe Carbuncle method, observe the method of stabbing, observe the method of killing, observe the basic method of killing, observe the basic method of disease, carbuncle, assassination, killing, and killing. |
——如是 諸經，皆如上說。 |
——Such as all the sutras said above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 128 （一二八） 斷法 |
SA 128 (one twenty eight) ruling |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀言： |
At that time, the Blessed One told Luo Tuo: |
「諸所有色，若過去、若未來、若現在，若內、若外， 若麁、若細，若好、若醜，若遠、若近，彼一切當 觀皆是斷法。 |
"All the colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are judgments. |
觀察已，於色欲貪斷，色貪斷 已，我說心善解脫。 |
Observation has been, in lust and desire, lust and greed have been cut off, I say that the heart is kind and free. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛 說此經已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
如是比十四經，亦如上說。 |
This is more than the Fourteen Classics, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 129 （一二九） 斷法 |
SA 129 (one twenty nine) ruling |
如是我聞： |
I heard this: |
一時，佛住摩拘羅山。 |
For a while, the Buddha lived on Mount Mokula. |
時，有 侍者比丘名曰羅陀。 |
At that time, there was a waiter monk named Luo Tuo. |
爾時，世尊告羅陀言： |
At that time, the Blessed One told Luo Tuo: |
「諸所有色，若過去、若未來、若現在，若內、若外， 若麤、若細，若好、若醜，若遠、若近，彼一切當 觀皆是斷法。 |
"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of them are judged. |
觀察斷法已，於色欲貪斷， 我說心善解脫。 |
Observing the judgment, and lust and desire, I say that the heart is kind and free. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說 此經已，羅陀比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 130 （一三〇） 求大師 |
SA 130 (130) Seeking Master |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「欲斷五受陰 者，當求大師。 |
"Anyone who wants to break the five yin receptions should seek a master. |
何等為五？ |
What is five? |
謂色受陰，受、想、行、 識受陰，欲斷此五受陰，當求大師。」 |
It means physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving. If you want to break these five yin-reception, you should ask a master. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如當斷，如是當知、當吐、當息、當捨，亦復如 是。 |
Such as breaking, such as knowing, vomiting, resting, and giving up, and so on. |
如求大師，如是勝師者、順次師者、教 誡者、勝教誡者、順次教誡者、通者、廣通者、 圓通者、導者、廣導者、究竟導者、說者、廣說 者、順次說者、正者、伴者、真知識者、親者、 愍者、悲者、崇義者、安慰者、崇樂者、崇觸者、 崇安慰者、欲者、精進者、方便者、勤者、勇猛 者、固者、強者、堪能者、專者、心不退者、堅執 持者、常習者、不放逸者、和合者、思量者、憶 念者、覺者、知者、明者、慧者、受者、思惟者、梵 行者、念處者、正勤者、如意足者、根者、力者、 覺分者、道分者、止者、觀者、念身者、正憶念 者，亦復如是。 |
If you ask for a master, if you are a master, a teacher, a teacher, a teacher, a teacher, a teacher, a master, a master, a master, a guide, a guide, a master, a speaker , Speaker, Speaker, Righteous, Companion, True Knowledge, Relative, Suffering, Sad, Advocating, Comforting, Pleasure, Touching, Comforting, Desire, Diligence Those who are convenient, those who are diligent, those who are brave, those who are firm, those who are strong, those who are capable, those who specialize, those who are persistent, those who persist, those who are habitual, those who do not let go, those who are in harmony, those who think, those who remember, those who feel One, one who knows, one who knows, one who is wise, one who accepts, one who thinks, one who is brahman, one who is mindful, one who is diligent, one who wishful, the one who root, the one who is powerful, the one who is aware, the one who divides the way, the one who stops, the one who observes The same is true for those who think of the body, and those who are mindful. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 131 （一三一） 習於色 |
SA 131 (one three one) Get used to color |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、婆羅門 習於色者，隨魔自在，入於魔手，隨魔所 欲，為魔所縛，不脫魔繫。 |
"Salmon and Brahman who are accustomed to sex, follow the demons freely, enter the demons' hands, follow the demons' desires, are bound by the demons, and do not get out of the demons. |
受、想、行、識亦復 如是。 |
The same is true for receiving, thinking, acting, and reeding. |
若沙門、婆羅門不習色。 |
If Shamen and Brahmins do not learn sex. |
如是沙門、婆 羅門不隨魔自在，不入魔手，不隨魔所 欲，解脫魔縛，解脫魔繫。」 |
For example, Shamen and Brahmans do not follow the demons at ease, do not enter the hands of the demons, and do not follow the demons' desires, free from the bondage of the demons, and free from the demons. " |
佛說是經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如是，習近者、習著者、味者、決定著者、止者、 使者、往者、撰擇者、不捨者、不吐者，如是 等沙門、婆羅門隨魔自在，如上說。 |
If so, learners, learners, tasters, decision authors, stoppers, messengers, pastors, writers, reluctants, and do not vomit, such as Shamen and Brahmans follow the magic freely, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 132 （一三二） 不習近 |
SA 132 (One Three Two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、婆羅門 於色不習近者，不隨魔自在，不入魔手， 不隨魔所欲，非魔縛所縛，解脫魔繫； |
"If Shamen and Brahmans are not accustomed to sex, they will not follow the demons at ease, do not get into the hands of the demons, do not follow the demons' desires, are not bound by the demons, and free from the demons; |
不 習受、想、行、識亦復如是。」 |
The same goes for not accustomed to receiving, thinking, acting, and reeding. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
乃至吐色亦復如是。 |
Even spit color is the same. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 133 （一三三） 何所有故 |
SA 133 (One Three Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令眾生無明所蓋， 愛繫 其 首，長道驅馳，生死輪迴，生死流轉， 不去本際？」 |
Make all beings ignorant, love is the head, the long road drives, the reincarnation of life and death, the circulation of life and death, do not go to the real world? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法 眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願哀愍，廣說其義，諸比 丘聞已，當受奉行。」 |
Good! Lord! I only wish to mourn and talk about its righteousness, and all monks have heard of it and should be practiced. " |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當 為汝說。 |
"Listen carefully, think well, say it for you. |
諸比丘！色有故，色事起，色繫著，色見 我，令眾生無明所蓋，愛繫其首，長道驅馳， 生死輪迴，生死流轉。 |
Bhikkhus! There is a reason for color, color matters, color is related, color sees me, making all beings ignorant, love is the head, the long road drives, the cycle of life and death, the cycle of life and death. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
諸比丘！色為常耶？ |
Bhikkhus! Is it everlasting? |
為非常耶？」 |
Is it very? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世 尊！」 |
Lord! " |
「如是，比丘！若無常者是苦，是苦有故，是 事起、繫著、見我，令眾生無明所蓋，愛繫其 頭，長道驅馳，生死輪迴，生死流轉。 |
"So, Bhikkhu! If impermanence is suffering, it is suffering and cause, it is things that arise, tie, and see me, so that all beings are covered by ignorance, love is tied to their heads, long roads drive, life and death cycle, life and death cycle. |
受、想、行、 識亦復如是。 |
The same is true for receiving, thinking, acting, and reed. |
是故，諸比丘！諸所有色，若過 去、若未來、若現在，若內、若外、若麤、若細，若好、 若醜，若遠、若近，彼一切非我、非異我、不相 在，是名正慧。 |
So, monks! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of them are not self, non-self, non-existent, It is Ming Zhenghui. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「如是見、 聞、覺、識，求得隨憶、隨覺、隨觀，彼一切非我、 非異我、不相在，是名正慧。 |
"If you see, hear, perceive, and know, and seek to recollect, perceive, and observe, everything is non-self, non-self, and non-existent, it is Ming Zhenghui. |
「若有見言有 我、有世間、有此世、常、恒、不變易法，彼一切 非我、非異我、不相在，是名正慧。 |
"If there is me, the world, this world, constant, perseverance, and unchanging laws, everything that is not self, non-self, and non-existent, it is Ming Zhenghui. |
「若復有 見非此我、非此我所、非當來我、非當來我 所，彼一切非我、非異我、不相在，是名正慧。 |
"If there is no such thing as self, non-self, non-self, non-self, and non-self, all others are non-self, non-self, and non-existent, it is Ming Zhenghui. |
「若多聞聖弟子於此六見處觀察非我、非 我所，如是觀者，於佛所狐疑斷，於法、於僧 狐疑斷。 |
"If Duo Wen Sheng disciples observe the non-self and non-self in these six views, as the observer, he doubts about the Buddha, and doubts about the Dharma and the monk. |
是名，比丘！多聞聖弟子不復堪任 作身、口、意業，趣三惡道； |
It's a name, Bhikkhu! Duo Wen Sheng disciple is no longer able to do the three evil ways of body, mouth, mind and karma; |
正使放逸，聖弟子 決定向三菩提，七有天人往來，作苦邊。」 |
Just as letting go, the holy disciple decided to go to the San Bodhi, and the seven heavens and humans will be on the sidelines of suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 134 （一三四） 孤疑斷 |
SA 134 (one three four) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the Blessed One told the monks... as said above. |
差別者： |
The difference: |
「多聞聖弟子於此六見處觀察非我、非我 所。 |
"Sacred disciples from Duowen are here to observe the non-self and non-self. |
如是觀者，於苦狐疑斷，於習、滅、道 狐疑斷。 |
In this case, the viewer is suspicious of bitterness, and suspicious of Xi, Mie and Tao. |
是名，比丘！多聞聖弟子不復堪任 作身、口、意業，趣三惡道……」如是廣說，乃至「作 苦邊」。 |
It's a name, Bhikkhu! Duo Wen Sheng disciple is no longer able to do body, mouth, mental karma, and the three evil ways..." As it is widely said, even "being a bitter side." |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 135 （一三五） 孤疑斷 |
SA 135 (One Three Five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘……。 |
At that time, the Blessed One told the monks.... |
廣說如上。 |
It is widely said above. |
差 別者： |
Differences: |
「若多聞聖弟子於此六見處觀察非 我、非我所。 |
"If Duo Wen Sheng disciples observe the non-self and non-self in this six views. |
如是觀者，於佛狐疑斷，於法、 僧、苦、集、滅、道狐疑斷……」如是廣說，乃至「作苦 邊。」 |
If you are a spectator, you will be suspicious of Buddha, suspicious of Dharma, Sangha, suffering, Ji, Nie, Tao..." As it is widely said, even "being the side of suffering." |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 136 （一三六） 是事有故 |
SA 136 (one thirty six) is for a reason |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於何所是事有 故，何所起，何所繫著，何所見我？ |
"Where are things and why, where do they start, where are they tied, where do you see me? |
諸比丘！令 彼眾生無明所蓋，愛繫其首，長道驅馳，生 死輪迴，生死流轉，不知本際？」 |
Bhikkhus! So that all beings are covered by ignorance, love is the head, the long road drives, the reincarnation of life and death, the circulation of life and death, do not know the real world? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願哀 愍，廣說其義，諸比丘聞已，當受奉行。」 |
Good! Lord! I only wish to mourn and talk about its righteousness, and all monks have heard of it and should be practiced. " |
佛告諸比丘： |
Buddha told monks: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
諸比丘！ 色有故，是色事起，於色繫著，於色見我，令 眾生無明所蓋，愛繫其首，長道驅馳，生死 輪迴，生死流轉。 |
Bhikkhus! There is a reason for color, it is the matter of color, which is related to color, and when color sees me, all beings are covered by ignorance, love is the head, the long road drives, the cycle of life and death, the cycle of life and death. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
諸比 丘！色是常耶？ |
Bhikkhus! Color is Chang Ye? |
為非常耶？」 |
Is it very? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復 問： |
Reply: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「如是， 比丘！若無常者是苦，是苦有故，是事起、繫著、 見我，令彼眾生無明所蓋，愛繫其首，長 道驅馳，生死輪迴，生死流轉。 |
"So, Bhikkhu! If impermanence is suffering, it is suffering and cause, it is things that arise, tie, and see me, so that all beings are covered by ignorance, love is the head, the long path drives, the cycle of life and death, the cycle of life and death. |
受、想、行、識亦復 如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「是故，諸比丘！諸所有色，若過去、若未來、 若現在，若內、若外，若麤、若細，若好、若醜，若遠、 若近，彼一切非我、非異我、不相在。 |
"That's why, bhikkhus! All forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor Different from me, not with each other. |
如是觀 者，是名正慧。 |
The viewer is Ming Zhenghui. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「如是見、 聞、覺、識，求得隨憶、隨覺，隨觀，彼一切非我、 非異我、不相在，是名正慧。 |
"If you see, hear, perceive, and know, seek to recollect, perceive, and observe, all of which are not-self, non-self, and non-existent, it is Ming Zhenghui. |
「若有見言有 我、有此世、有他世、有常、有恒、不變易，彼 一切非我、非異我、不相在，是名正慧。 |
"If there is self, this world, other worlds, permanence, perseverance, and changelessness, everything that is not-self, non-different-self, and non-existent is Ming Zhenghui. |
「若復 有見非此我、非此我所、非當來我、非當 來我所，彼一切非我、非異我、不相在，是名 正慧。 |
"If you see that it is not this self, this non-self, non-self, non-self, and non-self, everything is non-self, non-self, and non-existent, it is Ming Zhenghui. |
「若多聞聖弟子於此六見處觀察非 我、非我所，如是觀者，於佛狐疑斷，於法、僧 狐疑斷。 |
"If Duo Wen Sheng disciples observe the non-self and non-self in these six views, as the observer, he is suspicious of the Buddha, and suspicious of the Dharma and the monk. |
是名，比丘！不復堪任作身、口、意業， 趣三惡道； |
It's a name, Bhikkhu! Can no longer be used to the three evil ways of body, mouth, mind and karma; |
正使放逸，諸聖弟子皆悉決定 向於三菩提，七有天人往生，作苦後邊。」 |
Just as letting go, all the saints and disciples have all decided to go to the Three Bodhi, and seven days after the heavens and human beings will die, they will suffer after suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 137 （一三七） 孤疑斷 |
SA 137 (one thirty seven) |
第二經亦如是。 |
The same is true for the second sutra. |
差別者，於苦、集、滅、道 狐疑斷。 |
Those who differ are suspicious about suffering, gathering, extinction, and Tao. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 138 （一三八） 孤疑斷 |
SA 138 (one thirty eight) |
第三經亦如是。 |
The same is true of the third sutra. |
差別者，於佛、法、僧狐 疑斷，於苦、集、滅、道狐疑斷。 |
Those who are different are suspicious about Buddhism, Dharma, and Sanghu, and suspicious about suffering, concentration, extinction, and Tao. |
雜阿含經卷第六 |
Zaagama Sutra 6 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 139 （一三九） 憂悲惱苦 |
SA 139 (One Thirty Nine) |
雜阿含經卷第七 |
The Seventh Book of Zaagham |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫，何所著？ |
What is it, what is it? |
何所見我，若未起憂、悲、惱、 苦令起，已起憂、悲、惱、苦重令增廣？」 |
Why do you see me, if there is no worries, sorrow, annoyance, and suffering, I have already experienced sorrow, sorrow, annoyance, and suffering. " |
諸比丘白 佛言： |
Buddhist Words of Bhikkhus: |
「世尊是法根、法眼、法依，唯願廣說，諸 比丘聞已，當受奉行。」 |
The Blessed One is the root, the eye, and the idiom. He only wishes to speak widely, and all monks have heard of it and should be practiced. |
佛告諸比丘： |
Buddha told monks: |
「色有故， 色起，色繫、著故，於色見我，未起憂、悲、惱、苦 令起，已起憂、悲、惱、苦重令增廣。 |
"There is a reason for color, color rises, color system, and reason. Seeing me in color, there is no worry, sorrow, annoyance, suffering, but worry, sorrow, annoyance, and suffering increase. |
受、想、行、識 亦復如是。 |
Want to know that line, same is the case. |
諸比丘！於意云何？ |
Bhikkhus! Yu Yiyun He? |
色為常耶？ |
Is it everlasting? |
為 非常耶？」 |
For very? " |
答曰： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常者，是 苦耶？」 |
Impermanent, is it suffering? |
答曰： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「如是，比丘！若無常者 是苦，是苦有故，是事起、繫、著、見我，若未起 憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣。 |
"So, Bhikkhu! If impermanence is suffering, it is suffering with cause, it is something that arises, connects, feels, and sees me. If there is no worry, sorrow, annoyance, and suffering, sorrow, sorrow, annoyance, and suffering Order augmentation. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「是故，諸比丘！諸所有 色，若過去、若未來、若現在，若內、若外，若麤、 若細，若好、若醜，若遠、若近，彼一切非我、非 異我、不相在，是名正慧。 |
"That's why, monks! All forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor It is Ming Zhenghui who is different from me and not related. |
受、想、行、識亦復 如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「若復見、聞、覺、識，起、求、憶、隨覺、隨觀，彼 一切非我、非異我、不相在，是名正慧。 |
"If you see, hear, feel, and know again, awaken, seek, remember, awaken, and observe, everything that is not-self, non-self, and non-existent is Ming Zhenghui. |
「若見 有我、有世間、有此世、有他世，常、恒、不變易， 彼一切非我、非異我、不相在，是名正慧。 |
"If you see that there is me, there is a world, there is this world, there are other worlds, constant, constant, and unchanging, everything is not self, non-self, and non-existent, it is Ming Zhenghui. |
「若 復有見非此世我、非此世我所、非當來 我、非當來我所，彼一切非我、不異我、不相 在，是名正慧。 |
"If one sees that it is not me in this world, what is not in this world, what is not supposed to come to me, and what is not supposed to come to me, everything else is not me, not different from me, and not related, it is Ming Zhenghui. |
「若多聞聖弟子於此六見處 觀察非我、非我所，如是觀者，於佛狐疑斷， 於法、僧狐疑斷。 |
"If Duo Wen Sheng disciples observe the non-self and the non-self in this place, as the observer, he is suspicious of the Buddha, suspicious of the Dharma and the monk. |
是名，比丘！多聞聖弟子不 復堪任作身、口、意業，趣三惡道； |
It's a name, Bhikkhu! Duo Wen Sheng disciple can no longer be used to the three evil ways of body, mouth, mind and karma; |
正使放逸， 聖弟子決定向三菩提，七有天人往來，作苦 邊。」 |
Just as he was letting go, the holy disciple decided to go to Sanbodhi, the seven heavens and the people, to be the side of suffering. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 140 （一四〇、一四一） 憂悲惱苦 |
SA 140 (One Forty, One Forty One) |
次經亦如是。 |
The same is true of the Apocrypha. |
差別者，苦、集、滅、道狐 疑斷。 |
Those who differ are suffering, gathering, extinction, Taoism and doubt. |
次經亦如是。 |
The same is true of the Apocrypha. |
差別者，佛、法、僧、苦、集、滅、道狐疑 斷。 |
Those who are different are Buddha, Dharma, Sangha, Suffering, Concentration, Extinction, Dao Suspicious Judgment. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 141 （一四〇、一四一） 憂悲惱苦 |
SA 141 (One Forty, One Forty One) |
次經亦如是。 |
The same is true of the Apocrypha. |
差別者，苦、集、滅、道狐 疑斷。 |
Those who differ are suffering, gathering, extinction, Taoism and doubt. |
次經亦如是。 |
The same is true of the Apocrypha. |
差別者，佛、法、僧、苦、集、滅、道狐疑 斷。 |
Those who are different are Buddha, Dharma, Sangha, Suffering, Concentration, Extinction, Dao Suspicious Judgment. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 142 （一四二） 我我所 |
SA 142 (one for two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
未起我、我所、我慢 繫著使起，已起我、我所、我慢繫著使重令增 廣？」 |
Have I, my office, and I slowly tied the order to increase? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依……」如 是廣說，乃至……。 |
"The Blessed One is the root, the eye, the idiom..." As it is widely said, even... |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 143 （一四三、一四四） 我我所 |
SA 143 (One Four Three, One Four Four) |
第二、第三經亦復如上。 |
Same goes for the second and third sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 144 （一四三、一四四） 我我所 |
SA 144 (One Four Three, One Four Four) |
第二、第三經亦復如上。 |
Same goes for the second and third sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 145 （一四五） 有漏障礙 |
SA 145 (One Four Five) There is a leakage barrier |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
若未起有漏、障礙、 燒然、憂、悲、惱、苦生，已起有漏、障礙、燒然、憂、悲、 惱、苦重令增廣？」 |
If there is no leakage, obstacle, burning, worry, sorrow, annoyance, suffering, there has been leakage, obstacle, burning, worry, sorrow, worry, suffering, and the weight of the increase? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、 法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 146 （一四六） 三受 |
SA 146 (One Four Six) Three Acceptance |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
若三受形世間轉？」 |
What if the three subjective forms are transformed into the world? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依……」如是 廣說，次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 147 （一四七） 三苦 |
SA 147 (one forty seven) three bitter |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令三苦世間轉？」 |
Make Miku world turn? " |
諸 比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依……」如是廣 說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is the same as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 148 （一四八） 世八法 |
SA 148 (one forty-eight) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令世八法世間轉？」 |
Let the eight laws of the world transfer? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依……」如 是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said widely, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 149 （一四九） 我勝 |
SA 149 (one forty-nine) I win |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如 是見、如是說： |
Make all sentient beings see and say like this: |
『我勝、我等、我卑。』 |
"I win, I wait, I am humble. 』 |
？」 |
? " |
諸比丘白佛 言： |
The Bhikkhus and White Buddhas said: |
「世尊是法根、法眼、法依……」如是廣說，次第 如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 150 （一五〇） 我勝 |
SA 150 (150) I win |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『有勝我者、有等我者、有卑我 者。』 |
"There are those who overcome me, those who wait for me, and those who humble me. 』 |
？」 |
? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依……」 如是廣說，次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 151 （一五一） 我勝 |
SA 151 (One Five One) I win |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『無勝我者、無等我者、無卑我者。』 |
"Those who have no victory over me, those who wait for me, those who have no humble me. 』 |
？」 |
? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依……」如 是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said widely, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 152 （一五二） 有我 |
SA 152 (one fifty-two) with me |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『有我、有此世、有他世，常、恒、不變 易法，如爾安住。』 |
"With me, this world, and other worlds, constant, persevering, and unchanging, just like you live in peace. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、 法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 153 （一五三） 不二 |
SA 153 (one five three) no two |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『如是我、彼，一切不二、不異、不滅。』 |
"If it is me and that, everything is the same, the same, and the same. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依……」如是 廣說，次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 154 （一五四） 無施 |
SA 154 (One Five Four) No action |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『無施、無會、無說，無善趣、惡趣業 報，無此世、他世，無母、無父、無眾生、無世 間阿羅漢正到正趣，若此世、他世見法自知 身作證具足住： |
"No do, no knowing, no saying, no good interest, no evil karma, no this life, no other life, no mother, no father, no sentient beings, no world Arahant is going to the right way, if this life, other worlds see the law Self-knowledge is sufficient to testify: |
「我生已盡，梵行已立，所作已 作，自知不受後有。」 |
My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. |
』？」 |
? |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法 根、法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 155 （一五五） 無力 |
SA 155 (One Five Five) Weakness |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『無力、無精進、無力精進、無士 夫方便、無士夫精勤、無士夫方便精勤、無 自作、無他作、無自他作； |
"Weakness, lack of diligence, powerless diligence, lack of scholarship, convenience without scholarship, diligence without scholarship, convenience and diligence without scholarship, no self-made, no other work, no self-made work; |
一切人、一切眾生、 一切神，無方便、無力、無勢、無精進、無堪能， 定分、相續、轉變，受苦樂六趣。』 |
All people, all sentient beings, and all gods are inconvenient, powerless, powerless, indifferent, incompetent, deciding points, continuity, transformation, suffering and happiness. 』 |
？」 |
? " |
諸比丘白佛 言： |
The Bhikkhus and White Buddhas said: |
「世尊是法根、法眼、法依……」如是廣說，次第 如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 156 （一五六） 死後斷壤 |
SA 156 (Five Six) After death |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『諸眾生此世活，死後斷壞無所有， 四大和合士夫，身命終時，地歸地、水歸水、 火歸火、風歸風，根隨空轉，輿床第五，四 人持死人往塜間，乃至未燒可知燒然已， 骨白鴿色立，高慢者知施，黠慧者知受，若 說有者，彼一切虛誑妄說，若愚若智，死後他 世，俱斷壞無所有。』 |
"All sentient beings live in this world, they will be broken and have nothing after death, the four great harmony of the Shifu, at the end of their lives, the earth returns to the earth, the water returns to the water, the fire returns to the fire, the wind returns to the wind, the roots are idling, the fifth on the bed, the four If you hold the dead to the ridge, even if you haven’t burnt it, you will know that it’s burned. The white dove is standing, the slow and wise know how to do it, and the wise one knows how to receive it. Everything is broken and nothing is left. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法 根、法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 157 （一五七） 無因無緣 |
SA 157 (One Fifty Seven) No reason, no destiny |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『眾生煩惱，無因無緣。』 |
"All living beings are troubled, without cause or destiny. 』 |
？」 |
? " |
諸比丘白 佛： |
Bhikkhus White Buddha: |
「世尊是法根、法眼、法依……」如是廣說，次第 如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 158 （一五八） 無因無緣 |
SA 158 (One Fifty Eight) No reason, no destiny |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『眾生清淨，無因無緣。』 |
"All beings are pure, without cause or destiny. 』 |
？」 |
? " |
諸比丘白 佛： |
Bhikkhus White Buddha: |
「世尊是法根、法眼、法依……」如是廣說，次第 如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 159 （一五九） 無因無緣 |
SA 159 (One Fifty Nine) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『眾生無知無見，無因無緣。』 |
"All beings are ignorant and seeless, without cause and destiny. 』 |
？」 |
? " |
時，諸比 丘白佛： |
When the Bhikkhu White Buddha: |
「世尊是法根、法眼、法依……」如是廣說， 次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 160 （一六〇） 無因無緣 |
SA 160 (160) No reason, no destiny |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說？」 |
Let all sentient beings do this, see, say? " |
時，諸比丘白佛： |
At that time, the Bhikkhus and White Buddhas: |
「世尊是法根、法 眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 161 （一六一） 七身 |
SA 161 (One Six One) Seven Body |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『謂七身非作、非作所作，非化、非化 所化，不殺、不動、堅實。 |
"It means that the seven bodies do not do, do not do, do not transform, do not transform, do not kill, do not move, and are firm. |
何等為七？ |
What is seven? |
所謂地身、 水身、火身、風身、樂、苦、命。 |
The so-called earth body, water body, fire body, wind body, happiness, suffering, life. |
此七種身非作、非作 所作，非化、非化所化，不殺、不動、堅實、不轉、 不變、不相逼迫。 |
These seven types of body are non-work, non-work, non-transformation, non-transformation, non-killing, non-moving, solid, non-turning, unchanged, and non-compelling. |
若福、若惡、若福惡，若苦、若樂、 若苦樂，若士梟、士首，亦不逼迫世間。 |
If blessed, if evil, if blessed and evil, if bitter, if happy, if bitter and happy, if the scholar, the leader, nor persecute the world. |
若命、若 身、七身間間容刀往返，亦不害命，於彼無 殺、無殺者，無繫、無繫者，無念、無念者，無 教、無教者。』 |
There is a knife going back and forth between the Ruo Ming, Ruo Bo, and the Seven Bodies, and it does not kill you. There is no killing, no killing, no connection, no connection, no thought, no thought, no education, no education. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、 法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 162 （一六二） 作教 |
SA 162 (One Six Two) Teaching |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『作、教作，斷、教斷，煮、教煮，殺、教殺， 害眾生、盜他財、行邪婬、知言妄語、飲酒、穿 牆、斷鏁、偷奪，復道害村、害城、害人民，以極 利劍輪鈆割，斫截作大肉聚，作如是學： |
"Make, teach, judge, teach, cook, teach, kill, teach to kill, harm all living beings, steal money from others, practice wickedness, lie, drink, go through walls, break, steal, rob again The village, the city, and the people are harmed by cutting with extremely sharp sword wheels and cutting to make a big meat gathering. Learn this way: |
「彼非惡因緣，亦非招惡。 |
"He is not a cause of evil, nor is he inviting evil. |
於恒水南殺害而 去，恒水北作大會而來，彼非因緣福惡，亦 非招福惡。 |
He went to kill in the south of Hengshui, and came from the north of Hengshui for the convention. |
惠施、調伏、護持、行利、同利，於此 所作，亦非作福。」 |
Benefits, adjustments, protections, benefits, and common benefits are not done here. " |
』？」 |
? |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、 法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 163 （一六三） 十四 |
SA 163 (one six three) fourteen |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『於此十四百千生門、六十千六百 五業、三業、二業、一業、半業、六十二道跡、六十 二內劫、百二十泥黎、百三十根、三十六貪 界、四十九千龍家、四十九千金翅鳥家、四十 九千邪命外道、四十九千外道出家、七想劫、 七無想劫、七阿修羅、七毘舍遮、七天、七人、七 百海、七夢、七百夢、七嶮、七百嶮、七覺、七百 覺、六生、十增進、八大士地，於此八萬四千大 劫，若愚若智，往來經歷，究竟苦邊。』 |
"Here, fourteen hundred thousand life gates, sixty thousand six hundred five karma, three karma, two karma, one karma, half karma, sixty-two paths, sixty-two inner karma, one hundred and twenty mudli, one hundred three Ten roots, thirty-six greed worlds, forty-nine thousand dragon families, forty-nine thousand golden-winged bird houses, forty-nine thousand evil lives, forty-nine thousand aliens, monks, seven wannabes, seven widows, seven asuras , Seven Vishezha, Seven Heavens, Seven Persons, Seven Hundred Seas, Seven Dreams, Seven Hundred Dreams, Seven Hundreds, Seven Hundreds, Seven Enlightenments, Seven Hundreds Enlightenments, Six Births, Ten Enlightenments, Eight Da Shidi, here is 80,000 Four thousand catastrophes, if foolish and wise, the exchanges and experiences are really bitter. 』 |
彼無有 沙門、婆羅門作如是說： |
There is no such thing as Shamen and Brahman said: |
『我常持戒，受諸苦 行，修諸梵行，不熟業者令熟，已熟業者棄 捨，進退不可知。』 |
『I always keep the precepts, suffer all kinds of hardships, practice all kinds of brahma, those who are unfamiliar will make them familiar, those who are already familiar will give up, and advance and retreat are unknown. 』 |
此苦樂常住，生死定量。 |
This bitterness and happiness live, life and death are quantitative. |
譬 如縷丸擲著空中，漸漸來下，至地自住。 |
For example, the pill is thrown into the air, gradually coming and going down, and then live on the ground. |
如 是八萬四千大劫生死定量，亦復如是。」 |
If there is a fixed amount of life and death in the eighty-four thousand calamity, the same is true. " |
諸比 丘白佛： |
Bhikkhu White Buddha: |
「世尊是法根、法眼、法依……」如是廣說， 次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 164 （一六四） 風不吹 |
SA 164 (One Six Four) The wind does not blow |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『風不吹、火不燃、水不流、箭不 射、懷妊不產、乳不搆、日月若出若沒、若 明若闇不可知。』 |
『The wind does not blow, the fire does not burn, the water does not flow, the arrow does not shoot, the pregnancy does not produce, the breast does not structure, the sun and the moon do not appear, if the sun does not appear, if it is dark, it is unknown. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、 法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 165 （一六五） 大梵 |
SA 165 (One Six Five) Da Fan |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『此大梵自在，造作自然，為眾生 父。』 |
"This great Brahman is at ease, making nature, and being the father of all beings. 』 |
？」 |
? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依……」 如是廣說，次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 166 （一六六） 色是我 |
SA 166 (One Six Six) Color is me |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『色是我，餘則虛名； |
"Lose is me, but Yu is an imaginary name; |
無色是我，餘則 虛名； |
The colorless is me, but I have a false name; |
色非色是我，餘則虛名； |
Sefei Se is me, and Yu is an imaginary name; |
非色非無色是 我，餘則虛名； |
Non-color and non-colorless is me, and the rest is a false name; |
我有邊，餘則虛名； |
I have a side, but I have a name; |
我無邊，餘則 虛名； |
I am boundless, but I have a false name; |
我有邊無邊，餘則虛名； |
I have no bounds, but I have a false name; |
我非有邊非 無邊，餘則虛名。 |
I have neither side nor boundlessness, and the rest is fame. |
一想、種種想、多想、無量想，我 一向樂、一向苦、若苦、樂、不苦不樂，餘則虛 名。』 |
When I think about it, think about it, think about it, and think about it infinitely. I am always happy, always bitter, if bitter, happy, not bitter or not happy, but I have no name. 』 |
？」 |
? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依……」廣 說次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." Guang said the order is the same as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 167 （一六七） 色是我 |
SA 167 (One Six Seven) Color is me |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『色是我，餘則妄想； |
"Lose is me, Yu is delusional; |
非色、非非色是 我，餘則妄想； |
Non-color and non-non-color are me, and the rest are delusional; |
我有邊，餘則妄想； |
I have a side, but Yu is delusional; |
我無邊，餘則 妄想； |
I am boundless, but the rest is delusional; |
我非有邊非無邊，餘則妄想。 |
I am neither bound nor boundless, and I am delusional. |
我一想、種 種想、少想、無量想，我一向樂、一向苦，若苦、樂、 不苦不樂。』 |
When I think about it, all kinds of thoughts, little thoughts, endless thoughts, I have always been happy, always suffering, if it is bitter, happy, not bitter or not happy. 』 |
？」 |
? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、 法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 168 （一六八） 世間常 |
SA 168 (One Six Eight) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『我世間常、世間無常、世間常無常、 世間非常非無常； |
"My world is constant, the world is impermanent, the world is impermanent, the world is very impermanent; |
世有邊、世無邊、世有邊無 邊、世非有邊非無邊； |
The world has borders, the world has no borders, the world has borders without borders, the world has no borders and is not borderless; |
命即是身、命異身異； |
Fate is body, fate is different; |
如 來死後有、如來死後無、如來死後有無、如來 死後非有非無。』 |
Tathagata has after death, Tathagata does not exist after death, Tathagata does not exist after death, Tathagata does not exist after death. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、 法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 169 （一六九） 世間我常等 |
SA 169 (one sixty-nine) I always wait in the world |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『世間我常、世間我無常、世間我常 無常、世間我非常非無常； |
"In the world I am constant, I am impermanent in the world, I am impermanent in the world, I am very impermanent in the world; |
我苦常、我苦無常、 我苦常無常、我苦非常非無常； |
My suffering is constant, my suffering is impermanent, my suffering is impermanent, my suffering is very impermanent; |
世間我自作、 世間我他作、世間我自作他作、世間我非自 作非他作非自非他無因作； |
In the world I do it by myself, in the world I do it, I do it in the world, I do not do it in the world, I do not do it, I do it without a cause; |
世間我苦自作、 世間我苦他作、世間我苦自他作、世間我苦 非自非他無因作。』 |
In the world, I am suffering for myself, in the world, I am suffering from others, in the world, I am suffering from others, and in the world, I am suffering because of nothing. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、 法眼、法依……」如是廣說，次第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 170 （一七〇） 娛樂涅槃 |
SA 170 (170) Entertainment Nirvana |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『若無五欲娛樂，是則見法般涅 槃； |
"If there is no five desires for entertainment, then you will see Dharma and Nirvana; |
若離惡不善法，有覺、有觀，離生喜樂，入 初禪，乃至第四禪，是第一義般涅槃。』 |
If you are free from evil and unwholesome Dhamma, you have awareness, insight, freedom of joy, entering the first jhana, and even the fourth jhana, it is the first righteous nirvana. 』 |
？」 |
? " |
諸比丘 白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依……」如是廣說，次 第如上三經。 |
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is the same as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 171 （一七一） 我正斷 |
SA 171 (One Seven One) I am right |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何所有故，何所 起？ |
"Why, where did it start? |
何所繫著，何所見我？ |
Where is it tied, where do you see me? |
令諸眾生作如是 見、如是說： |
Make all sentient beings see and say: |
『若麁四大色斷壞、無所有，是名我 正斷； |
"If the four great colors are broken and have nothing, it means that I am right. |
若復我欲界斷壞、死後無所有，是名 我正斷； |
If the complex of my desire is broken, and there is nothing after death, it is the name of my right. |
若復我色界死後斷壞、無所有，是名 我正斷； |
If the complex world of physicality is broken and has nothing after death, it is the name and self-right judgment; |
若得空入處、識入處、無所有入處、 非想非非想入處，我死後斷壞、無所有，是名 我正斷。』 |
If there is a place of emptiness, a place of consciousness, a place of no possessions, a place of non-imaginary or undesired entry, I will be broken after death and have no possessions. 』 |
？」 |
? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依……」 如是廣說，次第如上三經。 |
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 172 （一七二） 無常法當斷 |
SA 172 (One Seven Two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若法無常者當 斷，斷彼法已，以義饒益，長夜安樂。 |
"If the Dharma is impermanent, it will be judged, and the other Dharma shall be ruled out, to benefit from righteousness, and the night will be peaceful. |
何法無 常？ |
How can I be impermanent? |
色無常，受、想、行、識無常。」 |
Physical impermanence, feeling, thinking, behavior, and consciousness are impermanent. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 173 （一七三） 無常法當斷 |
SA 173 (One Seven Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若過去無常法 當斷，斷彼法已，以義饒益，長夜安樂。 |
"If the impermanence of the past is to be judged, the other law is to be judged, to benefit from righteousness, and the night is peaceful. |
云 何過去無常法？ |
Cloud How is impermanence in the past? |
過去色是無常法，過去欲 是無常法，彼法當斷。 |
In the past, physical form is impermanent law, and past desire is impermanent law. |
斷彼法已，以義饒 益，長夜安樂。 |
Cut off the law, benefit from righteousness, and enjoy long nights. |
受、想、行、識亦復如是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如是未來、現在、過去現在、未來現在、過去未 來、過去未來現在。 |
Such as the future, present, past present, future present, past future, past future present. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 174 （一七四） 求大師 |
SA 174 (One Seven Four) Seeking Master |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「為斷無常法故， 當求大師。 |
"In order to rule out impermanence, we should ask a master. |
云何是無常法？ |
What is cloud impermanence? |
謂色是無常法； |
It is said that color is impermanence; |
為斷彼法，當求大師。 |
In order to judge the law, we should seek a master. |
受、想、行、識亦復如 是。」 |
The same is true for receiving, thinking, acting, and reeding. " |
佛說是經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it. |
如是，過去、未來、現在、過去未來現在，當求 大師，八種經如是。 |
If so, the past, the future, the present, the past, the future, the present, and the eight sutras should be masters. |
種種教隨順、安、廣安、周 普安、導、廣導、究竟導、說、廣說、隨順說、第二伴、 真知識、同意、愍、悲、崇義、崇安慰、樂、崇觸、崇安隱、 欲、精進、方便、廣方便、堪能方便、堅固、強健、勇 猛身 心 、勇猛難伏、攝受常學、不放逸修、思惟、 念、覺、知、明、慧、辯、思量、梵行、如意、念處、正懃、根、 力、覺、道、止、觀、念身、正憶念一一八經，亦如上 說。 |
All kinds of teachings follow Shun, An, Guang'an, Zhou Pu'an, Dao, Guang Dao, Ultimate Dao, Speaking, Wide Speaking, Sing Shun Speaking, Second Companion, True Knowledge, Consent, Stupefaction, Sorrow, Chong Yi, Chong Comfort, Joy, Chong Touch, Chong Concealment, desire, diligence, convenience, wide convenience, convenient, strong, strong, courageous mind and body, courageous and difficult, constant learning, constant practice, thought, mind, awareness, knowledge, clarity, wisdom, debate, Think, Brahma, Ruyi, Mindfulness, Righteousness, Root, Power, Awareness, Dao, Shalt, Vipassana, Mindful Body, Mindfulness, Mindfulness, and Mindfulness, as mentioned above. |
如斷義。 |
Such as justice. |
如是知義、盡義、吐義、止義、捨義 亦如是。 |
The same is true of knowing righteousness, fulfilling righteousness, expressing righteousness, stopping righteousness, and giving up righteousness. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 175 （一七五） 燒頭衣 |
SA 175 (one seventy-five) burnt coat |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear. How can I save it when a cloud? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火應盡除斷滅； |
"The turban can be forgotten if it burns, but the impermanent flames should be eliminated; |
為 斷無常火故，勤求大師。 |
In order to break the impermanence and fire, diligently seek the master. |
斷何等無常故 勤求大師？ |
What an impermanent reason? |
謂斷色無常故勤求大師，斷 受、想、行、識無常故勤求大師。」 |
It is said that color is impermanent and therefore diligently seeks the master, the diligent experience, thinking, behavior, and consciousness are impermanent and therefore diligently seeks the master. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
如斷無常，如是過去無常、未來無常、現在 無常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常，如是八種救頭 然譬經，如上廣說。 |
If it is impermanence, if it is impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past and the future, there are eight examples of salvation, as mentioned by Shang Guang. |
如求大師，如是求種種 教、隨順教，如上廣說。 |
If you seek a master, if you seek all kinds of teachings, follow the teachings, as Shangguang said. |
如斷義，如是知義、盡 義、吐義、止義、捨義、滅義、沒義，亦復如是。 |
Such as deciding righteousness, such as knowing righteousness, fulfilling righteousness, voicing righteousness, stopping righteousness, giving up righteousness, destroying righteousness, and meaninglessness, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 176 （一七六） 為斷無常 |
SA 176 (one seventy-six) is impermanence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「為斷無常故， 當隨修內身身觀住。 |
"In order to break impermanence, you should follow the practice of the inner body and mind. |
何等法無常？ |
How impermanent is law? |
謂色 無常，為斷彼故，當隨修內身身觀住。 |
It means that color is impermanent, and in order to break the other, one should follow the cultivation of the inner body and mind. |
如 是受、想、行、識無常，為斷彼故，當隨修內 身身觀住。」 |
If it is to feel, think, act, and understand impermanence, in order to judge the other, one should follow the practice of the inner body and mind. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
如無常，如是過去色無常，未來色、現在色、 過去未來色、過去現在色、未來現在色、過去 未來現在色無常，斷彼故，當隨修身身 觀住。 |
If impermanence, if the past is impermanence, future appearance, present appearance, past future appearance, past present appearance, future present appearance, past future present appearance impermanence, cut off the other, and observe the body with the self-cultivation. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
如隨修內身身 觀住八種，如是外身身觀、內外身身觀、內受 受觀、外受受觀、內外受受觀、內心心觀、外 心心觀、內外心心觀、內法法觀、外法法觀、內 外法法觀住一一八經，亦如上說。 |
If you follow the practice of the inner body and the body, there are eight types, such as the outer body, the inner and outer body, the inner and the outer, the inner and the outer, the inner and the outer, the inner and the outer, and the inner The view of law and law, the view of external law, and the view of internal and external law are the same as the above. |
如斷無 常義，修四念處； |
If there is no constant righteousness, repair the four thoughts; |
如是知義、盡義、吐義、止義、 捨義、滅義、沒義故，隨修四念處，亦如上說。 |
If it means knowing righteousness, fulfilling righteousness, voicing righteousness, stopping righteousness, giving up righteousness, extinguishing righteousness, and having no righteousness, follow the practice of four thoughts, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 177 （一七七） 身觀住 |
SA 177 (One Seven Seven) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear. How can I save it when a cloud? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火應盡斷，為斷 無常火故，隨修內身身觀住。 |
"The turban burns can still be forgotten, the impermanence fire should be cut off, in order to break the impermanence fire, follow the cultivation of the inner body and mind. |
云何為斷 無常火故，隨修內身身觀住？ |
What does the cloud mean to break the impermanence and fire, follow the cultivation of the inner body and observe? |
謂色無常， 為斷彼故，隨修內身身觀住。 |
It is impermanence, in order to break the other, follow the cultivation of the inner body and mind. |
受、想、行、識無 常，為斷彼故，隨修內身身觀住……」廣說乃至……。 |
Feeling, thinking, acting, and knowing impermanence, in order to judge the other, follow the practice of the inner body and observe..." Broadly speaking even.... |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常。 |
Like impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and present. |
如內身身觀 住八經，如是外身身觀八經、內外身身觀八 經如上說。 |
Such as the inner body view, the eight sutras, the outer body view the eight sutras, the inner and outer body view the eight sutras as mentioned above. |
如身念處二十四經，如是受念 處、心念處、法念處二十四經如上說。 |
Such as the Twenty-Four Sutras of the Body and Mind, and the Twenty-Four Sutras of the Mind, Mind, and Dharma Thinking as above. |
如 當斷無常九十六經，如是當知、當吐、當盡、 當止、當捨、當滅、當沒一一九十六經，亦如上 說。 |
For example, the Ninety-six Sutras of Dangdang Impermanence, such as Dangzhi, Dangbai, Dangzhi, Dangshe, Dangqiu, Dangwu 118 Sutras, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 178 （一七八） |
SA 178 (One Seven Eight) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear. How can I save it when a cloud? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！起增 上欲，慇懃方便時救令滅。」 |
Master! Increase your desires, and rescue when you are diligent and convenient. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭 衣燒然尚可暫忘，無常盛火應盡斷。 |
"If your hair is burning, it can be forgotten for now, but the impermanence should be cut off. |
為 斷無常火故，已生惡不善法當斷，起欲、精 勤、攝心令增長。 |
In order to break the impermanence, the evil and unwholesome laws should be judged, and the desire, diligence, and contemplation increase. |
斷何等無常法故，已生惡 不善法為斷故，起欲、方便、攝心增進？ |
What is the impermanence of the law, and the evil that has been born? |
謂色 無常故，受、想、行、識無常當斷故，已生惡不善 法令斷，起欲、方便、攝心增進……」廣說乃至……。 |
It means that physical impermanence, feeling, thinking, behavior, and knowledge impermanence should be judged, and evil and unwholesome have been produced, and the desire is increased, convenience, and contemplation increase..." Broadly speaking, even.... |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
如無常經，如是過去無常、未來無常、現在 無常、過去未來無常、過去現在無常、未來 現在無常、過去未來現在無常八經，亦如上 說。 |
Like impermanence, such as past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future, present impermanence, past, future and present impermanence, as mentioned above. |
如已生惡不善法當斷故，如是未生惡不善 法令不生、未生善法令生、已生善法令增 廣故，起欲、方便、攝心增進八經，亦如上說。 |
If there is evil and unwholesome law, we should judge the cause, if there is no evil or unwholesome law, the decrees will not be born, the good decrees will be born, and the good decrees will increase. The eight sutras of desire, convenience and indulgence will increase, as mentioned above. |
如當斷無常三十二經，如是當知、當吐、當盡、 當止、當捨、當滅、當沒一一三十二經，廣說如 上。 |
Such as the Thirty-two Sutras of impermanence, such as knowledge, vomiting, fulfilment, cessation, shepherding, extinguishing, and non-permanence. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 179 （一七九） |
SA 179 (One Seven Nine) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起 增上欲，慇懃方便時救令滅？」 |
Master! When you have more desires, when you are diligent and convenient, the rescue will die? |
佛告比丘： |
Buddha told Bhikkhu: |
「頭 衣燒燃尚可暫忘，無常盛火當盡斷。 |
"The burning of the head clothes can be forgotten, but the impermanence must be broken. |
為斷 無常火故，當修欲定斷行成就如意足。 |
In order to break the impermanence and the fire, when practice desires to determine the decisive action to achieve wishfulness. |
當斷何等法無常？ |
How impermanent is when breaking? |
謂當斷色無常，當斷受、 想、行、識無常故，修欲定斷行成就如意足……」 如經廣說，乃至……。 |
It means that one should break the impermanence of the physical form, break the sense of the impermanence, think, act, and understand the impermanence, and cultivate the desire to determine the action to achieve the wishful footing..." As Jing Guang said, even.... |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常八經，亦如上 說。 |
Like impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, the same is said above. |
如修欲定，如是精進定、意定、思惟定亦如 是。 |
If you want to cultivate concentration, so it is with diligent concentration, mind concentration, and contemplation concentration. |
如當斷三十二經，如是當知、當吐、當盡、當 止、當捨、當滅、當沒一一三十二經，亦如上說。 |
Such as the Thirty-two Sutras of Dangju, such as Dangzhi, Dangqi, Dangzhi, Dangzhe, Dangshe, Dangqiang, Dangwu eleven-thirty-two sutras, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 180 （一八〇） |
SA 180 (One Eighty) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火當盡斷。 |
"The turban burns can still be forgotten, but the impermanence should be broken. |
為斷 無常火故，當修信根。 |
In order to break the impermanence and fire, we should repair the root of faith. |
斷何等無常法？ |
What is impermanence? |
謂當 斷色無常，當斷受、想、行、識無常故，修信 根……」如是廣說，乃至……。 |
It means that we should break the impermanence of the form, break the experience, think, act, and understand the impermanence, and cultivate the root of faith..." As it is said widely, even.... |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常，亦如上說。 |
If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above. |
如信根八經，如是修精進根、念根、定根、慧根 八經，亦如上說。 |
Such as the Eight Sutras of Belief in the Root, and the Eight Sutras of Cultivating the Root of Diligence, Root of Mindfulness, Root of Concentration, Root of Wisdom, and so on. |
如當斷四十經，如是當知、當吐、當盡、當止、 當捨、當滅、當沒四十經，亦如上說。 |
Such as when breaking the forty sutras, such as when knowing, when vomiting, when exhausting, when stopping, when she is, when going off, when there is no forty sutras, as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 181 （一八一） |
SA 181 (One Eighty One) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起 增上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭 衣燒然尚可暫忘，無常盛火當盡斷。 |
"If your hair is burning, you can forget it for a while, but the impermanence should be broken. |
為斷 無常火故，當修信力。 |
In order to break the impermanence of fire, we should repair credibility. |
斷何等無常故，當 修信力？ |
What is the impermanence of breaking, when to repair credibility? |
謂斷色無常故，當修信力，斷受、 想、行、識無常故，當修信力……」如是廣說，乃 至……。 |
It is said that when the reason of color is impermanent, one should cultivate credibility, and when the reason of feeling, thinking, behavior, and consciousness is impermanent, one should cultivate credibility..." As it is widely said, even... |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現在 無常、過去未來現在無常八經，亦如上說。 |
Like impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, the same as above. |
如信力，如是精進力、念力、定力、慧力八經，亦 如上說。 |
Such as the power of faith, such as the eight sutras of diligence, mindfulness, concentration, and wisdom, as mentioned above. |
如當斷四十經，如是當知、當吐、當盡、當止、當 捨、當滅、當沒一一四十經，亦如上說。 |
For example, when breaking the forty sutras, such as when knowing, when vomiting, when exhausting, when stopping, when giving up, when disappearing, when there is no one to one forty sutras, as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 182 （一八二） |
SA 182 (one eighty two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火當盡斷。 |
"The turban burns can still be forgotten, but the impermanence should be broken. |
為斷無 常火故，修念覺分。 |
In order to break away from the constant fire, cultivate mindfulness. |
斷何等法無常故，修念 覺分？ |
What is the impermanence of the law, the cultivation of mindfulness and enlightenment? |
謂斷色無常，修念覺分，當斷受、想、行、 識無常，修念覺分……」如是廣說，乃至……。 |
It is said that to break the impermanence of materiality, to cultivate the consciousness of mind, and to break the feeling, thinking, behavior, and consciousness of impermanence, to cultivate the consciousness of consciousness..." As it is said widely, even... |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常八經如上說。 |
If impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, the eight classics are as above. |
如念覺分八經，如是擇法覺分、精進覺分、 喜覺分、除覺分、捨覺分、定覺分一一八經， 亦如上說。 |
The eight sutras are divided into eight sutras, such as the eight sutras of choice, diligence, happiness, divorce, sacrificing, and samādhi, as mentioned above. |
如當斷五十六經，如是當知、當吐、當盡、當止、 當捨、當滅、當沒一一五十六經如上說。 |
For example, when breaking the fifty-six sutras, such as when knowing, when vomiting, when exhausting, when stopping, when declining, when extinguishing, when there is not one and one fifty-six sutras said above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 183 （一八三） |
SA 183 (One Eighty Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火當盡斷。 |
"The turban burns can still be forgotten, but the impermanence should be broken. |
為斷 無常火故，當修正見。 |
In order to break the impermanence of the fire, see when the amendment. |
斷何等無常法火 故，當修正見，斷色無常故，當修正見，斷 受、想、行、識無常故，當修正見……」如是廣說，乃 至……。 |
What is the impermanence of the law? When you correct the view, the color is impermanent, when you correct the view, the feeling, the thought, the behavior, the consciousness is the impermanence, the correction is..." As said widely, even.... |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
如無常，如是過去無常，未來無常，現在無 常，過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常，亦如上說。 |
If impermanent, if it is impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past, present impermanence in the past, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above. |
如正見八經，如是正志、正語、正業、正命、正方 便、正念、正定一一八經，亦如上說。 |
For example, the eight sutras of right view, such as the eight sutras of righteousness, righteous speech, righteous karma, righteous destiny, righteousness, righteous thoughts, right concentration, and the eighteenth sutras. |
如當斷六十四經，如是當知、當吐、當盡、當止、 當捨、當滅、當沒一一六十四經，亦如上說。 |
For example, when breaking the sixty-four sutras, such as when knowing, when vomiting, when exhausting, when stopping, when she is, when extinguishing, when there is no one sixty-four sutras, as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 184 （一八四） |
SA 184 (One Eighty Four) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火當盡斷無餘。 |
"The turban can still be forgotten for a while, but the impermanence should be broken. |
為 斷無常火故，當修苦習盡道。 |
In order to break the impermanence and fire, we should practice hard. |
斷何等無 常法故，當修苦習盡道？ |
What is the impermanence of the law? |
謂斷色無常故， 當修苦習盡道； |
It is said that color is impermanent, so we should practice hard and practice to the fullest; |
斷受、想、行、識無常故，當 修苦習盡道……」如是廣說，乃至……。 |
If you stop feeling, thinking, acting, and understanding impermanence, you should practice hard work to the fullest..." As it is widely said, even.... |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常，亦如上說。 |
If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above. |
如苦習盡道八經，如是苦盡道、樂非盡道、 樂盡道一一八經，亦如上說。 |
Such as the eight sutras of hard work, such as the eight sutras of hardship, and the eight sutras of pleasure. |
如當斷三十二經，如是當知、當吐、當盡、當止、 當捨、當滅、當沒一一三十二經，亦如上說。 |
For example, when the thirty-two sutras are broken, such as when to know, when to vomit, when to exhaust, when to stop, when to shed, when to extinguish, when there is no one-to-one and thirty-two sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 185 （一八五） |
SA 185 (One Eighty Five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火當盡斷無餘。 |
"The turban can still be forgotten for a while, but the impermanence should be broken. |
為斷無常火故，當修無貪法句。 |
In order to break the impermanence and the fire, we should practice the sentence without greed. |
斷何等法 無常故，當修無貪法句？ |
What kind of dhamma is to be broken? I am impermanent, and should I practice the sentence without greed? |
謂當斷色無常 故，修無貪法句，斷受、想、行、識無常故，修無 貪法句……」如是廣說，乃至……。 |
It is said that one should disregard the impermanence of physical form, and practice the sentence without greed, and the sentence of the impermanence of feeling, thinking, behavior, and consciousness, and the sentence without greed..." As it is said widely, even.... |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常，亦如上說。 |
If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above. |
如當修無貪法句八經，如是無恚、無癡諸句 正句法句一一八經如上說。 |
Such as the eight sutras of non-greedy sentences, such as the non-sentence and non-fascination sentences. |
如當斷二十四經，如是當知、當吐、當盡、當止、 當捨、當滅、當沒一一二十四經，亦如上說。 |
Such as the Twenty-Four Sutras of Dangju, such as Dangzhi, Dangbai, Dangzhi, Dangzhi, Dangshe, Dangqiang, Dangwu One-to-One Twenty-four Sutras, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 186 （一八六） |
SA 186 (One Eighty Six) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「猶如有人火燒 頭衣，當云何救？」 |
It's as if someone burns his headgear, how can I save it when the cloud is on? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊！當起增 上欲，慇懃方便時救令滅。」 |
Master! When the desire is increased, when the diligence is convenient, the rescue will die. |
佛告比丘： |
Buddha told Bhikkhu: |
「頭衣 燒然尚可暫忘，無常盛火當盡斷。 |
"The turban burns can still be forgotten, but the impermanence should be broken. |
為斷無 常火故，當修止。 |
In order to break the fire, it should be repaired. |
斷何等法無常故，當 修止？ |
What is the impermanence of the law, should be repaired? |
謂斷色無常故，當修止； |
It is said that color is impermanent and should be repaired; |
斷受、想、行、 識無常故，當修止……」如是廣說，乃至……。 |
To stop feeling, thinking, acting, and understanding impermanence, you should fix it..." As it is widely said, even... |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
如無常，如是過去無常、未來無常、現在無 常、過去未來無常、過去現在無常、未來現 在無常、過去未來現在無常，亦如上說。 |
If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above. |
如修止八經，如是修觀八經，亦如上說。 |
For example, the eight sutras are repaired, and the eight sutras are observed, as mentioned above. |
如當斷十六經，如是當知、當吐、當盡、當止、當 捨、當滅、當沒一一十六經，亦如上說。 |
Such as breaking the sixteen sutras, such as when knowing, when vomiting, when exhausting, when stopping, when she is, when disappearing, when there is no one sixteen sutras, as mentioned above. |
「諸所有色，若過去、若未來、若現在，若內、若外， 若麤、若細，若好、若醜，若遠、若近，彼一切非 我、非異我、不相在如實知； |
"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is not self, non-self, non-existent Know the truth |
受、想、行、識亦如 是。 |
The same is true for receiving, thinking, acting, and reeding. |
多聞聖弟子如是正觀者，於色生厭，受、 想、行、識生厭； |
It is often said that the disciples of the saints are observant, disgusted by body, disgusted by feeling, thinking, behavior, and consciousness; |
厭已不樂，不樂故解脫，解脫 知見： |
I'm tired of being unhappy, unhappy, so be free, free |
『我生已盡，梵行已立，所作已作，自知不 受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
「如無常，如是動搖、旋轉、尫瘵、破壞、飄疾、朽敗、 危頓、不恒、不安、變易、惱苦、災患、魔邪、魔勢、魔 器，如沫、如泡、如芭蕉、如幻，微劣、貪嗜、殺摽、 刀劍、疾妬、相殘、損減、衰耗、繫縛、搥打、惡瘡、癰疽、 利刺、煩惱、讁罰、陰蓋、過患、處愁、慼、惡知識，苦、 空、非我、非我所，怨家連鏁，非義、非安慰，熱 惱、無蔭、無洲、無覆、無依、無護，生法、老法、病法、 死法、憂悲法、惱苦法、無力法、羸劣法、不可 欲法、誘引法、將養法、有苦法、有殺法、有惱 法、有熱法、有相法、有吹法、有取法、深嶮法、 難澁法、不正法、兇暴法、有貪法、有恚法、有 癡法、不住法、燒然法、罣閡法、災法、集法、 滅法、骨聚法、肉段法、執炬法、火坑法，如毒 蛇、如夢價借、如樹果、如屠牛者、如殺 人者、如觸露、如淹水、如駛流、如織縷、如 輪沙水、如跳杖、如毒瓶、如毒身、如毒 華、如毒果、煩惱動。 |
"It is impermanence, such as shaking, revolving, 尫絵, destruction, dysfunction, decay, danger, inconstancy, restlessness, change, distress, disaster, evil, demonic power, magic weapon, such as foam, such as bubble, Such as plantain, illusion, inferiority, greed, killing, sword, jealousy, mutilation, loss, decay, bondage, beating, malignant sore, carbuncle, thorn, trouble, punishment, shame, Sufferings, sorrows, sorrows, sorrows, evil knowledge, suffering, emptiness, non-self, non-self, complaints, non-righteousness, non-comfort, heat, no shade, no continent, no cover, no support, no protection , Birth method, old method, disease method, death method, sorrow method, distress method, powerless method, bad method, undesirable method, seduction method, surviving method, suffering method, killing method, and worrying method , There is heat method, there is phase method, there is blow method, there is method, deep confinement method, difficult method, illegal method, ferocious method, there is greed method, there is renunciation method, there is ignorance method, the method cannot be kept, the method of burning fire, Destruction method, calamity method, collection method, extinction method, bone gathering method, meat section method, torch method, fire pit method, such as poisonous snake, dream price, tree fruit, cattle slaughter, murderer, and touch Dew, like flooding, like running stream, like weaving, like round sand, like jumping stick, like poison bottle, like poisonous body, like poisonous flower, like poisonous fruit, trouble moving. |
如是，比丘！乃至斷過 去、未來、現在無常，乃至滅沒，當修止觀。 |
If so, Bhikkhu! To break the past, the future, the impermanence of the present, and even extinction, one should practice meditation. |
「斷 何等法過去、未來、現在無常，乃至滅沒，修止 觀？ |
"What is the past, the future, the impermanence of the present, and even the extinction? |
謂斷色過去、未來、現在無常，乃至滅沒，故 修止觀。 |
It is said that the past, the future, the present is impermanent, and even disappeared, so practice the concept of cessation. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「是故諸所有 色，若過去、若未來、若現在，若內、若外，若麁、若 細，若好、若醜，若遠、若近，彼一切非我、非異我、 不相在如實知。 |
"That’s why all the colors, if the past, if the future, if the present, if inside, if outside, if small, if fine, if good, if ugly, if far, if close, everything is not me, not me, no Know the truth as it is. |
受、想、行、識亦復如是。 |
The same is true for receiving, thinking, acting, and reeding. |
「多聞 聖弟子如是觀者，於色生厭，於受、想、行、識 生厭，厭故不樂，不樂故解脫，解脫知見： |
"It is often heard that the saint disciple is a spectator, who is bored in body, bored in feeling, thinking, behavior, and knowledge, bored and unhappy, and free from unhappiness, and free from knowledge and perception: |
『我生已盡，梵行已立，所作已作，自知不受 後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen later. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 187 （一八七） |
SA 187 (One Eighty Seven) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「以成就一法故， 不復堪任知色無常，知受、想、行、識無常。 |
"Achieving a Dhamma is no longer worthy of understanding the impermanence of materiality, understanding, feeling, thinking, acting, and understanding impermanence. |
何 等為一法成就？ |
What is the achievement of one method? |
謂貪欲一法成就，不堪能 知色無常，知受、想、行、識無常。 |
It is said that greed and desire are accomplished by one method, unbearable. Knowing the impermanence of materiality, knowing the impermanence of feeling, thinking, behavior and consciousness. |
何等一法成 就？ |
How can it be done? |
謂無貪欲成就，無貪欲法者，堪能知色 無常，堪能知受、想、行、識無常。」 |
It is said that there is no greed for achievement, and those who have no greed for the law can understand the impermanence of form, and can understand the feeling, thinking, behavior, and consciousness of impermanence. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
「如成就不成就，如是知不知、親不親、明不 明、識不識、察不察、量不量、覆不覆、種不種、 掩不掩、映翳不翳亦如是。 |
"If you do not achieve it, it is the same as knowing or not knowing, not knowing, not knowing, knowing not knowing, not observing, not measuring, not overturning, not planting, not covering up, and not reflecting. |
「如是知，如是 識解，受、求、辯、獨證，亦復如是。 |
"If it is to know, if it is to understand, accept, ask, argue, and prove alone, and so on. |
「如貪，如是 恚、癡、瞋、恨、呰、執、嫉、慳、幻、諂、無慙、無愧、慢、慢慢、 增慢、我慢、增上慢、邪慢、卑慢、憍慢、放逸、矜高、 曲為相規、利誘、利惡、欲多、欲常、欲不敬、惡 口、惡知識、不忍貪、嗜不貪、惡貪，身見、邊見、 邪見、見取、戒取、欲愛、瞋恚、睡眠、掉悔、疑、惛悴、 蹁蹮、贔屓、懶、亂想、不正憶、身濁、不直、不軟、不 異、欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他 家覺、愁憂惱苦，於此等一一法，乃至映翳， 不堪任滅色作證。 |
"Like greed, like greed, ignorance, hatred, hatred, stubbornness, clinging, jealousy, sorrow, illusion, flattery, no sorrow, worthy, slow, slow, slow, slow, slow, slow, evil, slow, stale Slowness, indulgence, high spirits, pretensions, temptation, pros and cons, excessive desire, perpetual desire, disrespect, evil mouth, evil knowledge, intolerance of greed, addiction to greed, evil and greed, personal view, side view, wrong view, Seeing and taking, abstaining, lusting, aversion, sleep, regretting, doubting, haggard, wandering, squatting, laziness, random thinking, wrong memory, body turbidity, not straight, not soft, the same, desire, awkwardness Feelings, harmful feelings, personal feelings, homeland feelings, easy feelings, feelings of love for others, sorrow and distress, etc., and even reflections, are unbearable to testify. |
「何等為一法？ |
"What a law? |
所謂惱苦， 以惱苦映翳故，不堪任於色滅盡作證，不 堪任於受、想、行、識滅盡作證。 |
The so-called affliction is to testify by the irritation reflecting the shadow, and it is unbearable to testify by feeling, thinking, acting, and knowing. |
一法不映翳 故，堪任於色滅盡作證，堪任於受、想、行、識滅 盡作證。 |
One law does not reflect the shadows, so it is worthy to testify at the end of appearance, and testify at the end of receiving, thinking, acting, and knowing. |
「何等一法？ |
"What a law? |
謂惱苦，此一法不映翳 故，堪任於色滅盡作證，堪任於受、想、行、識滅 盡作證。」 |
It is said that suffering, this method does not reflect the shadow, so it is worthy of testimony in the end of color, and it is worthy of testimony in receiving, thinking, acting, and knowing. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
雜阿含經卷第七 |
The Seventh Book of Zaagham |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 188 （一八八） 離喜貪 |
SA 188 (One Eighty Eight) |
雜阿含經卷第八 |
Miscellaneous Agama Sutra 8 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當正觀察眼 無常。 |
"Observe the impermanence of the eye. |
如是觀者，是名正見。 |
If you are a viewer, you are right. |
正觀故生厭， 生厭故離喜、離貪，離喜、貪故，我說心正 解脫。 |
By observing the result of being bored, disgusting and detaching from joy and greed, from liking and greedy, I say that the mind is right and free. |
如是耳、鼻、舌、身、意，離喜、離貪，離喜、貪 故。 |
Such as ear, nose, tongue, body, mind, detachment from happiness, detachment from greed, detachment from happiness, and greed. |
比丘！我說心正解脫，心正解脫者，能自 記說： |
Bhikkhu! I said that the mind is free, and those who are free can remember: |
『我生已盡，梵行已立，所作已作，自知 不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
如無常，如是苦、空、非我，亦如是說。 |
If it is impermanence, if it is suffering, emptiness, non-self, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 189 （一八九） 正思惟 |
SA 189 (One Eighty Nine) Just Thinking |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於眼當正思 惟、觀察無常。 |
"In your eyes, think rightly and observe impermanence. |
所以者何？ |
So what? |
於眼正思惟、觀察 無常故，於眼欲貪斷，欲貪斷故，我說心正 解脫。 |
Thinking and observing impermanence in the eyes, greed to break in the eyes, and desire to break in the eyes, I say that the heart is right and free. |
耳、鼻、舌、身、意，正思惟、觀察故，欲貪斷，欲 貪斷者，我說心正解脫。 |
The ears, nose, tongue, body, mind, thinking, observing, and wanting to be greedy to break, I say that the mind is free. |
如是，比丘！心正解 脫者，能自記說： |
If so, Bhikkhu! The freed person can remember: |
『我生已盡，梵行已立，所作 已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 190 （一九〇） 眼 |
SA 190 (one ninety) eye |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於眼不識、 不知、不斷、不離欲者，不堪任正盡苦。 |
"If you don’t know, don’t know, keep on, and don’t leave your desires, you will be unbearable to work hard. |
耳、鼻、 舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
諸比丘！於眼若識、若知、 若斷、若離欲者，堪任正盡苦。 |
Bhikkhus! One who knows, knows, breaks, and departs from one's eyes is worthy of suffering. |
於耳、鼻、舌、身、 意，若識、若知、若斷、若離欲者，堪任正盡苦。」 |
In the ears, nose, tongue, body, and mind, if you know, if you know, if you break, if you want to quit, you can do all the suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 191 （一九一） 眼 |
SA 191 (Nineteen One) Eye |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於眼若不識、不 知、不斷、不離欲者，不堪任越生、老、病、死苦。 |
"If you don't know, don't know, keep on, and keep your desires in your eyes, you can't stand the burden of growing, old, sick, and dying. |
耳、鼻、舌、身、意，不識、不知、不斷、不離欲者，不堪 任越生、老、病、死苦。 |
Those with ears, nose, tongue, body, mind, ignorance, ignorance, continual, and undivided desires are unbearable for the more life, old age, sickness, and death. |
諸比丘！於 眼 若識、若知、若 斷、若離欲者，堪任越生、老、病、死苦。 |
Bhikkhus! In the eyes, if you know, if you know, if you are cut off, if you renounce your desires, you can bear the burden of more birth, old age, sickness, and death. |
於耳、鼻、 舌、身、意，若識、若知、若斷、若離欲，堪任越生、 老、病、死苦。」 |
In the ears, nose, tongue, body, mind, if you know, if you know, if you break, if you want to leave, you can bear more and more birth, old age, sickness, and death. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 192 （一九二） 不離欲 |
SA 192 (192) Undivided |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於眼不離 欲，心不解脫者，不堪任正盡苦。 |
"If you don't leave your desires in your eyes, and your heart is not free, you will be unbearable to work hard. |
於耳、鼻、 舌、身、意不離欲，心不解脫者，不堪任正 盡苦。 |
Those who do not leave their desires in the ears, nose, tongue, body, and mind, and the heart is not free, will be unbearable and suffering. |
諸比丘！若於眼色離欲，心解脫者， 彼堪任正盡苦。 |
Bhikkhus! If the eyes are free from desire and the heart is free, he will be able to work hard. |
於耳、鼻、舌、身、意離欲，心解 脫者，堪任正盡苦。」 |
Those who are free from the ears, nose, tongue, body, and mind, can be free from all the hardship. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 193 （一九三） 不離欲 |
SA 193 (One Nine Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於眼、色 不離欲，心不解脫者，不堪任越生、老、病、死 苦。 |
"If you don't leave your desires in your eyes, looks, and your heart is not free, you will not be able to bear the burden of more birth, old age, sickness, and death. |
於耳、鼻、舌、身、意不離欲，心不解脫 者，不堪任越生、老、病、死苦。 |
Those who do not leave their desires in the ears, nose, tongue, body, and mind, and the heart is not free, will not be able to bear the burden of more birth, old age, sickness, and death. |
諸比丘！若於 眼、色離欲，心解脫者，堪任越生、老、病、死苦。 |
Bhikkhus! If one is free from eyes, lust and desire, the heart is free, and it is worthy of more birth, old age, sickness, and death. |
於耳、鼻、舌、身、意離欲，心解脫者，堪任越生、 老、病、死苦。」 |
Those who are free from desires in the ears, nose, tongue, body, and mind, and who are free from the heart, can bear the burden of more birth, old age, sickness, and death. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 194 （一九四） 生喜 |
SA 194 (1994) Happy birthday |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於眼生喜 者，則於苦生喜，若於苦生喜者，我說彼 不解脫於苦。 |
"If there is happiness in the eyes, then happiness is born in suffering, and if happiness is born in suffering, I say he is not free from suffering. |
於耳、鼻、舌、身、意生喜者，則 於苦生喜，於苦生喜者，我說彼不解脫 於苦。 |
Those who have happiness in the ears, nose, tongue, body, and mind, have happiness in suffering, and happiness in suffering. I say that he is not free from suffering. |
「諸比丘！若於眼不生喜者，則於苦 不生喜，於苦不生喜者，我說彼解脫於 苦。 |
"Bhikkhus! If there is no happiness in the eyes, then suffering does not produce happiness, and suffering does not produce happiness, I say that he is free from suffering. |
於耳、鼻、舌、身、意不生喜者，則於苦不生 喜，於苦不生喜者，我說彼解脫於苦。」 |
Those who do not have happiness in the ears, nose, tongue, body, and mind, do not have happiness in suffering, and those who do not have happiness in suffering, I say that they are free from suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 195 （一九五） 無常苦 |
SA 195 (19th Five-Year) Impermanence and Suffering |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「一切無常。 |
"Everything is impermanent. |
云何 一切無常？ |
Yun He, everything is impermanent? |
謂眼無常，若色、眼識、眼觸，若眼觸 因緣生受，苦覺、樂覺、不苦不樂覺，彼亦無常。 |
It is said that the eyes are impermanent, if the color, the sense of the eye, the touch of the eye, if the touch of the eye arises and suffers from cause and condition, the feeling of suffering, pleasure, not suffering or not, the other is also impermanent. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
多聞聖弟子如是 觀者，於眼生厭，若色、眼識、眼觸、眼觸因緣 生受，苦覺、樂覺、不苦不樂覺，於彼生厭。 |
It is often said that the sage disciple is the observer, who is bored in the eyes, if the color, the eye consciousness, the eye touch, the eye contact causes and feelings, the feeling of suffering, pleasure, not suffering or not, the feeling of suffering is bored. |
耳、 鼻、舌、身、意，聲、香、味、觸、法、意識、意觸、意觸因緣 生受，苦覺、樂覺、不苦不樂覺，彼亦生厭，厭 故不樂，不樂故解脫，解脫知見： |
Ear, nose, tongue, body, mind, sound, fragrance, taste, touch, dharma, consciousness, mind touch, mind touch, cause and experience, suffering, pleasure, neither suffering nor pleasure, they are also disgusted and disgusted Unhappiness, unhappiness, liberation, liberation knowing: |
『我生已盡， 梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
如無常經，如是苦、空、無我，亦如是說。 |
If it is impermanence, if it is suffering, emptiness, and selflessness, so it is. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 196 （一九六） 無常 |
SA 196 (1996) Impermanence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「一切無常。 |
"Everything is impermanent. |
云 何一切？ |
What is the cloud? |
謂眼無常，若色、眼識、眼觸、眼觸因緣 生受，若苦、若樂、不苦不樂，彼亦無常。 |
It is said that the eyes are impermanent, if the form, the eye-consciousness, the eye contact, the eye contact are caused and experienced, if the suffering, happy, not suffering or unhappy, then also impermanent. |
如是 耳、鼻、舌、身、意，若法、意識、意觸、意觸因緣 生受，若苦、若樂、不苦不樂，彼亦無常。 |
If it is the ear, nose, tongue, body, mind, if the Dharma, consciousness, mind touch, mind touch, the cause and condition arises and suffers, if suffering, happy, not suffering or unhappy, it is also impermanent. |
多聞 聖弟子如是觀者，於眼解脫，若色、眼識、眼 觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦 解脫。 |
It is often heard that the saint disciple is a viewer, liberating from the eyes, if the form, eye-consciousness, eye contact, eye contact arises and suffers, if suffering, happy, not suffering or unhappy, he is also free. |
如是耳、鼻、舌、身、意、法，意識、意觸、意觸 因緣生受，若苦、若樂、不苦不樂，彼亦解脫，我 說彼生、老、病、死、憂、悲、惱、苦。」 |
For example, ear, nose, tongue, body, mind, Dharma, consciousness, touch, and touch. The cause, condition, and condition are born and received. If suffering, happy, not suffering or unhappy, he is also free. I say he is born, old, sick, dead, Worry, sadness, annoyance and suffering. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
如說一切無常，如是一切苦、一切空、一切 非我、一切虛業法、一切破壞法、一切生法、一 切老法、一切病法、一切死法、一切愁憂法、一 切煩惱法、一切集法、一切滅法、一切知法、一 切識法、一切斷法、一切覺法、一切作證、一切 魔、一切魔勢、一切魔器、一切然、一切熾然、 一切燒，皆如上二經廣說。 |
For example, all impermanence, all suffering, all emptiness, all non-self, all false karma, all destruction, all life, all old methods, all diseases, all death, all sorrows, all troubles, all Collecting Dharma, All Extinguishing Dharma, All Knowing Dharma, All Consciousness Dharma, One Severing Dharma, All Enlightenment Dharma, All Witnessing Dharma, All Demons, All Demonic Powers, All Magic Tools, All Randoms, All Blazing Randoms, All Burning, All are the same as the above two sutras Guang said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 197 （一九七） 燃燒 |
SA 197 (One Nine Seventh) Burning |
如是我聞： |
I heard this: |
一時，佛住迦闍尸利沙支 提，與千比丘俱，皆是舊縈髮婆羅門。 |
For a while, the Buddha lived in Kasa Sri Shakti, and the Chelsea Bhikkhus were all old-fashioned Brahmins. |
爾時， 世尊為千比丘作三種示現教化。 |
At that time, the Blessed One made three kinds of manifestations and education for the Chelsea. |
云何為 三？ |
What is cloud three? |
神足變化示現、他心示現、教誡示現。 |
God's foot changes and manifests, his heart manifests, and teachings manifest. |
神足 示現者，世尊隨其所應，而示現入禪定正受， 陵虛至東方，作四威儀，行、住、坐、臥，入火三 昧，出種種火光，青、黃、赤、白、紅、頗梨色，水火俱 現、或身下出火，身上出水，身上出火，身下 出水，周圓四方亦復如是。 |
The person who manifests the gods' feet, the Blessed One will follow his response, and he will enter the meditation and receive righteously. The mausoleum will go to the east, as the four majesty, walk, live, sit, and lie down, enter the fire samādhi, and give out all kinds of flames, blue, yellow, red, and white , Red, rather pear color, water and fire appear, or fire under the body, water out of the body, fire out of the body, water out of the body, the same is true in all directions. |
爾時，世尊作種 種神變已，於眾中坐，是名神足示現。 |
At that time, the Blessed One has made various kinds of divine changes, sitting in the crowd, is a manifestation of the name of God. |
他心 示現者，如彼心、如彼意、如彼識，彼應作 如是念、不應作如是念、彼應作如是捨、 彼應作如是身證住，是名他心示現。 |
The person who manifests his heart is like his mind, his will, and his knowledge. He should do such a mindfulness, should not be such a mindfulness, he should do such a sacrifice, and he should act as a personal witness. |
教誡 示現者，如世尊說： |
Teach the manifester, as the Blessed One said: |
「諸比丘！一切燒然。 |
"Bhikkhus! Everything burned. |
云何 一切燒然？ |
Yun He, everything burns? |
謂眼燒然，若色、眼識、眼觸、眼觸因 緣生受，若苦、若樂、不苦不樂，彼亦燒然。 |
It is said that the eye burns, if the color, eye consciousness, eye touch, eye touch cause and suffer, if it is suffering, happy, not bitter or unhappy, it also burns. |
如 是耳、鼻、舌、身、意燒然，若法、意識、意觸、意觸因 緣生受，若苦、若樂、不苦不樂，彼亦燒然，以 何燒然，貪火燒然、恚火燒然、癡火燒然，生、 老、病、死、憂、悲、惱、苦火燒然。」 |
If the ears, nose, tongue, body, and mind are burned, if the Dharma, consciousness, touch, and touch are born and received, if suffering, happy, not suffering or unhappy, then it will burn, how can it be burned? Ran, sorrowful fire burns, ignorance burns, birth, old age, sickness, death, worry, sadness, annoyance, suffering burns. " |
爾時，千比丘聞佛 所說，不起諸漏，心得解脫，佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
At that time, when the monks heard what the Buddha said, they could not afford all the omissions, and felt free. The Buddha said that this sutra was done, and all the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 198 （一九八） 羅睺羅 |
SA 198 (Nineteen Eighty-eight) Rahuluo |
如是我聞： |
I heard this: |
一時，佛住王舍城耆闍崛 山。 |
For a while, the Buddha lived on the Qitian Mountain in Wangshe City. |
爾時，尊者羅睺羅往詣佛所，稽首佛足， 退住一面，白佛言： |
At that time, Venerable Luo Huluo went to the Buddha's place, inspected the Buddha's feet, stepped back, and the White Buddha said: |
「世尊！云何知、云何見我 內識身及外一切相，令我、我所、我慢使繫著 不生？」 |
Blessed One! How can Yun know, how Yun can see me, insight, body and external appearances, making me, my self, and me slow to be tied to life? |
爾時，世尊告羅睺羅： |
At that time, the Blessed One told Rahulu: |
「善哉！羅睺羅！能 問如來甚深之義。」 |
Goodness! Rahuluo! Can ask about the profound meaning of the Tathagata. |
佛告羅睺羅： |
Buddha told Rahulu: |
「眼若過去、 若未來、若現在，若內、若外，若麁、若細，若好、 若醜，若遠、若近，彼一切非我、非異我、不相 在如實知。 |
"If the eye is in the past, if the future, if the present, if it is inside, if it is outside, if it is small, if it is small, if it is good, if it is ugly, if it is far, if it is near, everything is not self, non-self, and non-existence know as it is. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
「羅睺羅！ 作如是知、如是見我此識身及外一切相， 令我、我所、我慢使繫著不生。 |
"Lahula! Doing so knowing, seeing my body and external appearances in this sense, makes me, what I feel, and me slow to become unborn. |
羅睺羅！如是 我、我所、我慢使繫著不生者。 |
Rahuluo! If I, I, and I are slow to tie the dead. |
羅睺羅！是名斷 愛濁見，正無間等，究竟苦邊。」 |
Rahuluo! It's the name of the story, loves to see, is waiting, what a bitter side. " |
佛說此經已，尊 者羅睺羅聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, Venerable Luo Hula heard what the Buddha said and joyfully followed it. |
如內入處，如是外入處，色、聲、香、味、觸、法，眼 識，耳、鼻、舌、身、意識，眼觸，耳、鼻、舌、身、意觸，眼觸 生受，耳、鼻、舌、身、意觸生受，眼觸生想，耳、鼻、舌、 身、意觸生想，眼觸生思，耳、鼻、舌、身、意觸生 思，眼觸生愛，耳、鼻、舌、身、意觸生愛，亦如上 說。 |
Such as the internal entry, such as the external entry, color, sound, fragrance, taste, touch, dharma, eye awareness, ear, nose, tongue, body, consciousness, eye contact, ear, nose, tongue, body, mental touch, eye contact Receiving, ear, nose, tongue, body, and mind touch, feel, eye touch, think, ear, nose, tongue, body, mind touch, think, eye touch, ear, nose, tongue, body, mind touch Thinking, the eye touches love, and the ears, nose, tongue, body, and mind touches love, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 199 （一九九） 羅睺羅 |
SA 199 (Nine-Nine) Rahuluo |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告羅睺羅： |
At that time, the Blessed One told Rahulu: |
「云何知、云何見， 於此識身及外一切相，無有我、我所、我慢使 繫著？」 |
How does the cloud know, what does the cloud see, where to know the body and all appearances, without me, what I am, or what I am slow to do? |
羅睺羅白佛言： |
Luo Hula White Buddha said: |
「世尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！當為諸比丘廣說此義，諸比丘 聞已，當受奉行。」 |
Good! Lord! Let the bhikkhus speak this righteously, and the bhikkhus should have heard it and be practiced. " |
佛告羅睺羅： |
Buddha told Rahulu: |
「善哉！諦聽，當 為汝說。 |
"Goodness! Listen carefully, just say it for you. |
諸所有眼，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近， 彼一切非我、非異我、不相在如實正觀。 |
All eyes, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if near, everything is not me, not me, not in reality Upright. |
羅 睺羅！耳、鼻、舌、身意亦復如是。 |
Luo Hui Luo! The same is true for ears, nose, tongue, body and mind. |
「羅睺羅！如是 知、如是見我此識身及外一切相，我、我所、我 慢使繫著不生。 |
"Rahula! If you know, if you see my body and external appearances, I, what I am, and I will not be born. |
羅睺羅！如是比丘越於 二，離諸相，寂滅解脫。 |
Rahuluo! In this case, the bhikkhu is more than two, separated from the various aspects, extinguished and liberated. |
羅睺羅！如是比丘斷 諸愛欲，轉去諸結，究竟苦邊。」 |
Rahuluo! In this case, the bhikkhu breaks all the cravings and turns to the knots. " |
佛說此經已， 羅睺羅聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already, and Rahulu heard what the Buddha said and followed it with joy. |
如內入，如是外入，乃至意觸因緣生受，亦 如是廣說。 |
Such as internal entry, such as external entry, and even the intention to cause and condition to arise and receive, it is also widely said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 200 （二〇〇） 羅睺羅 |
SA 200 (200) Rahuluo |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，尊者羅睺羅往詣佛所，稽首 佛足，退坐一面，白佛言： |
At that time, Venerable Luo Huluo went to the Buddha's place, inspected the Buddha's feet, and sat back, and the White Buddha said: |
「善哉！世尊！為我說 法，我聞法已，獨一靜處，專精思惟，不放 逸住； |
"Goodness! Blessed One! Speaking for me, I have heard the Dharma, I am alone in a quiet place, specialize in thinking, not let go; |
獨一靜處，專精思惟，不放逸住已，如 是思惟： |
Be alone in a quiet place, concentrating on thinking, not letting go, so thinking: |
『所以族姓子剃除鬚髮，正信非 家，出家學道，修持梵行，見法自知作證： |
"Therefore, the sons of the clan have shaved off their hair and beards, believe in the non-family, become a monk, learn the Tao, practice Brahma, and testify by knowing the law: |
「我 生已盡，梵行已立，所作已作，自知不受後 有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not have the future. |
』」 |
』」 |
爾時，世尊觀察羅睺羅心，解脫慧未熟， 未堪任受增上法。 |
At that time, the Blessed One was observing the heart of Rahulu, and he was unfamiliar with the wisdom of liberation, and he was not able to accept the enlightenment. |
問羅睺羅言： |
Ask Luohu Luoyan: |
「汝以授 人五受陰未？」 |
You Yi teaches people five years of yin? |
羅睺羅白佛： |
Rahuluo White Buddha: |
「未也。 |
"Weiye. |
世尊！」 |
Lord! " |
佛告 羅睺羅： |
Buddha told Luo Huluo: |
「汝當為人演說五受陰。」 |
You should speak for five yin. |
爾時，羅睺 羅受佛教已，於異時為人演說五受陰， 說已，還詣佛所， 稽 首佛足，退住一面，白佛 言： |
At that time, Luo Hula accepted Buddhism, and at a different time, he gave a speech for five yin receptions, said that he had already, returned to the Buddha's place, checked the head of the Buddha's feet, retreated, and the White Buddha said: |
「世尊！我已為人說五受陰，唯願世尊為 我說法，我聞法已，獨一靜處，專精思惟，不 放逸住，乃至自知不受後有。」 |
Blessed One! I have already said the five Yin Yin for others. I only hope that the Blessed One can speak for me. I have heard the Dharma, and I am alone in quietness, specializing in thinking, not letting go, and even knowing that I am not immune from the future. |
爾時，世尊復 觀察羅睺羅心，解脫智未熟，不堪任受增 上法。 |
At that time, the Blessed One regained the heart of Rahuluo, freed himself from his unfamiliar mind, and became unbearable to accept the law. |
問羅睺羅言： |
Ask Luohu Luoyan: |
「汝為人說六入處未？」 |
Do you say that the six entrances are not? |
羅 睺羅白佛： |
Luo Hula White Buddha: |
「未也。 |
"Weiye. |
世尊！」 |
Lord! " |
佛告羅睺羅： |
Buddha told Rahulu: |
「汝當為 人演說六入處。」 |
Thou shalt speak for the six entrances. |
爾時，羅睺羅於異時為人 演說六入處，說六入處已，來詣佛所， 稽 首禮足，退住一面，白佛言： |
At that time, Luo Huluo was a person at a different time and gave a speech at the six entrances, saying that the six entrances are already, come to the Buddha, pay homage to the head, and stay away. The White Buddha said: |
「世尊！我已為 人演說六入處，唯願世尊為我說法，我聞 法已，當獨一靜處，專精思惟，不放逸住， 乃至自知不受後有。」 |
Blessed One! I have spoken about the Six Ways for others. I only wish the Blessed One to speak for me. I have heard the law, and I should be the only quiet place, concentrating on thinking, not letting go, and even knowing that I will not be there. |
爾時，世尊觀察羅睺 羅心，解脫智未熟，不堪任受增上法。 |
At that time, the Blessed One observed Luo Hula and Luo Xin, and he was unfamiliar with liberating wisdom, and was unbearable to accept the law. |
問羅 睺羅言： |
Ask Luo Hulayan: |
「汝已為人說尼陀那法未？」 |
You have already said that the Nitāna Dharma for others? |
羅睺羅 白佛言： |
Luo Huluo White Buddha said: |
「未也。 |
"Weiye. |
世尊！」 |
Lord! " |
佛告羅睺羅： |
Buddha told Rahulu: |
「汝當為人 演說尼陀那法。」 |
Thou shalt speak Nidhana as a human being. |
爾時，羅睺羅於異時為人 廣說尼陀那法已，來詣佛所， 稽 首禮足，退 住一面，白佛言： |
At that time, Rahuluo was a person at a different time, saying that the Buddha had already come to the Buddha’s retreat. He paid tribute to his head and stayed away. The White Buddha said: |
「世尊！為我說法，我聞法 已，獨一靜處，專精思惟，不放逸住，乃至自 知不受後有。」 |
Master! Say for me, I have heard the Dharma, have a quiet place, specialize in thinking, never let go, and even know that I will not be there. |
爾時，世尊復觀察羅睺羅心， 解脫智未熟……廣說乃至告羅睺羅言： |
At that time, the Blessed One re-observed the heart of Rahuluo, freeing up his unfamiliar mind... and even told Rahuluo: |
「汝當 於上所說諸法，獨於一靜處，專精思惟，觀 察其義。」 |
You should be in a quiet place, concentrating on thinking and observing the meaning of all the dhammas mentioned above. |
爾時，羅睺羅受佛教勅，如上所聞 法、所說法思惟稱量，觀察其義，作是念： |
At that time, Rahula received Buddhist edicts, as he heard the law, said, thought, weighed, observed its righteousness, and thought: |
「此 諸法一切皆順趣涅槃、流注涅槃、後住 涅槃。」 |
All of these dharmas follow Nirvana, flow into Nirvana, and live behind Nirvana. |
爾時，羅睺羅往詣佛所， 稽 首禮足，退 住一面，白佛言： |
At that time, Luo Huluo went to the Buddha's place, paid tribute to his head, and retreated. The White Buddha said: |
「世尊！我已於如上所聞 法、所說法獨一靜處，思惟稱量，觀察其義， 知此諸法皆順趣涅槃、流注涅槃、後住涅 槃。」 |
Blessed One! I have heard and said in a quiet place, thinking and weighing, and observing its meaning. I know that all the dharmas follow Nirvana, flow into Nirvana, and live in Nirvana. |
爾時，世尊觀察羅睺羅心，解脫智熟，堪 任受增上法。 |
At that time, the Blessed One observed Rahulua's heart, freed from wisdom and familiarity, and he was worthy of accepting the law. |
告羅睺羅言： |
To Rahuluoyan: |
「羅睺羅！一切無 常。 |
"Lahula! Everything is impermanent. |
何等法無常？ |
How impermanent is law? |
謂眼無常，若色、眼識、眼觸……」 如上無常廣說。 |
It means that the eyes are impermanent, such as color, eye consciousness, eye touch... |
爾時，羅睺羅聞佛所說，歡 喜隨喜，禮佛而退。 |
At that time, Rahuluo heard what the Buddha said, rejoicing with joy, and retreating in favor of Buddha. |
爾時，羅睺羅受佛教已，獨一靜處，專精思 惟，不放逸住： |
At that time, Rahula had already received Buddhism, he was alone in a quiet place, concentrating on thinking, not letting go: |
「所以族姓子剃除鬚髮，著袈 裟衣，正信非家，出家學道，純修梵行，乃至見 法自知作證： |
"So the surnames of the clan have shaved their hair and hair, wear robes and robes, are faithful to non-family, become a monk, learn Taoism, purely practice Brahma, and even see the Fa to testify: |
『我生已盡，梵行已立，所作已 作，自知不受後有。』 |
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」成阿羅漢，心善解脫。 |
"Being an Arahant, with a kind heart and liberation. |
佛說此經已，羅睺羅聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already done, and Luo Hulu heard what the Buddha said and followed it with joy. |
. |
. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 201 （二〇一） 比丘盡一切結 |
SA 201 (201) Bhikkhu does everything |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
時，有異比丘來詣佛所，稽首佛足， 退住一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place, inspected the head of the Buddha's feet, stepped back, and the White Buddha said: |
「世尊！云何知、云何見，次 第疾得漏盡？」 |
Master! What do you know about Yun, how do you see Yun, the second time is so sick? |
爾時，世尊告彼比丘： |
At that time, the Blessed One told Peter Bhikkhu: |
「當正觀 無常。 |
"Be aware of impermanence. |
何等法無常？ |
How impermanent is law? |
謂眼無常，若色、眼識、眼觸、 眼觸因緣生受，若苦、若樂、不苦不樂，當觀 無常。 |
It means that the eyes are impermanent, if the form, the eye-consciousness, the eye contact, the eye contact arises and suffers through cause and condition, if the suffering, the happy, not the painful or unpleasant, consider the impermanence. |
耳、鼻、舌、身、意當觀無常。 |
The ears, nose, tongue, body, and mind should be impermanent. |
若法、意識、意 觸、意觸因緣生受，若苦、若樂、不苦不樂，彼 亦無常。 |
If Dharma, Consciousness, Consciousness, and Consciousness arise and suffer, if suffering, happiness, and neither suffering nor happiness, they are also impermanent. |
比丘！如是知、如是見，次第盡有漏。」 |
Bhikkhu! If you know it, if you see it, there will be no leakage. " |
時，彼比丘聞佛所說，歡喜作禮而去。 |
At that time, when he heard what the Buddha said, he went away with joy. |
如是，比丘所說經。 |
If so, the monk said the sutra. |
若差別者： |
If the difference: |
「云何知、云何見， 次第盡一切結，斷一切縛、斷一切使、斷 一切上煩惱、斷一切結、斷諸流、斷諸軛、 斷諸取、斷諸觸、斷諸蓋、斷諸纏、斷諸垢、 斷諸愛、斷諸意、斷邪見生正見、斷無明 生明。 |
"How do you know the cloud, how do you see the cloud, make all knots, break all bonds, break all messengers, break all troubles, break all knots, break all currents, break all yokes, break all takings, break all touches, break all covers , Break all entanglements, break all dirt, break all love, break all will, break evil to see right view, break ignorance and create bright. |
比丘！如是觀眼無常，乃至如是知、 如是見，次第無明斷，明生。」 |
Bhikkhu! If you observe impermanence, even if you know, if you see, you will be ignorant and be born. " |
時，彼比丘聞佛 所說歡喜，歡喜已，作禮而去。 |
At that time, when he heard the Buddha's words of joy, joy was over, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 202 （二〇二） 我見斷 |
SA 202 (2002) I see it |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
時，有異比丘往詣佛所，稽首佛足， 白佛言： |
At that time, a different bhikkhu went to the Buddha's place and inspected the Buddha's foot. The White Buddha said: |
「世尊！云何知、云何見，次第我見斷， 無我見生？」 |
Master! What do you know about Yun, how do you see Yun, the next time I see it, I see life without me? |
佛告彼比丘： |
The Buddha told Piqiu: |
「於眼正觀無常， 若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不 苦不樂，彼亦正觀無我。 |
"On the eyes, see impermanence, if form, eye-consciousness, eye contact, eye contact arise and suffer from cause and condition, if suffering, happy, not suffering or unhappy, then one is also observing non-self. |
如是乃至意觸因 緣生受，若苦、若樂、不苦不樂，彼亦正觀無 我。 |
In this way, the intention is to touch the cause and the condition to be born and received. If suffering, happy, not suffering or not happy, then he is also observing non-self. |
比丘！如是知、如是見，次第我見斷，無我 見生。」 |
Bhikkhu! If you know, if you see, then I will judge the next time, and you will see life without me. " |
時，彼比丘聞佛所說歡喜，歡喜已，作 禮而去。 |
At that time, when he heard the Buddha's words of joy, joy was over, and went away. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 203 （二〇三） 能斷一切法 |
SA 203 (Twenty-three) Ability to cut everything |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘摩 羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishali Japo Kumara Pharmacist Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若有比 丘能斷一法者，則得正智，能自記說： |
"If there is a monk who can make a judgment, he will have righteous wisdom and can remember to say: |
『我生 已盡，梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依。」 |
The Blessed One is the root, the eye, and the idiom. |
唯願 演說，諸比丘聞已，當受奉行。 |
Only wishing to speak, all monks have heard of it, and should be practiced. |
佛告諸比丘： |
Buddha told monks: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
諸比丘！云何一法斷 故，乃至不受後有？ |
Bhikkhus! Why is it so, and even not afterwards? |
所謂無明，離欲明生，得 正智，能自記說： |
The so-called ignorance, the desire to live, the right wisdom, can remember: |
『我生已盡，梵行已立，所作已 作，自知不受後有。』 |
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
時，有異比丘從坐起， 整衣服，偏袒右肩，為佛作禮，右膝著地， 合掌白佛言： |
At that time, a different bhikkhu sat up, adjusted his clothes, leaned on his right shoulder, prayed for the Buddha, touched his right knee on the ground, and said: |
「世尊！云何知、云何見無明，離欲 明生？」 |
Master! How can the cloud know, how can the cloud see ignorance, free desire and live life? |
佛告比丘： |
Buddha told Bhikkhu: |
「當正觀察眼無常，若色、眼 識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂， 彼亦正觀無常。 |
"Observe the impermanence of the eye. If the form, the eye-consciousness, the eye contact, and the eye contact arise and suffer from cause and condition, and if it is suffering, happy, not suffering or unhappy, then he is also observing impermanence. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
比 丘！如是知、如是見無明，離欲明生。」 |
Bhikkhu! If you know, if you see ignorance, you will live without desire. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 204 （二〇四） 如實知見 |
SA 204 (2004) Know the truth and see it |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘摩 羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishali Japo Kumara Pharmacist Anra Park. |
爾時，世尊告尊者阿難： |
Then, the Blessed One told His Holiness Ananda: |
「於眼 當如實知、如實見，若眼、色、眼識、眼觸、眼觸 因緣生受，若苦、若樂、不苦不樂，彼亦如實知、 如實見。 |
"At the eye, you should know and see as it is. If the eyes, colors, eye-consciousness, eye contact, eye contact arise and suffer from cause and condition, if suffering, happy, not suffering or unhappy, then you should know and see as it is. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
彼如實知、如 實見已，於眼生厭，若色、眼識、眼觸、眼觸因 緣生受，若苦、若樂、不苦不樂，彼亦生厭。 |
He knows as it is, sees it as it is, and is bored in the eyes. If the color, eye-consciousness, eye-touch, and eye-touch are caused by the condition, if suffering, happy, not suffering or unhappy, he is also bored. |
耳、鼻、 舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
厭已不樂，不樂已解脫， 解脫知見： |
I am disgusted and unhappy, unhappiness is freed, freed from knowledge: |
『我生已盡，梵行已立，所作已作，自 知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 205 （二〇五） 優陀那 |
SA 205 (Twenty Five) Udana |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘摩 羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishali Japo Kumara Pharmacist Anra Park. |
爾時，世尊說一切優陀那偈 已，告尊者阿難： |
At that time, the Blessed One said that all Udhana verses have been, and told His Holiness Ananda: |
「眼無常、苦、變易、異分法，若色、 眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不 樂，彼亦無常、苦、變易、異分法。 |
"Eyes are impermanent, suffering, change, and alienation. If form, eye consciousness, eye contact, and eye contact arise and suffer from cause and condition, if suffering, happy, not suffering or unhappy, it is also impermanence, suffering, change, and alienation. |
耳、鼻、舌、身、意亦 復如是。 |
The same goes for ears, nose, tongue, body, and mind. |
多聞聖弟子如是觀者，於眼得解 脫，若色、眼識、眼觸、眼觸因緣生受，彼亦解脫。 |
As the disciple of Duowen is a viewer, he is liberated from the eyes, and if form, eye consciousness, eye contact, and eye contact arise and suffer from cause and condition, he is also liberated. |
耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，若 苦、若樂、不苦不樂，彼解脫，我說彼解脫生、老、 病、死、憂、悲、惱、苦。」 |
The ear, nose, tongue, body, mind, consciousness, touch, and touch are born and received. If suffering, happy, not suffering or unhappy, they are free, I say they are free from birth, old age, sickness, death, worry, Sad, annoyed, and miserable. " |
佛說此經已，尊者阿難聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 206 （二〇六） 耆婆菴羅園 |
SA 206 (Twenty-Six) Sovereign Garden |
如是我聞： |
I heard this: |
一時，佛住毘舍離城耆婆 拘摩羅藥師菴羅園。 |
For a while, the Buddha lived in Vishali City, Qi Po, Kumara Pharmacist Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當 勤方便禪思，內寂其心。 |
"Practice diligence to facilitate meditation and to silence one's heart within. |
所以者何？ |
So what? |
比丘！方 便禪思，內寂其心，如是如實知顯現。 |
Bhikkhu! It is convenient to meditate, to silence one's heart, and to know and appear as it is. |
於何 如實知顯現？ |
Where is the truth? |
於眼如實知顯現，若色、眼識、眼 觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼 亦如實知顯現。 |
If you know what is true with your eyes, if the form, eye-consciousness, eye contact, and eye contact arise and suffer, if you suffer, if you are happy, if you are not suffering or not, then you will also know what is true. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
此 諸法無常、有為，亦如是如實知顯現。」 |
These dharmas are impermanent and effective, and just as they are known as they are. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 207 （二〇七） 耆婆菴羅園 |
SA 207 (207) Sage Po An Luo Garden |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘 摩羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當 修無量三摩提，精勤繫念。 |
"When cultivating the immeasurable samadhi, be diligent and mindful. |
所以者何？ |
So what? |
修無 量三摩提，精勤繫念已，則如實顯現。 |
Cultivation of immeasurable samadhi and mindfulness of diligence will appear truthfully. |
於何如 實顯現？ |
How does it really appear? |
於眼如實顯現……」如是廣說，乃至「此 諸法無常、有為，此如實顯現。」 |
Appear truthfully to the eyes..." As it is said broadly, even "this dharma is impermanent and effective, and this truth appears." |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 208 （二〇八） 況現在眼 |
SA 208 (Two Eight) |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘 摩羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去、 未來眼無常，況現在眼。 |
"The past and the future are impermanent, and the situation is present. |
多聞聖弟子如是 觀者，不顧過去眼，不欣未來眼，於現在 眼厭、不樂、離欲、向厭。 |
The disciple of Duo Wensheng is like a viewer, disregarding the past, displeased with the future, and disgusted, unhappy, absent from desire, and disgusted in the present. |
耳、鼻、舌、身、意亦復如 是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
如無常，苦、空、無我，亦如是說。 |
Like impermanence, suffering, emptiness, and no-self, so it is. |
如內入處四經，如是外入處色、聲、香、味、觸、法 四經，內外入處四經，亦如是說。 |
For example, the four sutras of the inner and outer areas, the four sutras of the outer areas of color, sound, fragrance, taste, touch, and law, and the four sutras of the inner and outer areas. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 209 （二〇九） 六觸入所 |
SA 209 (Twenty-Nine) Six Touch Entry |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘 摩羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有 六觸入處。 |
"There are six touches. |
云何為六？ |
What is cloud six? |
眼觸入處，耳、鼻、舌、身、 意觸入處。 |
The eyes touch the place where the ears, nose, tongue, body and mind touch. |
沙門、婆羅門於此六觸入處集、滅、 味、患、離不如實知，當知是沙門、婆羅門去 我法、律遠，如虛空與地。」 |
The Shamen and Brahmans touched here to gather, destroy, taste, suffer, and dissociate themselves as they are. Know that it is Shamen and Brahman to go to our law and law, like nothingness and earth. " |
時，有異比丘從 坐起，整衣服，為佛作禮，合掌白佛言： |
At that time, a different bhikkhu sat up, dressed up, made a ceremony for the Buddha, and put his palms together in white Buddha said: |
「我具 足如實知此六觸入處集、滅、味、患、離。」 |
I know the truth from the truth about the collection, extinction, taste, suffering, and separation of these six touches. |
佛告 比丘： |
Buddha told Bhikkhu: |
「我今問汝，汝隨問答我。 |
"I will ask you today, and you will ask me questions. |
比丘！汝見 眼觸入處是我、異我、相在不？」 |
Bhikkhu! You see, where the eye touches is me, the different me, and is there? " |
答言： |
Answer: |
「不也，世 尊！」 |
No, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！於此眼觸入處 非我、非異我、不相在，如實知見者，不起 諸漏、心不染著、心得解脫，是名初觸入處 已斷、已知，斷其根本，如截多羅樹頭，於未 來法永不復起，所謂眼識及色。 |
"Goodness! Goodness! Here the eyes touch the non-self, the non-self, the non-existence, the one who knows the truth as it is, does not have any omissions, the heart is not tainted, and the experience is liberated. It means that the first touch is broken and known. , Cutting off its roots, like cutting off the head of a tree, will never reappear in the future, the so-called eye consciousness and form. |
汝見耳、鼻、 舌、身、意觸入處是我、異我、相在不？」 |
When you see that the ear, nose, tongue, body, and mind touch, it is me, different me, and presence? " |
答言： |
Answer: |
「不也， 世尊！」 |
No, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！於耳、鼻、舌、身、意 觸入處非我、非異我、不相在，作如是如實 知見者，不起諸漏、心不染著，以得解脫， 是名比丘六觸入處已斷、已知，斷其根本， 如截多羅樹頭，於未來世欲不復生，謂意 識、法。」 |
Goodness! Goodness! Touch the non-self, non-self, and non-existence in the ear, nose, tongue, body, and mind, and be the one who knows and sees as it is, without any omissions, and the heart is not affected, in order to be free, yes The six touched places of the name monk have been cut off, known, and the root is cut off, like cutting off the head of a tree. In the future life, the desire will not be reborn, which is called consciousness and dharma. |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 210 （二一〇） 莫樂莫苦 |
SA 210 (Two Ten) |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘 摩羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「莫 樂莫苦。 |
"No joy and no pain. |
所以者何？ |
So what? |
有六觸入處地獄，眾生 生彼地獄中者，眼所見不可愛色、不見可 愛色，見不可念色、不見可念色，見不善色、 不見善色，以是因緣故，一向受憂苦。 |
There are six people who are in hell, and all living beings who are in the hell, they see that they are not cute, not cute, see not to read, do not see, see not good, do not see good, so for some reason, they always suffer bitter. |
耳 聲、鼻香、舌味、身觸、意識法，見不可愛、不見 可愛，見不可念、不見可念，見不善法、不 見善法，以是因緣故，長受憂苦。 |
Ears, nose, tongue, body touch, consciousness, see if you are cute, not cute, you cannot read, you cannot read, you see unwholesome Dharma, you do not see good Dharma, so you will suffer for a long time for reasons. |
「諸比丘！ 有六觸入處，其有眾生生彼處者，眼見可 愛、不見不可愛，見可念色、非不可念色， 見善色、非不善色，以是因緣故，一向長受 喜樂。 |
"Bhikkhus! There are six places where there are sentient beings. Seeing cuteness, not seeing unlovableness, seeing sensible form, not unkindness, seeing kindness, non-unkindness, so it always grows for a reason Be joyful. |
耳聲、鼻香、舌味、身觸、意所識法，可愛非 不可愛、可念非不可念、見善非不善。」 |
Ear sounds, nose smell, tongue smell, body touch, mind and perceiving dharma, cuteness is not cuteness, can be thought but not thought, see good is not bad. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 211 （二一一） 世間五欲 |
SA 211 (Two One One) Five Desires in the World |
如是我聞： |
I heard this: |
一時，佛住毘舍離耆婆拘 摩羅藥師菴羅園。 |
For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我 昔未成正覺時，獨一靜處，禪思思惟： |
"When I was not enlightened, I was alone in silence, meditating and thinking: |
『自心 多向何處觀察？』 |
『Where does my mind look? 』 |
自心多逐過去五欲功德， 少逐現在五欲功德，逐未來世轉復微少； |
One’s own mind will carry out more of the past five desires and virtues, and less of the present five desires. |
我觀多逐過去 五 欲心已，極生方便，精勤 自護，不復令隨過去五欲功德。 |
I think more of the past five desires, extremely convenient, diligent and self-care, no longer let the past five desires merit. |
「我以是精 勤自護故，漸漸近阿耨多羅三藐三菩提。 |
"Because I am diligent and self-care, I am gradually approaching the Three Bodhisattva Auntala. |
汝 等諸比丘亦復多逐過去五欲功德，現在、未 來亦復微少，汝今亦當以心多逐過去五 欲功德故，增加自護，亦當不久得盡諸漏， 無漏心解脫、慧解脫，現法自知作證： |
You and other bhikkhus will no longer follow the five desires of merit, now and in the future. Now you should also use your heart to follow the past five deeds of merit, increase self-protection, and you will soon have all the omissions and be free from omissions. , Hui liberated, and now the law knows to testify: |
『我生已 盡，梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
「所 以者何？ |
"So what? |
眼見色因緣生內受，若苦、若樂、不 苦不樂。 |
Seeing that physical causes are born and felt inside, if suffering, happiness, not suffering or happiness. |
耳、鼻、舌、身、意法因緣生內受，若苦、 若樂、不苦不樂。 |
The ears, nose, tongue, body, and mind are internally affected by causes and conditions, such as suffering, happiness, neither suffering nor happiness. |
是故，比丘！於彼入處當覺 知，若眼滅，色想則離。 |
Yes, Bhikkhu! Be aware when you enter, if your eyes are off, your imagination will leave. |
耳、鼻、舌、身、意滅，法想則 離。」 |
The ears, nose, tongue, body, and mind will disappear, and the thoughts will leave. " |
佛說： |
Buddha said: |
「當覺六入處。」 |
Look at the six entrances. |
言已，入室坐禪。 |
Say it, enter the room and sit in meditation. |
時，有 眾多比丘，世尊去後，作此論議： |
At that time, there were many bhikkhus. After the Lord left, he made this argument: |
「世尊為 我等略說法要，不廣分別，而入室坐禪。 |
"The Blessed One is waiting for me to talk about it, not to make a wide distinction, and to sit in the room. |
世 尊說言： |
The Lord said: |
『當覺六入處，若彼眼滅，色想則離； |
"When you feel the six entrances, if your eyes are off, your imagination will leave; |
耳、鼻、舌、身、意滅，法想則離。』 |
The ears, nose, tongue, body, and mind disappear, and the thoughts will leave. 』 |
我等今日於世尊 略說法中猶故不解，今此眾中，誰有慧力， 能為我等於世尊略說法中廣為我等演 說其義？」 |
I am still at a loss for what I am waiting for in the World Zun's statement today. Who in this crowd has wisdom and power to speak for me is the same as the World Zun's statement? " |
復作是念： |
Duplicate is to read: |
「唯有尊者阿難，常侍世 尊，常為大師之所讚歎，聰慧梵行。 |
"Only the Venerable Ananda, who always serves the World Venerable, is often admired by the master, and is wise and brahman. |
唯有尊 者阿難堪能為我等於世尊略說法中演 說其義，我等今日皆共往詣尊者阿難所， 問其要義，如阿難所說，悉當奉持。」 |
Only the Venerable Ankan can speak for me in the narrative of the Blessed One, and we will all go to the Venerable Ananda today to ask the main points. As Ananda said, we should respect it. " |
爾時，眾 多比丘往詣尊者阿難所，共相問訊已，於 一面坐。 |
At that time, the many bhikkhus went to the Venerable Ananda's place, and they all questioned each other and sat together. |
白尊者阿難言： |
Venerable White Ananda said: |
「尊者！當知世尊為 我等略說法要，如上所說，具問阿難，當為 我等廣說其義。」 |
Venerable! Know that the World-Honored One will give us a brief explanation, as mentioned above, ask Ananda, and let us say what it means. |
尊者阿難語諸比丘： |
Venerable Ananda Bhikkhus: |
「諦聽， 善思，於世尊略說法中，當為汝等廣說其 義，世尊略說者，即是滅六入處有餘之說， 故言： |
"Ty-listening, benevolent thinking, in the utterances of the World Honored One, it should be said for you and others, and those who say the utterance of the Lord’s Name means that there is more than enough to destroy the six entrances, so the saying: |
『眼處滅，色想則離； |
"The eyes are extinguished, the lust will leave; |
耳、鼻、舌、身、意入處滅， 法想則離。』 |
The ears, nose, tongue, body, and mind disappear from wherever they go, and the thoughts will leave. 』 |
世尊略說此法已，入室坐禪，我 今已為汝等分別說義。」 |
The Lord spoke briefly about this method and entered the room to sit in meditation. I have already said the righteousness for you and others. " |
尊者阿難說此義 已，諸比丘聞其所說，歡喜奉行。 |
Venerable Ananda said this righteousness, and the monks heard it and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 212 （二一二） 不放逸行 |
SA 212 (two one two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我不為一切比 丘說不放逸行，亦非不為一切比丘說不 放逸行。 |
"I do not say no to let go for all monks, nor do I say no to let go for all monks. |
「不向何等像類比丘說不放逸行？ |
"Don't tell me like a monk? |
若比丘得阿羅漢，盡諸有漏，離諸重擔，逮 得己利，盡諸有結，心正解脫。 |
If a monk acquires an Arahant, there will be no leakage, all the burdens will be freed, the self-interest will be caught, all will be knotted, and the heart will be right and free. |
如是像類比 丘，我不為說不放逸行。 |
If it's like an analogy, I don't want to let it go. |
所以者何？ |
So what? |
彼諸比 丘已作不放逸故，不復堪能作放逸事，我 今見彼諸尊者得不放逸果，是故不為彼 說不放逸行。 |
Bhikkhus have already done so, and they can no longer be able to do anecdotal things. Now I see that the monks have to do not let go, so I will not say no letting go for him. |
「為何等像類比丘說不放逸 行？ |
"Why wait for the analogy to say nothing about it? |
若諸比丘在學地者，未得心意增上安 隱，向涅槃住，如是像類比丘，我為其說不 放逸行。 |
If the bhikkhus are learning the earth, they have not gained peace of mind, and abide to Nibbana, if they are like a bhikkhu, I say not to let go. |
所以者何？ |
So what? |
以彼比丘習學諸根，心 樂隨順資生之具，親近善友，不久當得盡 諸有漏，無漏心解脫、慧解脫，現法自知作證： |
Use the Bhikkhus to learn the roots, to follow the joys of the heart, to be close to the good friends, and to be full of all the omissions, to be free from omissions, to liberate from the heart, to liberate from wisdom, and to testify with self-knowledge: |
『我生已盡，梵行已立，所作已作，自知不受 後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen later. 』 |
所以者何？ |
So what? |
彼眼識所可愛樂、染著之色， 彼比丘見已，不喜、不讚歎、不染、不繫著住； |
The other eye sees the lovely, happy, and dyed colors, and when he sees him, he does not like, admire, dye, or tie; |
以不喜、不讚歎、不染、不著住故，專精勝進，身 心止息，心安極住不忘，常定一心，無量法 喜，但逮得第一三昧正受，終不退滅隨於 眼色。 |
Do not like, do not admire, do not stain, do not stay away, specialize and win advancement, stop the body and mind, stay calm and never forget, always be one mind, unlimited joy, but catch the first samādhi and receive it, and never retreat Die with winks. |
於耳、鼻、舌、身、意識法亦復如是。」 |
The same is true for ears, nose, tongue, body, and consciousness. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 213 （二一三） 二法 |
SA 213 (two one three) two methods |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當為汝等演 說二法。 |
"Speak two ways for you. |
諦聽，善思。 |
Listen carefully, think well. |
何等為二？ |
What is two? |
眼、色為二。 |
Eyes and colors are two. |
耳 聲、鼻香、舌味、身觸、意法為二，是名二法。 |
Ear, nose, tongue, body touch, and mind are two methods. |
「若 有沙門、婆羅門作如是說： |
"If there is a sandman, a Brahman would say this: |
『是非二者，沙門 瞿曇所說二法，此非為二。』 |
"Right and wrong are two ways, as Shamen Qutan said, this is two ways. 』 |
彼自以意說二 法者，但有言說，聞已不知，增其疑惑，以 非其境界故。 |
He said that he thought of the two methods, but he said that he did not know about it, adding to his doubts, not because of his state. |
「所以者何？ |
"So what? |
緣眼、色，眼識生， 三事和合，緣觸觸生受，若苦、若樂、不苦不樂。 |
Predestined eyes, form, and awareness of the eyes, the three things are in harmony, the fate touches the birth and the feeling, if suffering, if happiness, not suffering or not. |
若於此受集、受滅、受味、受患、受離不如實知 者，種貪欲身觸、種瞋恚身觸、種戒取身觸、 種我見身觸，亦種殖增長諸惡不善法。 |
If here is gathered, destroyed, tasted, suffering, and dissociated, those who don’t know the truth as they really are, a kind of greed and aversion, kind of aversion, kind of precepts, kind of body touch, kind of my own body touch, and also grows and grows evil Bad law. |
如 是純大苦集皆從集生，如是耳、鼻、舌、身，意、 法緣，生意識，三事和合觸……」廣說如上。 |
Such as the pure great sufferings are all born from the collection, such as ears, nose, tongue, body, mind, Dharma condition, birth consciousness, three things and contact..." It is widely said above. |
「復次， 眼緣色，生眼識，三事和合觸，觸緣受，若苦、 若樂、不苦不樂，於此諸受集、滅、味、患、離如 是知。 |
"Further times, the eye-related color, the birth of the eye-consciousness, the three things and the conjugation, the contact and the feeling, if suffering, if happy, not suffering or unhappy, here all the feelings, extinction, taste, suffering, and separation are known. |
如是知已，不種貪欲身觸、不種瞋恚 身觸、不種戒取身觸、不種我見身觸、不 種諸惡不善法。 |
If you know it, don't kind of greed, don't kind of aversion, don't kind of precepts, don't kind of physical contact, don't kind of evil or unwholesome methods. |
如是諸惡不善法滅，純大 苦聚滅。 |
In this way, all evils and evils are destroyed, and pure great sufferings gather and disappear. |
耳、鼻、舌、身、意法亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 214 （二一四） 二法 |
SA 214 (Two One Four) Two Methods |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有二因緣生 識。 |
"There are two reasons for knowledge. |
何等為二？ |
What is two? |
謂眼色、耳聲、鼻香、舌味、身觸、意 法……」如是廣說，乃至「非其境界故。 |
It means winks, ears, nose, tongue, body touch, mind..." As it is widely said, even "not because of its state." |
所以者何？ |
So what? |
眼、色因緣生眼識，彼無常、有為、心緣生，色若 眼、識，無常、有為、心緣生，此三法和合觸，觸已 受，受已思，思已想，此等諸法無常、有為、心 緣生，所謂觸、想、思。 |
Eyes and physical causes produce eye consciousness, which is impermanence, activity, and mind-dependent generation. Form is like eyes, consciousness, impermanence, activity, and mind-dependent generation. These three methods are in harmony, touch has been received, feeling has been thought, thought has been thought, These dharmas are impermanent, active, and born from the heart, the so-called touch, thinking, and thinking. |
耳、鼻、舌、身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 215 （二一五） 富留那 |
SA 215 (Twenty-five) Furuna |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，尊者富留那比丘往詣佛所， 稽首佛足，退住一面，白佛言： |
At that time, the Venerable Fuliu Na Bhikkhu went to the Buddha's place, consecrated the head of the Buddha's feet, stepped back, and the White Buddha said: |
「世尊說現 法、說滅熾然、說不待時、說正向、說即此 見、說緣自覺。 |
"The Blessed One speaks of the present, speaks of extinction, speaks of not waiting for time, speaks of the right direction, speaks of seeing this, and speaks of self-consciousness. |
世尊！云何為現法，乃至緣自 覺？」 |
Lord! What is Yun Dhamma, and even self-consciousness? " |
佛告富留那： |
Buddha told Fu Liu that: |
「善哉！富留那！能作此問。 |
"Good! Fuluuna! Can ask this question. |
富 留那！諦聽，善思，當為汝說。 |
Rich, stay there! Listen carefully, think carefully, and say it for you. |
富留那！比丘 眼見色已，覺知色、覺知色貪，我此內有眼 識色貪，我此內有眼識色貪如實知。 |
Furiuna! Bhikkhu sees color, perceives color, perceives color greed, I have eyes and color greed in me, I have eyes and color greed in this, I know the truth. |
富留 那！若眼見色已，覺知色、覺知色貪，我此 內有眼識色貪如實知者，是名現見法。 |
Fu Liu That! If we see form, perceive form, and perceive form greed, I have those who see form and form greed as they really are. |
「云何滅熾然？ |
"Where is the cloud? |
云何不待時？ |
Why not wait for the cloud? |
云何正向？ |
Yun He Zhengxiang? |
云何即 此見？ |
Where is the cloud? See you? |
云何緣自覺？ |
Why is Yun conscious? |
富留那！比丘眼見色已， 覺知色，不起色貪覺，我 無 有內眼識色貪，不 起色貪覺，如實知。 |
Furiuna! The bhikkhu sees the color, knows the color, does not have the color greed, I do not have the inner eye to see the color greed, not the color greed, know the truth. |
若，富留那！比丘眼見色 已，覺知已，不起色貪覺，如實知色，不起 色貪覺如實知，是名滅熾然、不待時、正向、 即此見、緣自覺。 |
If, Fu Liu that! Bhikkhu sees color, knows already, can't have color greed, know color as it is, and can't understand color greed. Knowing as it is, it is blazing, not waiting for time, positive, that is, seeing and consciously. |
耳、鼻、舌、身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛 說此經已，富留那比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra was done, and Puri Na Bhikkhu heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 216 （二一六） 大海 |
SA 216 (Two Sixteen) The sea |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「言大海者，愚 夫所說，非聖所說，此大小水耳。 |
"Speakers of the great sea, what the fool said, what the unholy said, this size of ears. |
云何聖所 說海？ |
Yunhe Sanctuary Said the sea? |
謂眼識色已，愛念、深著，貪樂身、口、 意業，是名為海。 |
It means that the eyes are aware of color, love to think, deep, and greedy for body, mouth, and mental karma. It is called the sea. |
一切世間阿修羅眾，乃至 天、人，悉於其中貪樂沈沒，如狗肚藏，如 亂草蘊，此世、他世絞結纏鎖，亦復如是。 |
All the asuras in this world, even the heavens and people, are greedy and sinking in it, like a dog's belly, like a mess of grass, this world and other worlds are twisted and locked, and so is it. |
耳 識聲、鼻識香、舌識味、身識觸，此世、他世絞結 纏鏁，亦復如是。」 |
The ear knows the sound, the nose knows the fragrance, the tongue knows the taste, and the body knows the touch. The same is true of this world and other worlds. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
如身、口、意業，如是貪、恚、癡，老、病、死，亦如是 說。 |
Such as body, mouth, mind and karma, such as greed, transcendence, delusion, old age, sickness, and death, and so on. |
如五根三經，六根三經，亦如是說。 |
Such as five roots and three sutras, six roots and three sutras, so it is said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 217 （二一七） 大海 |
SA 217 (Two One Seven) The sea |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「所謂海者，世 間愚夫所說，非聖所說。 |
"The so-called sea is what the foolish man in the world said, what the unholy said. |
海大小水耳，眼是 人大海，彼色為濤波。 |
The ears of the sea are big and small, the eyes are the sea of people, and the other colors are waves. |
若能堪色濤波者， 得度眼大海，竟於濤波迴澓諸水、惡蟲、 羅剎女鬼。 |
If you can stand the waves, you can save your eyes on the sea, and return to the waters, worms, and Raksha ghosts in the waves. |
耳、鼻、舌、身、意是人大海，聲、香、味、觸、 法為濤波，若堪忍彼法濤波，得度於意海， 竟於濤波迴澓、惡蟲、羅剎女鬼。」 |
The ears, nose, tongue, body, and mind are the sea of human beings. The sound, fragrance, taste, touch, and dharma are the waves. If you can bear the waves, you will be saved by the sea of mind, but you will return to the waves, evil insects, and rakshas. Female ghost. " |
爾時，世尊 以偈頌曰： |
At that time, the Blessed One said in a verse: |
「大海巨濤波， 惡蟲羅剎怖， |
"The great sea waves, the evil worm Rakshabu, |
難度而能度， 集離永無餘， |
Difficulty and capable, collection is never left, |
能斷一切苦， 不復受餘有， |
Can cut off all suffering, no more suffering, |
永之般涅槃， 不復還放逸。」 |
Nirvana is eternal, and it is no longer to relax. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 218 （二一八） 道跡 |
SA 218 (Two Eighteen) Tracks |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當為汝 等說苦集道跡、苦滅道跡。 |
"I am going to talk about the sufferings and the sufferings for you. |
諦聽，善思，當為 汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何苦集道跡？ |
"Why do the clouds gather together? |
緣眼、色，生眼識，三事 和合觸，緣觸受，緣受愛，緣愛取，緣取有， 緣有生，緣生老、病、死、憂、悲、惱、苦集，如是。 |
Dependent on the eye, form, birth consciousness, three things, conjugation, conditioned touch, conditioned love, conditioned love, conditioned existence, conditioned life, conditioned aging, sickness, death, sorrow, sadness, worry, and suffering. As it is. |
耳、 鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
是名苦集道跡。 |
It is the famous Taoist Jikuji. |
「云何 苦滅道跡？ |
"Why do you have a hard time? |
緣眼、色，生眼識，三事和合觸，觸 滅則受滅，受滅則愛滅，愛滅則取滅，取滅則 有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦 滅，如是純大苦聚滅。 |
Dependent-eye, form, birth-eye-consciousness, three things and conjugation, touch and extinguish, you will die, when you die, love will die, love will die, you will die, if you die, you will die, birth and death will cause old age, sickness, death, Sorrow, sorrow, anxiety, and suffering are extinguished, such as pure great suffering. |
耳、鼻、舌、身、意亦如是 說，是名苦滅道跡。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 219 （二一九） 趣 |
SA 219 (Two Nineteen) Fun |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說涅 槃道跡。 |
"I should talk about Nirvana today. |
云何為涅槃道跡？ |
What is the path to Nirvana? |
謂觀察眼無常， 若色、眼識、眼觸因緣生受，內覺若苦、若樂、不 苦不樂，彼亦無常。 |
It is said that observing the impermanence of the eye, if the form, the sense of the eye, and the touch of the eye arise and receive, and if the inner consciousness is suffering, happy, not suffering or not happy, it is also impermanent. |
耳、鼻、舌、身、意亦復如是， 是名涅槃道跡。」 |
The same is true for ears, nose, tongue, body, and mind, which is the path of Nirvana. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 220 （二二〇） 趣 |
SA 220 (Twenty Two) Fun |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有似趣涅槃道 跡。 |
"There are signs of nirvana like fun. |
云何為似趣涅槃道跡？ |
What is the path of nirvana like fun? |
觀察眼非我，若 色、眼識、眼觸因緣生受，若內覺若苦、若樂、不 苦不樂，彼亦觀察無常。 |
Observing the eye is not me. If the color, eye consciousness, and eye touch are caused and affected by cause and condition, if the inner feeling is suffering, happy, not suffering or unhappy, then he also observes impermanence. |
耳、鼻、舌、身、意亦復如 是，是名似趣涅槃道跡。」 |
The same is true for the ears, nose, tongue, body, and mind, which is the path of Nirvana. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 221 （二二一） 取 |
SA 221 (two two one) take |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有趣一切取道 跡。 |
"Interesting everything to follow. |
云何為趣一切取道跡？ |
What is the cloud? |
緣眼、色，生眼識， 三事和合觸，觸緣受，受緣愛，愛緣取，取所 取故。 |
Dependent eye, form, birth consciousness, three things converge, touch predestined feeling, be predestined to love, love predestined to take, take what is taken and reason. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
取所取故，是 名趣一切取道跡。 |
To take what we have learned is to follow the path of Mingqu. |
「云何斷一切取道跡？ |
"Why don't the cloud take the path? |
緣 眼、色，生眼識，三事和合觸，觸滅則受滅，受 滅則愛滅，愛滅則取滅； |
Condition: Eye, form, birth of eyes and consciousness, the three things are in conjunction with each other. When touched, you are destroyed, when you are destroyed, love is destroyed, and love is destroyed. |
如是知耳、鼻、舌、身、 意亦復如是。」 |
The same is true of knowing the ear, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 222 （二二二） 智識 |
SA 222 (Two Two Two) Wisdom |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當知一切知 法、一切識法。 |
"Know all knowing, all knowing. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何一 切知法、一切識法？ |
"Yunhe, know all the Dhamma, all the Dhamma? |
諸比丘！眼是知法、識法， 若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若 樂、不苦不樂，彼一切是知法、識法。 |
Bhikkhus! Eyes are knowing the Dhamma, knowing the Dhamma, if the form, eye-consciousness, eye touch, eye contact arises and receives due to cause and condition, and the inner consciousness is suffering, happy, not suffering or unhappy, everything is knowing and knowing. |
耳、鼻、舌、身、 意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 223 （二二三） 智識 |
SA 223 (Two Two Three) Wisdom |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我不說一法 不知、不識而得究竟苦邊。 |
"I don't talk about a method. I don't know or know the truth. |
云何不說一法 不知、不識而得究竟苦邊？ |
Why doesn't the cloud say a law? |
謂不說於眼不 知、不識而得究竟苦邊，若色、眼識、眼觸、眼觸 因緣生受，內覺若苦、若樂、不苦不樂亦復不 說，不知不見而得究竟苦邊。 |
It means that if you don’t know what you don’t know, you don’t know, you get the bitter side. If color, eye awareness, eye contact, eye contact arise and experience, if inner feeling is suffering, happy, not suffering or unhappiness, don’t talk about it. What a bitter side. |
耳、鼻、舌、身、意 亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 224 （二二四） 斷 |
SA 224 (two twenty four) off |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「一切欲法應當 斷。 |
"All desires should be cut off. |
云何一切欲法應當斷？ |
Why should all desires be broken? |
謂眼是一切欲法 應當斷，若色、眼識、眼觸、眼觸因緣生受，內覺 若苦、若樂、不苦不樂，彼一切欲法應當斷。 |
It is said that the eyes are all the desires that should be broken. If the physical, eye-conscious, eye-touch, and eye-touch are caused by cause and condition, and inner consciousness is suffering, if it is happy, not suffering or not happy, all the other desires should be broken. |
耳、 鼻、舌、身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 225 （二二五） 斷 |
SA 225 (Twenty-two Five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我不說一法 不知、不斷而究竟苦邊。 |
"I don't say a way, I don't know, I don't know, I don't know, I don't know what to do. |
云何不說一法不 知、不斷而究竟苦邊？ |
Why doesn't the cloud say that one method does not know, and it continues to suffer? |
謂不說眼不知、不斷 而究竟苦邊，若色、眼識、眼觸、眼觸因緣生受， 內覺若苦、若樂、不苦不樂，彼一切不說不知、 不斷而究竟苦邊。 |
It means that if you don’t know the eyes, you don’t know, but you are constantly suffering. If the color, eye awareness, eye contact, eye contact arise and experience, the inner consciousness is bitter, happy, not bitter or not happy. . |
耳、鼻、舌、身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 226 （二二六） 計 |
SA 226 (two twenty six) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說斷 一切計。 |
"I'm going to cut everything. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何不計？ |
"Why don't the clouds count? |
謂 不計我見色，不計眼我所，不計相屬，若 色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、 不苦不樂，彼亦不計樂我、我所，不計樂相 屬 ； |
It means that I don’t care about seeing color, not looking at what we are, and not looking at relative belongings. If color, eye awareness, eye touch, eye touch are born and received, if inner feeling is suffering, happy, not suffering or unhappy, then he will not care about me and my feelings. , Excluding music belonging; |
不計耳、鼻、舌、身、意亦復如是。 |
The same applies regardless of ears, nose, tongue, body, and mind. |
「如是不計 者，於諸世間常無所取，無所取故無所著， 無所著故自覺涅槃： |
"If you don't think about it, in the world there is often nothing to take, nothing to take, no writing, and no writing to consciously Nirvana: |
『我生已盡，梵行已立， 所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
如上所說，眼等不計，一切事不計亦如是。 |
As mentioned above, the eye waits for nothing, and everything does not matter. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 227 （二二七） 計 |
SA 227 (two twenty seven) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「計者是病，計 者是癰，計者是刺，如來以不計住故，離病、 離癰、離刺。 |
"The one who counts is sickness, the one who counts is carbuncle, and the one who counts is thorn. The Tathagata does not count the death, the disease, the carbuncle, and the thorn. |
「是故，比丘欲求不計住，離病、離 癰、離刺者，彼比丘莫計眼我、我所，莫計 眼相屬，莫計色、眼識、眼觸、眼觸因緣生受， 內覺若苦、若樂、不苦不樂，彼亦莫計是我、我 所、相在。 |
"For this reason, Bhikkhus don’t want to keep track of them. Those who are free from illness, carbuncle, and thorns, Bhikkhu can’t look at me or what we are, don’t look at eye belonging, don’t look at color, eye awareness, eye contact, eye contact, etc. If the inner feeling is bitter, happy, not bitter or not happy, it's me, what I feel, and the presence. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
「比丘！如是 不計者， 則 無所取，無所取故無所著，無 所著故自覺涅槃： |
"Bhikkhu! If you don’t think about it, you will get nothing, get nothing, get nothing, and get nothing, get consciously Nirvana: |
『我生已盡，梵行已立，所 作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
如眼等所說，餘一一事亦如是。 |
As the eyes said, the same is true for the rest. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 228 （二二八） 增長 |
SA 228 (two twenty eight) growth |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說增長 法、滅法。 |
"I should talk about growth and destruction. |
云何增長法？ |
What cloud growth method? |
謂緣眼、色、生眼識，三 事和合觸，觸緣受……」廣說乃至「純大苦聚集， 是名增長法。 |
It is called Dependent Eyes, Forms, Vibrant Eye Consciousness, the three things converge and touch, touch Dependent Feeling..." It is widely said that even "the gathering of pure great suffering is the method of name growth. |
耳、鼻、舌、身、意亦復如是，是名 增長法。 |
The same is true for ears, nose, tongue, body, and mind, which is the method of name growth. |
「云何滅法，緣眼、色，生眼識，三事和 合觸，觸滅則受滅……」廣說乃至「純大苦聚滅。 |
"Where does the cloud destroy the Dharma, the eye, the form, the birth of the eye and the consciousness, the three things are combined and touched, and if they are touched, they will be destroyed..." It is widely said and even "pure great suffering is gathered and destroyed. |
耳、 鼻、舌、身、意亦復如是，是名損減法。」 |
The same is true for the ears, nose, tongue, body, and mind, which is the subtraction of names. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如增長、損減，如是起法、處變易法、集法、滅 法，亦如上說。 |
Such as growth and loss, such as the starting method, the changing method, the gathering method, and the ending method, as mentioned above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 229 （二二九） 有漏無漏 |
SA 229 (Two Twenty Nine) There are no leaks |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說有 漏、無漏法。 |
"I should say that there is leakage and no leakage. |
云何有漏法？ |
Why does the cloud leak? |
謂眼色、眼識、眼觸、眼 觸因緣生受，內覺若苦、若樂、不苦不樂。 |
It means wink, eye awareness, eye contact, eye contact. The inner feeling is bitter, happy, not bitter or unhappy. |
耳、鼻、 舌、身、意法、意識、意觸、意觸因緣生受，內覺若 苦、若樂、不苦不樂，世俗者，是名有漏法。 |
The ears, nose, tongue, body, mind, consciousness, touch, and touch are born and received. Inner feelings are painful, happy, and not painful or unhappy. The secular people have the name and the missing. |
「云何 無漏法？ |
"Why don't you miss the law? |
謂出世間意，若法、若意識、意觸、意 觸因緣生受，內覺若苦、若樂、不苦不樂，出世 間者，是名無漏法。」 |
It is said that the mind of the world, if the Dharma, if the consciousness, the mind touch, the mind causes and receives the feeling, if the inner feeling is bitter, happy, not bitter or unhappy, the person who is born out of the world is the Dhamma without fail. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
雜阿含經卷第八 |
Miscellaneous Agama Sutra 8 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 230 （二三〇） 三彌離提 |
SA 230 (Two thirty) Three Militi |
雜阿含經卷第九 |
Miscellaneous Agama Scripture Ninth |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
時，有比丘名三彌離提，往詣佛所， 稽首佛足，退坐一面，白佛言： |
At that time, there was a monk named Sanmi Liti, went to the Buddha's place, inspected the head of the Buddha's feet, and sat back, and the White Buddha said: |
「世尊！所謂 世間者，云何名世間？」 |
The Lord! What is the name of the world? |
佛告三彌離提： |
The Buddha told San Mi Liti: |
「謂眼、 色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、 不苦不樂。 |
"It means that the eyes, the form, the eye consciousness, the eye contact, and the eye contact are born and received by cause and condition. |
耳、鼻、舌、身、意、法、意識、意觸、意觸因 緣生受，內覺若苦、若樂、不苦不樂，是名世間。 |
The ears, nose, tongue, body, mind, dharma, consciousness, mind touch, and mind touch are born and received. Inner feelings like suffering, happiness, and neither suffering nor happiness are the name world. |
所以者何？ |
So what? |
六入處集則觸集，如是乃至純大 苦聚集。 |
The collection of the six entrance places touches the collection, so it is even the pure suffering collection. |
「三彌離提！若無彼眼、無色、無眼識、 無眼觸、無眼觸因緣生受，內覺若苦、若樂、不 苦不樂； |
"San Mi Li Ti! If there is no other eye, colorless, no eye-consciousness, no eye contact, no eye contact, cause and experience, the inner feeling is like suffering, like happiness, not suffering or unhappy; |
無耳、鼻、舌、身、意、法、意識、意觸、意觸因 緣生受，內覺若苦、若樂、若不苦不樂者，則無 世間，亦不施設世間。 |
There is no ear, nose, tongue, body, mind, dharma, consciousness, touch, and touch. There is no world, and there is no world if the inner feeling is suffering, happy, or unhappy. |
所以者何？ |
So what? |
六入處滅 則觸滅，如是乃至純大苦聚滅故。」 |
When the six entrances are extinguished, it will be touched off, and in this case, it is even pure great suffering. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如世間。 |
Like the world. |
如是眾生、如是魔，亦如是說。 |
If it's all beings, if it's a demon, so it's said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 231 （二三一） 三彌離提 |
SA 231 (Two Three One) Three Mi Liti |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
時，有比丘名三彌離提，往詣佛所， 稽首佛足，退坐一面，白佛言： |
At that time, there was a monk named Sanmi Liti, went to the Buddha's place, inspected the head of the Buddha's feet, and sat back, and the White Buddha said: |
「世尊！所謂世 間者，云何名世間？」 |
Master! What is the name of the so-called worldly person? |
佛告三彌離提： |
The Buddha told San Mi Liti: |
「危脆敗 壞，是名世間。 |
"Crisis and corruption is the name of the world. |
云何危脆敗壞？ |
How vulnerable is the cloud? |
三彌離提！眼 是危脆敗壞法，若色、眼識、眼觸、眼觸因緣生 受，內覺若苦、若樂、不苦不樂，彼一切亦是危 脆敗壞。 |
San Mi Liti! Eyes are perilous and corrupt. If form, eye consciousness, eye touch, and eye touch are caused by cause and condition, if inner consciousness is bitter, happy, not bitter or unhappy, everything is also dangerous and corrupt. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
是說危脆 敗壞法，名為世間。」 |
It means that it is dangerous, fragile and corrupt, and it is called the world. " |
佛說此經已，三彌離提 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over, and the Sanmi Liti Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 232 （二三二） 三彌離提 |
SA 232 (Two Three Two) Three Mi Liti |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
時，有比丘名三彌離提，往詣佛所， 稽首佛足，退坐一面，白佛言： |
At that time, there was a monk named Sanmi Liti, went to the Buddha's place, inspected the head of the Buddha's feet, and sat back, and the White Buddha said: |
「世尊！所謂世 間空，云何名為世間空？」 |
Master! What is the name of the world's emptiness? |
佛告三彌離提： |
The Buddha told San Mi Liti: |
「眼 空，常、恒、不變易法空，我所空。 |
"The eyes are empty, constant, constant, and unchanging. I am empty. |
所以者何？ |
So what? |
此性 自爾，若色、眼識、眼觸、眼觸因緣生受，若苦、若 樂、不苦不樂，彼亦空，常、恒、不變易法空，我所 空。 |
This nature is self-reliance, if the form, the eye-consciousness, the eye-touch, the eye-touch cause and receive, if the suffering, if the happiness, neither the suffering nor the happiness, the other is also empty, constant, constant, unchangeable and unchanging, I am empty. |
所以者何？ |
So what? |
此性自爾。 |
This sex is self. |
耳、鼻、舌、身、意亦復 如是，是名空世間。」 |
The same is true for the ears, nose, tongue, body, and mind. " |
佛說此經已，三彌離提 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over, and the Sanmi Liti Bhikkhu heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 233 （二三三） 世間 |
SA 233 (two three three) in the world |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說世 間、世間集、世間滅、世間滅道跡。 |
"I should talk about the world, the collection of the world, the extinction of the world, and the path of the world. |
諦聽，善思。 |
Listen carefully, think well. |
「云何為世間？ |
"What is the world? |
謂六內入處。 |
It is said that the six inner entrances. |
云何六？ |
Yun He Liu? |
眼內入處， 耳、鼻、舌、身、意內入處。 |
Entry into the eyes, entry into the ears, nose, tongue, body, and mind. |
「云何世間集？ |
"Yunhe World Collection? |
謂當來有 愛，喜、貪俱，彼彼集著。 |
It is said that there should be love, joy, and greed. |
「云何世間滅？ |
"Where the world is gone? |
謂當來有 愛，喜、貪俱，彼彼集著無餘斷，已捨、已吐、已盡、 離欲、滅、止、沒。 |
It means that there should be love, joy, and greed. He and he gathers without interruption, giving up, vomiting, exhausting, quitting desire, extinguishing, stopping, and not having. |
「云何世間滅道跡？ |
"Yunhe worldly ruins? |
謂八聖道，正 見、正志、正語、正業、正命、正方便、正念、正定。」 |
The eight holy ways are right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 234 （二三四） 世間邊 |
SA 234 (Two Three Four) The World Side |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我不說有人 行到世界邊者，我亦不說不行到世界邊 而究竟苦邊者。」 |
I don't say that some people walk to the edge of the world, nor do I say that they can't reach the edge of the world, but those who are suffering. |
如是說已，入室坐禪。 |
That said, enter the room and sit in meditation. |
時，眾 多比丘，世尊去後，即共議言： |
At that time, the many bhikkhus, after the Blessed One left, they talked together: |
「世尊向者略 說法言： |
"The World Honored One Slightly Says: |
『我不說有人行到世界邊者，我亦 不說不行到世界邊而得究竟苦邊者。』 |
"I don't say that some people will walk to the edge of the world, nor do I say that people who can't walk to the edge of the world will suffer the most. 』 |
如是說已，入室坐禪。 |
That said, enter the room and sit in meditation. |
我等今於世尊略說 法中未解其義，是中諸尊，誰有堪能於世 尊略說法中，廣為我等說其義者。」 |
I have not yet explained its meaning in the World Zun's plan. I am the middle deity. Who is worthy of the World Zun's plan? It is widely regarded as the righteous. " |
復作是 言： |
The copy is: |
「唯有尊者阿難，聰慧總持，而常給侍世 尊左右，世尊讚歎多聞梵行，堪為我等於 世尊略說法中廣說其義，今當往詣尊者 阿難所，請求令說。」 |
Only the Venerable Ananda is always intelligent, and he always serves the Blessed One. The Blessed One admires the fact that I have heard about the Brahma. It is worth saying that I am equivalent to the Blessed One's statement. Now I should go to the Venerable Ananda and ask for it. |
時，眾多比丘往詣尊者 阿難所，共相問訊已，於一面坐。 |
At that time, many bhikkhus went to the Venerable Ananda, and they had all questioned and sat together. |
具以上事 廣問阿難！爾時，阿難告諸比丘： |
With the above things, ask Ananda! Then, Ananda told the monks: |
「諦聽，善 思，今當為說。 |
"Listen carefully, think well, now it's for talking. |
若世間、世間名、世間覺、世 間言辭、世間語說，此等皆入世間數。 |
If the world, the name of the world, the consciousness of the world, the words of the world, the language of the world, these are all in the world. |
諸尊！ 謂眼是世間、世間名、世間覺、世間言辭、 世間語說，是等悉入世間數。 |
Lords! It is said that the eyes are the world, the name of the world, the awareness of the world, the words of the world, the language of the world, and it is the number of people who have entered the world. |
耳、鼻、舌、身、意 亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
多聞聖弟子於六入處集、滅、味、 患、離如實知，是名聖弟子到世界邊、知世 間、世間所重、度世間。」 |
To hear that the disciples of the saints gather, vanish, taste, suffer, and dissociate from the six entrances, know as they are. It is the saint disciples who come to the world, know the world, the importance of the world, and save the world. " |
爾時，尊者阿難復 說偈言： |
At that time, Venerable Ananda said: |
「非是遊步者， 能到世界邊， |
"If you are not a walker, you can go to the world, |
不到世界邊， 不能免眾苦， |
Not to the side of the world, you can’t avoid all suffering, |
是故牟尼尊， 名知世間者， |
It is the old Muni Zun, the one who knows the world, |
能到世界邊， 諸梵行已立， |
To be able to reach the edge of the world, all the Brahmans have been established |
世界邊唯有， 正智能諦了， |
There is only one side of the world. |
覺慧達世間， 故說度彼岸。 |
Jue Hui reaches the world, so it is said to save the other shore. |
「如是，諸尊！向者世尊略說法已，入室坐禪， 我今為汝分別廣說。」 |
If so, deities! I have spoken to the World Venerable. I will sit in the room and I will speak separately for you. |
尊者阿難說是法已， 眾多比丘聞其所說，歡喜奉行。 |
Venerable Ananda said that it was Dhamma, and many monks heard it and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 235 （二三五） 近住 |
SA 235 (two thirty five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有師、有近住 弟子，則苦獨住，無師、無近住弟子，則樂獨 住。 |
"If you have a teacher and a disciple who lives nearby, you live alone in suffering, and if you don't have a teacher or a disciple living nearby, you live alone. |
「云何有師、有近住弟子，則苦獨住？ |
"Why Yun has a teacher and a disciple who lives nearby, but lives alone? |
緣眼、 色，生惡不善覺，貪、恚、癡俱，若彼比丘行此 法者，是名有師，若於此邊住者，是名近 住弟子。 |
Predestined eyes, lust, bad feelings, greed, aversion, and ignorance are all. If a monk practice this method, he is a famous teacher, if he lives here, he is a close disciple. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
如是有師、 有近住弟子，常苦獨住。 |
If you have a teacher and a disciple who lives nearby, you often live alone. |
「云何無師、無近住 弟子，常樂獨住？ |
"Yun He has no teacher, no close living disciple, Chang Le lives alone? |
緣眼、色，生惡不善覺，貪、 恚、癡俱，彼比丘不行，是名無師。 |
Because of eye, color, evil and unwholesome consciousness, greed, ecstasy, and ignorance are all, Piqiu can't do it, he is a master without a master. |
不依彼 住，是名無近住弟子。 |
He doesn't live by him, he is a disciple who lives with no name. |
是名無師、無近住弟子， 常樂獨住。 |
He is a no-teacher, no close disciple, and Changle lives alone. |
若彼比丘無師、無近住弟子者， 我說彼得梵行福。 |
If the Bhikkhu has no teacher and no disciple living nearby, I would say that Peter Brahman is a blessing. |
所以者何？ |
So what? |
無師、無近住弟 子，比丘於我建立梵行，能正盡苦，究竟苦 集。」 |
Without a teacher and no nearby disciples, the Bhikkhu established the Brahma for me, so that he can do his hard work properly and gather hardship. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 236 （二三六） 清淨乞食住 |
SA 236 (Twenty Three Six) Clean, beg, eat and live |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，尊者舍利弗晨朝著衣持鉢， 入舍衛城乞食。 |
At that time, the Venerable Saripuchen walked into the acropolis and begged for food. |
乞食已，還精舍，舉衣鉢，洗 足已，持尼師檀，入林中，晝日坐禪。 |
Begging for food, return to the abbey, lift the mantle, wash the feet, hold the nun, go into the forest, sit in meditation day and day. |
時，舍 利弗從禪覺，詣世尊所，稽首禮足，退坐一 面。 |
At that time, Sariputta retreats from the Zen awakening, the Blessed One, pays homage to the head and sat down. |
爾時，佛告舍利弗： |
Then, the Buddha told Sariputra: |
「汝從何來？」 |
Where did you come from? |
舍利弗答 言： |
Sariputta replied: |
「世尊！從林中晝日坐禪來。」 |
Master! Come from the forest to sit in meditation day and day. |
佛告舍利弗： |
Buddha told Sariputta: |
「今入何等禪住？」 |
"How much meditation is this now?" |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！我今 於林中入空三昧禪住。」 |
Master! I am now in the forest into empty samādhi meditating. |
佛告舍利弗： |
Buddha told Sariputta: |
「善哉！ 善哉！舍利弗，汝今入上 座 禪住而坐禪。 |
"Goodness! Goodness! Sariputra, you now enter the throne, dwell and sit in meditation. |
若 諸比丘欲入上座禪者，當如是學： |
If bhikkhus want to enter the upper meditator, they should learn like this: |
『若入 城時、若行乞食時、若出城時，當作是思 惟： |
"If you enter the city, if you beg for food, if you leave the city, treat it as thinking: |
「我今眼見色，頗起欲、恩愛、愛念著不？」 |
I see sex now, and I am eager, loving, and thinking about love? |
』 |
』 |
「舍 利弗！比丘作如是觀時，若眼識於色有 愛念染著者，彼比丘為斷惡不善故，當勤 欲方便，堪能繫念修學。 |
"Sariputra! When the monk is doing this kind of observation, if his eyes are on the body, there is a person who loves to read and dye the author, he is to avoid evil and evil, and he should be diligent and convenient, so he can study and study. |
譬如有人，火燒頭 衣，為盡滅故，當起增上方便，勤教令 滅。 |
For example, if someone burns their heads and clothes, in order to eliminate them, they should increase convenience and diligently teach them. |
彼比丘亦復如是，當起增上勤欲方便， 繫念修學。 |
The same is true for Biqiu. When he is more diligent and more convenient, he should study and study. |
「若比丘觀察時，若於道路、若聚落 中行乞食、若出聚落，於其中間，眼識於色， 無有愛念染著者，彼比丘願以此喜樂善 根，日夜精勤，繫念修習，是名比丘於行、 住、坐、臥淨除乞食，是故此經名清淨乞食 住。」 |
When the monk observes, if he is begging for food in the road, if he is in the settlement, if he is out of the settlement, in the middle, with his eyes on the body, and no one who has love and meditation, he would like to be happy with good roots, diligent day and night, and practice chanting, that is the name Bhikkhus walk, live, sit, and lie down to clean up and beg for food. That's why the name is clean and beg for food and shelter. |
佛說此經已，尊者舍利弗聞佛所說，歡 喜奉行。 |
The Buddha said that this was done, and the Venerable Sariputta heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 237 （二三七） 毗舍離 |
SA 237 (two thirty seven) Vaishali |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
時，有長者名郁瞿婁，往詣 佛所，稽首佛足，退坐一面，白佛言： |
At that time, there was an elder named Yu Qulou, who went to the Buddha's place, inspected the head of the Buddha's feet, and sat back. The White Buddha said: |
「世尊！何 故有一比丘見法般涅槃？ |
"Master! Why is there a monk who sees Dharma-like Nirvana? |
何故比丘不得 見法般涅槃？」 |
Why can't the monk see Dhamma Nirvana? " |
佛告長者： |
Buddha tells the elderly: |
「若有比丘眼識於 色，愛念染著，以愛念染著故，常依於識； |
"If there are bhikkhus who are aware of body, they are tainted with love and thought, and when they are tainted with love and thought, they often rely on consciousness; |
為 彼縛故，若彼取故，不得見法般涅槃。 |
Because he binds the cause, if he takes the cause, you will not see Dhamma Nirvana. |
耳、鼻、 舌、身、意識法亦復如是。 |
The same is true for ears, nose, tongue, body, and consciousness. |
「若比丘眼識於色， 不愛樂染著，不愛樂染著者，不依於識，不 觸、不著、不取故，此諸比丘得見法般涅槃。 |
"If the bhikkhus are aware of materiality, do not love to be dyed with pleasure, do not love to dye the writer, do not rely on consciousness, do not touch, do not grasp, and do not take reason, then these bhikkhus will see Dhamma Nibbana. |
耳、 鼻、舌、身、意識法亦復如是。 |
The same is true for ears, nose, tongue, body, and consciousness. |
「是故，長者！有比 丘得見法般涅槃者，有不得見法般涅 槃者。」 |
That's why, sir! There are monks who can see Dhamma Nibbana, and there are those who cannot see Dhamma Nibbana. |
如長者所問經，如是阿難所問經及佛自 為諸比丘所說經，亦如上說。 |
As the elders asked the sutras, the Ananda asked the sutras and the Buddha himself said sutras for the monks, the same is true. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 238 （二三八） 因 |
SA 238 (two thirty eight) due to |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
時，有異比丘往詣佛所，稽首 佛足，退坐一面，白佛言： |
At that time, a different monk went to the Buddha's place, inspected the Buddha's feet, and sat back, and the white Buddha said: |
「世尊！何因何緣眼 識生？ |
"Master! Why is the eye to know life? |
何因何緣耳、鼻、舌、身、意識生？」 |
Why is the ear, nose, tongue, body, and consciousness born? " |
佛告比 丘： |
Buddhism Bhikkhu: |
「眼因緣色，眼識生。 |
"Eyes are conditioned by color, and eyes know birth. |
所以者何？ |
So what? |
若眼識生， 一切眼色因緣故。 |
If the eye sees life, all winks are for reasons. |
耳聲因緣、鼻香因緣、舌 味因緣、意法因緣意識生。 |
Ears and sounds, nose and fragrance, tongue and taste, and mind, and consciousness. |
所以者何？ |
So what? |
諸所 有意識，彼一切皆意法因緣生故。 |
All consciousnesses, all of them are mental and dharma for reasons. |
是名比丘 眼識因緣生，乃至意識因緣生。」 |
It is a monk who is born from eye-consciousness and condition and even consciousness. " |
時，彼比丘聞 佛所說，歡喜隨喜，作禮而去。 |
At that time, when he heard what the Buddha said, he rejoiced and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 239 （二三九） 結法 |
SA 239 (two thirty nine) conclusion |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當 說結所繫法及結法。 |
"I'm going to talk about the knot method and the knot method. |
云何結所繫法？ |
Where is the law? |
眼色、耳 聲、鼻香、舌味、身觸、意法，是名結所繫法。 |
Eyes, ears, nose, tongue, body touch, and mind are the methods of the name knot. |
云何 結法？ |
What is the conclusion? |
謂欲貪，是名結法。」 |
Desire to be greedy is the method of name ending. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 240 （二四〇） 取法 |
SA 240 (Two 40) |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當 說所取法及取法。 |
"I am going to talk about the method and the method. |
云何所取法？ |
Where does the cloud take? |
眼色、耳聲、 鼻香、舌味、身觸、意法，是名所取法。 |
The look, ears, nose, tongue, body touch, and mind are all methods of taking the name. |
云何取法？ |
Where is the cloud? |
謂欲貪，是名取法。」 |
Desire to be greedy is the method of fame. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 241 （二四一） 燒熱 |
SA 241 (two forty one) hot |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「愚癡無聞 凡夫，比丘！寧以火燒熱銅籌以燒其目，令 其熾然，不以眼識取於色相、取隨形好。 |
"Stupid and unheard of ordinary people, Bhikkhu! It is better to burn the copper chips with fire to burn their eyes and make them blazing, rather than to take the hue and the shape with the eye. |
所以者何？ |
So what? |
取於色相、取隨形好故，墮惡趣 中如沈鐵丸。 |
Take it from the hue and follow the shape for good reason, and it is like sinking iron pills in the evil interest. |
「愚癡無聞凡夫，寧燒鐵錐以 鑽其耳，不以耳識取其聲相、取隨聲好。 |
"Foolish people do not hear of ordinary people, so I would rather burn an iron cone to drill their ears, rather than use ears to get their voices, just follow the sound. |
所以者何？ |
So what? |
耳識取聲相、取隨聲好者，身壞 命終墮惡趣中如沈鐵丸。 |
Ear awareness takes the sound phase and the good ones with the sound, the body is bad and the life falls into the evil like iron pill. |
「愚癡無聞凡夫， 寧以利刀斷截其鼻，不以鼻識取於香 相、取隨香好。 |
"Foolish people do not hear of ordinary people, so I would rather use a sharp knife to cut off his nose, instead of using the nose to get the fragrance, it is better to take the fragrance. |
所以者何？ |
So what? |
以取香相、取隨 香好故，身壞命終墮惡趣中如沈鐵 丸。 |
To take the fragrance of incense, take the incense according to the good reason, the body is bad and the life will fall into the evil interest like a iron pill. |
「愚癡無聞凡夫，寧以利刀斷截其舌，不 以舌識取於味相、取隨味好。 |
"Foolish people who have no knowledge of ordinary people would rather use a sharp knife to cut off their tongues, rather than use tongues to learn from the taste, and to take what is good. |
所以者何？ |
So what? |
以取味相、隨味好故，身壞命終墮惡趣中 如沈鐵丸。 |
To take the taste, follow the taste for good reason, bad body and life will fall into the evil taste like Shen Tie Wan. |
「愚癡無聞凡夫，寧以剛鐵利槍 以刺其身，不以身識取於觸相及隨觸好。 |
"Stupid and unheard of ordinary people, I would rather stab them with a gun and iron spear, rather than use your physical knowledge to get touched and touched. |
所以者何？ |
So what? |
以取觸相及隨觸好故，身壞命 終墮惡趣中如沈鐵丸。 |
In order to take the touch and follow the touch for good, the bad body and life will eventually fall into the evil interest like iron pills. |
「諸比丘！睡眠者 是愚癡活、是癡命，無利、無福，然諸比丘寧 當睡眠，不於彼色而起覺想； |
"Bhikkhus! Sleepers are foolish, foolish, unprofitable, and without blessings, but bhikkhus should sleep and do not think about other colors; |
若起覺想 者，必生纏縛諍訟，能令多眾起於非義，不 能饒益安樂天人。 |
If you think about it, you will be bound and condemned, which can cause many people to be unrighteous, and cannot benefit the people of peace and happiness. |
「彼多聞聖弟子作如是 學： |
"The disciples of the Saint Peter learned this way: |
『我今寧以熾然鐵槍以貫其目，不以眼 識取於色相，墮三惡趣，長夜受苦。 |
"I would rather use a blazing iron spear to penetrate my eyes, instead of using my eyes to perceive hues, fall into the three evils, and suffer in the long night. |
我從今 日當正思惟： |
I will be thinking right from today: |
「觀眼無常、有為、心緣生法，若 色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、 不苦不樂，彼亦無常、有為、心緣生法。」 |
While seeing impermanence, activity, and mind-dependent reproductive methods, if form, eye-consciousness, eye touch, and eye touch are born and received by cause and condition, inner consciousness is bitter, happy, not bitter or unhappy. law. |
』耳、鼻、舌、 身入處當如是學： |
"Ears, nose, tongue, and body entry should be learned like this: |
『寧以鐵槍貫其身體， 不以身識取於觸相及隨觸好故，墮三惡 道。 |
"I would rather use an iron spear to pierce his body, instead of using his body knowledge to take contact with each other, and fall into the three evil ways. |
我從今日當正思惟： |
I am thinking right from today: |
「觀身無常、有為、心 緣生法，若觸、身識、身觸、身觸因緣生受，內 覺若苦、若樂、不苦不樂，彼亦無常、有為、心緣 生法。」 |
Contemplation of the impermanence, activity, and mind-condition-generating method of the body, if touch, body-consciousness, body-touch, body-touch cause and receive, if inner feeling is suffering, happy, not suffering or unhappy, it is also impermanent, promising, and heart-conditioned. Health. |
』 |
』 |
「多聞聖弟子作如是學： |
"Much to hear that the disciples of the saint have learned this way: |
『睡眠者是愚 癡活、癡命，無果、無利、無福，我當不眠，亦不 起覺想，起想者生於纏縛諍訟，令多人 非義饒益，不得安樂。』 |
"The sleeper is foolish, foolish, fruitless, unprofitable, and without blessings. I should not sleep or think about it. The thinker is born in bondage and litigation, which makes many people unrighteous and unhappy. 』 |
「多聞聖弟子如是觀 者，於眼生厭，若色、眼識、眼觸、眼觸因緣生 受，內覺若苦、若樂、不苦不樂，彼亦生厭，厭故 不樂，不樂故解脫，解脫知見： |
"It is often said that the saint disciple is like a viewer, he is bored in the eyes, if the form, eye-consciousness, eye contact, eye contact arises and suffers, if the inner consciousness is suffering, happy, not bitter or unhappy, he is also bored, disgusted and unhappy, Unhappiness is liberated, liberated knowing: |
『我生已盡，梵 行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
耳、鼻、舌、 身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 242 （二四二） 知 |
SA 242 (two four two) know |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若眼不知、 不識、不斷、不離欲，不堪能正盡苦； |
"If you don’t know, don’t know, continue, don’t break away from your desires, you can endure suffering if you are unbearable; |
於眼若 知、若識、若斷、若離欲，堪能正盡苦。」 |
If you know, if you know, if you break, if you want to leave your desires, you can do all the suffering. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如眼四經，如是乃至意二十四經如上說。 |
Such as the four sutras of the eyes, and even the twenty-four sutras of the meaning as said above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 243 （二四三） 味等 |
SA 243 (two four three) flavor etc. |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若諸比丘 於眼味者，當知是沙門、婆羅門不得自在 脫於魔手，魔縛所縛，入於魔繫。 |
"If the bhikkhus have a taste for the eyes, they should know that it is a sandman or a brahman who can't get out of the hands of the demon, bound by the demon, and enter the demon system. |
耳、鼻、舌、身、 意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
若沙門、婆羅門於眼不味者， 當知是沙門、 婆 羅門不隨於魔，脫於魔手， 不入魔繫。」 |
If Shamon and Brahman are indifferent to those who do not see, they should know that they are Shamen and Brahmins who do not follow the demons, get out of the hands of the demons, and do not enter the demons. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
如味，如是歡喜、讚歎、染著、堅住、愛樂、憎嫉， 亦如是說。 |
Such as taste, such as joy, admiration, dyeing, perseverance, love, hatred, and so on. |
如內入處七經，外入處七經，亦 如是說。 |
The same is true for the seven sutras at the inner entrance and the seven sutras at the outer entrance. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 244 （二四四） 魔釣 |
SA 244 (Twenty Four Four) Magic Fishing |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六魔 鈎。 |
"There are six magic hooks. |
云何為六？ |
What is cloud six? |
眼味著色，是則魔鈎，耳味著 聲，是則魔鈎，鼻味著香，是則魔鈎，舌味著 味，是則魔鈎，身味著觸，是則魔鈎，意味著 法，是則魔鈎。 |
The color of the eyes is the magic hook, the ear smells the sound, the magic hook, the nose smells fragrant, the magic hook, the tongue smells, the magic hook, the body smells touch, and the magic hook means The move is a magic hook. |
若沙門、婆羅門眼味著色者，當 知是沙門、婆羅門魔鈎鈎其咽，於魔不得 自在。」 |
If the eyes of Shamen and Brahmins are colored, they should know that it is Shamen and Brahmans who are hooked by their swallows. " |
穢說淨說，廣說如上。 |
Hui said Jing said, Guang said as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 245 （二四五） 四法品 |
SA 245 (Twenty Four Five) Four Dharma Products |
如是我聞： |
I heard this: |
一時，佛住拘留搜調伏 駮 牛聚落。 |
For a while, the Buddha stayed in detention and searched and tuned the oxen settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當為汝 等說法，初語亦善，中語亦善，後語亦善，善 義善味，純一滿淨，清白梵行，謂四品法經。 |
"I should speak for you now. The first language is also good, the Chinese language is also good, and the latter language is also good, good meaning and good taste, pure and pure, pure and pure, and it is called the four grades of Dharma. |
諦 聽，善思，當為汝說。 |
Truth, listen, think well, speak for you. |
「何等為四品法經？ |
"What is the Fourth Grade Dharma Sutra? |
有眼 識色可愛、可念、可樂、可著，比丘見已，歡喜、 讚歎、樂著、堅住，有眼識色不可愛、不可念、不 可樂著、苦厭。 |
Eyes are cute, readable, cola, and okay. Bhikkhus are happy, admired, happy, and persevering when they see themselves. They are not cute, reciting, cola, and bored. |
比丘見已，瞋恚、嫌薄。 |
When the monk saw it, he was aggrieved and disgusted. |
如是比 丘於魔不得自在，乃至不得解脫魔繫。 |
In this case, the monk cannot be at ease with demons, and cannot even get rid of demons. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
「有眼識色可愛、可 念、可樂、可著，比丘見已，知喜不讚歎、不樂 著堅實，有眼識色不可愛、念、樂、著，比丘見已， 不瞋恚、嫌薄。 |
"There are eyes to perceive color, cute, readable, cola, and acquaintance. Bhikkhus see the past, know whether they are happy or unhappy, and are solid. |
如是比丘不隨魔，自在，乃至 解脫魔繫。 |
If the monk does not follow the demons, he is free, and even liberates the demons. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
是名比 丘四品法經。」 |
It is the fourth class of Buddhist monks. " |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 246 （二四六） 七年 |
SA 246 (Twenty Four Six) Seven years |
如是我聞： |
I heard this: |
一時，佛住王舍城耆闍崛 山。 |
For a while, the Buddha lived on the Qitian Mountain in Wangshe City. |
爾時，世尊晨朝著衣持鉢，入王舍城乞 食。 |
At that time, the World Zun Chen went to the Wangshe City to beg for food. |
爾時，天魔波旬作是念： |
At that time, the demon Bo Xun wrote: |
「沙門瞿曇晨朝 著衣持鉢，入王舍城乞食，我今當往亂其 道意。」 |
Shamen Qu Tanchen dressed in clothes and a bowl, and went to the Wangshe City to beg for food. I am going to mess with his Taoism today. |
時，魔波旬化作御車象類，執杖覓牛， 著弊衣，蓬頭亂髮，手脚剝裂，手執牛杖，至 世尊前問言： |
At the time, Mobo Xun turned into a car elephant, holding a rod to search for cows, wearing cheating clothes, unkempt hair, peeling hands and feet, holding a cow staff, and the first question to the Lord: |
「瞿曇！見我牛不？」 |
Qu Tan! See me? |
世尊作是念： |
The masterpiece is to read: |
「此是惡魔，欲來亂我。」 |
"This is the devil, I want to mess with me." |
即告魔言： |
Tell the magic word: |
「惡魔！何處 有牛？ |
"Devil! Where is the cow? |
何用牛為？」 |
Why use cattle? " |
魔作是念： |
The magic is to read: |
「沙門瞿曇知我 是魔。」 |
Samen Qutan knows that I am a demon. |
而白佛言： |
And Bai Buddha said: |
「瞿曇！眼觸入處，是我所乘。 |
"Qu Tan! My eyes touch the place where I ride. |
耳、鼻、舌、身、意觸入處，是我所乘。」 |
The ear, nose, tongue, body, and mind touch the places that I take. " |
復問： |
Repeat question: |
「瞿曇！ 欲何所之？」 |
Qu Tan! What do you want? |
佛告惡魔： |
Buddha told the devil: |
「汝有眼觸入處，耳、鼻、 舌、身、意觸入處。 |
"You have where your eyes touch, and where your ears, nose, tongue, body, and mind touch. |
若彼無眼觸入處，無耳、鼻、舌、 身、意觸入處，汝所不到，我往到彼。」 |
If he has no eye contact, no ear, nose, tongue, body, or mind contact, you can't reach him. " |
爾時，天 魔波旬即說偈言： |
At that time, Tian Mo Bo Xun said: |
「若常有我者， 彼悉是我所， |
"If there is always me, Bizi is my company, |
一切悉屬我， 瞿曇何所之。」 |
Everything belongs to me, what Qu Tan does. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「若言有我者， 彼說我則非， |
"If you say there is me, he says I am not. |
是故知波旬， 即自墮負處。」 |
It’s the reason why we know the wave ten days, that is, the place of self-defeating. " |
魔復說偈言： |
Mo Fu said the verse: |
「若說言知道， 安隱向涅槃， |
"If you speak and know, Anyin will move towards Nirvana, |
汝自獨遊往， 何煩教他為？」 |
If you travel by yourself, why bother to teach him? " |
世尊復說偈答言： |
Blessed One's remarks and reply: |
「若有離魔者， 問度彼岸道， |
"If there is a demon, ask the other side, |
為彼平等說， 真實永無餘， |
For his equality, there is no more truth, |
時習不放逸， 永離魔自在。」 |
Shi Xi never let go, never let go of the devil. " |
魔復說偈言： |
Mo Fu said the verse: |
「有石似段肉， 餓烏來欲食， |
"There is a piece of meat like a stone. |
彼作軟美想， 欲以補飢虛， |
He made soft and beautiful thoughts, and wanted to make up for hunger, |
竟不得其味， 折觜而騰虛， |
It's not as good as it tastes. |
我今猶如烏， 瞿曇如石生， |
I'm like a black sky today |
不入愧而去， 猶烏陵虛逝， |
Go away without being ashamed, like Wuling dying, |
內心懷愁毒， 即彼沒不現。」 |
With melancholy in my heart, that is, he does not show up. " |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 247 （二四七） 魔 |
SA 247 (two forty seven) magic |
如是我聞： |
I heard this: |
一時，佛住王舍城耆闍崛山。 |
For a while, the Buddha lived in Qitijue Mountain, Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、婆羅門眼習 近於色，則隨魔所自在，乃至不得解脫魔 繫。 |
"If Shamen and Brahmins are accustomed to sex, they will be at ease with the demons, and will not even be free from demons. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
「若沙門、婆羅門 眼不習近於色，不隨魔，自在，乃至得解脫 魔繫。 |
"If Shamen and Brahmins are not accustomed to sex, do not follow demons, they are at ease, and they can even be free from demons. |
耳、鼻、舌、身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
如習近，如是繫著、如是味、如是鄰聚，若使 受持繫著，我所求欲，淳濃不捨，亦如上說。 |
If Xi is near, if it is bound, if it is taste, if it is neighboring, if it is held, I want to desire, Chunnong will not give up, as said above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 248 （二四八） 純陀 |
SA 248 (Twenty-eight) Cunda |
如是我聞： |
I heard this: |
一時，佛住波吒利弗多羅 國雞林園。 |
For a while, the Buddha lived in Bozha Livodoro National Chicken Forest Park. |
爾時，尊者阿難往詣尊者大純 陀所，共相問訊已，於一面坐。 |
At that time, the Venerable Ananda went to the Venerable Dachun Tosho, and had a total of inquiries, and sat on one side. |
爾時，尊者阿 難語尊者純陀言： |
At that time, Venerable A-Nanyu Venerable Chuntayan: |
「欲有所問，寧有閑暇 見答與不？」 |
If you want to ask something, I would rather have some free time. See the answer or not? |
尊者純陀語尊者阿難言： |
Venerable Ananda: |
「隨仁 所問，知者當答。」 |
As you ask, the knower should answer. |
尊者阿難問尊者純陀： |
Venerable Ananda asked Venerable Chunta: |
「如 世尊、如來、應、等正覺所知所見，說四大造 色，施設顯露，此四大色非我，如來、應、等正 覺所知所見，亦復說識非我耶？」 |
"If the Blessed One, Tathagata, Ying, etc. know and see through enlightenment, speaking of the four great formations, and the facilities are revealed, these four great forms are not me. Tathagata, Ying, and so on. |
尊者純陀 語尊者阿難言： |
Venerable Cunda, Yu Venerable Ananda: |
「仁者最為多聞，我從遠來 詣尊者所，為問此法故，今日，尊者！唯願為 說此義。」 |
The benevolent is the most heard. I have come from afar to ask for this reason. Today, my lord! I only wish to say this righteousness. |
尊者阿難語純陀言： |
Venerable Ananda's Chunta language: |
「我今問尊者， 隨意見答。 |
"I will ask the Lord today, and I will answer according to my opinion. |
尊者純陀！為有眼、有色、有眼 識不？」 |
Venerable Cunda! To have eyes, colors, and eyes, don’t you? " |
答言： |
Answer: |
「有。」 |
Have. |
尊者阿難復問： |
Venerable Ananda asked again: |
「為緣眼及色， 生眼識不？」 |
Does the eye know for the sake of eye and color? |
答言： |
Answer: |
「如是。」 |
That's it. |
尊者阿難復問： |
Venerable Ananda asked again: |
「若 眼及色生眼識，彼因、彼緣，為常、為無常？」 |
If the eye and form produce eye-consciousness, the cause and condition are constant and impermanent? |
答 言： |
Answer: |
「無常。」 |
Impermanence. |
尊者阿難又問： |
Venerable Ananda asked again: |
「彼因、彼緣生眼識， 彼因、彼緣無常變易時，彼識住耶？」 |
Because of this cause, the condition of the other produces eye consciousness, when the cause and condition of the other are impermanent, the other's knowledge stays? |
答曰： |
Answer: |
「不 也，尊者阿難！」 |
No, Venerable Ananda! |
尊者阿難復問： |
Venerable Ananda asked again: |
「於意云何？ |
"Yu Yiyun? |
彼 法若生、若滅可知，多聞聖弟子於中寧見 是我、異我、相在不？」 |
If the Fa is born and died, it can be known. I hear more about the Holy Disciple Yu Zhongning and see if it is me, different me, and each other? " |
答曰： |
Answer: |
「不也，尊者阿難！」 |
No, Venerable Ananda! |
「耳、鼻、 舌、身、意、法，於意云何？ |
"Ears, nose, tongue, body, mind, and dharma, what do you think about it? |
有意、有法、有意識不？」 |
Is it intentional, lawful, or conscious? " |
答曰： |
Answer: |
「有。 |
"Have. |
尊者阿難！」 |
Venerable Ananda! " |
復問： |
Repeat question: |
「為緣意及法，生意 識不？」 |
For fate and law, business knowledge? |
答曰： |
Answer: |
「如是，尊者阿難！」 |
So, Venerable Ananda! |
復問： |
Repeat question: |
「若意緣法 生意識，彼因、彼緣，為常、為無常。」 |
If the mind is dependent on the Dharma to produce consciousness, the other cause and the other condition are constant and impermanent. |
答曰： |
Answer: |
「無 常。 |
"Impermanence. |
尊者阿難！」 |
Venerable Ananda! " |
復問： |
Repeat question: |
「若因、若緣生意識，彼因、 彼緣無常變易時，意識住耶？」 |
If the cause and condition produce consciousness, when the cause and condition are impermanent, the consciousness stays? |
答曰： |
Answer: |
「不也，尊者 阿難！」 |
No, Venerable Ananda! |
復問： |
Repeat question: |
「於意云何？ |
"Yu Yiyun? |
彼法若生、若滅可知， 多聞聖弟子寧於中見我、異我、相在不？」 |
If Bifa is born and died, it can be known. How often do saint disciples would rather see me, different me, and be in each other? " |
答 言： |
Answer: |
「不也，尊者阿難！」 |
No, Venerable Ananda! |
尊者阿難語純陀言： |
Venerable Ananda's Chunta language: |
「是 故，尊者！而如來、應、等正覺所知所見，說識 亦無常。 |
"Yes, therefore, sir! But the Tathagata, Ying, and other enlightenment know and see, and knowledge is impermanent. |
譬如士夫持斧入山，見芭蕉樹， 謂堪材用，斷根、截斫 葉 葉、剝皮，求其堅 實，剝至於盡，都無堅處。 |
For example, when a scholar enters the mountain with an axe and sees a banana tree, it is said to be good for timber, cutting off the root, cutting off the leaves, peeling the bark, seeking its firmness, and peeling it to the end, there is no firm place. |
如是多聞聖弟子 正觀眼識，耳、鼻、舌、身、意識。 |
In this way, the disciples of the Sacred Master of Sentences observe the eyes, ears, nose, tongue, body and consciousness. |
當正觀時，都 無可取，無可取故，無所著，無所著故，自 覺涅槃： |
When you are meditating, there is no desire, no reason, no writing, no writing reason, and conscious Nirvana: |
『我生已盡，梵行已立，所作已作，自 知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
彼 二 正士說是法時，展轉隨 喜，各還其所。 |
When the princes said that it was the law, they would rejoice and rejoice, and each returned to his place. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 249 （二四九） 拘絺羅 |
SA 249 (twenty-nine) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，尊者阿難詣尊者舍利弗所， 語尊者舍利弗： |
At that time, Venerable Ananda called Venerable Sariputra, and said Venerable Sariputra: |
「欲有所問，寧有閑暇為解 說不？」 |
If you want to ask something, would you rather have some free time to explain? |
舍利弗言： |
Sariputta said: |
「隨仁所問，知者當答。」 |
As you ask, the knower should answer. |
尊者 阿難問尊者舍利弗： |
Venerable Ananda asked Venerable Sariputra: |
「六觸入處盡，離欲、滅、息、 沒已，更有餘不？」 |
Six touches are all in place, leaving desire, extinction, breath, no end, more? |
尊者舍利弗語阿難言： |
Venerable Sariputta Ananda: |
「莫 作此問： |
"Don't ask: |
『六觸入處盡，離欲、滅、息、沒已，更有 餘不？』 |
"The six touches are all in the place, leaving desire, extinction, rest, emptiness, and more? 』 |
」 |
!!br0ken!! |
阿難又問尊者舍利弗： |
Ananda asked the Venerable Sariputta again: |
「六觸入處盡，離 欲、滅、息、沒已，無有餘耶？」 |
Six touches into the place, leaving desire, extinction, breath, no end, nothing more? |
尊者舍利弗答阿 難言： |
The Venerable Sariputta A. It’s hard to say: |
「亦復不應作如是問： |
"Nor should I ask the same: |
『六觸入處盡，離 欲、滅、息、沒已，無有餘耶？』 |
『Six touches into the place, leaving desire, extinction, breath, emptiness, nothing more? 』 |
」 |
!!br0ken!! |
阿難復問尊者舍利 弗： |
Ananda asked the Venerable Sari Pharaoh again: |
「六觸入處盡，離欲、滅、息、沒已，有餘無餘、非 有餘非無餘耶？」 |
Six touches into the place where they are all, leaving desire, extinction, breath, emptiness, surplus, no surplus, no surplus? |
尊者舍利弗答阿難言： |
Venerable Sariputta replied to Ananda: |
「此 亦不應作如此問： |
"This should not be asked: |
『六觸入處盡，離欲、滅、息、 沒已，有餘無餘、非有餘非無餘耶？』 |
"Six touches into the place, leaving desire, extinction, breath, no end, no more, no more, no more than no more? 』 |
」 |
!!br0ken!! |
尊者阿 難又問舍利弗： |
Venerable Anan asked Sariputra again: |
「如尊者所說： |
"As His Holiness said: |
『六觸入處盡， 離欲、滅、息、沒已，有亦不應說，無亦不應說， 有無亦不應說，非有非無亦不應說。』 |
"The six touches are all in the place. Desire, extinguishment, rest, and emptiness. There should not be said, nothing should not be said, whether there is or not should not be said, and neither should there be nor nothing. 』 |
此語 有何義？」 |
What does this term mean? " |
尊者舍利弗語尊者阿難： |
Venerable Sariputta Venerable Ananda: |
「六觸入 處盡，離欲、滅、息、沒已，有餘耶？ |
"Six touches enter the place to be exhausted, leaving desire, extinction, rest, and no end, there is more? |
此則虛言。 |
This is a false statement. |
無 餘耶？ |
No Yu Ye? |
此則虛言。 |
This is a false statement. |
有餘無餘耶？ |
More than enough? |
此則虛言。 |
This is a false statement. |
非 有餘非無餘耶？ |
No more than no more? |
此則虛言。 |
This is a false statement. |
若言六觸入處 盡，離欲、滅、息、沒已，離諸虛偽，得般涅槃，此 則佛說。」 |
If the six touches into the place to be exhausted, to leave desire, extinguishment, breath, dysphoria, to leave all hypocrisy, to attain Nibbana, then the Buddha said. " |
時，二正士展轉隨喜，各還本處。 |
At that time, the two Zhengshi exhibitions turned around and rejoiced, and each returned to his place. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 250 （二五〇） 拘絺羅 |
SA 250 (Twenty Five Zero) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，尊者舍利弗、尊者摩訶拘絺羅俱 在耆闍崛山。 |
At that time, the Venerable Sariputra and the Venerable Maha Kuwan Luo were at Qihao Mountain. |
尊者摩訶拘絺羅晡時從禪 覺，詣尊者舍利弗所，共相問訊已，退坐一 面，語舍利弗言： |
The Venerable Maha was enlightened from Zen when he was in the sacred Buddha, and the Venerable Saripusas, who had been interrogated together, sat back and said: |
「欲有所問，寧有閑暇見 答已不？」 |
If you want to ask something, I'd rather have some free time to see you, isn't it? |
尊者舍利弗語摩訶拘絺羅： |
The Venerable Sariputta Mahakurhara: |
「隨仁 所問，知者當答。」 |
As you ask, the knower should answer. |
尊者摩訶拘絺羅問尊者 舍利弗言： |
The Venerable Maha Kuwan asked the Venerable Sari: |
「云何？ |
"Yun He? |
尊者舍利弗，眼繫色耶？ |
Venerable Sariputra, eyes are lust? |
色 繫眼耶？ |
Color is the eye? |
耳聲、鼻香、舌味、身觸、意法，意繫法 耶？ |
Ear sound, nose smell, tongue smell, body touch, mind, and mind, right? |
法繫意耶？」 |
Legal system meaning? " |
尊者舍利弗答尊者摩訶拘 絺羅言： |
The Saying of Venerable Sariputta to Venerable Mahagu: |
「非眼繫色，非色繫眼，乃至非意 繫法，非法繫意，尊者摩訶拘絺羅，於其中 間，若彼欲貪，是其繫也。 |
"Non-eye-based color, non-color-based eye, or even non-meaning law, illegal meaning, the Venerable Maha custodially, in the middle, if he wants to be greedy, it is his relationship. |
尊者摩訶拘絺羅！ 譬如二牛，一黑一白，共一軛鞅縛繫，人問 言： |
Venerable Maha Khuluo! For example, there are two cows, one black and one white, and they share the same martingale system. People ask: |
『為黑牛繫白牛，為白牛繫黑牛。』 |
"It is a black cow of the black cow series, and a black cow of the white cow series. 』 |
為等 問不？」 |
Just to wait, don’t you? " |
答言： |
Answer: |
「不也，尊者舍利弗！非黑牛繫白 牛，亦非白牛繫黑牛，然於中間，若軛、若繫 鞅者，是彼繫縛。」 |
No, Venerable Sariputra! It is neither a black cow nor a white cow, nor is it a black cow, but in the middle, if it is a yoke or a martingale, it is bound by the other. |
「如是，尊者摩訶拘絺羅！非 眼繫色，非色繫眼，乃至非意繫法，非法繫 意，中間欲貪，是其繫也。 |
"If so, Venerable Maha Kula! Non-eyes, non-color eyes, and even non-consciousness are related to law, illegally related to meaning, and desire for greed in the middle. |
「尊者摩訶拘絺羅！ 若眼繫色，若色繫眼，乃至若意繫法，若法 繫意，世尊不教人建立梵行，得盡苦邊， 以非眼繫色，非色繫眼，乃至非意繫法， 非法繫意，故世尊教人建立梵行，得盡 苦邊。 |
"Venerable Maha Kula! If the eyes are color, if the color is the eye, even if the meaning is the law, if the law is the meaning, the Blessed One does not teach people to establish the Brahma, you have to do all the hardships. The color system of the eye, and even the non-ideal system of law, is illegally connected to the meaning. Therefore, the Blessed One has to teach people to establish Brahma. |
「尊者摩訶拘絺羅！世尊眼見色若好、 若惡，不起欲貪，其餘眾生眼若見色若 好、若惡，則起欲貪，是故世尊說當斷欲貪， 則心解脫，乃至意、法亦復如是。」 |
Venerable Maha Khulua! The Blessed One sees physicality if it is good or evil, but does not have desire for greed. If the other sentient beings see physicality as good or evil, they become greedy. That's why the Blessed One said that you should stop desire for greed. The mind is liberated, and even the mind and the law are the same. |
時，二正士 展轉隨喜，各還本處。 |
At that time, the two Zhengshi went to the exhibition and rejoiced, and each returned to his place. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 251 （二五一） 拘絺羅 |
SA 251 (Twenty-five One) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者舍利弗、尊者摩訶拘絺羅俱 在耆闍崛山中。 |
At that time, the Venerable Sariputra and the Venerable Maha Kuwan Luoju were in the Qiwei Mountain. |
尊者摩訶拘絺羅晡時從禪 覺，詣尊者舍利弗所，共相問訊已，退坐一 面，語尊者舍利弗： |
The Venerable Maha was enlightened from Zen during the time of Jurong, and the Venerable Sariputra, who had been interrogated together, retired, and said the Venerable Sariputra: |
「欲有所問，寧有閑暇 見答已不？」 |
If you want to ask something, I would rather have some free time to see the answer? |
舍利弗言： |
Sariputta said: |
「隨仁所問，知者當 答。」 |
As you ask, the knower should answer. |
尊者摩訶拘絺羅問尊者舍利弗言： |
Venerable Maha Kuwana asked Venerable Relic Buddha to say: |
「謂無明者。 |
"The ignorant. |
云何為無明？」 |
What is cloud ignorance? " |
尊者舍利弗言： |
Sayings of the Venerable Relic: |
「所 謂無知，無知者是為無明。 |
"The so-called ignorance, the ignorant is ignorance. |
云何無知？ |
Why is Yun ignorant? |
謂眼 無常不如實知，是名無知，眼生滅法不 如實知，是名無知。 |
It is said that the eye does not know the truth as it is impermanence, it is ignorance, and the eye birth and death method is not known as it is, it is ignorance. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
如是，尊者摩訶拘絺羅！於此六觸入處如 實不知、不見、不無間等、愚闇、無明、大冥，是 名無明。」 |
If so, Venerable Maha Kula! Here the six touches into the place truthfully don’t know, see, have no space, etc., stupid darkness, ignorance, great darkness, is ignorance. " |
尊者摩訶拘絺羅又問尊者舍利 弗： |
The Venerable Maha Kula asked the Venerable Relic: |
「所謂明者。 |
"The so-called bright one. |
云何為明？」 |
What is the cloud? " |
舍利弗言： |
Sariputta said: |
「所謂為 知，知者是明，為何所知？ |
"The so-called knowing, knowing is the knowing, why do you know? |
謂眼無常、眼無常 如實知，眼生滅法、眼生滅法如實知。 |
It is said that the eyes are impermanent, and the eyes are impermanent, know as they are, and know as they are. |
耳、鼻、舌、 身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
尊者摩訶拘絺羅！於此六 觸入處如實知、見、明、覺、悟、慧、無間等，是名 為明。」 |
Venerable Maha Khuluo! Here, the six places of contact with truthful knowledge, seeing, lucidity, enlightenment, enlightenment, wisdom, and perfection, etc., are called ming. " |
時，二正士各聞所說，展轉隨喜，各 還其所。 |
At that time, the two Zhengshis heard what they said, the exhibition turned and rejoiced, and each returned to his place. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 252 （二五二） 優波先那 |
SA 252 (Twenty-five Two) Urborsanna |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，有比丘名優波先那，住王舍城寒林 中塜間蛇頭巖下迦陵伽行處。 |
At that time, there was Bossanna, a famous monk, who lived in the cold forest of Wangshe City at the foot of Kalinga under the Shetou Rock. |
時，尊者優波 先那獨一於內坐禪。 |
At that time, Venerable Upo Xianna was unique in inner zazen. |
時，有惡毒蛇長尺許， 於上石間墮優波先那身上，優波先那喚 舍利弗： |
At that time, there was a vicious snake with a long ruler, falling on Ubosanna between the upper stones, Ubosanna calling Sariputra: |
「語諸比丘，毒蛇墮我身上，我身中 毒，汝等駛來，扶持我身，出置於外，莫令 於內身壞碎，如糠糟聚。」 |
Bhikkhus, the poisonous snake fell on me, my body was poisoned, you wait to drive me, support my body, go out, don't make the inner body broken, like chaff. |
時，尊者舍利弗於 近處，住一樹下，聞優波先那語，即詣優波 先那所，語優波先那言： |
At that time, the Venerable Sariputra was nearby, living under a tree, and heard the words of Upoxian, that is, the words of Upoxian, that of Upoxian: |
「我今觀汝色貌，諸 根不異於常，而言中毒，持我身出，莫令 散壞，如糠糟聚，竟為云何？」 |
I look at your appearance today. The roots are no different from normal. In terms of being poisoned, I will stay out of my body and don't let me fall apart like chaff and gather together. What is it? |
優波先那語舍 利弗言： |
Uposhanna Says Liv: |
「若當有言： |
"If there is something to say: |
『我眼是我、我所。 |
"My eyes are me, what I am. |
耳、鼻、舌、 身、意。 |
Ears, nose, tongue, body, mind. |
耳、鼻、舌、身、意是我、我所。 |
The ears, nose, tongue, body and mind are me and what we are. |
色、聲、香、味、觸、法， 色、聲、香、味、觸、法是我、我所。 |
The form, sound, fragrance, taste, touch, dharma, body, sound, fragrance, taste, touch, dharma are me and what we are. |
地界，地界是我、我 所。 |
The land boundary, the land boundary is me and our place. |
水、火、風、空、識界，水、火、風、空、識界是我、我所。 |
Water, fire, wind, emptiness, and consciousness, water, fire, wind, emptiness, and consciousness are me and my place. |
色陰，色陰是我、我所。 |
Seyin, Seyin is me and what I do. |
受、想、行、識陰，受、想、行、識 陰是我、我所』者，面色諸根應有變異。 |
Feeling, thinking, acting, and knowing yin, feeling, thinking, acting, and knowing yin are me and what I am, and the complexions should have variations. |
我今 不爾，眼非我、我所； |
I am not here, my eyes are not me, what I am; |
乃至識陰非我、我所，是 故面色諸根無有變異。」 |
Even knowing yin is not self and self, so there is no variation in the roots of complexion. " |
舍利弗言： |
Sariputta said: |
「如是，優 波先那！汝若長夜離我、我所、我慢繫著使， 斷其根本，如截多羅樹頭，於未來世永 不復起，云何面色諸根當有變異。」 |
If so, You Bossina! If you leave me, my place, and I slowly in the long night, I will cut off its roots, like cutting off the top of a tree, which will never rise in the future, and the roots of the cloud's face should be changed. |
時，舍利 弗即周匝扶持優波先那身出於窟外，優波 先那身中毒碎壞，如聚糠糟。 |
At that time, Sariputra, namely Zhouza, supported Ubo's body out of the cave, and Ubo's body was poisoned and broken like chaff. |
時，舍利弗即 說偈言： |
At that time, Sariputta said: |
「久殖諸梵行， 善修八聖道， |
"For a long time, all the Brahma, cultivate the Eight Noble Paths, |
歡喜而捨壽， 猶如棄毒鉢。 |
Rejoicing and giving up one's life is like abandoning a poisonous bowl. |
久殖諸梵行， 善修八聖道， |
For a long time, all the Brahma, cultivate the Eight Noble Paths, |
歡喜而捨壽， 如人重病愈。 |
Rejoicing and giving up life is like a person recovering from a serious illness. |
久殖諸梵行， 善修八聖道， |
For a long time, all the Brahma, cultivate the Eight Noble Paths, |
如出火燒宅， 臨死無憂悔， |
Like a house on fire, dying without regrets, |
久殖諸梵行， 善修八聖道， |
For a long time, all the Brahma, cultivate the Eight Noble Paths, |
以慧觀世間， 猶如穢草木， |
Seeing the world with wisdom is like filthy vegetation, |
不復更求餘， 餘亦不相續。」 |
No more begs for more, and more is not continued. " |
時，尊者舍利弗供養優波先那尸已，往詣佛 所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Sariputra offered to the corpse of Ubosian, went to the Buddha's place, paid homage to the head and sat back, and the White Buddha said: |
「世尊！尊 者優波先那有小惡毒蛇，如治眼籌，墮其 身上，其身即壞，如聚糠糟。」 |
Sovereign! The Venerable Ubosian has a small vicious snake. If you are looking for a cure, if you fall on him, his body will be bad, like gathering chaff. |
佛告舍利弗： |
Buddha told Sariputta: |
「若 優波先那誦此偈者，則不中毒，身亦不壞， 如聚糠糟。」 |
If Upoxian chanted this verse, he would not be poisoned, nor would his body be bad, like gathering chaff. |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！誦何等偈？ |
"Master! What kind of verse? |
何等辭句？」 |
What kind of rhetoric? " |
佛即為舍利弗而說偈言： |
The Buddha said the verse for Sariputra: |
「常慈念於彼， 堅固賴吒羅， |
"Always be kind to him, strengthen Lai Zara, |
慈伊羅槃那， 尸婆弗多羅， |
Ciylla Panna, the corpse Fodor, |
欽婆羅上馬， 亦慈迦拘吒， |
Qin Brae got on his horse, and he was also merciful to Kuzha, |
及彼黑瞿曇， 難徒跋難陀。 |
And that black Qutan, it's hard to go to Nanda. |
慈悲於無足， 及以二足者， |
Compassion in the footless, and the two-footed, |
四足與多足， 亦悉起慈悲， |
Four feet and many feet, also learn of compassion, |
慈悲於諸龍， 依於水陸者， |
Compassion to the dragons, to the water and land, |
慈一切眾生， 有量及無量， |
To be kind to all sentient beings, both quantity and infinite, |
安樂於一切， 亦離煩惱生， |
Be happy in everything, and be free from worries, |
欲令一切賢， 一切莫生惡。 |
I want to make all virtuous, and nothing can cause evil. |
常住蛇頭巖， 眾惡不來集， |
I live in Shetouyan, where all evils do not come to gather, |
凶害惡毒蛇， 能害眾生命， |
It kills vicious snakes, can kill all lives, |
如此真諦言， 無上大師說， |
Such true meaning, the Supreme Master said, |
我今誦習此， 大師真實語， |
I’m chanting this, the truth of the master, |
一切諸惡毒， 無能害我身。 |
All evils are incapable of harming my body. |
貪欲瞋恚癡， 世間之三毒， |
Greed, aversion, ignorance, the three poisons of the world, |
如此三毒惡， 永除名佛寶， |
Such three evils will be removed from the Buddha treasure forever, |
法寶滅眾毒， 僧寶亦無餘， |
The magic weapon eliminates all poisons, and there is no more monk treasure, |
破壞凶惡毒， 攝受護善人， |
Destroy the vicious and poisonous, protect the good people, |
佛破一切毒， 汝蛇毒今破。」 |
The Buddha destroys all poison, but the snake poison is destroyed today. " |
故說是呪術章句，所謂： |
Therefore, it is said that it is a chapter sentence of 呪术, the so-called: |
「塢躭婆隷 躭婆隷 航 陸波婆躭陸 ［木＊奈］ 渧 肅 ［木＊奈］ 渧 抧跋渧 文那移 三摩移 檀諦 尼羅枳施 婆羅拘閇塢隷 塢娛隷」 悉波呵 |
"Wu Zang Po Li Zhan Po Li Hang Lu Bo Po Po Dan Lu [木＊奈] Lu Su [木＊奈] Lu Li Ba Li Wen Na shifted three Mo shifted Tan Tie Nile Zhi Shi Bor Luo Ku Jie Wu Li Wu Yu Li Sibo |
「舍利弗！優波先那善男子爾時說此偈，說 此章句者，蛇毒不能中其身，身亦不壞，如 糠糟聚。」 |
Sariputra! The virtuous man Upoxian said this verse from time to time, and the person who said the sentence of this chapter, the snake venom cannot be in the body, and the body is not bad, like chaff. |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！優婆先那 未曾聞此偈，未曾聞此呪術章句，世尊今 日說此，正為當來世耳。」 |
World Honored Master! You have never heard of this verse before, or heard of this verse. The Lord said this today, just for the afterlife. |
尊者舍利弗聞佛 所說，歡喜作禮而去。 |
Venerable Sariputta heard what the Buddha said, and left with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 253 （二五三） 毗紐迦旃延 |
SA 253 (Twenty-five-three) Vinyugajanyan |
如是我聞： |
I heard this: |
一時，尊者優陀夷往拘 薩羅國人間遊行，至拘磐茶聚落，到毘紐 迦旃延氏婆羅門尼菴羅園中住。 |
For a while, Venerable Udhayi marched among the people of Kusala Kingdom, to the Kupan tea settlement, and lived in the Brahman Nymph of Vinyu Kayayan. |
時，毘紐迦 旃延氏婆羅門尼有諸年少弟子，遊行採 樵，至菴羅園中，見尊者優陀夷坐一樹下， 容貌端正，諸根寂靜，心意安諦，成就第一調 伏。 |
At that time, the Vinyujajanyan Brahman had many young disciples, marching to gather woods, to the Anluo Garden, see the Venerable Utayi sitting under a tree, his appearance is correct, the roots are quiet, the mind is peaceful, and the first adjustment is achieved. . |
見已，往詣其所，共相問訊已，退坐一面。 |
Seeing the past, going to the place where they are, and inquiring about each other, sitting back. |
時，優陀夷為諸年少種種說法，勸勵已，默然 而住，彼諸年少聞尊者優陀夷所說，歡喜隨 喜，從坐起去。 |
At that time, Udayi talked about various sayings for the young people, encouraged them, and lived in silence. The young people heard the words of Venerable Udayi, rejoicing and rejoicing, from sitting up. |
時，諸年少擔持束薪，還至毘 紐迦旃延氏婆羅門尼所，置薪束於地，詣毘 紐迦旃延氏婆羅門尼所，白言： |
At that time, the young people held the payroll and returned to the Brahman Niujajanyan clan, and set the pay to the ground, and the Brahmanni Niujajanyan clan said: |
「我和上尼， 當知菴羅園中有沙門優陀夷，姓瞿曇氏， 依於彼住，極善說法。」 |
Shangni and I, in Dangzhianluoyuan, there is Sammon Udhoi, whose surname is Qutan, who lives by him and is very good at talking. |
毘紐迦旃延氏婆羅門 尼語諸年少言： |
The Brahmins of Vinyujajanyan clan |
「汝可往請沙門優陀夷瞿 曇氏，明日於此飯食。」 |
You can go and ask Sammon Yudhoi Qu Tan to have dinner here tomorrow. |
時，諸年少弟子受毘 紐迦旃延氏婆羅門尼教已，往詣尊者優陀 夷所，白優陀夷言： |
At that time, the young disciples received the teachings of the Nyukajanyan Brahman, and went to the Venerable Udaya, and Bai Udaya said: |
「尊者當知，我和上毘 紐迦旃延氏婆羅門尼請尊者優陀夷明旦 飯食。」 |
Knowledge, Venerable, I and the Brahmani of the Shangbyajanyan clan invite Venerable Udhai Mingdan to eat. |
時，優陀夷默然受請。 |
At that time, Udaya was invited silently. |
時，彼諸年少知 優陀夷受請已，還歸和上毘紐迦旃延氏 婆羅門尼所，白言： |
At that time, the young people knew that Udaya had received the request and returned to the Brahman Nishimura of the Shangvinyujajanyan clan. In plain words: |
「和上尼，我以和上尼 語，請尊者優陀夷，尊者優陀夷默然受請， 和上尼自知時。」 |
With Shangni, I will speak with Shangni and ask Venerable Udayi, and Venerable Udayi accepts the invitation silently, and when he knows himself. |
爾時，尊者優陀夷夜過晨 朝，著衣持鉢，往詣毘紐迦旃延氏婆羅門 尼舍。 |
At that time, Venerable Udhayi was in the morning at night, dressed in clothes and bowls, and headed to the Brahman Nishra of Penyuga Janyan. |
時，毘紐迦旃延氏婆羅門尼遙見尊 者優陀夷來，疾敷床座，請令就坐，設種 種飲食，自手供養，豐美滿足。 |
At that time, Vinyujajanyan Brahmanni saw the Venerable Udhayi from afar, laid on the bed, asked to sit down, set up a variety of diets, made offerings, and was rich and satisfied. |
食已，澡嗽、洗 鉢訖，還就本座。 |
After eating, taking a bath, coughing, washing a bowl, and sitting here. |
時，毘紐迦旃延氏婆羅門 尼知食已訖，著好革屣，以衣覆頭，別施 高床，現起輕相，慠慢而坐，語優陀夷言： |
At that time, the Brahmin of Vinyujajanyan knew that the food was gone, he was wearing leather, covered his head with clothes, did not put on the high bed, appeared light, sat down slowly, and said: |
「欲有所問，寧有閑暇見答與不？」 |
"If you want to ask something, would you rather have time to answer or not?" |
優陀夷 答言： |
Udayi answered: |
「姊妹！今是非時。」 |
Sister! It's wrong now. |
作此語已，從坐起 去。 |
Having said this, start from sitting up. |
如是。 |
As it is. |
明日諸弟子復至菴羅園採樵聽 法，還復白和上尼，和上尼復遣詣請食， 如前三返，乃至請法，答言： |
Tomorrow all the disciples will return to Anluoyuan to listen to the woodcutter, and return to Bai and Shangni, and the Shangni Fuxian to ask for food, as in the previous three times, and even ask for Dharma, answer: |
「非時。」 |
Untimely. |
不為 說法。 |
Not an argument. |
諸年少弟子復白和上尼，菴羅園 中沙門優陀夷極善說法。 |
The young disciples Fubai and Shangni, Shamen Uttayi in Anluoyuan said very well. |
和上尼答言： |
Replied with Shangni: |
「我亦知彼極善說法，再三請來，設食問法， 常言非時，不說而去。」 |
"I also know that he is very good at saying that, I invite you again and again to set up the method of eating inquiries. As the saying goes, don't say it." |
諸弟子言和上尼： |
Disciple Yan and Shang Ni: |
「著好革屣，以衣覆頭，不恭敬坐，彼云何 說？ |
"Wearing a good leather, covering his head with clothes, sitting disrespectfully, Biyun said? |
所以者何？ |
So what? |
彼尊者優陀夷以敬法故， 不說而去。」 |
His Venerable Udhayi respected the Dharma and left without saying a word. " |
和上尼答言： |
Replied with Shangni: |
「若如是者，更為 我請彼。」 |
If so, I will ask him for it. |
諸弟子受教，更請供養如前。 |
All disciples are taught, and please provide support as before. |
時，和上尼知食訖已，脫革屣，整衣服，更 坐卑床，恭敬白言： |
At that time, I knew that I had eaten with Shangni, got out of leather, got dressed, and even sat on a humble bed, respectfully saying: |
「欲有所問，寧有閑暇見 答與不？」 |
If you want to ask something, I'd rather have time to see you. Answer or not? |
優陀夷答言： |
Udaya replied: |
「汝今宜問，當為汝 說。」 |
You should ask now and say it for you. |
彼即問言： |
He then asked: |
「有沙門、婆羅門說苦樂自作， 復有說言苦樂他作，復有說言苦樂自 他作，復有說言苦樂非自非他作。 |
"Some Shamen and Brahmans say that suffering and happiness are their own work, and there are others who speak of suffering and happiness, and there are others who speak of pain and happiness, and there are others who speak of pain and happiness. |
尊者！復 云何？」 |
Lord! What is Fu Yun? " |
尊者優陀夷答言： |
Venerable Udaya replied: |
「姊妹！阿羅訶說苦 樂異生，非如是說。」 |
Sister! Aloha said that suffering and happiness are different, but that's not what he said. |
婆羅門尼復問： |
Brahmanni asked again: |
「其義云 何？」 |
What is its meaning? |
優陀夷答言： |
Udaya replied: |
「阿羅訶說： |
"Aloha said: |
『從其因緣，生諸 苦樂。』 |
"From its cause and condition, all sufferings and happiness are born. 』 |
」 |
!!br0ken!! |
優陀夷復語婆羅門尼言： |
The Brahmanian language of Udaya: |
「我今問汝， 隨意答我。 |
"I'm asking you today, please feel free to answer me. |
於意云何？ |
Yu Yiyun He? |
有眼不？」 |
Have eyes? " |
答言： |
Answer: |
「有。」 |
Have. |
「有 色不？」 |
Colorful? |
答言： |
Answer: |
「有。」 |
Have. |
「有眼識、眼觸、眼觸因緣生受， 內覺若苦、若樂、不苦不樂不？」 |
"There is eye awareness, eye contact, and eye contact, which arises and suffers because of cause and condition. Inner feeling is like suffering, happiness, not suffering or happiness?” |
答言： |
Answer: |
「如是，尊者 優陀夷！」 |
If so, Venerable Udayi! |
優陀夷復問： |
Udaya asked again: |
「有耳、鼻、舌、身、意、意觸 因緣生受，內覺若苦、若樂、不苦不樂不？」 |
"There are ears, nose, tongue, body, mind, and mind touch. Karma arises and feels. Inner feeling is like suffering, happiness, not suffering or happiness?” |
答言： |
Answer: |
「如是，尊者優陀夷！」 |
"If so, Venerable Udayi!" |
優陀夷言： |
Udaya said: |
「此是阿羅訶 說： |
"This is Aloha said: |
『從其因緣，生於苦樂。』 |
"From its cause and condition, born of suffering and happiness. 』 |
」 |
!!br0ken!! |
婆羅門尼言： |
Brahmanian words: |
「尊 者優陀夷！如是阿羅訶說從其因緣生 苦樂耶？」 |
Venerable Udaya! So Arahah said that suffering and happiness arise from his cause? |
優陀夷答言： |
Udaya replied: |
「如是，婆羅門尼！」 |
So, Brahman! |
婆羅 門尼復問： |
Brahmanni asked again: |
「沙門！云何阿羅訶說因緣生苦、樂、 不苦不樂滅？」 |
Saman! What Aroha said that cause and condition produce suffering, happiness, not suffering but not happiness? |
優陀夷答言： |
Udaya replied: |
「我今問汝，隨意 答我。 |
"I'm asking you today, please feel free to answer me. |
婆羅門尼！一切眼、一切時滅無餘，猶 有眼觸因緣生受，內覺若苦、若樂、不苦不樂 耶？」 |
Brahman! All eyes and all times are extinct, and there are still eye-touching causes and conditions. The inner feeling is bitter, happy, not bitter or unhappy, yeah? " |
答言： |
Answer: |
「無也，沙門！」 |
Nothing, Sandman! |
「如是，耳、鼻、舌、身、意，一 切時滅永盡無餘，猶有意觸因緣生受，內覺 若苦、若樂、不苦不樂耶？」 |
If so, the ears, nose, tongue, body, and mind will all be extinct at all times. I still deliberately touch the cause and condition to produce and receive. Inner perception is painful, happy, not painful or unhappy? |
答言： |
Answer: |
「無也，沙門。」 |
Nothing, Sammon. |
「如 是，婆羅門尼！是為阿羅訶說： |
"If so, Brahman! It is for Arahah: |
『因緣生苦、 樂、不苦不樂滅。』 |
"Causality produces suffering, happiness, neither suffering nor happiness die. 』 |
」 |
!!br0ken!! |
尊者優陀夷說是法時，毘 紐迦旃延氏婆羅門尼遠塵離垢，得法眼 淨。 |
When Venerable Udhai said that it was Dhamma, the Brahmanni of Vinyujajanyan was far away from the dust and the eyes were cleansed. |
爾時，毘紐迦旃延氏婆羅門尼見法、得 法、知法、入法，度疑惑，不由於他入佛教法， 於法得無所畏。 |
At that time, the Brahmanni of Vinyujajanyan saw Dhamma, obtained Dhamma, knew Dhamma, and entered Dhamma, and relieved his doubts. It was not because of him that he entered Buddhism Dharma, but was fearless in Dharma. |
從坐起，整衣服，恭敬合 掌，白尊者優陀夷： |
From sitting up, dressing up, and putting his palms together respectfully, Venerable White Udaya: |
「我今日超入決定，我從 今日歸依佛、歸依法、歸依僧，我從今日 盡壽歸依三寶。」 |
I decided to transcend today. From today, I will return to the Buddha, to the law, and to the monk. From today, I will return to the Three Jewels. |
爾時，優陀夷為婆羅門尼 說法，示、教、照、喜已，從坐起去。 |
At that time, Udha razed to Brahmin, saying, showing, teaching, taking photos, and joy, from sitting up. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 254 （二五四） 二十億耳 |
SA 254 (Twenty Five Four) Two billion ears |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者二十億耳住耆闍崛山， 常精勤修習菩提分法。 |
At that time, the Venerable 2 billion ears lived on the mountain of Qitian, and often practiced the Bodhi method diligently. |
時，尊者二十億耳獨 靜禪思，而作是念： |
At that time, the Venerable two billion ears alone meditated, and his work was thought: |
「於世尊弟子精勤聲聞 中，我在其數，然我今日未盡諸漏，我是 名族姓子，多饒財寶，我今寧可還受五欲， 廣行施作福。」 |
"In the diligence and hearing of the disciples of the world-honored disciple, I am in the number, but I have not exhausted all the omissions today. I am the son of a clan and surname, and I am rich and rich. |
爾時，世尊知二十億耳心之 所念，告一比丘，汝等今往二十億耳所，告 言： |
At that time, the Blessed One knows what two billion ears are saying, and tells one monk, you wait for two billion ears and say: |
「世尊呼汝。」 |
The Lord, call you. |
是一比丘受佛教已，往詣二 十億耳所，語言： |
It’s a monk who has received Buddhism and has heard about two billion ears. Language: |
「世尊呼汝。」 |
The Lord, call you. |
二十億耳聞彼 比丘稱大師命，即詣世尊所，稽首禮足，退 住一面。 |
Two billion ears heard that the Bhikkhu called the master’s command, that is, the place of the Blessed One, pays homage to the head, and retreats. |
爾時，世尊告二十億耳，汝實獨靜 禪思作是念： |
At that time, the Blessed One told two billion ears, and you are alone. The meditation work is thought: |
「世尊精勤修學聲聞中，我在 其數，而今未得漏盡解脫。 |
"The Blessed One's diligent study, I am in the number, but I haven't got enough relief. |
我是名族姓子， 又多錢財，我寧可還俗，受五欲樂，廣施作福 耶？」 |
I am a family and surname, and I have a lot of money. I would rather go back to the vulgar, enjoy the five desires, and give it a lot of blessings? " |
時，二十億耳作是念： |
At that time, two billion ears are thought: |
「世尊已知我心。」 |
The Lord knows my heart. |
驚 怖毛竪，白佛言： |
Frightened Mao Li, Bai Buddha said: |
「實爾。 |
"Shier. |
世尊！」 |
Lord! " |
佛告二十億 耳： |
Buddha told two billion ears: |
「我今問汝，隨意答我。 |
"I am asking you today, answer me as you please. |
二十億耳，汝在俗 時，善彈琴不？」 |
Two billion ears, are you good at playing the piano when you are in the secular world? " |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
復問： |
Repeat question: |
「於意云 何？ |
"Yu Yiyun, what? |
汝彈琴時，若急其絃，得作微妙和雅音 不？」 |
When you play the piano, if you are anxious, you have to make subtle and elegant notes. " |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
若緩其絃，寧 發微妙和雅音不？」 |
If you slow down the strings, would you rather make subtle and elegant sounds? " |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「云 何善調琴絃，不緩不急，然後發妙和雅音 不？」 |
Yun He is good at tuning the strings, not hurriedly, and then making a wonderful and elegant tone? |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
佛告二十億耳： |
Buddha told two billion ears: |
「精進太 急，增其掉悔，精進太緩，令人懈怠，是故汝 當平等修習攝受，莫著、莫放逸、莫取相。」 |
It's too fast to make progress, and to increase its regret. Too slow, it makes people slacken. That's why you should practice and accept as equals, don't act, don't let go, don't take the picture. |
時，尊者二十億耳聞佛所說，歡喜隨喜，作禮 而去。 |
At that time, the Venerable 2 billion heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
時，尊者二十億耳常念世尊說彈琴譬，獨靜 禪思。 |
At that time, the Venerable 2 billion ears often said that the Blessed One said playing the piano and meditating alone. |
如上所說，乃至漏盡心得解脫，成阿 羅漢。 |
As mentioned above, even if you miss your heart, you will be liberated and become an Arahant. |
爾時，尊者二十億耳得阿羅漢，內覺解 脫喜樂，作是念： |
At that time, the Venerable had received two billion ears of an Arahant, and his inner consciousness was liberated from joy, and he thought: |
「我今應往問訊世尊。」 |
I should go to ask the Lord today. |
爾時， 尊者二十億耳往詣佛所，稽首禮足，退坐 一面，白佛言： |
At that time, the Venerable Two billion ears went to the Buddha's place, bowed his head and bowed his feet, sat back, and the White Buddha said: |
「世尊！於世尊法中得阿羅漢， 盡諸有漏，所作已作，捨離重擔，逮得己利， 盡諸有結，正智心解脫，當於爾時解脫六 處。 |
"Blessed One! To obtain an Arahant in the Blessed One's Dharma, do all the omissions, do what you have done, give up the burdens, seize the self-interest, all have the knot, the righteous mind is liberated, and when you are here, liberate six places. |
云何為六？ |
What is cloud six? |
離欲解脫、離恚解脫、遠離解 脫、愛盡解脫、諸取解脫、心不忘念解脫。 |
Liberation from desire, liberation from renunciation, liberation from distance, liberation from love, liberation from all attainments, liberation from mind not forgetting thoughts. |
「世 尊！若有依少信心而言離欲解脫，此非所 應； |
"My Lord! If there is liberation from desire in terms of less faith, this is not the answer; |
貪、恚、癡盡，是名真實離欲解脫。 |
Greed, ecstasy, and ignorance are the real liberation from desires. |
「若復有 人依少持戒而言我得離恚解脫，此亦不 應； |
"If there are people who follow the precepts, I have to be liberated, this should not be the case either; |
貪、恚、癡盡，是名真實 離恚 解脫。 |
To be greedy, chaotic, and ignorant is the name of truth and liberation. |
「若復有人依 於修習利養遠離而言遠離解脫，是亦不 應； |
"If someone is far away from liberation in terms of practising and benefiting away from it, yes and no; |
貪、恚、癡盡，是真實遠離解脫。 |
Greed, transcendence, and ignorance are true and far away from liberation. |
「貪、恚、癡盡，亦 名離愛，亦名離取，亦名離忘念解脫。 |
"Credence, ecstasy, and ignorance are also called lien love, liqu, liqian and liberation. |
如是， 世尊！若諸比丘未得羅漢，未盡諸漏，於 此六處不得解脫。 |
If so, Lord! If the monks have not obtained the Arhats and have not exhausted all the omissions, they will not be free from these six places. |
「若復比丘在於學地，未 得增上樂，涅槃習向心住，爾時成就學 戒，成就學根，後時當得漏盡、無漏心解 脫，乃至自知不受後有。 |
"If the regaining bhikkhu is to learn the ground, without gaining pleasure, Nirvana will practice toward the heart, and then achieve the learning precepts and the root of learning. Later, when there is no leakage, no leakage of the mind will be liberated, and even one will know that there is no future. |
當於爾時得無 學戒，得無學諸根。 |
When you were in Yuer, you had no learning precepts, and you had no learning roots. |
譬如嬰童愚小仰臥，爾 時成就童子諸根，彼於後時漸漸增長， 諸根成就，當於爾時成就長者諸根。 |
For example, if the infant child is lying on his back, he will achieve the roots of the boy, and then gradually increase, and the roots will achieve the roots of the elders. |
在學 地者亦復如是，未得增上安樂，乃至成就 無學戒、無學諸根。 |
The same goes for those who are studying in the earth, without gaining happiness, and even accomplishing without learning precepts and roots of learning. |
「若眼常識色，終不能妨 心解脫、慧解脫，意堅住故，內修無量善解脫， 觀察生滅，乃至無常。 |
"If you look at common sense and form, you can't hinder the liberation of the mind, the liberation of wisdom, the mind will hold on to the cause, the inward cultivation of boundless benevolence and liberation, and the observation of birth and death, and even impermanence. |
耳識聲、鼻識香、舌識味、 身識觸、意識法，不能妨心解脫、慧解脫，意堅 住故，內修無量善解脫，觀察生滅。 |
The ears, the nose, the fragrance, the tongue, the body, the body, and the consciousness should not hinder the liberation of the mind, the liberation of the intellect, the mind can hold on to the past, the inner cultivation of immeasurable benevolence and liberation, and the observation of birth and death. |
譬如村 邑近大石山，不斷、不壞、不穿，一向厚密，假 使四方風吹，不能動搖、不能穿過。 |
For example, the village is close to the big stone mountain. It is constant, not bad, and not worn. It is always thick and dense. If the wind blows from all directions, it cannot be shaken or passed through. |
彼無學 者亦復如是，眼常識色，乃至意常識法， 不能妨心解脫、慧解脫，意堅住故，內修無 量善解脫，觀察生滅。」 |
The same is true for those who have no scholars. The eyes of common sense and color, and even the mind of common sense, cannot hinder the liberation of the mind, the liberation of wisdom, the mind to hold on to the cause, the inward cultivation of infinite kindness and liberation, and the observation of birth and death. " |
爾時，二十億耳重說 偈言： |
At that time, 2 billion ears repeated the verse: |
「離欲心解脫， 無恚脫亦然， |
"Freedom from desire, as well as no liberation, |
遠離心解脫， 貪愛永無餘。 |
Away from the heart and liberation, greed is forever. |
諸取心解脫， 及意不忘念， |
To take the heart to liberate, and not to forget the mind, |
曉了入處生， 於彼心解脫。 |
Knowing that you are born in the place, you will be free from his heart. |
彼心解脫者， 比丘意止息， |
Those who are free from the heart, the bhikkhu will stop, |
諸所作已作， 更不作所作。 |
Everything has been done, let alone done. |
猶如大石山， 四風不能動。 |
Like a big rock mountain, the four winds cannot move. |
色聲香味觸， 及法之好惡， |
Color, sound, fragrance, touch, and the likes and dislikes of the law, |
六入處常對， 不能動其心。 |
The six entrances are always right, and you can't move your heart. |
心常住堅固， 諦觀法生滅。」 |
The mind always stays strong, observing the birth and death of truth. " |
尊者二十億耳說是法時，大師心悅，諸多聞 梵行者聞尊者二十億耳所說，皆大歡喜。 |
When the Venerable 2 billion ears said that it was the Dharma, the master was delighted, and many Brahma practitioners heard the Venerable’s 2 billion ears and they were all happy. |
爾 時，尊者二十億耳聞佛說法，歡喜隨喜，作禮 而去。 |
At that time, the Venerable two billion heard the Buddha's words, rejoiced and rejoiced, and went away as a gift. |
爾時，世尊知二十億耳去不久，告諸比丘： |
At that time, the Blessed One knew that two billion ears were gone and told the monks: |
「善心解脫者，應如是記說，如二十億耳以 智記說，亦不自舉，亦不下他，正說其義； |
"Those who are kind and liberated should remember this, such as two billion ears with wisdom. They will not self-promotion, nor will they be inferior to him, but they will speak righteously. |
非如增上慢者，不得其義，而自稱歎得 過人法，自取損減。」 |
It is not just as if the increase is slower, it is not righteous, and the self-proclaimed sigh is beyond the law, and it is self-defeating. " |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 255 （二五五） 魯醯遮 |
SA 255 (Twenty-five-five) Lu Yanzhe |
如是我聞： |
I heard this: |
一時，尊者摩訶迦旃延住 阿磐提國濕摩陀江側，獼猴室阿練若 窟。 |
For a while, the Venerable Maha Kajan lived in the Arianruo Grotto of the Macaque Room on the side of the wet Motuo River in Abandi Kingdom. |
有魯醯遮婆羅門，恭敬承事，如羅漢法。 |
There are Brahmins of Luxizhe, who respectfully undertake things, such as Arhat Law. |
爾時，尊者摩訶迦旃延晨朝著衣持鉢，入獼 猴室聚落，次行乞食，乞食還，舉衣鉢，洗足 已，入室坐禪。 |
At that time, the Venerable Mahakajan Yanchen moved to the clothes and bowls, entered the macaque room, begging for food, begging for food, raising the clothing bowl, washing feet, and entering the room to sit in meditation. |
時，魯醯遮婆羅門有諸年少弟 子，遊行採薪，至尊者摩訶迦旃延窟邊，共戲 笑言： |
At that time, the Brahmin of Lushanzhe had young disciples, marching to gather salaries, and the Supreme One was playing at the side of the Mahakajanyan cave. With a smile: |
「此中剃髮沙門住，是黑闇人，非世勝 人，而魯醯遮婆羅門尊重供養，如羅漢法。」 |
Among them, Shamon lives with shaved hair. He is a dark man, not a world conqueror, and the Brahman Luhezhe respects offerings, like the Arhat Law. |
時， 尊者摩訶迦旃延語諸年少言： |
At that time, the Venerable Maha Kajanyan said: |
「年少！年少！莫 作聲。」 |
Young! Young! Don't make a sound. |
諸 年少 言終，不敢復言。 |
The young people did not dare to repeat their words. |
如是再三，語 猶不止。 |
Repeatedly, the language still continues. |
於是尊者摩訶迦旃延出戶外，語 諸年少言： |
So the Venerable Maha Kajan went out outside and said to the young people: |
「年少！年少！汝等莫語。 |
"Young! Young! Wait for Mo Yu. |
我今當為 汝等說法，汝等且聽。」 |
I shall wait for you now, wait and listen. " |
諸年少言： |
Young people say: |
「諾，唯願說 法，我當聽受。」 |
No, I only wish to speak, I should listen. |
爾時，尊者摩訶迦旃延即說 偈言： |
At that time, the Venerable Mahakajanyan said the verse: |
「古昔婆羅門， 修習勝妙戒， |
"Ancient Brahman, practising the precepts of victory, |
得生宿命智， 娛樂真諦禪， |
To be born with fateful wisdom, the true meaning of entertainment, |
常住於慈悲， 關閉諸根門， |
Live in compassion, close the gates, |
調伏於口過， 古昔行如是。 |
Tune in the mouth, as the old days did. |
捨本真實行， 而存虛偽事， |
Give up the truth and act, but keep hypocrisy, |
守族姓放逸， 從諸根六境， |
Shou clan surname is free, from the roots and six realms, |
自餓居塚間， 三浴誦三典， |
I am hungry in the mound, and recite the three classics in three baths |
不守護根門， 猶如夢得寶。 |
Not guarding the roots is like a dream. |
編髮衣皮褐， 戒盜灰坌身， |
Braided hair and brown leather |
麁衣以蔽形， 執杖持水瓶， |
To cover the shape of the robes, holding the stick and holding the water bottle, |
假形婆羅門， 以求於利養。 |
False Brahman, in order to benefit. |
善攝護其身， 澄淨離塵垢， |
Take good care of your body, clear away the dirt, |
不惱於眾生， 是道婆羅門。」 |
Don't worry about beings, it's a Brahman. " |
爾時，諸年少婆羅門瞋恚不喜，語尊者摩訶 迦旃延： |
At that time, the young Brahmins were unhappy, and the Venerable Yusuk Maha Kajan: |
「謗我經典，毀壞所說，罵辱婆羅門。」 |
Slander my scriptures, destroy what is said, and insult the Brahmin. |
執持薪束，還魯醯遮婆羅門所，語魯醯遮 婆羅門言： |
Holding the salary bundle, return to the Luxizhe Brahmin Institute, in Luxizhe Brahman language: |
「和上知不？ |
"Do you know him? |
彼摩訶迦旃延誹謗 經典，毀呰言說，罵辱婆羅門。」 |
Bimahar Kajanyan slandered the scriptures, slandered words, and insulted Brahmins. " |
魯醯遮婆羅 門語諸年少： |
Lu Xizhe Brahmin language for young people: |
「諸年少！莫作是語。 |
"All young people! Don't make any words. |
所以者 何？ |
So what? |
摩訶迦旃延宿重戒德，不應謗毀經典， 毀呰言說，罵婆羅門。」 |
Mahakajanyansu has a high moral virtue, and should not slander the scriptures, slander words, or curse Brahmins. " |
諸年少言： |
Young people say: |
「和上不信 我言，當自往看。」 |
Believe in peace, I say, you should look forward to it. |
時，魯醯遮婆羅門不信諸 年少語，往詣摩訶迦旃延，共相問訊慰勞 已，退坐一面。 |
At that time, Lu Yanzhe Brahman did not believe in the language of the young people, and went to Mahāgādāna to inquire about comfort, and retreated. |
語摩訶迦旃延言： |
The language of Mahakatan Yanyan: |
「我諸年 少弟子來到此不？」 |
My young disciples come here for many years? |
答言： |
Answer: |
「到此。」 |
This is it. |
「少多與共言 語不？」 |
Don't you talk with me? |
答云： |
Answer to the cloud: |
「與共言語。」 |
Talk together. |
魯醯遮婆羅門言： |
Luxizhe Brahman language: |
「汝 與諸年少共語，今可為我盡說是。」 |
You talk to the young and old, and you can say yes for me today. |
摩訶迦 旃延即為廣說。 |
Mahakaya Janyan is broad. |
時，魯醯遮婆羅門亦復瞋恚， 心得不喜，語摩訶迦旃延： |
At that time, Lu Tanzhe Brahman also returned to his anger, and he was not happy with his feelings, and said to Mahakazana: |
「我先不信諸年 少語，今摩訶迦旃延真實誹謗經典，毀呰而 說，罵辱婆羅門。」 |
I don't believe in many years and young words. Today, Mahakayajan really slanders the scriptures, slanders and speaks, and insults Brahmins. |
作此語已，小默然住。 |
Having said this, Xiao Mo Ran live. |
須臾， 復語摩訶迦旃延： |
After a while, the repetition of Mahakatanyan: |
「仁者所說『門』。 |
"Benevolent people call "doors". |
何等為『門』？」 |
What is a "door"? " |
摩訶迦旃延言： |
Mahakaya Yanyan said: |
「善哉！善哉！婆羅門！所問如 法，我今當為汝說『門』。 |
"Goodness! Goodness! Brahmin! The question is the same, I shall say "door" for you now. |
婆羅門！眼是門，以 見色故。 |
Brahman! Eyes are doors, so you can see the color. |
耳、鼻、舌、身、意是門，以識法故。」 |
The ears, nose, tongue, body, and mind are the doors, which are based on knowledge of the Dhamma. " |
婆羅 門言： |
Brahman language: |
「奇哉！摩訶迦旃延！我問其門，即說其 門，如摩訶迦旃延所說不守護門。 |
"Wonderful! Mahakayayan! I asked the door, that is, the door, as Mahakayayan said it does not guard the door. |
云何不 守護門？」 |
Why don't the clouds guard the door? " |
摩訶迦旃延言： |
Mahakaya Yanyan said: |
「善哉！善哉！婆羅門！ 問不守護門，是如法問，今當為汝說不 守護門。 |
"Goodness! Goodness! Brahmin! Asking whether to guard the gate is just like the law. Now I will tell you no to guard the gate. |
「婆羅門！愚癡無聞凡夫眼見色已， 於可念色而起緣著，不可念色而起瞋恚。 |
"Brahman! A foolish, unheard-of ordinary person sees lust, and is dependent on readable lust, but should not be angry with chanting. |
不住身念處，故於心解脫、慧解脫無如實 知。 |
If you don't stay in the mindful place, there is no truthful knowledge in mind and wisdom. |
於彼起種種惡不善法，不得無餘滅盡， 於心解脫、慧解脫妨礙，不得滿足； |
All kinds of evil and unwholesome methods from Yu Bi must not be completely destroyed, free from the heart, free from obstacles, and not satisfied; |
心解脫、 慧解脫不滿故，身滿惡行，不得休息，心不 寂靜，以不寂靜故，於其根門則不調伏、 不守護、不修習。 |
The mind is liberated, wisdom is liberated from dissatisfaction, and the body is full of evil deeds. No rest is allowed. The mind is not quiet, because it is not quiet. At its root, it does not adjust, guard, or practice. |
如眼色，耳聲、鼻香、舌味、身 觸、意法，亦復如是。」 |
Like winks, ears, nose, tongue, body touch, mind, and so on. " |
魯醯遮婆羅門言： |
Luxizhe Brahman language: |
「奇哉！ 奇哉！摩訶迦旃延，我問不守護門，即為我 說不守護門。 |
"Wonderful! Wonderful! Mahakayajan, if I ask if you don't guard the door, I tell you if you don't guard the door. |
摩訶迦旃延！云何復名善守 護門？」 |
Mahakajanyan! Yun He Fu is good at guarding the gate? " |
摩訶迦旃延語婆羅門言： |
Brahman language in Mahakaya: |
「善哉！善 哉！汝能問我善守護門義。 |
"Goodness! Goodness! You can ask me kindness to guard the door. |
諦聽，善思，當 為汝說守護門義。 |
Listen carefully, think carefully, and protect the door for you. |
「多聞聖弟子眼見色 已，於可念色不起緣著，不可念色不起 瞋恚； |
"Sacred disciples have seen sex with their eyes, and Yu Ke can't read sex, don't read sex without being agitated; |
常攝其心住身念處，無量心解脫、慧 解脫如實知，於彼所起惡不善法寂滅無 餘，於心解脫、慧解脫而得滿足； |
Always take his mind and live in the mindful place, be free from immeasurable mind, be free from wisdom, know the truth as it is, and be satisfied with the evil and unwholesome methods that arise from him, and be satisfied by liberation from the mind and wisdom; |
解脫滿足 已，身觸惡行悉得休息，心得正念，是名 初門善調伏守護修習。 |
Relief and contentment, rest when the body is exposed to evil deeds, and get righteous thoughts. This is the practice of being a good guardian. |
如眼及色，耳聲、鼻香、 舌味、身觸、意法，亦復如是。」 |
Like eyes and colors, ear sounds, nose, tongue, body touch, mind, and so on. " |
魯醯遮婆羅門 言： |
Lu Xizhe Brahman said: |
「奇哉！摩訶迦旃延！我問守護問義，即 為我說守護門義。 |
"Wonderful! Mahakayajan! I asked the guardian to ask the righteousness, that is, I said guarding the door righteousness. |
譬如士夫求毒藥草 反得甘露，今我如是，瞋恚而來至此座 坐，而摩訶迦旃延以大法雨，雨我身中，如 雨甘露。 |
For example, when a scholar asks for poisonous herbs, I get nectar. Today I am like this. I come here to sit here in awe, and Mahakasana rains with great Dharma, raining in my body like rain and nectar. |
摩訶迦旃延！家中多事，今請還家。」 |
Mahakajanyan! Home is troublesome, please return home today. " |
摩訶迦旃延言： |
Mahakaya Yanyan said: |
「婆羅門！宜知是時。」 |
Brahmin! I know the time is right. |
時，魯醯 遮婆羅門聞摩訶迦旃延所說，歡喜隨喜， 從坐起去。 |
At that time, Luxi Chabramon heard what Mahakajanyan said, rejoicing and rejoicing, and started sitting up. |
雜阿含經卷第九 |
Miscellaneous Agama Scripture Ninth |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 256 （二五六） 無明 |
SA 256 (Twenty Five Six) Ignorance |
雜阿含經卷第十 |
Miscellaneous Agama Sutra tenth |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者舍利弗、尊者摩訶拘絺羅在 耆闍崛山。 |
At that time, the Venerable Sariputta and the Venerable Maha Kuwana were in Qihao Mountain. |
時，尊者拘絺羅晡時從禪起，詣尊 者舍利弗所，共相問訊，種種相娛悅已，却 坐一面。 |
At that time, the Venerable started from Zen when he was arrested in Luoxi, and the Venerable Saripusas would ask each other and entertain each other, but sat down. |
時，尊者摩訶拘絺羅語舍利弗言： |
At that time, the Venerable Mahakumaru Sari Buddha said: |
「欲有所問，寧有閑暇為我說不？」 |
"If you want to ask something, would you rather have time to say no for me?" |
舍利弗言： |
Sariputta said: |
「隨仁所問，知者當說。」 |
"As you ask, those who know should speak." |
摩訶拘絺羅問舍利弗 言： |
Maha Kula asked Sariputra: |
「所謂無明。 |
"So-called ignorance. |
云何是無明？ |
What is cloud ignorance? |
誰有此無明？」 |
Who has this ignorance? " |
舍 利弗答言： |
Sariputta replied: |
「無明者謂不知，不知者是無明。」 |
The ignorant is ignorant, and the ignorant is ignorant. |
「何 所不知？」 |
What do you know? |
「謂色無常，色無常如實不知，色磨滅 法，色磨滅法如實不知，色生滅法，色生滅法 如實不知。 |
"Impermanence of materiality, impermanence of materiality does not know what it is, the method of material obliteration, the method of materiality obliteration knows the truth, the method of appearance and death of materiality, the method of appearance and death do not know the truth. |
受、想、行、識，受、想、行、識無常如實不 知，識磨滅法，識磨滅法如實不知，識生滅法， 識生滅法如實不知。 |
Feel, think, act, know, feel, think, act, and know impermanence as it is, knowing nothing, knowing obliterates the Dhamma, knowing it obliterates the Dharma, knowing the truth, knowing the birth and death of the Dharma, knowing the birth and death of the Dhamma, knowing the truth. |
摩訶拘絺羅！於此五 受陰如實不知、不見、無無間等、愚、闇、不明， 是名無明，成就此者，名有無明。」 |
Maha Yuluo! In this five, receiving yin truthfully does not know, does not see, has no space, etc., stupid, dark, unknown, is ignorance, and the one who achieves this is ignorant. " |
又問： |
Asked again: |
「舍 利弗！所謂明者，云何為明？ |
"Sariputra! The so-called bright one, what is the cloud? |
誰有此明？」 |
Who has this idea? " |
舍 利弗言： |
Sariputta said: |
「摩訶拘絺羅！所謂明者是知，知者 是名為明。」 |
Maha Kula! The so-called wise one is knowing, and the wise one is named Ming. |
又問： |
Asked again: |
「何所知？」 |
What do you know? |
「謂知色無常，知 色無常如實知； |
"It means to know the impermanence of form, and know the impermanence of form as it is; |
色磨滅法，色磨滅法如實 知； |
Color obliteration method, color obliteration method know the truth; |
色生滅法，色生滅法如實知。 |
The birth and death law of physicality is known as it is. |
受、想、行、識， 受、想、行、識無常如實知，識磨滅法，識磨滅法 如實知，識生滅法，識生滅法如實知。 |
Feel, think, act, know, feel, think, act, and know the impermanence as it is. Knowledge obliterates the Dhamma, knows the Dhamma as it is. |
拘絺羅！ 於此五受陰如實知、見、明、覺、慧、無間等，是 名為明； |
Gu Yuluo! Here the five senses of Yin, such as knowing, seeing, understanding, enlightenment, wisdom, and uninterrupted, are the name of Ming; |
成就此法者，是名有明。」 |
Those who achieve this method are well-known. " |
是二正 士各聞所說，展轉隨喜，從坐而起，各還本 處。 |
It is what the two sages have heard about, the exhibition turns to the joy, from sitting up, each pays back. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 257 （二五七） 無明 |
SA 257 (two fifty seven) ignorance |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，尊者舍利弗、尊者摩訶拘絺羅在 耆闍崛山。 |
At that time, the Venerable Sariputra and the Venerable Maha Kuwan were on the Qihao Mountain. |
時，摩訶拘絺羅晡時從禪起，詣 尊者舍利弗所，共相問訊，種種相娛悅已， 却坐一面。 |
At that time, Maha started from Zen when he stayed at the time, and the Venerable Saripusas, asked each other and entertained each other, but sat down. |
時，尊者摩訶拘絺羅語舍利弗 言： |
At that time, the Venerable Maha Kuwana Sariputra said: |
「欲有所問，寧有少暇為我說不？」 |
If you want to ask something, would you rather have less time to say no for me? |
舍利 弗言： |
Relic Buddha words: |
「仁者且問，知者當說。」 |
Ask those who are benevolent, and those who know should speak. |
摩訶拘絺羅問 舍利弗言： |
Maha Kuwan asked the relics: |
「所謂無明，復云何為無明？ |
"The so-called ignorance, what is Fuyun ignorance? |
誰有 此無明？」 |
Who has this ignorance? " |
舍利弗答言： |
Sariputta replied: |
「無明者謂不知，不知者 是無明。」 |
The ignorant is ignorant, and the ignorant is ignorant. |
「何所不知？」 |
What do you know? |
「謂色不如實知，色集、色滅、 色滅道跡不如實知。 |
"It is said that color is not as it is to know, but color collection, color extinction, and color are not known as it is. |
受、想、行、識不如實 知，識集、識滅、識滅道跡不如實知。 |
Feeling, thinking, behavior, and consciousness are not as they are. Knowing is not as they are. |
摩訶 拘絺羅！於此五受陰不如實知、不知、不見、 不無間等、愚、闇、不明，是名無明，成就此 者，名有無明。」 |
Maha, Jurong! Here, the five receiving yin is not as true as knowing, not knowing, not seeing, not having time, etc., stupid, dark, and not clear, it is ignorance, and those who achieve this are ignorance. " |
又問舍利弗： |
Asked Sariputra again: |
「云何為明？ |
"What is the cloud? |
誰 有此明？」 |
Who has this idea? " |
舍利弗言： |
Sariputta said: |
「所謂明者是知，知者是 明。」 |
The so-called clear one is to know, and one to know is clear. |
又問： |
Asked again: |
「何所知？」 |
What do you know? |
舍利弗言： |
Sariputta said: |
「色如實知，色集、 色滅、色滅道跡如實知。 |
"Colors are known as they are, and the collection, fading, and fading of colors are known as they are. |
受、想、行、識如實知， 識集、識滅、識滅道跡如實知。 |
Feeling, thinking, acting, and knowing are as they are, and knowing the collection, extinguishing, and acquaintances are as they are. |
拘絺羅！於此五 受陰如實知、見、明、覺、慧、無間等，是名為明， 成就此法者，是名有明。」 |
Gu Yuluo! In this five, receiving yin as it is, knowing, seeing, ming, enlightenment, wisdom, non-interference, etc., is the name of Ming, and the one who achieves this method is the name of Ming. " |
是二正士各聞所 說，展轉隨喜，從坐而起，各還本處。 |
It's what the two sages have heard, show and rejoice, start from sitting, and each pays back. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 258 （二五八） 無明 |
SA 258 (two fifty-eight) ignorance |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者舍利弗、尊者摩訶拘絺羅 在耆闍崛山。 |
At that time, the Venerable Sariputra and the Venerable Maha Kuwan were in Qihao Mountain. |
時，摩訶拘絺羅晡時從禪起， 詣舍利弗所，共相問訊，相娛悅已，却坐一 面。 |
At that time, Maha started from Zen and went to Shariputra for interrogation, entertaining each other, but sitting together. |
時，摩訶拘絺羅語舍利弗： |
At that time, the Maha Kuwana Sariputra: |
「欲有所問，仁 者寧有閑暇見答以不？」 |
If you want to ask something, the benevolent would rather have the leisure to see the answer? |
舍利弗言： |
Sariputta said: |
「仁者且 問，知者當答。」 |
The benevolent should ask, and the knower should answer. |
時，摩訶拘絺羅語舍利弗言： |
At that time, the Maha Kuwana Sari Buddha said: |
「所謂無明，無明者為何謂耶？ |
"The so-called ignorance, why is the ignorant? |
誰有此無明？」 |
Who has this ignorance? " |
舍利弗言： |
Sariputta said: |
「不知，是無明。」 |
I don't know, it's ignorance. |
「不知何等？」 |
I don't know how? |
「謂色不 如實知，色集、色滅、色味、色患、色離不如實知。 |
"It is said that color is not known as it is, but color set, color disappearance, color taste, color trouble, and color separation are not known as it is. |
受、想、行、識，識集、識滅、識味、識患、識離不如實 知。 |
Feeling, thinking, behavior, awareness, awareness collection, awareness extinction, awareness taste, awareness suffering, awareness separation are not as true as they are. |
摩訶拘絺羅！於此五受陰不如實知、不 如實見、不無間等、若闇、若愚，是名無明， 成就此法者，名有無明。」 |
Maha Yuluo! Here, the five receiving yin is not as true as it is to know, not as true as it is, not to be infinite, etc., if it is dark or foolish, it is ignorance, and the person who achieves this method has ignorance. " |
又問： |
Asked again: |
「明者。 |
"Ming. |
云何為 明？ |
What is the cloud? |
誰有此明？」 |
Who has this idea? " |
舍利弗言： |
Sariputta said: |
「知者是明。」 |
He who knows is Ming. |
「為何所 知？」 |
Why do you know? |
舍利弗言： |
Sariputta said: |
「色如實知，色集、色滅、色味、色患、 色離如實知。 |
"Knowing the color as it is, knowing the color set, color extinction, color taste, color hazard, and color separation. |
如是受、想、行、識如實知，識 集、識滅、識味、識患、識離如實知。 |
Such as receiving, thinking, acting, and knowing as it is, knowing gathering, knowing extinguishing, knowing taste, knowing suffering, and knowing away knowing as it is. |
摩訶拘絺羅！ 於此五受陰如實知、如實見、明、覺、慧、無間 等，是名為明，成就此者，名為有明。」 |
Maha Yuluo! Here the five receiving yin is known as the truth, seeing as it is, awakening, enlightenment, wisdom, and uninterrupted, etc., is named Ming, and the person who achieves this is named You Ming. " |
時，二 正士各聞所說，歡喜而去。 |
At that time, the two sages each heard what they said and left with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 259 （二五九） 世間苦 |
SA 259 (Two Fifty Nine) Suffering in the World |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者舍利弗共摩訶拘絺羅在 耆闍崛山。 |
At that time, the Venerable Sariputra, together with Maha Kula, was in Qihao Mountain. |
摩訶拘絺羅晡時從禪起，詣舍 利弗所，共相問訊，相娛悅已，却坐一面。 |
Maha started from Zen when he was in control of Luo Su, and he called Shariputra to ask questions and entertain each other, but sat down. |
時， 摩訶拘絺羅語舍利弗： |
At that time, the Maha Kuwana Sariputra: |
「欲有所問，仁者寧 有閑暇見答以不？」 |
If you want to ask something, the benevolent would rather have free time to see the answer? |
舍利弗言： |
Sariputta said: |
「仁者且問， 知者當答。」 |
The benevolent should ask, and the knower should answer. |
時，摩訶拘絺羅問舍利弗言： |
At that time, Maha Kuwanluo asked the relic Buddha: |
「若 比丘未得無間等法，欲求無間等法，云何 方便求？ |
"If the bhikkhu hasn't attained the infinite dhamma and desires the infinite dhamma, how convenient is it? |
思惟何等法？」 |
How to think? " |
舍利弗言： |
Sariputta said: |
「若比丘未 得無間等法，欲求無間等法，精勤思惟： |
"If the bhikkhu has not attained the infinite dhamma, desires the infinite dhamma, thinking diligently: |
『五 受陰為病、為癰、為刺、為殺、無常、苦、空、非我。』 |
『Five receiving yin is disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self. 』 |
所以者何？ |
So what? |
是所應處故。 |
It is what should be done. |
若比丘於此五受 陰精勤思惟，得須陀洹果證。」 |
If the monk contemplates diligently in these five yin experiences, he will obtain the Sudha Huan fruit certificate. " |
又問： |
Asked again: |
「舍利弗！ 得須陀洹果證已，欲得斯陀含果證者，當 思惟何等法？」 |
Sariputra! If you want to get the Stuhhuan fruit, what kind of method should you think? |
舍利弗言： |
Sariputta said: |
「拘絺羅！已得須陀 洹果證已，欲得斯陀含果證者，亦當精 勤思惟： |
"Kuyuluo! You have obtained the Sutra and Huanguo card. If you want to get the Stuo with the fruit card, you should also think diligently: |
『此五受陰法為病、為癰、為刺、為殺、 無常、苦、空、非我。』 |
"The five methods of receiving Yin are disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』 |
所以者何？ |
So what? |
是所應處故。 |
It is what should be done. |
若比 丘於此五受陰精勤思惟，得斯陀含果 證。」 |
If the bhikkhu contemplates diligently in these five yin exposures, he obtains the evidence of stuy. " |
摩訶拘絺羅又問舍利弗言： |
Mahakulu asked the relic Buddha again: |
「得斯陀含 果證已，欲得阿那含果證者，當思惟何等 法？」 |
Desthorham has the fruiting evidence. If you want to get ana fruiting evidence, what kind of method should you think? |
舍利弗言： |
Sariputta said: |
「拘絺羅！得斯陀含果證已，欲 得阿那含果證者，當復精勤思惟： |
"Kuyuluo! Destor has the fruity evidence. Those who want to get the ana fruity evidence should be diligent in thinking: |
『此五受 陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』 |
"The five methods of receiving Yin are sickness, carbuncle, stabbing, killing, impermanence, suffering, emptiness, and non-self. 』 |
所以者何？ |
So what? |
是所應處故。 |
It is what should be done. |
若比丘於此五受 陰精勤思惟，得阿那含果證。」 |
If the monk contemplates the yin diligently during these five years, he will get the ana-han fruit card. " |
摩訶拘絺羅又問舍利弗言： |
Mahakulu asked the relic Buddha again: |
「得阿那含果證已，欲得阿羅漢果證者，當思惟何等法？」 |
If you want to obtain the Arahant Fruit Testimony, what kind of method should you think about? |
舍利弗言： |
Sariputta said: |
「拘絺羅！得阿那含果證 已，欲得阿羅 漢果證者，當復精勤思惟： |
"Kuyuluo! If you want to get the anahan fruit card, you should think hard: |
『此五受陰法為 病、為癰、為刺、為殺、無常、苦、空、非我。』 |
"The five methods of receiving Yin are illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』 |
所以者 何？ |
So what? |
是所應處故。 |
It is what should be done. |
若比丘於此五受陰法 精勤思惟，得阿羅漢果證。」 |
If Bhikkhus are diligent in thinking through these five methods of receiving Yin, they obtain the Arahantship Card. " |
摩訶拘絺羅又問 舍利弗： |
Maha Kula asked Sariputra again: |
「得阿羅漢果證已，復思惟何等法？」 |
I have obtained the proof of Arahant Fruit, what kind of method is needed to rethink? |
舍利弗言： |
Sariputta said: |
「摩訶拘絺羅！阿羅漢亦復思惟： |
"Maha Kula! The Arahant also thought again: |
『此五受陰法為病、為癰、為刺、為殺、無常、苦、 空、非我。』 |
"The five methods of receiving Yin are disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』 |
所以者何？ |
So what? |
為得未得故，證未證 故，見法樂住故。」 |
In order to get the unaccounted for, to prove the unsettled, see Fale and stay away. " |
時，二正士各聞所說，歡喜而 去。 |
At that time, the two Zhengshi each heard what they said and left with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 260 （二六〇） 滅 |
SA 260 (two sixty) off |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，尊者舍利弗詣尊者阿難所，共 相問訊已，却坐一面。 |
At that time, Venerable Sariputta Venerable Ananda, who had been questioning each other, sat down. |
時，尊者舍利弗問尊 者阿難言： |
At that time, Venerable Sariputta asked Venerable Ananda: |
「欲有所問，仁者寧有閑暇見答 以不？」 |
If you want to ask something, the benevolent would rather have leisure to see the answer? |
阿難言： |
Ananda: |
「仁者且問，知者當答。」 |
The benevolent should ask, and the knower should answer. |
舍利弗 言： |
Sariputta said: |
「阿難！所謂滅者。 |
"Ananda! The so-called destroyer. |
云何為滅？ |
What is cloud destruction? |
誰有此滅？」 |
Who has this extinction? " |
阿難言： |
Ananda: |
「舍利弗！五受陰是本行所作、本所 思願，是無常、滅法，彼法滅故，是名為滅。 |
"Sariputra! The five yin receptions are done by one's own deeds, one's desires, impermanence, annihilation of the law, and the destruction of the other dhamma, which is the death of the name. |
云何為五？ |
What is cloud five? |
所謂色受陰是本行所作、本所思 願，是無常、滅法，彼法滅故，是名為滅。 |
The so-called physical and yin-receiving is what one does and what one wants, impermanence and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name. |
如是 受、想、行、識，是本行所作、本所思願，是無常、滅 法，彼法滅故，是名為滅。」 |
In this way, feelings, thoughts, behaviors, and consciousness are what we do, what we want, impermanence, and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name. " |
舍利弗言： |
Sariputta said: |
「如是，如 是。 |
"If yes, so yes. |
阿難！如汝所說，此五受陰是本行所 作、本所思願，是無常、滅法，彼法滅故，是名 為滅。 |
Ananda! As you said, these five yin receptions are made by one's own deeds, one's wish, impermanence, and the destruction of the law, and the destruction of the cause by the other law is the name of death. |
云何為五？ |
What is cloud five? |
所謂色受陰是本行所作、 本所思願，是無常、滅法，彼法滅故，是名為 滅。 |
The so-called physical and yin-receiving is what we do, what we want, impermanence, the destruction of the law, and the destruction of the cause by the other law is the name destruction. |
如是受、想、行、識，是本行所作、本所思願， 是無常、滅法，彼法滅故，是名為滅。 |
Such feelings, thoughts, behaviors, and consciousness are what the deeds do, what they want, impermanence and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name. |
阿難！此 五受陰，若非本行所作、本所思願者。 |
Ananda! These five yin receptions, if not done by our own line, or wished by our own. |
云何可 滅？ |
How can the cloud die? |
阿難！以五受陰是本行所作、本所思願， 是無常、滅法，彼法滅故，是名為滅。」 |
Ananda! Taking the five Yin Yin is what we do, what we want, impermanence and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name. " |
時，二正 士各聞所說，歡喜而去。 |
At that time, the two sages heard what they said, and left with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 261 （二六一） 富留那 |
SA 261 (Twenty Six One) Furuna |
如是我聞： |
I heard this: |
一時，尊者阿難住拘睒彌國 瞿師羅園。 |
For a while, Venerable Ananda stayed in Jusui Miguo Qu Shi Luoyuan. |
時，尊者阿難告諸比丘： |
At that time, Venerable Ananda told the monks: |
「尊者富 留那彌多羅尼子年少初出家時，常說深法， 作如是言： |
"Venerable Fu, Liu Namidoroni used to talk about the deep law when he was a young man, and he said: |
『阿難！生法計是我，非不生。 |
"Ananda! The livelihood is me, I have to live without. |
阿 難！云何於生法計是我，非不生？ |
Ah Nan! What is Yun's life strategy is me, must it not be born? |
色生，生 是我，非不生。 |
It is me who is born. |
受、想、行、識生，生是我，非 不生。 |
Feeling, thinking, acting, and conscious of life, life is me, not lifeless. |
譬如士夫手執明鏡及淨水鏡，自見 面生，生故見，非不生。 |
For example, a scholar holds a mirror and a water-purifying mirror in his hand. |
是故，阿難！色生，生故 計是我，非不生。 |
Yes, Ananda! Sex is born, life is my life, I must not live. |
如是受、想、行、識生，生故計 是我，非不生。 |
If it is to feel, think, act, and know how to live, it's me who lives, not not. |
云何？ |
Yun Ho? |
阿難！色是常耶？ |
Ananda! Color is Chang Ye? |
為無常 耶？』 |
For impermanence yeah? 』 |
答曰： |
Answer: |
『無常。』 |
"Impermanence. 』 |
「又問： |
"Ask again: |
『無常者，是苦耶？』 |
"Impermanent, is it suffering? 』 |
答曰： |
Answer: |
『是苦。』 |
"It's suffering. 』 |
又問： |
Asked again: |
『若無常、苦者，是變易法，聖弟 子於中復計我、異我、相在不？』 |
"If the impermanence, the suffering, it is the law of change, and the holy disciple will reconsider me, different me, and presence? 』 |
答曰： |
Answer: |
『不也。』 |
"No. 』 |
『如 是受、想、行、識為是常耶？ |
『How often is it to feel, think, act, and be aware? |
為無常耶？』 |
Is it impermanent? 』 |
答曰： |
Answer: |
『無常。』 |
"Impermanence. 』 |
『若無常，是苦耶？』 |
"If impermanence, is it bitter? 』 |
答曰： |
Answer: |
『是苦。』 |
"It's suffering. 』 |
又問： |
Asked again: |
『若無 常、苦者，是變易法，多聞聖弟子於中寧復 計我、異我、相在不？』 |
"If the impermanence, the suffering, it is the law of change, so I hear more about the holy disciple Yu Zhongning reconsidering me, different me, and being in each other? 』 |
答曰： |
Answer: |
『不也。』 |
"No. 』 |
「『阿難！是故，色 若過去、若未來、若現在，若內、若外，若麁、若細， 若好、若醜，若遠、若近，彼一切非我、不異我、 不相在。 |
"'Ananda! That's why, if the body is past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, everything is neither me nor me, Not related. |
如是受、想、行、識，若過去、若未來、若 現在，若內、若外，若麁、若細，若好、若醜，若遠、若 近，彼一切非我、不異我、不相在如實知，如 實觀察。 |
If it is feeling, thinking, action, and knowledge, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Do not know the truth, observe the truth. |
如是觀者，聖弟子於色生厭、 離欲、解脫： |
As the viewer, the holy disciple becomes bored, liberated from desire, and liberated in sex: |
「我生已盡，梵行已立，所作已作， 自知不受後有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there. |
如是受、想、行、識，生厭、離 欲、解脫： |
Such as feeling, thinking, behavior, consciousness, disgust, liberation, liberation: |
「我生已盡，梵行已立，所作已作，自 知不受後有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there. |
』 |
』 |
「諸比丘當知，彼尊者於我 有大饒益，我從彼尊者所聞法已，遠塵離 垢，得法眼淨。 |
"Bhikkhus should know that the Venerable One is of great benefit to me. I have heard the Dharma from the Venerable, and I have kept the dust away from the dirt, and obtained the clean eyes of the Dhamma. |
我從是來，常以此法為四眾 說，非餘外道沙門、婆羅門出家者說。」 |
I have never been here, and I often use this method to speak for the four people. " |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 262 （二六二） 闡陀 |
SA 262 (Two Six Two) Chanduo |
如是我聞： |
I heard this: |
一時，有眾多上座比丘住 波羅 ［木＊奈］ 國仙人住處鹿野苑中，佛般泥洹未 久。 |
For a while, there were many Theravada Bhikkhus living in Polo [Wood*Na], where the immortals lived in Sarnath, which was not long like a Buddha. |
時，長老闡陀晨朝著衣持鉢，入波羅 ［木＊奈］ 城乞食。 |
At that time, the elder Chan Tuochen moved toward the clothes and bowls and entered the city of Polo [Mu * Nai] to beg for food. |
食已，還攝衣鉢，洗足已，持戶鈎，從 林至林，從房至房，從經行處至經行處， 處處請諸比丘言： |
To eat, take a mantle, wash one's feet, hold a household hook, from forest to forest, from house to house, from place of passing to passing place, every bhikkhu would say: |
「當教授我，為我說法， 令我知法、見法，我當如法知、如法觀。」 |
When you teach me, speak for me, let me know and see the Dhamma, I should know and view the Dhamma as the Dhamma. |
時，諸 比丘語闡陀言： |
At that time, the Bhikkhus explained the words: |
「色無常，受、想、行、識無常， 一切行無常，一切法無我，涅槃寂滅。」 |
Material impermanence, feeling, thinking, action, consciousness impermanence, all action impermanence, all dharma without self, nirvana and cessation. |
闡陀 語諸比丘言： |
The Bhikkhus of Chanduo Language: |
「我已知色無常，受、想、行、識無 常，一切行無常，一切法無我，涅槃寂滅。」 |
I know that materiality is impermanent, feelings, thoughts, actions, consciousness are impermanent, all actions are impermanent, all dhammas are impermanent, and Nirvana is extinguished. |
闡 陀復言： |
Interpretation: |
「然我不喜聞： |
"But I don't like to hear: |
『一切諸行空寂、不可得、 愛盡、離欲、涅槃。』 |
"All the lines are empty, unavailable, full of love, liberation, and nirvana. 』 |
此中云何有我而言： |
Here in the cloud, what is it for me: |
『如是 知、如是見，是名見法。』 |
『Knowing and seeing this is the name sees the law. 』 |
？」第二、第三亦如是說。 |
? "The second and the third are the same. |
闡陀復言： |
Chanduo's remarks: |
「是中誰復有力堪能為我說法， 令我知法、見法？」 |
Which one is so powerful that he can speak for me, let me know and see the Fa? |
復作是念： |
Duplicate is to read: |
「尊者阿難今在 拘睒彌國瞿師羅園，曾供養親覲世尊，佛 所讚歎，諸梵行者皆悉識知。 |
"Venerable Ananda was in Luoyuan, the Qu master of Kusui Mi, and he once made offerings to the Blessed One, praised by the Buddha, and all Brahma practitioners know and know. |
彼必堪能 為我說法，令我知法、見法。」 |
He must be able to speak for me, let me know and see the law. " |
時，闡陀過此夜 已，晨朝著衣持鉢，入波羅 ［木＊奈］ 城乞食。 |
At that time, Chanduo had passed the night, and in the morning, he went into the city of Polo [Mu*nai] to beg for food. |
食 已，還攝舉臥具，攝臥具已，持衣鉢詣拘睒 彌國，漸漸遊行到拘睒彌國，攝舉衣鉢，洗 足已，詣尊者阿難所，共相問訊已，却坐一 面。 |
I have eaten, I have also taken up the bedding, I have taken the bedding, holding the mantle and holding the mantle, and gradually marching to the Kusuimi state, taking the mantle and washing the foot, the Lord Ananda, has been interrogating each other, but sitting side by side. |
時，闡陀語尊者阿難言： |
At that time, Venerable Chanduo Ananda said: |
「一時，諸上座比 丘住波羅 ［木＊奈］ 國仙人住處鹿野苑中。 |
"For a while, the Theravada Bhikkhus lived in Polo [Mu*Na], where the immortals lived in Sarnath. |
時，我 晨朝著衣持鉢入波羅 ［木＊奈］ 城乞食。 |
At that time, I walked into the Polo [Mu * Nai] city in the morning to beg for food. |
食已，還 攝衣鉢，洗足已，持戶鉤，從林至林，從房 至房，從經行處至經行處，處處見諸比丘， 而請之言： |
I have eaten, I take a mantle, wash my feet, hold a household hook, from forest to forest, from house to house, from the place of passing to the place of passing, you can see bhikkhus everywhere, please say: |
『當教授我，為我說法，令我知法、 見法。』 |
"Being a professor, speaking for me, let me know and see the law. 』 |
時，諸比丘為我說法言： |
At that time, the monks said to me: |
『色無常，受、想、 行、識無常，一切行無常，一切法無我，涅槃 寂滅。』 |
"Material impermanence, feeling, thinking, action, consciousness impermanence, all action impermanence, all dhamma without self, nirvana and death. 』 |
我爾時語諸比丘言： |
The Bhikkhus of our current language: |
『我已知色無常， 受、想、行、識無常，一切行無常，一切法無我，涅 槃寂滅。 |
"I know that materiality is impermanent, feeling, thinking, behavior, and consciousness are impermanent, all behavior is impermanent, all dhamma is impermanent, and Nirvana is extinguished. |
然我不喜聞： |
But I don’t like to hear: |
「一切諸行空寂、不可 得、愛盡、離欲、涅槃。」 |
All the lines are empty, unavailable, full of love, liberation, and nirvana. |
此中云何有我而言： |
Here in the cloud, what is it for me: |
「如是 知、如是見，是名見法。」 |
Knowing so, seeing like this, is the name sees the law. |
？』我爾時作是念： |
? 』I always read: |
『是中 誰復有力堪能為我說法，令我知法、見法？』 |
"Who is strong enough to speak for me, let me know and see the Fa? 』 |
我時復作是念： |
When I repeat, I read: |
『尊者阿難今在拘睒彌國瞿 師羅園，曾供養親覲世尊，佛所讚歎，諸梵 行者皆悉知識。 |
"Venerable Ananda, who was in Kusui Miguo Qu Shi Luoyuan, once made offerings to the World-Honored One, praised by the Buddha, and all Brahma practitioners know knowledge. |
彼必堪能為我說法，令我 知法、見法。』 |
He must be able to speak for me and let me know and see the law. 』 |
善哉！尊者阿難今當為我說法， 令我知法、見法。」 |
Good! Venerable Ananda should speak for me now, so that I can know and see the Dharma. " |
時，尊者阿難語闡陀言： |
At that time, the Venerable Ananda explained the words: |
「善 哉！闡陀！我意大喜，我慶仁者能於梵行人 前，無所覆藏，破虛偽刺。 |
"Goodness! Chanduo! I am overjoyed, I can celebrate the benevolent in front of the Brahman, without hiding anything, breaking the hypocrisy. |
闡陀！愚癡凡夫 所不能解色無常，受、想、行、識無常，一切諸 行無常，一切法無我，涅槃寂滅。 |
Chanduo! Stupid ordinary people can't solve the impermanence, feeling, thinking, behavior, and consciousness of impermanence, all the impermanence, all dharma without self, nirvana and death. |
汝今堪受 勝妙法，汝今諦聽，當為汝說。」 |
You are worthy of victory, and you should listen to it and speak for you. " |
時，闡陀作是 念： |
At that time, Chan Tuo's work is to read: |
「我今歡喜得勝妙心、得踊悅心，我今堪 能受勝妙法。」 |
I am so happy that I am overwhelmed and pleased today, and I can receive it today. |
爾時，阿難語闡陀言： |
At that time, the Ananda language explained the words: |
「我親從 佛聞，教摩訶迦旃延言： |
"I follow the Buddha's knowledge and teach Mahakaya to say: |
『世人顛倒依於二 邊，若有、若無，世人取諸境界，心便計著。 |
"The world relies on the two sides upside down, if there is, if there is no, the world takes all the realms, and it is calculated. |
迦 旃延！若不受、不取、不住、不計於我，此苦生時 生、滅時滅。 |
Jia Yangyan! If you don’t accept, don’t take, don’t stay, and don’t count on me, this suffering will arise when you live and when you die. |
迦旃延！於此不疑、不惑、不由 於他而能自知，是名正見，如來所說。 |
Kajanyan! Not doubting, not confused, and able to know oneself without him is right view, as the Tathagata said. |
所以 者何？ |
So what? |
迦旃延！如實正觀世間集者，則不生 世間無見，如實正觀世間滅，則不生世間有 見。 |
Kajanyan! Those who are observing the collection of the world truthfully will not be born and have no view in the world, and those who are observing the world truthfully will not be born and have no view in the world. |
迦旃延！如來離於二邊，說於中道，所謂 此有故彼有，此生故彼生，謂緣無明有行， 乃至生、老、病、死、憂、悲、惱、苦集； |
Kajanyan! The Tathagata is separated from the two sides, saying that it is in the middle way. The so-called so-called this has a reason for another, this life is for another life, it means that there is action due to ignorance, and even birth, old age, sickness, death, worry, sorrow, worry, and suffering; |
所謂此無故彼 無，此滅故彼滅，謂無明滅則行滅，乃至生、 老、病、死、憂、悲、惱、苦滅。』 |
The so-called there is no reason, there is no, this extinguishes, therefore the other extinguishes, it means that ignorance and extinguishment will be extinguished, and even birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. 』 |
」 |
!!br0ken!! |
尊者阿難說是法時， 闡陀比丘遠塵離垢，得法眼淨。 |
When Venerable Ananda said that it was Dhamma, he made the Dhamma Bhikkhu far away from dust and dirt, and obtained Dhamma's eyes. |
爾時，闡陀 比丘見法、得法、知法、起法，超越狐疑，不 由於他，於大師教法，得無所畏。 |
At that time, the Chandha Bhikkhu saw, obtained, understood, and awakened the Dhamma, transcending suspiciousness. Not because of him, he was fearless in teaching the Dhamma. |
恭敬合掌 白尊者阿難言： |
Respectfully put your hands together, Venerable White Ananda said: |
「正應如是。 |
"Just as it should be. |
如是智慧梵行， 善知識教授教誡說法。 |
If it is the wisdom of Brahma, the professor of good knowledge teaches the teaching. |
我今從尊者阿難所， 聞如是法，於一切行皆空、皆悉寂、不可 得、愛盡、離欲、滅盡、涅槃，心樂正住解脫，不 復轉還，不復見我，唯見正法。」 |
I now follow the Venerable Ananda, I hear the Dharma, in which all actions are empty, lonely, unavailable, love, liberation, extinction, nirvana, and the joy of staying in righteousness and liberation, no return, no more I only see the Dhamma. " |
時，阿難語 闡陀言： |
Hour, Ananda language |
「汝今得大善利，於甚深佛法中，得 聖慧眼。」 |
You now have great good and good benefits, and you have the eyes of holy wisdom in the deep Dharma. |
時，二正士展轉隨喜，從坐而起，各 還本處。 |
At that time, the two Zhengshi exhibitions turned to rejoice, from sitting up, each returned to his place. |
輸屢那三種 無明亦有三 |
There are three kinds of ignorance |
無間等及滅 富留那、闡陀 |
Waiting and extinction Fuluna, Chanta |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 263 （二六三） 應說 |
SA 263 (two six three) should be said |
如是我聞： |
I heard this: |
一時，佛住拘留國雜色牧 牛聚落。 |
For a while, the Buddha lived in a variegated cattle herd settlement in the Detaining State. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「我以知見故，得 諸漏盡，非不知見。 |
"I know what I know, I have all the omissions, but I don't know what to see. |
云何以知見故，得諸漏 盡，非不知見？ |
Why does Yun know what he sees, get all the omissions, but don't know what to see? |
謂此色、此色集、此色滅； |
It is called this color, this color set, this color disappears; |
此受、想、 行、識，此識集、此識滅。 |
This feeling, thinking, action, consciousness, this consciousness collection, this consciousness extinction. |
不修方便隨順成就， 而用心求： |
If it is not convenient to repair, follow along to achieve success, but deliberately seek: |
『令我諸漏盡，心得解脫。』 |
"It made me all the leaks and liberated. 』 |
當知彼 比丘終不能得漏盡解脫。 |
Knowing that Bhikkhu will not be able to get free from leakage. |
所以者何？ |
So what? |
不修 習故，不修習何等？ |
If you don’t practice, why not practice? |
謂不修習念處、正勤、 如意足、根、力、覺、道。 |
It means not to practice mindfulness, positive diligence, wishful feet, roots, strength, awareness, and Tao. |
譬如伏鷄，生子眾多，不 能隨時蔭餾，消息冷暖，而欲令子以觜、以 爪啄卵自生，安隱出 ［穀-禾＋卵］ ，當知彼子無有自 力，堪能方便以觜、以爪安隱出 ［穀-禾＋卵］ 。 |
For example, there are many children in Fuji, which can not be kept at any time. The news is cold and warm, and if you want to make the child reproduce by looking and pecking the egg with claws, it will be quietly [gu-he + egg], knowing that the other child has no self-reliance, it can be convenient to watch , Hidden out with claws [谷-he + egg]. |
所以者 何？ |
So what? |
以彼雞母不能隨時蔭餾，冷暖長養 子故。 |
Yibijiu mothers can't distill at any time. |
「如是，比丘不勤修習隨順成就，而 欲令得漏盡解脫，無有是處。 |
"In this way, the monk does not practice diligently to follow suit and achieves success, and it is useless if he wants to be free from the omission. |
所以者何？ |
So what? |
不修習故。 |
Do not practice so. |
不修何等？ |
Why not fix it? |
謂不修念處、正勤、 如意足、根、力、覺、道，若比丘修習隨順成就者， 雖不欲令漏盡解脫，而彼比丘自然漏盡， 心得解脫。 |
It is said that if you do not cultivate mindfulness, righteousness, wishful feet, roots, strength, awareness, and Tao, if a monk practices follow-through, he does not want to be free from omission, but the monk will naturally be free from omission and experience. |
所以者何？ |
So what? |
以修習故。 |
To learn it. |
何所修習？ |
Where to practice? |
謂修念處、正勤、如意足、根、力、覺、道，如彼伏雞 善養其子，隨時蔭餾，冷暖得所，正復不 欲令子方便自啄卵出，然其諸子自能方便 安隱出 ［穀-禾＋卵］ 。 |
It is said that mindfulness, righteousness, wishful feet, roots, strength, consciousness, and Dao, like Pifu chicken, raises its sons well, keeps the shadow at any time, cool and warm at any time, and does not want to make it easy for sons to peck their eggs out, but their sons It is convenient to come out [Grain-He + Egg]. |
所以者何？ |
So what? |
以彼伏雞隨時蔭餾，冷 暖得所故。 |
The Ebifu chicken will be distilled at any time, and it will be cold and warm. |
「如是，比丘善修方便，正復不 欲漏盡解脫，而彼比丘自然漏盡，心得解 脫。 |
"In this way, the monk is good at cultivating and convenient, and he does not want to lose all the liberation, but the Bhikkhu naturally loses the experience and is liberated. |
所以者何？ |
So what? |
以勤修習故。 |
To study hard to learn. |
何所修習？ |
Where to practice? |
謂 修念處、正勤、如意足、根、力、覺、道。 |
It means to cultivate mindfulness, positive diligence, wishful feet, roots, strength, awareness, and Tao. |
譬如巧師、巧 師弟子，手執斧柯，捉之不已，漸漸微盡手 指處現，然彼不覺斧柯微盡而盡處現。 |
For example, Qiaoshi, Qiaoshi disciples, holding the axe in their hands, can't stop them, and gradually show up with their hands and fingers, but they don't notice that the axe will show up everywhere. |
「如 是，比丘精勤修習隨順成就，不自知見今 日爾所漏盡，明日爾所漏盡，然彼比丘知 有漏盡。 |
"If so, the monk is diligent in practising and following success, and he doesn't know what he has missed today and what he has missed tomorrow, but he knows what he has missed. |
所以者何？ |
So what? |
以修習故，何所修習？ |
In order to practice, what should be practiced? |
謂修習念處、正勤、如意足、根、力、覺、道。 |
It means to practice mindfulness, righteousness, wishful feet, roots, strength, awareness, and Tao. |
譬如大 舶，在於海邊，經夏六月，風飄日暴，藤綴漸 斷。 |
For example, the big ship lies on the seashore. After summer and June, the wind is blowing and the sun is violent, and the vine decoration is gradually broken. |
「如是，比丘精勤修習隨順成就，一切 結縛、使、煩惱、纏，漸得解脫。 |
"In this way, the monk practiced diligently, followed suit and achieved success. All the bonds, troubles, troubles, and entanglements will gradually be free. |
所以者何？ |
So what? |
善修習 故，何所修習？ |
Good practice, so, where to practice? |
謂修習念處、正勤、如意足、根、 力、覺、道。」 |
It refers to the practice of mindfulness, righteousness, wishful feet, roots, strength, awareness, and Tao. " |
說是法時，六十比丘不起諸漏， 心得解脫。 |
When it was said that it was Dharma, the sixty bhikkhus could not afford all the omissions, and felt free. |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 264 （二六四） 小土塼 |
SA 264 (two six four) small adobe |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，有異比丘於禪中思惟，作是 念： |
At that time, there are different bhikkhus contemplating in Zen, doing right things and thinking: |
「頗有色常、恒、不變易、正住耶？ |
"It's quite persevering, constant, unchanging, living right? |
如是受、想、 行、識，常、恒、不變易、正住耶？」 |
Such as feeling, thinking, behavior, knowledge, constant, perseverance, unchanging, and right alive? " |
是比丘晡時從禪 起，往詣佛所，頭面禮足，却住一面，白佛 言： |
It was the Bhikkhu who started from Zen and went to the Buddha's place, paying homage to the Buddha, but staying at the same time. The White Buddha said: |
「世尊！我於禪中思惟，作是念： |
"Master! I contemplate in Zen, doing and thinking: |
『頗有 色常、恒、不變易、正住耶？ |
"It's quite lustful, constant, constant, unchanging, living right? |
如是受、想、行、識，常、恒、 不變易、正住耶？』 |
If it is feeling, thinking, behavior, knowledge, constant, perseverance, unchangeable, right alive? 』 |
今日世尊，頗有色常、恒、不 變易、正住耶？ |
Today, the Blessed One is quite persevering, permanent, immutable, and alive? |
頗有受、想、行、識，常、恒、不變易、正 住耶？」 |
Have feelings, thoughts, behaviors, knowledge, constant, perseverance, unchanging, and righteousness? " |
爾時，世尊手執小土摶，告彼比丘言： |
At that time, the Blessed One held a small tutu in his hand and told Peter Bhikkhu: |
「汝見我手中土摶不？」 |
"Do you see the soil in my hands?" |
比丘白佛： |
Bhikkhu White Buddha: |
「已見。 |
"See you. |
世尊！」 |
Lord! " |
「比丘！如是少土，我不可得。 |
"Bhikkhu! If there is less soil, I won't get it. |
若我可得者，則 是常、恒、不變易、正住法。」 |
If I can get the one, it is constant, constant, unchangeable, and righteous abiding. " |
佛告比丘： |
Buddha told Bhikkhu: |
「我自憶宿 命，長夜修福，得諸勝妙可愛果報之事。 |
"I reminisce about my destiny, long nights to cultivate good luck, and the triumphs are wonderful and lovely. |
曾 於七年中，修習慈心，經七劫成壞，不還此 世。 |
Once in seven years, he practised kindness, after seven calamities, he became bad, and he would not return to this life. |
七劫壞時生光音天，七劫成時還生梵 世，空宮殿中作大梵王，無勝、無上，領千 世界。 |
When the seven calamities are broken, the light and sound heaven is born, and when the seven calamities are completed, the Brahma will be born. In the empty palace, he will be the Great Brahma King, invincible, supreme, and leading the world. |
從是已後，復三十六反，作天帝釋。 |
Since the end, repeat the thirty-six anti, as the emperor of heaven. |
復 百千反，作轉輪聖王，領四天下，正法治化， 七寶具足，所謂輪寶、象寶、馬寶、摩尼寶、玉女 寶、主藏臣寶、主兵臣寶； |
Resume hundreds of thousands of counters, be the revolver saint king, lead the four worlds, rule by law, seven treasures are sufficient, so-called wheel treasures, elephant treasures, horse treasures, mani treasures, jade treasures, master treasures, and master soldiers; |
千子具足，皆悉勇健； |
Thousands of children have enough, all know that they are brave and healthy; |
於四海內，其地平正，無諸毒刺，不威、不迫， 以法調伏。 |
In the four seas, the land is level, without any thorns, not prestigious, not compelling, and it is regulated by law. |
「灌頂王法有八萬四千龍象， 皆以眾寶莊嚴而挍餝之，寶網覆上，建 立寶幢，布薩象王最為導首，朝、晡二時自 會殿前。 |
"There are 84,000 dragons and elephants in the enlightenment. They are all majestic and stunned with all the treasures. The treasure net is covered and the treasure tower is built. The Busa Elephant King is the leader. |
我時念言： |
When I read: |
『是大群象，日日再反 往來，蹈殺眾生無數，願令四萬二千象百 年一來。』 |
"It's a large group of elephants, who are going back and forth every day, killing countless sentient beings, wishing to make forty-two thousand elephants come one hundred years. 』 |
即如所願，八萬四千象中，四萬二 千象百年一至。 |
That is to say, out of 84,000 elephants, forty-two thousand elephants will arrive every 100 years. |
「灌頂王法復有八萬四千 匹馬，亦以純金為諸乘具，金網覆上，婆 羅馬王為其導首。 |
"The initiation king Fafu has 84,000 horses, and he also uses pure gold as the vehicle, covered with a gold net, and the Roman king is the leader. |
「灌頂王法有八萬四千四 種寶車，所謂金車、銀車、琉璃車、頗梨車，師子、 虎、豹皮、雜色欽婆羅以為覆襯， 跋 求毗闍 耶難提音聲之車為其導首。 |
"There are eighty-four thousand four kinds of treasured vehicles in the empowerment king. The so-called golden, silver, glazed, and Pori carts are covered by the teacher, the tiger, the leopard skin, and the variegated Chinpra. The car that raises the sound is the lead. |
「灌頂王法領 八萬四千城，安隱豐樂，人民熾盛，拘舍婆 提 城 而為上首。 |
"The initiation king led 84,000 cities, Anyin and Fengle, the people were prosperous, and she was the leader of the city. |
「灌頂王法有八萬四千四種 宮殿，所謂金、銀、琉璃、頗梨、摩尼琉璃，由訶而 為上首。 |
"There are eighty-four thousand four kinds of palaces for the empowerment king. The so-called gold, silver, colored glaze, Pori, and Mani colored glaze are headed by Hehe. |
「比丘！灌頂王法有八萬四千四種寶 床，所謂金、銀、琉璃、頗梨，種種繒褥、氍氀、 毾 ［登＊毛］ 、 迦陵伽臥具以敷其上，安置丹枕。 |
"Bhikkhu! There are eighty-four thousand four kinds of precious beds in the initiation king. The so-called gold, silver, colored glaze, and pears, all kinds of mattresses, 氍氀, 毾[登*毛], Jialingga bedding to lay on it, and to place altar. pillow. |
「復次，比 丘！灌頂王法復有八萬四千四種衣服，所謂 迦尸細衣、芻摩衣、頭鳩羅衣、拘沾婆 衣。 |
"Fun times, Bhikkhu! The empowered king Fafu has 84,000 four kinds of clothes, the so-called kasse fine clothes, chuma clothes, head robes, and Kuzhan women clothes. |
「復次，比丘！灌頂王法有八萬四千玉女， 所謂剎利女、似剎利女，況復餘女。 |
"Fuji, Bhikkhu! There are eighty-four thousand females of the enlightenment king. The so-called Sari women are like Sari women. |
「復次，比丘！ 灌頂王法有八萬四千飲食，眾味具足。 |
"Frequency, Bhikkhu! There are 84,000 diets for the enlightenment king, which is full of flavors. |
比 丘！八萬四千玉女中，唯以一人以為給侍； |
Bhikkhu! Among the eighty-four thousand jade girls, only one person thinks of serving them; |
八萬四千寶衣，唯著一衣； |
Eighty-four thousand treasures, only one garment; |
八萬四千寶床，唯 臥一床； |
Eighty-four thousand treasure beds, only one bed; |
八萬四千宮殿，唯處一殿； |
Eighty-four thousand palaces, only one palace; |
八萬四 千城，唯居一城，名拘舍婆提； |
Eighty-four thousand cities, only live in one city, the name is Ku She Po Ti; |
八萬四千寶 車，唯乘一車，名毘闍耶難提瞿沙，出城遊 觀； |
Eighty-four thousand treasure cars, only one car, named Vija Yenanti Qusha, travel outside the city; |
八萬四千寶馬，唯乘一馬，名婆羅訶，毛 尾紺色； |
Eighty-four thousand BMWs, with only one horse, named Brahwa, and cyan hair tail; |
八萬四千龍象，唯乘一象，名布 薩陀，出城遊觀。 |
Eighty-four thousand dragon elephants, only one elephant, named Busatuo, travel out of the city. |
「比丘！此是何等業報，得如 是威德自在耶？ |
"Bhikkhu! What kind of karma is this, so mighty and free? |
此是三種業報，云何為三？ |
These are three kinds of karma, what is the cloud? |
一者布施，二者調伏，三者修道。 |
One gives charity, the two modulates, and the three cultivates the Tao. |
比丘當知， 凡夫染習五欲，無有厭足，聖人智慧成滿， 而常知足。 |
Bhikkhus should know that ordinary people learn the five desires, and they are full of wisdom, and sages are full of wisdom and are always content. |
比丘！一切諸行，過去盡滅、過去 變易，彼自然眾具及以名稱，皆悉磨滅。 |
Bhikkhu! All the deeds, the past is extinguished, and the past has changed. The nature and the names are all obliterated. |
是故， 比丘！永息諸行，厭離、斷欲、解脫。 |
Yes, Bhikkhu! Eternal rest on all deeds, dissociation, abstinence, liberation. |
比丘！色為 常？ |
Bhikkhu! Is it normal? |
無常？」 |
Impermanence? " |
比丘白佛言： |
Bhikkhu White Buddha said: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「若無常 者，是苦耶？」 |
If there is impermanence, is it suffering? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比 丘！若無常、苦，是變易法，聖弟子寧復於中 計我、異我、相在不？」 |
Bhikkhu! If impermanence and suffering are changes, the holy disciple would rather consider me, different me, and each other? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
No, Lord! |
「如是受、想、行、識，為常、為無常。」 |
If you feel, think, act, and know, it is constant and impermanent. |
比丘白佛言： |
Bhikkhu White Buddha said: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
「比丘！若無常、苦，是變易法，聖弟 子寧復於中計我、異我、相在不？」 |
"Bhikkhu! If impermanence and suffering, it is the law of change, the holy disciple would rather take care of me, different me, and presence?" |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」 |
"No, Lord!" |
佛告比丘： |
Buddha told Bhikkhu: |
「諸所有色，若過去、若 未來、若現在，若內、若外，若麤、若細，若好、若 醜，若遠、若近，彼一切非我、不異我、不相在。 |
"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is not me, not me, not in each other . |
如是受、想、行、識，若過去、若未來、若現在，若內、 若外，若麁、若細，若好、若醜，若遠、若近，彼一 切非我、不異我、不相在。 |
If it is feeling, thinking, behavior, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Not related. |
比丘！於色當生 厭離、厭、離欲、解脫。 |
Bhikkhu! Life in sex is disgusted, disgusted, dissatisfied, and liberated. |
如是於受、想、行、識，當生 厭、離欲、解脫，解脫知見： |
If it is in feeling, thinking, acting, and knowing, in life, disgust, liberation, liberation, liberation of perception: |
『我生已盡，梵行已 立，所作已作，自知不受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
時，彼比丘聞 佛所說，踊躍歡喜，作禮而去。 |
At that time, when the Bhikkhu heard what the Buddha had said, he enthusiastically rejoiced and left as a gift. |
常念土摶譬 教授，獨一靜處，精勤思惟，不放逸住； |
I often read the tuanxi professor, be alone in a quiet place, be diligent in thinking, and never let go; |
不放 逸住已： |
Don’t let go |
「所以善男子剃除鬚髮，正信非家， 出家學道，為究竟無上梵行，見法自知身作 證： |
"So the virtuous man shaves his hair and beard, believes that he is not at home, and learns the way as a monk, and he testifies to the supremacy of Brahman by his own self-knowledge: |
『我生已盡，梵行已立，所作已作，自知 不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』 |
」 |
!!br0ken!! |
時，彼尊者亦自知法，心得解 脫，成阿羅漢。 |
At that time, the Venerable Master also knew the Dharma by himself, felt free, and became an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 265 （二六五） 泡沫 |
SA 265 (Twenty Six Five) Foam |
如是我聞： |
I heard this: |
一時，佛住阿毘陀處恒河 側。 |
For a while, the Buddha lived on the side of the Ganges at Abida. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如恒河大水暴 起，隨流聚沫，明目士夫諦觀分別； |
"For example, when the Ganges River is violent, the foam will follow the flow, and we will see the difference between the wise men. |
諦觀分別 時，無所有、無牢、無實、無有堅固。 |
There is no possession, no firmness, no reality, and no firmness when distinguishing truth. |
所以者何？ |
So what? |
彼聚沫中無堅實故。 |
There is no solid reason in that foam. |
如是諸所有色，若過 去、若未來、若現在，若內、若外，若麁、若細，若好、 若醜，若遠、若近。 |
If it is all colors, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near. |
比丘！諦觀思惟分別，無所有、 無牢、無實、無有堅固，如病、如癰、如刺、如殺， 無常、苦、空、非我。 |
Bhikkhu! To contemplate and contemplate the difference, there is no possession, no prison, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self. |
所以者何？ |
So what? |
色無堅實故。 |
The color has no solid reason. |
「諸比 丘！譬如大雨水泡，一起一滅，明目士夫諦觀 思惟分別； |
"Bhikkhus! For example, heavy rain and blisters, all of them are wiped out together, see the truth of the scholars and think about the differences; |
諦觀思惟分別時，無所有、無牢、無 實、無有堅固。 |
When contemplating and contemplating the difference, there is no possession, no firmness, no reality, no firmness. |
所以者何？ |
So what? |
以彼水泡無堅實 故。 |
The blister of Ebi has no solid reason. |
如是，比丘！諸所有受，若過去、若未來、若 現在，若內、若外，若麁、若細，若好、若醜，若遠、若 近。 |
If so, Bhikkhu! All the feelings, if the past, if the future, if the present, if inside, if outside, if 麁, if small, if good, if ugly, if far, if near. |
比丘！諦觀思惟分別。 |
Bhikkhu! Contemplate the difference. |
諦觀思惟分別時，無 所有、無牢、無實、無有堅固，如病、如癰、如刺、 如殺，無常、苦、空、非我。 |
When contemplating and contemplating the difference, there is no possession, no security, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self. |
所以者何？ |
So what? |
以受無堅 實故。 |
There is no firmness to accept the truth. |
「諸比丘！譬如春末夏初，無雲、無雨，日 盛中時，野馬流動，明目士夫諦觀思惟分 別； |
"Bhikkhus! For example, at the end of spring and early summer, there is no cloud or rain, when the sun is in full bloom, wild horses flow, and the wise men can observe and contemplate differently; |
諦觀思惟分別時，無所有、無牢、無實、無有 堅固。 |
When contemplating and contemplating the difference, there is no possession, no firmness, no reality, no firmness. |
所以者何？ |
So what? |
以彼野馬無堅實故。 |
The Ebi Mustang has no solid reason. |
如是， 比丘！諸所有想，若過去、若未來、若現在，若內、 若外，若麤、若細，若好、若醜，若遠、若近。 |
If so, Bhikkhu! All thoughts, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near. |
比丘！ 諦觀思惟分別。 |
Bhikkhu! Contemplate the difference. |
諦觀思惟分別時，無所有、無 牢、無實、無有堅固，如病、如癰、如刺、如殺，無 常、苦、空、非我。 |
When contemplating and contemplating the difference, there is no possession, no prison, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self. |
所以者何？ |
So what? |
以想無堅實故。 |
There is no solid reason for thinking. |
「諸 比丘！譬如明目士夫求堅固材，執持利斧， 入於山林，見大芭蕉樹， 傭 直長大，即伐其 根，斬截其峯，葉葉次剝，都無堅實，諦觀思 惟分別。 |
"Bhikkhus! For example, the sight-seeing man seeks solid wood, holds a sharp axe, enters the forest, sees the big banana tree, the servant grows up straight, that is, cutting its roots, cutting its peaks, and the leaves and leaves are peeled off. Contemplate the difference. |
諦觀思惟分別時，無所有、無牢、無實、 無有堅固。 |
There is no possession, no firmness, no reality, no firmness when contemplating the difference. |
所以者何？ |
So what? |
以彼芭蕉無堅實故。 |
Ebi Basho has no solid reason. |
如是，比丘！諸所有行，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近。 |
If so, Bhikkhu! All the lines, if the past, if the future, if the present, if the inside, if the outside, if the small, if the small, if good, if ugly, if far, if near. |
比丘！諦觀思惟分別。 |
Bhikkhu! Contemplate the difference. |
諦觀思惟分別時，無所 有、無牢、無實、無有堅固，如病、如癰、如刺、如 殺，無常、苦、空、非我。 |
When contemplating and contemplating the difference, there is nothing, no firmness, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. |
所以者何？ |
So what? |
以彼諸行無 堅實故。 |
There is no solid reason for the actions of Yibi. |
「諸比丘！譬如幻師、若幻師弟子，於 四衢道頭，幻作象兵、馬兵、車兵、步兵，有智 明目士夫諦觀思惟分別； |
"Bhikkhus! For example, the disciples of the phantom master and the phantom master, who are at the head of the four qu, imaginary soldiers, horse soldiers, chariot soldiers, and infantry. |
諦觀思惟分別時， 無所有、無牢、無實、無有堅固。 |
When contemplating and contemplating the difference, there is no possession, no firmness, no reality, no firmness. |
所以者何？ |
So what? |
以 彼幻無堅實故。 |
There is no solid reason for the fantasy. |
如是，比丘！諸所有識，若過 去、若未來、若現在，若內、若外，若麁、若細，若好、 若醜，若遠、若近。 |
If so, Bhikkhu! All senses, if past, if future, if present, if inside, if outside, if awkward, if fine, if good, if ugly, if far, if near. |
比丘！諦觀思惟分別，諦觀思 惟分別時，無所有、無牢、無實、無有堅固，如 病、如癰、如刺、如殺，無常、苦、空、非我。 |
Bhikkhu! Truth contemplates difference, truth contemplates when distinguishing, there is no possession, no prison, no reality, no solidity, such as illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self. |
所以者 何？ |
So what? |
以識無堅實故。」 |
There is no solid reason to know. " |
爾時，世尊欲重宣此義， 而說偈言： |
At that time, the Blessed One wanted to declare this righteously again, and said: |
「觀色如聚沫， 受如水上泡， |
"Looking at color is like foam, feeling like bubbles in water, |
想如春時燄， 諸行如芭蕉， |
I want to be like a flame in spring, and the lines are like bananas, |
諸識法如幻， 日種姓尊說。 |
All knowledge methods are like illusions, said the Japanese caste respect. |
周匝諦思惟， 正念善觀察， |
Zhou Zadi thinks and observes righteously, |
無實不堅固， 無有我我所。 |
Nothing is not strong, nothing is what we are. |
於此苦陰身， 大智分別說， |
In this bitter body, Dazhi said separately, |
離於三法者， 身為成棄物， |
One who is separated from the Three Dharma, as a waste, |
壽暖及諸識， 離此餘身分， |
Shou Nuan and all senses, leave the rest of your identity, |
永棄丘塚間， 如木無識想。 |
Abandon the mounds forever, like a tree without knowing to think. |
此身常如是， 幻為誘愚夫。 |
This body is often like this, illusion is to lure a foolish husband. |
如殺如毒刺， 無有堅固者。 |
As killing as a stinger, there is no strong one. |
比丘勤修習， 觀察此陰身， |
Bhikkhus practice diligently, observe this virgin body, |
晝夜常專精， 正智繫念住， |
Constantly specialize day and night, mindfulness and mindfulness, |
有為行長息， 永得清涼處。」 |
Promising presidents breathe, and always have a cool place. " |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
SA 265 （二六五） 泡沫 |
SA 265 (Twenty Six Five) Foam |
| (gemini ai) | |
如是我聞： |
Thus have I heard: |
一時，佛住阿毘陀處恒河 側。 |
At one time, the Buddha was staying at Abhidha on the bank of the Ganges River. |
爾時，世尊告諸比丘： |
At that time, the Blessed One addressed the bhikkhus: |
「譬如恒河大水暴 起，隨流聚沫，明目士夫諦觀分別； |
"For example, when a great flood rises in the Ganges River, foam gathers along the current. A man with good eyesight thoroughly observes and analyzes it; |
諦觀分別 時，無所有、無牢、無實、無有堅固。 |
When he thoroughly observes and analyzes it, there is nothing there, no stability, no substance, no firmness. |
所以者何？ |
Why is that? |
彼聚沫中無堅實故。 |
Because there is no solid substance in that foam. |
如是諸所有色，若過 去、若未來、若現在，若內、若外，若麁、若細，若好、 若醜，若遠、若近。 |
In the same way, all forms whatsoever, whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near. |
比丘！諦觀思惟分別，無所有、 無牢、無實、無有堅固，如病、如癰、如刺、如殺， 無常、苦、空、非我。 |
Bhikkhus! Thoroughly observe, reflect, and analyze them; there is nothing there, no stability, no substance, no firmness, like a sickness, like a boil, like a thorn, like murder, impermanent, suffering, empty, not-self. |
所以者何？ |
Why is that? |
色無堅實故。 |
Because form has no solid substance. |
「諸比 丘！譬如大雨水泡，一起一滅，明目士夫諦觀 思惟分別； |
"Bhikkhus! For example, like a water bubble from a great rain, rising and disappearing. A man with good eyesight thoroughly observes, reflects, and analyzes it; |
諦觀思惟分別時，無所有、無牢、無 實、無有堅固。 |
When he thoroughly observes, reflects, and analyzes it, there is nothing there, no stability, no substance, no firmness. |
所以者何？ |
Why is that? |
以彼水泡無堅實 故。 |
Because that water bubble has no solid substance. |
如是，比丘！諸所有受，若過去、若未來、若 現在，若內、若外，若麁、若細，若好、若醜，若遠、若 近。 |
In the same way, bhikkhus! All sensations whatsoever, whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near. |
比丘！諦觀思惟分別。 |
Bhikkhus! Thoroughly observe, reflect, and analyze them. |
諦觀思惟分別時，無 所有、無牢、無實、無有堅固，如病、如癰、如刺、 如殺，無常、苦、空、非我。 |
When he thoroughly observes, reflects, and analyzes them, there is nothing there, no stability, no substance, no firmness, like a sickness, like a boil, like a thorn, like murder, impermanent, suffering, empty, not-self. |
所以者何？ |
Why is that? |
以受無堅 實故。 |
Because sensation has no solid substance. |
「諸比丘！譬如春末夏初，無雲、無雨，日 盛中時，野馬流動，明目士夫諦觀思惟分 別； |
"Bhikkhus! For example, in late spring and early summer, without clouds or rain, at midday when the sun is strong, heat haze (mirage) flows. A man with good eyesight thoroughly observes, reflects, and analyzes it; |
諦觀思惟分別時，無所有、無牢、無實、無有 堅固。 |
When he thoroughly observes, reflects, and analyzes it, there is nothing there, no stability, no substance, no firmness. |
所以者何？ |
Why is that? |
以彼野馬無堅實故。 |
Because that heat haze has no solid substance. |
如是， 比丘！諸所有想，若過去、若未來、若現在，若內、 若外，若麤、若細，若好、若醜，若遠、若近。 |
In the same way, bhikkhus! All perceptions whatsoever, whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near. |
比丘！ 諦觀思惟分別。 |
Bhikkhus! Thoroughly observe, reflect, and analyze them. |
諦觀思惟分別時，無所有、無 牢、無實、無有堅固，如病、如癰、如刺、如殺，無 常、苦、空、非我。 |
When he thoroughly observes, reflects, and analyzes them, there is nothing there, no stability, no substance, no firmness, like a sickness, like a boil, like a thorn, like murder, impermanent, suffering, empty, not-self. |
所以者何？ |
Why is that? |
以想無堅實故。 |
Because perception has no solid substance. |
「諸 比丘！譬如明目士夫求堅固材，執持利斧， 入於山林，見大芭蕉樹， 傭 直長大，即伐其 根，斬截其峯，葉葉次剝，都無堅實，諦觀思 惟分別。 |
"Bhikkhus! For example, a man with good eyesight seeking solid wood, takes a sharp axe, enters a mountain forest, and sees a large plantain tree, stout, straight, and tall. He immediately cuts its root, chops off its top, and peels it leaf by leaf, finding no solid substance at all. He thoroughly observes, reflects, and analyzes it. |
諦觀思惟分別時，無所有、無牢、無實、 無有堅固。 |
When he thoroughly observes, reflects, and analyzes it, there is nothing there, no stability, no substance, no firmness. |
所以者何？ |
Why is that? |
以彼芭蕉無堅實故。 |
Because that plantain tree has no solid substance. |
如是，比丘！諸所有行，若過去、若未來、若現在， 若內、若外，若麁、若細，若好、若醜，若遠、若近。 |
In the same way, bhikkhus! All volitional formations whatsoever, whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near. |
比丘！諦觀思惟分別。 |
Bhikkhus! Thoroughly observe, reflect, and analyze them. |
諦觀思惟分別時，無所 有、無牢、無實、無有堅固，如病、如癰、如刺、如 殺，無常、苦、空、非我。 |
When he thoroughly observes, reflects, and analyzes them, there is nothing there, no stability, no substance, no firmness, like a sickness, like a boil, like a thorn, like murder, impermanent, suffering, empty, not-self. |
所以者何？ |
Why is that? |
以彼諸行無 堅實故。 |
Because those volitional formations have no solid substance. |
「諸比丘！譬如幻師、若幻師弟子，於 四衢道頭，幻作象兵、馬兵、車兵、步兵，有智 明目士夫諦觀思惟分別； |
"Bhikkhus! For example, a magician or a magician's apprentice performs a magical illusion at a crossroads, conjuring elephant troops, horse troops, chariot troops, and infantry. A wise man with good eyesight thoroughly observes, reflects, and analyzes it; |
諦觀思惟分別時， 無所有、無牢、無實、無有堅固。 |
When he thoroughly observes, reflects, and analyzes it, there is nothing there, no stability, no substance, no firmness. |
所以者何？ |
Why is that? |
以 彼幻無堅實故。 |
Because that illusion has no solid substance. |
如是，比丘！諸所有識，若過 去、若未來、若現在，若內、若外，若麁、若細，若好、 若醜，若遠、若近。 |
In the same way, bhikkhus! All consciousness whatsoever, whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near. |
比丘！諦觀思惟分別，諦觀思 惟分別時，無所有、無牢、無實、無有堅固，如 病、如癰、如刺、如殺，無常、苦、空、非我。 |
Bhikkhus! Thoroughly observe, reflect, and analyze them. When he thoroughly observes, reflects, and analyzes them, there is nothing there, no stability, no substance, no firmness, like a sickness, like a boil, like a thorn, like murder, impermanent, suffering, empty, not-self. |
所以者 何？ |
Why is that? |
以識無堅實故。」 |
Because consciousness has no solid substance." |
爾時，世尊欲重宣此義， 而說偈言： |
Then, the Blessed One, wishing to re-declare this meaning, spoke in verses: |
「觀色如聚沫， |
"See form as foam, |
受如水上泡， |
sensation as a bubble on water, |
想如春時燄， |
perception as a mirage in spring, |
諸行如芭蕉， |
all volitional formations as a plantain tree, |
諸識法如幻， |
all consciousness as an illusion, |
日種姓尊說。 |
Thus spoke the Honored One of the Sun Clan. |
周匝諦思惟， |
Thoroughly contemplate with right insight, |
正念善觀察， |
and observe well with right mindfulness, |
無實不堅固， |
(All things are) without substance and not firm, |
無有我我所。 |
without a self or what belongs to a self. |
於此苦陰身， |
Regarding this body of suffering, |
大智分別說， |
the great wisdom discerns and speaks, |
離於三法者， |
For those who are separated from the three dharmas, |
身為成棄物， |
the body becomes a discarded thing, |
壽暖及諸識， |
When life, warmth, and all consciousness, |
離此餘身分， |
depart from this remaining part of the body, |
永棄丘塚間， |
It is forever abandoned in the mounds and graves, |
如木無識想。 |
like wood without consciousness or thought. |
此身常如是， |
This body is always like this, |
幻為誘愚夫。 |
an illusion that entices foolish people. |
如殺如毒刺， |
Like a killing blow, like a poisonous thorn, |
無有堅固者。 |
there is nothing firm. |
比丘勤修習， |
Monks, diligently cultivate, |
觀察此陰身， |
observe this body of aggregates, |
晝夜常專精， |
constantly and diligently day and night, |
正智繫念住， |
dwell with right wisdom and tied mindfulness, |
有為行長息， |
When conditioned activities completely cease, |
永得清涼處。」 |
one will forever attain a place of coolness (Nirvana)." |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks, having heard what the Buddha said, rejoiced and put it into practice. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 266 （二六六） 無知 |
SA 266 (Twenty Six Six) Ignorance |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「於無始生死，無 明所蓋，愛結所繫，長夜輪迴，不知苦之 本際； |
"In life and death without beginning, covered by ignorance, bound by knots of love, reincarnation in the long night, knowing the origin of suffering; |
有時長久不雨，地之所生百穀草木，皆 悉枯乾。 |
Sometimes it doesn't rain for a long time, and all the plants and grasses that grow on the ground are all withered. |
諸比丘！若無明所蓋，愛結所繫， 眾生生死輪迴，愛結不斷，不盡苦邊。 |
Bhikkhus! If it is covered by ignorance, the knot of love is tied to life and death, and the knot of love will continue without suffering. |
諸比 丘！有時長夜不雨，大海水悉皆枯竭。 |
Bhikkhus! Sometimes there is no rain in the long night, and the sea is all dried up. |
諸比 丘！無明所蓋，愛結所繫，眾生生死輪迴，愛 結不斷，不盡苦邊。 |
Bhikkhus! Covered by ignorance, bound by the knot of love, all beings reincarnate in life and death, and the knot of love is constant, without suffering. |
諸比丘！有時長夜須彌 山王皆悉崩落，無明所蓋，愛結所繫，眾 生長夜生死輪迴，愛結不斷，不盡苦邊。 |
Bhikkhus! Sometimes the Sumi Mountain Kings in the long night are all aware of the collapse, covered by ignorance, tied by the knot of love, the growth of the night, the reincarnation of life and death, the knot of love is constant, not suffering. |
諸比丘！有時長夜此大地悉皆敗壞，而眾 生無明所蓋，愛結所繫，眾生長夜生死輪 迴，愛結不斷，不盡苦邊。 |
Bhikkhus! Sometimes in the long night, all this earth is corrupted, and all beings are covered by ignorance, love knots are tied, and all grow up in the reincarnation of night, life and death, and love knots are constant, without suffering. |
「比丘！譬如狗子 繫柱，彼繫不斷，長夜繞柱，輪迴而轉。 |
"Bhikkhu! For example, the dog is tied to the pillar, and the other is constantly tied to the pillar in the long night, turning around the pillar in reincarnation. |
如是， 比丘！愚夫眾生不如實知色、色集、色滅、色味、 色患、色離，長夜輪迴，順色而轉。 |
If so, Bhikkhu! The foolish sentient beings don’t understand color, color set, color extinguishment, color taste, color affliction, color separation, long night rebirth, and turn in harmony with color. |
如是不如 實知受、想、行、識、識集、識滅、識味、識患、識離，長 夜輪迴，順識而轉。 |
If it is not as good as the actual knowledge, feeling, thinking, behavior, consciousness, consciousness collection, consciousness extinction, consciousness taste, consciousness suffering, consciousness separation, long night rebirth, and turn along with consciousness. |
諸比丘！隨色轉、隨受轉、 隨想轉、隨行轉、隨識轉。 |
Bhikkhus! Turn with the color, turn with the receiving, turn with the thought, turn with the movement, turn with the consciousness. |
隨色轉故，不脫於 色，隨受、想、行、識轉故，不脫於識。 |
Change the cause with the color, not get rid of the color, change with the feeling, thinking, behavior, and consciousness, not get rid of the consciousness. |
以不 脫故，不脫生、老、病、死、憂、悲、惱、苦。 |
In order not to get rid of the past, not to get rid of birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
多聞聖弟 子如實知色、色集、色滅、色味、色患、色離，如實 知受、想、行、識、識集、識滅、識味、識患、識離故， 不隨識轉。 |
Sacred disciples who know the truth, know the color, the collection of the color, the extinguishment, the taste, the suffering of the color, the separation of the color, know the feeling, the thought, the action, the consciousness, the collection of the consciousness, the extinguishment, the taste, the suffering, the detachment, and the detachment. Knowledge transfer. |
不隨轉故，脫於色，脫於受、想、 行、識，我說脫於生、老、病、死、憂、悲、惱、苦。」 |
Do not follow the change, get rid of color, get rid of feeling, thinking, behavior, and consciousness. I say get rid of birth, old age, sickness, death, sorrow, sadness, worry, and suffering. " |
佛說 此經已。 |
The Buddha said this has been done. |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 267 （二六七） 無知 |
SA 267 (Two Six Seven) Ignorance |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眾生於無始生 死，無明所蓋，愛結所繫，長夜輪迴生死，不 知苦際。 |
"All beings live and die without beginning, covered by ignorance, bound by love knots, reincarnation in the long night, and ignorance of suffering. |
諸比丘！譬如狗繩繫著柱，結繫不 斷故，順柱而轉，若住、若臥，不離於柱。 |
Bhikkhus! For example, a dog leash is tied to a column, and the knot is unbroken, so it turns along the column. If you live or lie down, stay on the column. |
如是凡愚眾生，於色不離貪欲、不離愛、 不離念、不離渴、輪迴於色，隨色轉，若住、 若臥，不離於色。 |
Like all stupid beings, they will not leave greed, love, thoughts, thirst, rebirth in form, and revolve with form. If you live or lie down, you will not leave form. |
如是受、想、行、識，隨受、想、 行、識轉，若住、若臥不離於識。 |
If it is to feel, think, act, and consciousness, feel, think, act, and turn with it. |
「諸比丘！當 善思惟觀察於心。 |
"Bhikkhus! Be good thinking and observing in your heart. |
所以者何？ |
So what? |
長夜心為貪 欲使染，瞋恚、愚癡使染故。 |
The long night heart is caused by greed, and aversion and foolishness are caused by it. |
比丘！心惱故眾 生惱，心淨故眾生淨。 |
Bhikkhu! The heart is troubled, so all beings are troubled, and the heart is pure, so all beings are pure. |
比丘！我不見一色種 種如斑色鳥，心復過是。 |
Bhikkhu! I don't see all kinds of birds like spotted birds, my heart is over. |
所以者何？ |
So what? |
彼畜生 心種種故，色種種。 |
That beast has all kinds of heart, all kinds of colors. |
「是故，比丘！當善思惟觀 察於心。 |
"That's why, Bhikkhu! Be kind, contemplative and observant. |
諸比丘！長夜心貪欲所染，瞋恚、 愚癡所染，心惱故眾生惱，心淨故眾生淨。 |
Bhikkhus! In the long night, the heart is tainted by greed, aversion and ignorance, the heart is troubled and all beings are troubled, and the heart is pure and all beings are pure. |
比 丘當知，汝見嗟蘭那鳥種種雜色不？」 |
The monk knows, don’t you see the variegated birds of Salan? " |
答言： |
Answer: |
「曾見。 |
"See you. |
世尊！」 |
Lord! " |
佛告比丘： |
Buddha told Bhikkhu: |
「如嗟蘭那鳥種種雜 色，我說彼心種種雜亦復如是。 |
"Like the variegated variegated birds of Salan, I said the variegated variety of other hearts is the same. |
所以者何？ |
So what? |
彼嗟蘭那鳥心種種故其色種種。 |
The bird's heart is so varied, so its colors. |
是故，當善 觀察思惟於心，長夜種種貪欲、瞋恚、愚癡 所 染 ，心惱故眾生惱，心淨故眾生淨。 |
Therefore, we should observe and confine ourselves to our heart. The long night will be affected by all kinds of greed, aversion, and ignorance. The heart is troubled and all beings are troubled, and the heart is pure, so all beings are pure. |
譬如畫師、 畫師弟子，善治素地，具眾彩色，隨意圖畫 種種像類。 |
For example, painter, painter disciple, good governance, with many colors, free to paint all kinds of images. |
「如是，比丘！凡愚眾生不如實知 色、色集、色滅、色味、色患、色離，於色不如實知 故，樂著於色； |
"If so, Bhikkhu! All foolish beings don’t know the color, color set, color extinguishment, color taste, color trouble, color separation as they really are. |
樂著色故，復生未來諸色。 |
The coloring of music, the colors of the future are reborn. |
如是凡愚不如實知受、想、行、識、識集、識滅、 識味、識患、識離。 |
If it is all stupidity, it is not true to know feelings, thoughts, behaviors, awareness, awareness collection, awareness extinction, awareness taste, awareness suffering, and separation. |
不如實知故，樂著於識； |
Do not know the truth as it is, and be willing to know; |
樂 著識故，復生未來諸識。 |
Happy to know the past and resurrect the future knowledge. |
當生未來色、受、想、 行、識故，於色不解脫，受、想、行、識不解脫，我 說彼不解脫生、老、病、死、憂、悲、惱、苦。 |
When one lives in the future, physical, feeling, thinking, behavior, and knowledge are not liberated in physical form, but feeling, thinking, behavior, and consciousness cannot be liberated. I say that he is not liberated from birth, old age, sickness, death, sorrow, sorrow, worry and suffering. |
「有多聞聖 弟子如實知色、色集、色滅、色味、色患、色離。 |
"How many sacred disciples know the truth about color, color collection, color extinction, color taste, color trouble, and color separation. |
如 實知故，不樂著於色； |
If you know the truth, you are not happy with sex; |
以不樂著故，不生未 來色。 |
To be unhappy, do not give birth to the future. |
如實知受、想、行、識、識集、識滅、識味、識患、 識離。 |
To know the truth, to know, to think, to act, to know, to gather, to extinguish, to recognize taste, to know suffering, to know to leave. |
如實知故，不染著於識； |
Knowing the truth as it is, not getting tainted with consciousness; |
不樂著故，不 生未來諸識。 |
If you are not happy, you will not have future knowledge. |
不樂著於色、受、想、行、識故，於 色得解脫，受、想、行、識得解脫，我說彼等解 脫生、老、病、死、憂、悲、惱、苦。」 |
Unhappy in material, feeling, thinking, action, and knowledge, liberation from material, liberation from feeling, thinking, action, and knowledge, I say they are liberated from birth, old age, sickness, death, sorrow, sadness, worry, and suffering . " |
佛說此經已，時諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over. When the monks heard what the Buddha said, they joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 268 （二六八） 河流 |
SA 268 (Two Six Eight) River |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如河水從 山 澗 出，彼水深駛，其流激注，多所漂沒。 |
"For example, a river flows out of a mountain stream, and the other water runs deep, and its current is violent, and many of it drifts away. |
其 河兩岸，生雜草木，大水所偃，順靡水邊，眾 人涉渡，多為水所漂，隨流沒溺，遇浪近 岸，手援草木，草木復斷，還隨水漂。 |
On both sides of the river, weeds and trees grow. They are swept by the big water and swept along the water's edge. Everyone wade through the water. Most of them were drifted by the water. drift. |
「如是，比 丘！若凡愚眾生不如實知色、色集、色滅、色 味、色患、色離，不如實知故，樂著於色，言色 是我，彼色隨斷。 |
"If so, Bhikkhu! If all foolish beings don't understand color, color collection, color extinction, color taste, color trouble, color separation as they really are, they don't know the truth as they really are and are happy in color. |
如是不如實知受、想、行、識、 識集、識滅、識味、識患、識離，不如實知故，樂 著於識，言識是我，識復隨斷。 |
If it is not as true as knowing feeling, thinking, behavior, awareness, awareness collection, awareness extinction, awareness, awareness, suffering, awareness and separation, it is not as true as knowing the past, happy in awareness, speaking and awareness is me, and knowing repetition is justified. |
「若多聞聖弟 子如實知色、色集、色滅、色味、色患、色離，如 實知故，不樂著於色。 |
"If you hear more about the sacred disciples who know the color, the collection of color, the extinguishment of color, the taste of color, the color loss, and the color separation, if you know the truth, you will not be happy in color. |
如實知受、想、行、識、識 集、識滅、識味、識患、識離，如實知故，不樂著 識，不樂著故。 |
To know the truth, to think, to act, to know, to congregate, to extinguish, to know the taste, to know the suffering, to know to leave, to know the truth as it is, not happy to know, not happy to know. |
如是自知，得般涅槃： |
If you know yourself, get Nirvana: |
『我生已 盡，梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，時諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra was already there, and when the bhikkhus heard what the Buddha said, they joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 269 （二六九） 祇林 |
SA 269 (Two Sixty Nine) Gion |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「非汝所應法，當 盡捨離，捨彼法已，長夜安樂。 |
"It is not what you should do, so you should give up everything, give up the other way, and have a good night. |
比丘！何等法 非汝所應，當速捨離，如是色、受、想、行、識，非 汝所應，當盡捨離，斷彼法已，長夜安樂。 |
Bhikkhu! What kind of Dharma is not what you should do. Let's give up quickly. Like appearance, feeling, thinking, behavior, and consciousness, it is not what you should do. |
譬 如祇桓林中樹木，有人斫伐枝條，擔持而 去，汝等亦不憂慼。 |
For example, if there are only trees in Huanlin, some people chop down their branches and leave with them. You are not worried. |
所以者何？ |
So what? |
以彼樹木非 我、非我所。 |
The Ebel tree is neither me nor my place. |
「如是，比丘！非汝所應者，當盡 捨離，捨離已，長夜安樂。 |
"If so, Bhikkhu! Those who are not what you are supposed to do, you should give up as much as you can, and have a long night of peace. |
何等非汝所應，色 非汝所應，當盡捨離，捨離已，長夜安樂。 |
How much is not what you should, and what color is not what you should. |
如 是受、想、行、識，非汝所應，當速捨離，捨彼法 已，長夜安樂。 |
If receiving, thinking, acting, and knowing are not what you should, you should give up quickly, give up on the other side, and enjoy the long night. |
諸比丘！色為常耶？ |
Bhikkhus! Is it everlasting? |
為無常耶？」 |
Is it impermanent? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「比丘！無常者，為 是苦耶？」 |
Bhikkhu! The impermanent, for suffering? |
答言： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
佛告比丘： |
Buddha told Bhikkhu: |
「若無常、 苦，是變易法，多聞聖弟子寧於中見有我、 異我、相在不？」 |
If impermanence and suffering, it is the law of change, so I heard that the disciples would rather see me, different me, and each other? |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「如是受、想、行、 識為是常耶？ |
"It's common to feel, think, act, and be aware of it? |
無常耶？」 |
Impermanence? " |
答言： |
Answer: |
「無常。 |
"Impermanence. |
世尊！」 |
Lord! " |
「比丘！ 若無常者，是苦耶？」 |
Bhikkhu! If impermanent, is it suffering? |
答言： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
佛告比 丘： |
Buddhism Bhikkhu: |
「若無常、苦，是變易法，多聞聖弟子寧於 中見有我、異我、相在不？」 |
If there is impermanence and suffering, it is the law of change, so I heard that the saint disciple would rather see me, different me, and each other? |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「比 丘！是故諸所有色，若過去、若未來、若現在，若 內、若外，若麁、若細，若好、若醜，若遠、若近，彼 一切非我、不異我、不相在。 |
"Bhikkhu! It's all forms of this, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, everything is neither me nor me , Not related. |
如是受、想、行、識， 若過去、若未來、若現在，若內、若外，若麁、若細， 若好、若醜，若遠、若近，彼一切非我、不異我、 不相在，聖弟子觀此五受陰非我、我所。 |
If it is feeling, thinking, action, and knowledge, if the past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, everything is neither me nor me 、 Without being with each other, the holy disciple observes these five Yin Yin is not self and self. |
如 是觀時，於諸世間無所取著； |
If you are observing the time, you have nothing in the world; |
無所取著 者，自得涅槃： |
Those who have nothing to take are contented with Nirvana: |
『我生已盡，梵行已立，所作已 作，自知不受後有。』 |
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，時諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over. When the monks heard what the Buddha said, they joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 270 （二七〇） 樹 |
SA 270 (Two Seventy) Tree |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「無常想修習多修 習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。 |
"Impermanence wants to practice and practice more, and can cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
譬 如田夫，於夏末秋初深耕其地，發荄斷 草。 |
For example, Tian Fu plows his land deeply in late summer and early autumn and breaks grass. |
如是，比丘！無常想修習多修習，能斷一 切欲愛、色愛、無色愛、掉、慢、無明。 |
If so, Bhikkhu! I want to practice and practice more in order to be able to cut off all desires for love, lust, colorless love, loss, slowness, and ignorance. |
「譬如，比丘！如 人刈草，手攬其端，舉而抖擻，萎枯悉落，取 其長者。 |
"For example, Bhikkhu! Like a person mows the grass, holds the end of the grass, lifts and trembles, withers and falls, and chooses the elder. |
如是，比丘！無常想修習多修習，能 斷一切欲愛、色愛、無色愛、掉、慢、無明。 |
If so, Bhikkhu! I want to practice and practice more in order to cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
「譬如 菴羅果著樹，猛風搖條，果悉墮落。 |
"For example, An Luo fruited the tree, and the wind waved the bar, and the fruit fell. |
如是，無 常想修習多修習，能斷一切欲愛、色愛、無色 愛、掉、慢、無明。 |
If so, Wuchang wants to practice and practice more, to be able to cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
「譬如樓閣，中心堅固，眾材所依， 攝受不散。 |
"For example, a pavilion, with a strong center, where all the talents rely on it, and it can be photographed. |
如是，無常想修習多修習，能斷 一切欲愛、色愛、無色愛、掉、慢、無明。 |
If so, impermanence wants to practice more practice, can cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
「譬如一切 眾生跡，象跡為大，能攝受故。 |
"For example, the signs of all sentient beings are large, and they can absorb errors. |
如是，無常想修 習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、 無明。 |
If so, impermanence wants to practice and practice more, so as to cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
「譬如閻浮提一切諸河，悉赴大海，其 大海者，最為第一，悉攝受故。 |
"For example, Yan Fu mentioned all the rivers and went to the sea. Those who went to the sea were the first. |
如是，無常想 修習多修習，能斷一切欲愛、色愛、無色愛、掉、 慢、無明。 |
If so, impermanence wants to practice more practice, can cut off all desire, lust, colorless love, loss, slowness, and ignorance. |
「譬如日出，能除一切世間闇冥。 |
"For example, sunrise can eliminate all the darkness in the world. |
如 是，無常想修習多修習，能斷一切欲愛、色愛、 無色愛、掉、慢、無明。 |
If so, impermanence wants to practice and practice more, to be able to cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
「譬如轉輪聖王，於諸小王 最上、最勝。 |
"For example, the Holy King of Wheels, Yu Xiaowang is the best and the best. |
如是，無常想修習多修習，能斷一 切欲愛、色愛、無色愛、掉、慢、無明。 |
If so, impermanence wants to practice and practice more, and can cut off all desires for love, lust, colorless love, loss, slowness, and ignorance. |
「諸比丘！云何 修無常想，修習多修習，能斷一切欲愛、色愛、 無色愛、掉、慢、無明？ |
"Bhikkhus! Why do you think about impermanence, practice and practice more, can you cut off all lust, lust, colorless love, loss, slowness, and ignorance? |
若比丘於空露地、若林 樹間，善正思惟，觀察色無常，受、想、行、識無 常。 |
If the monk is in the open ground, among the trees, he thinks well, observes impermanence, feeling, thinking, behavior, and consciousness impermanence. |
如是思惟，斷一切欲愛、色愛、無色愛、掉、慢、 無明。 |
In this way, think, cut off all lust, lust, colorless love, loss, slowness, and ignorance. |
所以者何？ |
So what? |
無常想者，能建立無我想， 聖弟子住無我想，心離我慢，順得涅槃。」 |
The impermanent thinker can build up the selfless thinking, the holy disciple lives without self thinking, the heart is slow from me, and Nirvana is obedient. " |
佛 說是經已，時，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was a sutra. When the monks heard what the Buddha said, they happily practiced it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 271 （二七一） 低舍 |
SA 271 (Two Seven One) Low House |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，有比丘名曰低舍，與眾多比 丘集於食堂，語諸比丘言： |
At that time, there was a monk called Low House, and many monks gathered in the dining hall, and they said: |
「諸尊，我不分別 於法，不樂修梵行，多樂睡眠，疑惑於法。」 |
All deities, I am not separate from the Dhamma, I am not happy to practice Brahma, sleep more, and doubt in Dhamma. |
爾 時，眾中有一比丘，往詣佛所，禮佛足，却住 一面，白佛言： |
At that time, there was a monk in the crowd who went to the Buddha's place and worshipped the Buddha's feet, but stayed at one side. The White Buddha said: |
「世尊！低舍比丘以眾多比 丘集於食堂，作如是說，唱言： |
"Blessed One! Dishe Bhikkhu gathered many bhikkhus in the cafeteria, and said and sang: |
『我不能分 別於法，不樂修梵行，多樂睡眠，疑惑於 法。』 |
"I cannot distinguish from Dhamma, not happy to practice Brahma, sleep more, and doubt about Dhamma. 』 |
」 |
!!br0ken!! |
佛告比丘： |
Buddha told Bhikkhu: |
「是低舍比丘是愚癡人，不守 根門，飲食不知量，初夜、後夜，心不覺悟， 懈怠嬾惰，不勤精進，不善觀察思惟善法； |
"It is a low-lying monk who is foolish, does not guard the roots, does not know the amount of food, first night and second night, the heart is not conscious, lazy and lazy, not diligent and diligent, not good at observing and contemplating good Dharma; |
彼於分別法，心樂修梵行，離諸睡眠，於 正法中離諸疑惑，無有是處。 |
He is in discriminating the Dharma, practicing the Brahma with joy, leaving all sleeps, leaving all doubts in the Dhamma, there is no good. |
若當比丘守 護根門，飲食知量，初夜、後夜，覺悟精進， 觀察善法，樂分別法，樂修梵行，離於睡 眠，心不疑法，斯有是處。」 |
If a monk guards the kennel gate, knows the amount of food, the first night and the second night, he is enlightened and diligent, observes the good Dharma, happy to distinguish the Dhamma, happy to practice the Brahma, stays out of sleep, does not doubt the Dhamma, and has good qualities. " |
爾時，世尊告 一比丘，汝往語低舍比丘言： |
At that time, the Blessed One told the Bhikkhu, and you said to the Bhikkhu: |
「大師呼汝。」 |
Master, call you. |
比丘白佛： |
Bhikkhu White Buddha: |
「唯然，受教。」 |
Weiran, be taught. |
前禮佛足，詣低舍 所，而作是言： |
Praying before the Buddha's feet, arrogantly give up and say: |
「長老低舍！世尊呼汝！」低舍聞 命，詣世尊所，稽首禮足，却住一面。 |
"The elders give up! The Lord calls you!" After hearing his fate, he heard the fate of the Lord. |
爾 時，世尊語低舍比丘言： |
At that time, the Blessed One said: |
「汝低舍！實與眾多 比丘集於食堂，作是唱言： |
"Ru Dishe! Actually, with many bhikkhus gathered in the cafeteria, they are singing: |
『諸長老！我不 能分別於法，不樂梵行，多樂睡眠，疑 惑於法』耶？」 |
Elders! I cannot be separated from Dhamma, not happy with Brahma, sleep more, and doubt about Dhamma?" |
低舍白佛： |
Low house white Buddha: |
「實爾。 |
"Shier. |
世尊！」 |
Lord! " |
佛問低舍： |
Buddha asked Low She: |
「我今問汝，隨汝意答。 |
"I will ask you today, and answer as you wish. |
於意云何？ |
Yu Yiyun He? |
若於色 不離貪、不離欲、不離愛、不離念、不 離渴，彼色若變、若異。 |
If there is no greed, desire, love, thought, or thirst for sex, the color will change or be different. |
於汝意云何？ |
What does Yu Ru mean? |
當起 憂、悲、惱、苦為不耶？」 |
When it comes to worry, sorrow, annoyance, or suffering? " |
低舍白佛： |
Low house white Buddha: |
「如是，世尊！ 若於色不離貪、不離欲、不離愛、不離 念、不離渴，彼色若變、若異，實起憂、悲、 惱、苦。 |
"So, Blessed One! If there is no greed, no desire, no love, no thought, no thirst, the other color will change and be different, and there will be sorrow, sorrow, worry, and suffering. |
世尊！實爾不異。」 |
Lord! It's the same. " |
佛告低舍： |
The Buddha tells us: |
「善哉！ 善哉！低舍！正應如是，不離貪欲說法。 |
"Goodness! Goodness! Give up! Just as it should be, not without greed. |
低 舍！於受、想、行、識，不離貪、不離欲、不離 愛、不離念、不離渴，彼識若變、若異，於 汝意云何？ |
Low home! In feeling, thinking, acting, knowledge, not leaving greed, not leaving desire, not leaving love, not leaving thoughts, not leaving thirst, if the other consciousness changes or differs, what does it mean to you? |
當起憂、悲、惱、苦為不耶？」 |
Should we be worried, sad, annoyed, or suffering? " |
低舍 白佛： |
Low house White Buddha: |
「如是，世尊！於識不離貪、不離欲、 不離愛、不離念、不離渴，彼識若變、若異， 實起憂、悲、惱、苦。 |
"If so, Blessed One! The consciousness does not depart from greed, desire, love, thought, and thirst. If the consciousness changes or is different, it will cause worry, sorrow, anxiety, and suffering. |
世尊！實爾不異。」 |
Lord! It's the same. " |
佛告低 舍： |
Buddha tells you down |
「善哉！善哉！正應如是，識不離貪欲說 法。」 |
Goodness! Goodness! Just as it should be, knowing is inseparable from greed. |
佛告低舍： |
The Buddha tells us: |
「於意云何？ |
"Yu Yiyun? |
若於色離貪、離 欲、離愛、離念、離渴，彼色若變、若異時，當 生憂、悲、惱、苦耶？」 |
If you dissociate from greed, desire, love, thoughts, thirst, and when your body changes or is different, should you be worried, sad, annoyed, or suffering? " |
低舍白佛： |
Low house white Buddha: |
「不也，世尊！」 |
No, Lord! |
「如 是不異。 |
"It's the same. |
於意云何？ |
Yu Yiyun He? |
受、想、行、識，離貪、離欲、離 愛、離念、離渴，彼識若變、若異，當生憂、悲、 惱、苦耶？」 |
Feeling, thinking, behavior, consciousness, detachment from greed, detachment from desire, detachment from love, detachment, detachment from thirst, if the other consciousness changes or differs, should you be worried, sad, annoyed, or suffering? " |
低舍答曰： |
Low She answered: |
「不也，世尊！如是不異。」 |
No, Lord! It's the same. |
佛告低舍： |
The Buddha tells us: |
「善哉！善哉！低舍！今當說譬，大 智慧者，以譬得解。 |
"Goodness! Goodness! Low home! Let's talk about examples now, the wise one can understand by examples. |
如二士夫共伴行一路， 一善知路，一不知路，其不知者語知路 者，作如是言： |
If two scholars walk the same way together, one kind knows the way, the other knows the way, and the person who does not know the way knows the way. |
『我欲詣某城、某村、某聚落， 當示我路。』 |
"I want to tell a certain city, a certain village, a certain settlement, and show my way. 』 |
時，知路者即示彼路，語言： |
At that time, those who know the way show the way, language: |
『士 夫，從此道去，前見二道，捨左從右前行， 復有坑 澗 渠流，復當捨左從右，復有叢 林，復當捨左從右。 |
"Senior husband, from now on, see two roads in front of you, go from the left to the right and go forward from the left to the left. There are pits and streams, the left to the right, the forests, and the left to the right. |
汝當如是漸漸前行， 得至某城。』 |
You should gradually move forward in this way and reach a certain city. 』 |
」 |
!!br0ken!! |
佛告低舍： |
The Buddha tells us: |
「其譬如是： |
"For example: |
不知路 者，譬愚癡凡夫。 |
Those who don't know the way, such as foolish ordinary people. |
其知路者，譬如來、應、等正 覺。 |
Those who know the way, for example, come, respond, and so on. |
前二路者，謂眾生狐疑。 |
Those who are the first two are said to be suspicious. |
左路者，三不善 法——貪、恚、害覺。 |
Those on the left have the three unwholesome methods-greed, aversion, and bad feelings. |
其右路者，謂三善覺——出要離 欲覺、不瞋覺、不害覺。 |
Those on the right are called the Three Kinds of Good Enlightenment-to be free from desire, not aversion, and harmlessness. |
前行左路者，謂邪見、 邪志、邪語、邪業、邪命、邪方便、邪念、邪定。 |
Those who move on the left are called evil views, evil intentions, evil words, evil karma, evil destiny, evil convenience, evil thoughts, and evil determination. |
前行 右路者，謂正見、正志、正語、正業、正命、正方便、 正念、正定。 |
Those who move forward on the right are called right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration. |
坑 澗 渠流者，謂瞋恚、覆障、憂、悲。 |
The pit streamer is called aggrieved, obstructed, worried, and sad. |
叢林者，謂五欲功德也。 |
Those who are in the jungle are the merits of the five desires. |
城者，謂般涅槃。」 |
The city is called nirvana. " |
佛告 低舍： |
Buddha told low home: |
「佛為大師，為諸聲聞所作已作，如今 當作哀愍悲念，以義安樂，皆悉已作。 |
"Buddha is a master, and he has done for all sounds and hearings. Now he has done it as a sorrow and sorrow and happiness with righteousness. |
汝等 今日，當作所作，當於樹下，或空露地、山巖 窟宅，敷草為座，善思正念，修不放逸，莫 令久後心有悔恨，我今教汝。」 |
Today, you should treat it as what you have done. It should be under a tree, or in an open field, or in a cave house in a rocky mountain, with grass as a seat, good thinking and righteous thoughts, and not letting go. Don't make your heart regretful for a long time. I teach you today. " |
爾時，低舍 聞佛所說，歡喜奉行。 |
At that time, I listened to what the Buddha said and rejoiced to practice it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 272 （二七二） 諸想 |
SA 272 (Two Seven Two) Thoughts |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，眾中有少諍事，世尊責諸比 丘故，晨朝著衣持鉢，入城乞食。 |
At that time, there were few condemnations in the crowd, and the Blessed One blamed the monks for this reason. In the morning, he went to the city to beg for food. |
食已，出，攝 舉衣鉢，洗足，入安陀林，坐一樹下，獨靜思 惟，作是念： |
Eat, come out, take a mantle, wash your feet, go into the Andolin, sit under a tree, meditate alone, think and think: |
「眾中有少諍事，我責諸比丘， 然彼眾中多年少比丘，出家未久，不見大 師，或起悔心，愁憂不樂。 |
"There are few condemnations in the crowd, and I blame them for bhikkhus. However, there are few bhikkhus in the crowd for many years, and they have not seen a master for a long time, or they may feel regretful and sad. |
我已長夜於諸 比丘生哀愍心，今當復還，攝取彼眾，以哀 愍故。」 |
I have been mourning for the bhikkhus for a long night, and I shall return today, take them in, and mourn the past. " |
時，大梵王知佛心念，如力士屈伸臂 頃，從梵天沒，住於佛前，而白佛言： |
At that time, the King of Brahma knew the thoughts of the Buddha, like a strong man bending and stretching his arms, he had not lived in front of the Buddha from Brahma, and the White Buddha said: |
「如是， 世尊！如是，善逝！責諸比丘，以少諍事 故。 |
"If so, Blessed One! If so, good death! Blame the monks and blame the incident. |
於彼眾中多有年少比丘，出家未久，不 見大師，或起悔心，愁憂不樂。 |
There are many young bhikkhus among the people who have not been ordained for a long time and have not seen the master, or they may feel regretful and sad. |
世尊長夜哀 愍，攝受眾僧。 |
The Lord mourned for a long night and photographed the monks. |
善哉！世尊！願今當還攝諸比 丘。」 |
Good! Lord! May I still take pictures of the monks today. " |
爾時，世尊心已垂愍梵天故，默然而許。 |
At that time, the Blessed One's heart was fascinated by Brahma, and he silently agreed. |
時，大梵天知佛世尊默然已許，為佛作禮， 右遶三匝，忽然不現。 |
At that time, the Great Brahma, the Blessed One who knew the Buddha, silently promised to make a ritual for the Buddha. He went around three times to the right, but suddenly did not show up. |
爾時世尊，大梵天王還 去未久，即還祇樹給孤獨園。 |
When the Blessed One, the Great Brahma King hadn't gone for a long time, he gave only the tree to the lonely garden. |
敷尼師檀， 歛 身正坐，表現微相，令諸比丘敢來奉見。 |
Funi Shitan, sitting upright, holding back, showing subtle aspects, so that monks dared to come and see him. |
時，諸比丘來詣佛所，懷慚愧色，前禮佛足， 却坐一面。 |
At that time, the bhikkhus came to the Buddha's place, with shame, and bowed to the Buddha's feet, but sat down. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「出家之人，卑 下活命，剃髮持鉢，家家乞食，如被噤呪。 |
"People who are monks, live humble, shave their hair and hold bowls, and beg for food at home, just like being killed. |
所以然者，為求勝義故，為度生、老、病、死、 憂、悲、惱、苦、究竟苦邊故。 |
Therefore, for the sake of victory and righteousness, for the purpose of saving life, old age, sickness, death, worry, sorrow, worry, suffering, and suffering. |
諸善男子！汝不為 王賊所使、非負債人、不為恐怖、不為失 命而出家，正為解脫生、老、病、死、憂、悲、惱、苦。 |
All good men! You are not made by a king or a thief, you are not a debtor, you are not a monk for terror, and you are not a monk for losing your life. You are free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
汝等不為此而出家耶？」 |
Are you waiting to become a monk for this? " |
比丘白佛： |
Bhikkhu White Buddha: |
「實爾。 |
"Shier. |
世 尊！」 |
Lord! " |
佛告比丘： |
Buddha told Bhikkhu: |
「汝等比丘為如是勝義而出 家。 |
"You and other monks became a monk for such victory. |
云何於中猶復有一愚癡凡夫，而起貪 欲，極生染著，瞋恚兇暴，懈怠下劣，失念不 定，諸根迷亂？ |
There is still a stupid ordinary man in the cloud, and he is greedy, extremely irritated, agitated and ferocious, lax and inferior, unconscious, confused, and confused? |
譬如士夫從闇而入闇，從冥 入冥，從糞廁出復墮糞廁，以血洗血，捨 離諸惡還復取惡。 |
For example, a scholar goes from darkness to darkness, from darkness to darkness, from the feces to fall back into the feces, wash the blood with blood, give up all evils and regain them. |
我說此譬，凡愚比丘亦 復如是。 |
I say this for example, and the same is true for every monk. |
又復譬如焚尸火 ［木＊（暴-（日／共）＋夭）］ ，捐棄塜間，不 為樵伐之所採拾。 |
Another example is the burning of corpses and fire [wood* (violent-(day/total) + yao)], donated to the yard, not to be picked up for logging. |
我說此譬，愚癡凡夫比 丘而起貪欲，極生染著，瞋恚兇暴，懈怠下 劣，失念不定，諸根散亂，亦復如是。 |
I say this for example, stupid ordinary monks have greed, extreme irritation, aversion and ferociousness, slackness and inferiority, loss of thoughts, scattered roots, and so on. |
「比丘！有 三不善覺法。 |
"Bhikkhu! There are three ways of enlightenment. |
何等為三？ |
What is three? |
貪覺、恚覺、害覺，此三 覺由想而起。 |
Greed, unconsciousness, and bad sensation, these three senses come from thinking. |
云何想？ |
What does Yun think? |
想有無量種種，貪想、 恚想、害想，諸不善覺從此而生。 |
There are countless kinds of thoughts, greed, dreams, bad thoughts, and bad feelings arise from this. |
比丘！貪想、 恚想、害想、貪覺、恚覺、害覺，及無量種種不善。 |
Bhikkhu! Covetousness, fantasies, bad dreams, covetousness, dreams, bad feelings, and countless kinds of badness. |
云何究竟滅盡？ |
What is the end of the cloud? |
於四念處繫心，住無相三 昧，修習多修習，惡不善法從是而滅，無餘 永盡，正以此法。 |
Relate the mind to the four thoughts, live in the samādhi of no phase, practice more and practice, the evil and unwholesome methods will die out, and nothing left will be exhausted forever. This is the method. |
「善男子、善女人信樂出家， 修習無相三昧，修習多修習已，住甘露門， 乃至究竟甘露涅槃。 |
"Good man and good woman Shiraku ordained, practised the samādhi of non-community, practiced more and more practice, lived in the nectar gate, and even nectar nirvana. |
我不說此甘露涅槃， 依三見者。 |
I don’t talk about this nectar nirvana, the one who sees three things. |
何等為三？ |
What is three? |
有一種見如是如 是說： |
There is a view like this: |
『命則是身。』 |
"Life is the body. 』 |
復有如是見： |
See also: |
『命異身異。』 |
"Fate is different. 』 |
又 作是說： |
It also said: |
『色是我，無二無異，長存不變。』 |
"Lose is me, it's the same, it will last forever. 』 |
多聞 聖弟子作是思惟： |
Learn more about the work of the saint disciple: |
『世間頗有一法可取而 無罪過者？』 |
"There is quite a law in the world, who is innocent? 』 |
思惟已，都不見一法可取而無 罪過者。 |
If you think about it, you don’t see a law to be advisable and there is no sin. |
我若取色，即有罪過； |
If I choose sex, I am guilty; |
若取受、想、 行、識，則有罪過。 |
If you receive, think, act, and know, you are guilty. |
作是知已，於諸世間，則 無所取，無所取者，自覺涅槃： |
To do is to know oneself, in the world, there is nothing to take, and one who takes nothing, consciously Nirvana: |
『我生已盡，梵 行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說此 經已。 |
The Buddha said this has been done. |
時，諸比丘聞佛所說，歡喜奉行。 |
At that time, all monks heard what the Buddha said and happily followed them. |
應說、小土摶 泡沫、二無知 |
It should be said, small soil tuan foam, two ignorance |
河流、祇林、樹 低舍責、諸想 |
Rivers, forests, trees |
雜阿含經卷第十 |
Miscellaneous Agama Sutra tenth |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 273 （二七三） 手聲喻 |
SA 273 (two seven three) |
雜阿含經卷第十一 |
The Eleventh Book of Zaagham |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有異比丘獨靜思惟： |
At that time, there are different bhikkhus thinking alone: |
「云何為我？ |
"What is the cloud? |
我 何所為？ |
What did I do? |
何等是我？ |
What me? |
我何所住？」 |
Where do I live? " |
從禪覺已，往 詣佛所，稽首禮足，退住一面，白佛言： |
From the awakening of Zen, to the Buddha's place, pay homage to the head and feet, stand aside, and the White Buddha said: |
「世尊！ 我獨一靜處，作是思惟： |
"Master! I am alone in silence, thinking: |
『云何為我？ |
"What is the cloud? |
我何所 為？ |
What did I do? |
何法是我？ |
What is me? |
我於何住？』 |
Where do I live? 』 |
」 |
!!br0ken!! |
佛告比丘： |
Buddha told Bhikkhu: |
「今當為 汝說於二法。 |
"Now it's for you to talk about the second method. |
諦聽，善思，云何為二？ |
True listening, good thinking, what is the second cloud? |
眼色為 二。 |
The wink was two. |
耳聲、鼻香、舌味、身觸、意法為二，是名二 法。 |
Ear sound, nose fragrance, tongue smell, body touch, and mind are two methods. |
比丘！若有說言： |
Bhikkhu! If you speak: |
『沙門瞿曇所說二法，此 非為二，我今捨此，更立二法。』 |
"Samman Qutan said two methods, this is not two, I will give up this now, and set up two methods. 』 |
彼但有言數， 問已不知，增其疑惑，以非境界故。 |
Petan had a few words, and he had no idea when he asked, adding to his doubts. |
所以者 何？ |
So what? |
緣眼、色，生眼識。 |
Predestined eyes and colors create eye consciousness. |
「比丘！彼眼者，是肉形、是 內、是因緣、是堅、是受，是名眼肉形內地界。 |
"Bhikkhu! The one with the other eye is flesh, inner, karma, firmness, and feeling. |
比丘！若眼肉形，若內、若因緣、津澤、是受，是名 眼肉形內水界。 |
Bhikkhu! If the eyes are flesh-shaped, if the eyes are in the shape of inner water, if they are in the shape of inner water, if they are in karma, sensation and feeling, it is the name of the flesh-shaped eyes. |
比丘！若彼眼肉形，若內、若因 緣、明暖、是受，是名眼肉形內火界。 |
Bhikkhu! If the eyes are flesh-shaped, if the eyes are in the flesh, if the cause, condition, warmth, and feeling, they are the eyes of flesh-shaped inner fire. |
比丘！若彼 眼肉形，若內、若因緣、輕飄動搖、是受，是名眼 肉形內風界。 |
Bhikkhu! If the eye is flesh-shaped, if it is inside, if it is due to cause, it is lightly shaken, and it is feeling, it is the name of the eye and flesh-shaped inner wind. |
「比丘！譬如兩手和合相對作 聲。 |
"Bhikkhu! For example, making a sound when two hands are combined. |
如是緣眼、色，生眼識，三事和合觸，觸 俱生受、想、思。 |
In this way, conditioned eyes, form, the birth of vision and consciousness, the three things are in harmony, and the touch is the co-existence of feeling, thinking, and thinking. |
此等諸法非我、非常，是無常之 我，非恒、非安隱、變易之我。 |
These dharmas are non-self, extraordinary, impermanent self, non-constant, non-secure, and changeable self. |
所以者何？ |
So what? |
比丘！ 謂生、老、死、沒、受生之法。 |
Bhikkhu! It is the law of birth, old age, death, death, and birth. |
「比丘！諸行如幻、如炎， 剎那時頃盡朽，不實來實去。 |
"Bhikkhu! The deeds are like illusions and flames, and they are all decayed in an instant. |
是故，比丘！於空 諸行當知、當喜、當念： |
Yes, Bhikkhu! Yu Kong: Knowing, rejoicing, and reading all deeds: |
『空諸行常、恒、住、不變 易法空，無我、我所。』 |
『The emptiness is constant, constant, dwelling, and unchanging 』 |
譬如明目士夫，手執明 燈，入於空室，彼空室觀察。 |
For example, a wise man, holding a light in his hand, enters the empty room and observes the other empty room. |
「如是，比丘！於一 切空行、空心觀察歡喜，於空法行，常、恒、住、 不變易法，空我、我所。 |
"So, Bhikkhu! Be happy when you do dharma and observe empty-heartedly, practice in emptiness, constant, perseverance, dwelling, unchanging dharma, emptiness of self and self. |
如眼，耳、鼻、舌、身、意法因 緣生意識，三事和合觸，觸俱生受、想、思，此 諸法無我、無常，乃至空我、我所。 |
Like the eyes, ears, nose, tongue, body, and mind, consciousness arises from the predestined condition, and the three things are in conjunction with each other, which touches the co-existence of feeling, thinking, and thinking. These dharmas have no self, impermanence, and even empty self and self. |
比丘！於意云 何？ |
Bhikkhu! Yu Yiyun What? |
眼是常、為非常耶？」 |
Eyes are always and very good? " |
答言： |
Answer: |
「非常。 |
"very much. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常者，是苦耶？」 |
"If the impermanent, is it suffering?" |
答言： |
Answer: |
「是苦。 |
"It's suffering. |
世尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無 常、苦，是變易法，多聞聖弟子寧於中見我、 異我、相在不？」 |
If impermanence and suffering, it is the law of change, so I hear more that the saint disciple would rather see me, different me, and presence? |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「耳、鼻、舌、身、意亦 復如是。 |
"The same goes for ears, nose, tongue, body, and mind. |
如是多聞聖弟子於眼生厭，厭故 不樂，不樂故解脫，解脫知見： |
If it is often heard that the saint’s disciples are bored in the eyes, disgusted and unhappy, unhappy because of unhappiness, liberation, liberation and knowledge: |
『我生已盡， 梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
耳、鼻、 舌、身、意亦復如是。」 |
The same is true for ears, nose, tongue, body, and mind. " |
時，彼比丘聞世尊說合手 聲譬經教已，獨一靜處，專精思惟，不放逸 住，乃至自知不受後有。 |
At that time, when the Bhikkhu heard that the Blessed One said that he would put his hands together and talk about the teachings, he was alone in a quiet place, dedicated to thinking, not letting go, and even knew that he would not be there. |
成阿羅漢。 |
Become an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 274 （二七四） 棄捨 |
SA 274 (Two Seventy Four) Abandoned |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「非汝有者，當 棄捨，捨彼法已，長夜安樂。 |
"Those who do not own you should give up, give up the other way, and enjoy the long night. |
諸比丘！於意云 何？ |
Bhikkhus! Yu Yiyun What? |
於此祇桓中，諸草木枝葉，有人持去，汝 等頗有念言： |
In this huan, the branches and leaves of the plants and trees are held by some people. You and others have a lot to say: |
『此諸物是我所，彼人何故輒持 去？』 |
"These things belong to me, so why don't they keep going? 』 |
」 |
!!br0ken!! |
答言： |
Answer: |
「不也，世尊！」 |
No, Lord! |
「所以者何？ |
"So what? |
彼亦非我、非 我所故，汝諸比丘亦復如是。 |
He is neither me nor my cause, and so are all monks. |
於非所有物 當盡棄捨，棄捨彼法已，長夜安樂。 |
You should give up everything you don't have, give up the other way, and enjoy the long night. |
何等為 非汝所有？ |
How is it not owned by you? |
謂眼，眼非汝所有，彼應棄捨，捨 彼法已，長夜安樂。 |
It is said that the eyes do not belong to you, they should give up, give up the law, and keep the night peaceful. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
云何？ |
Yun Ho? |
比丘！眼是常耶？ |
Bhikkhu! Is the eye Chang Ye? |
為非常耶？」 |
Is it very? " |
答言： |
Answer: |
「無常。」 |
Impermanence. |
世尊復問： |
The Lord asked again: |
「若無常者，是苦耶？」 |
If the impermanent, is it suffering? |
答言： |
Answer: |
「是苦。 |
"It's suffering. |
世 尊！」 |
Lord! " |
復問： |
Repeat question: |
「若無常、苦者，是變易法，多聞聖弟 子寧於中見我、異我、相在不？」 |
If there is impermanence and suffering, it is the law of change. I hear more about the saint disciples who would rather see me, different me, and be in each other? |
答言： |
Answer: |
「不也，世 尊！」 |
No, Lord! |
「耳、鼻、舌、身、意亦復如是。 |
"The same goes for ears, nose, tongue, body, and mind. |
多聞聖弟子 於此六入處觀察非我、非我所，觀察已，於 諸世間都無所取，無所取故無所著，無 所著故自覺涅槃： |
The disciple of the sacred disciples who have heard more, observe the non-self, the non-self, and the observing in these six places. There is nothing in the world, no taking, no writing, no writing, conscious Nirvana: |
『我生已盡，梵行已立， 所作已作，自知不受 後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by the future. 』 |
」 |
!!br0ken!! |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 275 （二七五） 難陀 |
SA 275 (Twenty Seven Five) Nanda |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「其有說言大 力者，其唯難陀！此是正說。 |
"There are those who speak powerfully, but Nanda! This is righteous speaking. |
其有說言最 端政者，其唯難陀！是則正說。 |
There are those who speak the most politicians, but Nanda! It is said that. |
其有說言 愛欲重者，其唯難陀！是則正說。 |
For those who talk about love and desire, only Nanda! It is said that. |
「諸比丘！而今 難陀關閉根門，飲食知量，初夜、後夜精 勤修習，正智成就，堪能盡壽純一滿淨， 梵行清白。 |
"Bhikkhus! Now, Nanda closes the gate, knows how to eat, practice diligently in the first and second nights, and achieves righteous wisdom. He can live a pure life and be pure and pure in his Brahma. |
彼難陀比丘關閉根門故，若 眼見色，不取色相，不取隨形好。 |
Because the Bhikkhu of Pernanda closes the root gate, if he sees the color, he does not take the hue or follow the shape. |
若諸 眼根增不律儀、無明闇障、世間貪、愛、惡不善 法不漏其心，生諸律儀； |
If the roots of the eyes increase with irregular rituals, there is no obstruction of light and dark, greed, love, evil and unwholesome in the world, the law does not leak out of the heart, and all rituals are produced; |
防護於眼、耳、鼻、舌、身、 意根，生諸律儀，是名難陀比丘關閉根門。 |
It protects the eyes, ears, nose, tongue, body, mind roots, and produces various law instruments. It is the name Nanda Bhikkhu who closes the root gate. |
「飲食知量者，難陀比丘於食繫數： |
"Those who know how to eat, Nanda Bhikkhu's diet coefficient: |
『不自高、 不放逸、不著色、不著莊嚴，支身而已。 |
"Don't be arrogant, don't let loose, don't color, don't show dignity, just support yourself. |
任其所得，為止飢渴，修梵行故。 |
Let it be what you get, soothe your hunger and thirst, and practice the Brahma. |
故起苦 覺令息滅，未起苦覺令不起故，成其崇 向故。 |
Therefore, the suffering caused by the awakening causes the extinction to cease, and the suffering without the suffering awakens the cause without the cause, and becomes the cause of the worship. |
氣力安樂，無罪 觸 住故。 |
Strength and peace, innocence and touch the past. |
如人乘 車，塗以膏油，不為自高，乃至莊嚴，為載 運故。 |
If a person rides in a car, anointing it is not for pride, but for solemnity, but for transportation. |
又如塗瘡，不貪其味，為息苦故。』 |
Another example is to smear sore, not to be greedy for its taste, to relieve suffering. 』 |
如 是，善男子難陀知量而食，乃至無罪 觸 住，是名難陀知量而食。 |
If so, a virtuous man is hard to know how to measure and eat, and even if he is not guilty to touch, he is a hard man to know how to measure and eat. |
「彼善男子難陀初 夜、後夜精勤修業者，彼難陀晝則經行、坐禪， 除去陰障，以淨其身。 |
"Binanda man, Nanda, is a diligent practitioner in the early and late nights, and Binanda practices walking and sitting meditation during the day to remove yin barriers and purify his body. |
於初夜時，經行、坐禪， 除去陰障，以淨其身。 |
At the beginning of the night, exercise and sit meditation to remove the yin barriers to cleanse the body. |
於中夜時，房外洗足， 入於室中，右脇而臥，屈膝累足，係念明 想，作起覺想。 |
In the middle of the night, wash your feet outside the room, enter the room, lie on your right side, bend your knees and tired your feet. |
於後夜時，徐覺徐起，經行、坐 禪，是名善男子難陀初夜、後夜精勤修集。 |
On the second night, Xu Juexu rises up, does practice, and sits in meditation. It is a collection of intensive cultivation of the first and second nights of Nanda, a good man. |
「彼善男子難陀勝念正知者，是善男子難 陀觀察東方，一心正念，安住觀察； |
"The virtuous man Nanda conquered the mindful and right-knowing man. It is the virtuous man Nanda who observes the East, has a mindful mind, and settles and observes; |
觀察南、 西、北方，亦復如是。 |
Observe south, west, and north, and the same is true. |
一心正念，安住觀察。 |
Stay focused and observe. |
如 是觀者，世間貪、愛、惡不善法不漏其心。 |
If it is a viewer, the world's greed, love, evil and unwholesome laws do not miss their hearts. |
彼 善男子難陀覺諸受起，覺諸受住，覺諸受 滅，正念而住，不令散亂； |
The virtuous man, Nanda, feels that all is received, feels that all is held, feels that all is destroyed, stays with righteous thoughts, and does not cause confusion; |
覺諸想起，覺諸 想住，覺諸想滅，覺諸覺起，覺諸覺住，覺 諸覺滅，正念心住，不令散亂，是名善男 子難陀正念正智成就。 |
Jue Zhu thinks, feels thinks to live, feels to want to disappear, to feels to rise, to feels to stay, to feels to be extinguished, mindfulness stays, not to be distracted, is a good man Nanda's mindfulness and righteousness achievement. |
「是故，諸比丘！當作 是學： |
"That's why, monks! Take it as learning: |
『關閉根門，如善男子難陀； |
『Close the door, like Nanda, a good man; |
飲食知 量，如善男子難陀； |
Food knowledge, such as the good man Nanda; |
初夜、後夜精勤修業，如 善男子難陀； |
In the first and second nights, study diligently, like a good man Nanda; |
正念正智成就，如善男子難 陀。』 |
The achievement of mindfulness and righteousness is like a virtuous man. 』 |
如教授難陀法，亦當持是為其餘人 說。」 |
If you teach Nanda, you should also hold it for the rest of the people. " |
時，有異比丘而說偈言： |
At that time, there was a different bhikkhu and said the verse: |
「善關閉根門， 正念攝心住， |
"Goodness closes the door, mindfulness and mind, |
飲食知節量， 覺知諸心相， |
To know the amount of diet, to be aware of the mental states, |
善男子難陀， 世尊之所歎。」 |
Nanda, a good man, sighed by the Lord. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 276 （二七六） 難陀說法 |
SA 276 (Twenty-seven-six) Nanda |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，有如是像類大聲聞尼眾住 舍衛國王園中。 |
At that time, the nuns lived in the garden of King Shavat. |
比丘尼眾其名曰： |
The names of the bhikkhus said: |
純陀比丘 尼、民陀比丘尼、摩羅婆比丘尼、波羅遮羅比 丘尼、阿羅毘迦比丘尼、差摩比丘尼、難摩 比丘尼、 吉離 舍瞿曇彌比丘尼、優鉢羅色比 丘尼、摩訶波闍波提比丘尼，此等及餘比 丘尼住王園中。 |
Cunda Bhikshuni, Mindabhi Khuni, Mara Po Bhikkhuni, Pharaoh Bhikkhuni, Alapikha Bhikuni, Chamo Bhikuni, Nama Bhikuni, Jili Shequtami Bhikuni, Ubalas Bhikkhuni, Mahabāva Poti Bhikshuni, and Yubhikuni lived in the King’s Garden. |
爾時，摩訶波闍波提比丘尼 與五百比丘尼前後圍遶，來詣佛所，稽首 禮足，退坐一面。 |
At that time, the Mahabala Potti Bhikkhuni and the five hundred bhikkhuni surrounded each other, came to the Buddha's place, paid homage to the head, and sat back. |
爾時，世尊為摩訶波闍波 提比丘尼說法，示、教、照、喜； |
At that time, the Blessed One spoke, showed, taught, photographed, and delighted for the Mahāpata Bhikuni; |
種種說法，示、教、照、 喜已，發遣令還。 |
All sorts of sayings, show, teach, take photos, happy, and send orders to return. |
言： |
Say: |
「比丘尼！應時宜去。」 |
Bhikshuni! Go in time. |
摩訶 波闍波提比丘尼聞佛所說，歡喜隨喜，作 禮而去。 |
When Maha Botapothi Bhikkhuni heard what the Buddha said, he rejoiced and rejoiced and went away as a gift. |
爾時，世尊知摩訶波闍波提比丘尼去已， 告諸比丘： |
At that time, the Blessed One knew that Mahāpati Bhikuni had gone and told the bhikkhus: |
「我年已老邁，不復堪能為諸 比丘尼說法，汝等諸比丘僧，今日諸宿德上 座，當教授諸比丘尼。」 |
I am too old to be able to speak to the bhikshunis, you and the monks, today the constituencies of virtues are here to teach the bhikshunis. |
時，諸比丘受世尊 教，次第教授比丘尼，次至難陀。 |
At that time, the bhikkhus were taught by the Blessed One, the bhikkhus were taught second, and the next to Nanda. |
爾時，難 陀次第應至而不欲教授。 |
At that time, the Nantuo order should come and do not want to teach. |
爾時，摩訶波闍波 提比丘尼與五百比丘尼前後圍遶，詣世 尊所，稽首禮足，乃至聞法，歡喜隨喜，作禮 而去。 |
At that time, the Mahāpatathābātībhikuni and the five hundred bhikkhuni surrounded each other, naming the world deity, paying homage to the head and feet, and even listening to the Dharma, rejoicing and ritual. |
爾時，世尊知摩訶波闍波提比丘尼 去已，問尊者阿難： |
At that time, the Blessed One, knowing that Mahāpati Bhikuni had gone, asked the Venerable Ananda: |
「誰應次至教授諸比丘 尼？」 |
Who should be the second to teach bhikshuni? |
尊者阿難白佛言： |
Words of Venerable Ananda White Buddha: |
「世尊！諸上座次第教 授比丘尼，次至難陀，而難陀不欲教授。」 |
Blessed One! Everyone who sits here first teaches bhikshuni, second to Nanda, and Nanda does not want to teach. |
爾 時，世尊告難陀言： |
At this time, the Blessed One told Nan Tuo: |
「汝當教授諸比丘尼， 為諸比丘尼說法。 |
"Ru Dang teaches the bhikshunis to speak for them. |
所以者何？ |
So what? |
我自教授比 丘尼，汝亦應爾； |
I taught Bhikshuni by myself, and you should also; |
我為比丘尼說法，汝亦應 爾。」 |
I speak for the bhikshuni, and you should also. " |
爾時，難陀默然受教。 |
At that time, Nanda was taught silently. |
時，難陀夜過晨朝， 著衣持鉢，入舍衛城乞食。 |
At that time, Nanda was late in the morning, dressed in clothes and bowls, and went to the acropolis to beg for food. |
食已，還精舍， 舉衣鉢，洗足已，入室坐禪。 |
After eating, return to the abbey, lift the mantle and bowl, wash your feet, and enter the room to sit in meditation. |
從禪覺，著 僧伽梨將一比丘往詣王園，諸比丘尼 遙見尊者難陀來，疾敷床座，請令就坐， 尊者難陀坐已，諸比丘尼稽首敬禮，退坐一 面。 |
From meditation, a monk with the sangha pear was sent to the King’s Garden. When the monks saw Venerable Nanda coming from a distance, they laid down on the bed and asked to sit down. Venerable Nanda sat down, and the monks saluted and retired. . |
尊者難陀語諸比丘尼： |
Venerable Nanda bhikkhunis: |
「諸姊妹！汝等當 問我，今當為汝等說法。 |
"Sisters! Please wait to ask me, now wait for you to speak. |
汝等解者，當說 言解； |
Those who are waiting for the explanation, should explain; |
若不解者，當說不解。 |
If you are puzzled, you should be puzzled. |
於我所說義， 若當解者，當善受持； |
As I said righteousness, if you should understand, you should be kind and hold; |
若不解者，汝當更 問，當為汝說。」 |
If you don’t understand, you should ask more and speak for you. " |
諸比丘尼白尊者難陀言： |
The words of Bhikkhuni White Venerable Nanda: |
「我 等今日聞尊者教，令我等問，告我等言： |
"I will wait for the Master to teach today, make me wait to ask, tell me to wait: |
『汝等若未解者，今悉當問； |
"If you wait for those who haven't explained, please ask now; |
已解者當言解， 未解者當言不解。 |
Those who have been resolved should be explained, and those who have not been resolved should be puzzled. |
於我所說義，已解者當 奉持，未解者當復更問。』 |
As I said, those who have been resolved should uphold, and those who have not been resolved should be asked again. 』 |
我等聞此，心大歡 喜，未解義者，今日當問。」 |
When I hear this, I am very happy, and those who have not been interpreted, should ask today. " |
爾時，尊者難陀告 諸比丘尼： |
At that time, Venerable Nanda told the bhikkhunis: |
「云何？ |
"Yun He? |
姊妹！於眼內入處觀察，是 我、異我、相在不？」 |
sisters! Observe in the eye, is it me, the different me, and is there? " |
答言： |
Answer: |
「不也，尊者難陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、 身、意內入處觀察，是我、異我、相在不？」 |
Ears, nose, tongue, body, mind, and inward observation, is it me, different me, and each other? |
答言： |
Answer: |
「不 也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
尊者難陀！我等已曾 於此法如實知見，於六內入處觀察無我， 我等已曾作如是意解： |
Venerable Nanda! We have already known and seen truthfully in this method, and observed the non-self in the six inner places, we have already made this interpretation: |
『六內入處無我。』 |
"There is no me in the six inner places. 』 |
」 |
!!br0ken!! |
尊 者難陀告諸比丘尼： |
Venerable Nanda told bhikkhunis: |
「善哉！善哉！姊妹！應如 是解： |
"Goodness! Goodness! Sister! The answer should be: |
『六內入處觀察無我。』 |
"There is no self in the observation of the six inner entrances. 』 |
諸比丘尼！色 外入處是我、異我、相在不？」 |
Bhikkhuni! The outside is me, different me, and is there? " |
答言： |
Answer: |
「不也，尊者 難陀！」 |
No, Venerable Nanda! |
「聲、香、味、觸、法外入處，是我、異我、相在不？」 |
Sound, smell, taste, touch, and outside the law, is it me, different me, and each other? |
答言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
尊者難陀！ 我已曾於六外入處如實觀察無我，我常 作此意解，六外入處如實無我。」 |
Venerable Nanda! I have been faithfully observing the non-self in the Six Outer Entry, and I often make this interpretation. The Six Outer Entry is truthfully without self. " |
尊者難陀 讚諸比丘尼： |
Venerable Nanda praises all bhikkhunis: |
「善哉！善哉！汝於此義應如是 觀： |
"Goodness! Goodness! You should be so right here. View: |
『六外入處無我。』 |
"There is no me in the six places. 』 |
若緣眼、色，生眼識，彼眼 識是我、異我、相在不？」 |
If it depends on the eye and form, the eye consciousness is born, and the other eye consciousness is me, different me, and presence? " |
答言： |
Answer: |
「不也，尊者難 陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、身、意法緣生意識，彼意識是我、異 我、相在不？」 |
Ears, nose, tongue, body, and mind are connected with consciousness. Is that consciousness me, different me, and each other? |
答言： |
Answer: |
「不也，尊者難陀！所以者 何？ |
"No, Venerable Nanda! So what? |
我已曾於此六識身如實觀察無我，我 亦常作是意解，六識身如實無我。」 |
I have observed the non-self in this six-conscious body truthfully, and I often make interpretations, the six-conscious body is truthfully non-self. " |
尊者難陀告諸比丘尼： |
Venerable Nanda told Bhikkhunis: |
「善哉！善哉！姊妹！汝 於此義應如是觀察： |
"Goodness! Goodness! Sister! You should observe here like this: |
『六識身如實無我。』 |
"The six sense bodies are truthful without self. 』 |
緣 眼、色，生眼識，三事和合生觸，彼觸是我、異 我、相在不？」 |
Condition: Eye, form, eye-consciousness, three things and consonant contact. Is the other contact me, different me, and presence? " |
答言： |
Answer: |
「不也，尊者難陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、身、 意法緣生意識，三事和合生觸，彼觸是我、異 我、相在不？」 |
The ear, nose, tongue, body, and mind are connected with consciousness, and the three things are conjoined to touch. Is the touch of me, different me, and each other? |
答言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
我已曾於此六觸觀察如實無我，我亦常 如是意解，六觸如實無我。」 |
I have been here to observe the truth without self in the six touches, and I often interpret it like this, and the six touches are truthful without self. " |
尊者難陀告諸比 丘尼： |
Venerable Nanda told Bhikkuni: |
「善哉！善哉！當如實觀察： |
"Goodness! Goodness! Observe the truth: |
『於六觸身如 實無我。』 |
"Yu Liu touched his body as if there was no self. 』 |
緣眼、色，生眼觸，三事和合觸，觸緣 受，彼觸緣受是我、異我、相在不？」 |
Dependent eye, form, the birth of eye contact, the three things are in harmony, and the other contact is the self, the different self, and the presence? " |
答言： |
Answer: |
「不 也，尊者難陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、身、意法緣生意識，三事 和合觸，觸緣受，彼受是我、異我、相在不？」 |
The ear, nose, tongue, body, and mind are bound to produce consciousness, the three things are in harmony, and touch is bound to feel. Is the other feeling me, different me, and presence? |
答 言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
我等曾於此 六受身如實觀察無我，我亦常作此意解， 六受身如實無我。」 |
I have waited here for the Six Receptors to truthfully observe the non-self, and I often make this interpretation, the Six Receptors truthfully without self. " |
尊者難陀告諸比丘尼： |
Venerable Nanda told Bhikkhunis: |
「善 哉！善哉！汝於此義應如是觀察： |
"Good! Good! You should observe this here: |
『此六受 身如實無我。』 |
"The six recipients are truthful without self. 』 |
緣眼、色，生眼識，三事和合生 觸，觸緣想，彼想是我、異我、相在不？」 |
Dependent eye, form, birth consciousness, three things and consonance. Touch, touch conditioned thinking, is it me, different me, and presence? " |
答言： |
Answer: |
「不 也，尊者難陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、身、意法緣生意識，三 事和合生觸，觸緣想，彼想是我、異我、相在 不？」 |
The ear, nose, tongue, body, and mind are bound to produce consciousness. The three things are conjoined and touched. When touching the bounds, think that it is me, different me, and presence? |
答言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
我曾於 此六想身如實觀察無我，我亦常作此意 解，六想身如實無我。」 |
I have observed the non-self in this six-thinking body truthfully, and I often make this interpretation. " |
尊者難陀告諸比丘尼： |
Venerable Nanda told Bhikkhunis: |
「善哉！善哉！比丘尼！汝於此義應如是觀察： |
"Goodness! Goodness! Bhikkhuni! You should observe this here: |
『此六想身如實無我。』 |
"This six-thinking body is truthful without me. 』 |
緣眼、色，生眼識，三事 和合觸，觸緣思，彼思是我、異我、相在不？」 |
Dependent eye, form, produce eye consciousness, the three things are in harmony and touch, touching the predestined thinking, is it me, different me, and presence? " |
答 言： |
Answer: |
「不也，尊者難陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、身、意法緣生意 識，三事和合觸，觸緣思，彼思是我、異我、相在 不？」 |
The ear, nose, tongue, body, and mind are related to business sense, the three things are in conjunction with each other, and the sense of origin is touched. Is it me, different self, and presence? |
答言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
我曾於 此六思身如實觀察無我，我常作此意解： |
I used to observe the selflessness truthfully here, and I often make this interpretation: |
『此六思身如實無我。』 |
"There is no self in this six thinking body. 』 |
」 |
!!br0ken!! |
尊者難陀告諸比丘 尼： |
Venerable Nanda told Bhikkuni: |
「善哉！善哉！比丘尼！汝於此義應如是 觀察： |
"Goodness! Goodness! Bhikkhuni! You should be like this here. Observe: |
『此六思身如實無我。』 |
"There is no self in this six thinking body. 』 |
緣眼、色，生眼 識，三事和合觸，觸緣愛，彼愛是我、異我、相在 不？」 |
Predetermined eye, form, birth consciousness, three things converge and touch, touch predestined love, that love is me, different me, and each other? " |
答言： |
Answer: |
「不也，尊者難陀！」 |
No, Venerable Nanda! |
「耳、鼻、舌、身、意法 緣生意識，三事和合觸，觸緣愛，彼愛是我、 異我、相在不？」 |
Ears, nose, tongue, body, and mind are bound to produce consciousness, the three things are in harmony, and touch is bound to love. Is that love the self, the different self, and the presence? |
答言： |
Answer: |
「不也，尊者難陀！所以者 何？ |
"No, Venerable Nanda! So what? |
我曾於此六愛身如實觀察無我，我常 作此意解： |
I have observed the non-self truthfully in this six-love body, and I often make this interpretation: |
『此六愛身如實無我。』 |
"The six love bodies are truthful and selfless. 』 |
」 |
!!br0ken!! |
尊者難陀 告諸比丘尼： |
Venerable Nanda tells Bhikkhuni: |
「汝於此義應如是觀察： |
"You should observe this here: |
『此 六愛身如實無我。』 |
"The six love bodies are truthful and selfless. 』 |
姊妹！譬因膏油、因炷，燈 明得然； |
sisters! For example, because of the anointing oil, the lamp is bright; |
彼油無常，炷亦無常，火亦無常，器 亦無常。 |
The oil is impermanent, the stone is impermanent, the fire is impermanent, and the instrument is impermanent. |
若有作是言： |
If there is something to say: |
『無油、無炷、無火、無器， 而所依起燈光，常、恒、住、不變易。』 |
"There is no oil, no stone, no fire, no device, but the light on which it depends is constant, constant, living, and unchanging. 』 |
作是說者， 為等說不？」 |
To be the speaker, to wait to say no? " |
答言： |
Answer: |
「不也，尊者難陀！所以者 何？ |
"No, Venerable Nanda! So what? |
緣油、炷、器然燈，彼油、炷、器悉無常； |
The oil, the stone, and the device are all lamps, and the other oil, the stone and the device are impermanent; |
若無 油、無炷、無器，所依燈光亦復隨滅、息、沒、清涼、 真實。」 |
If there is no oil, no stone, no device, the light on which it depends will also disappear, breathe, disappear, cool and be true. " |
「如是，姊妹！此六內入處無常。 |
"If so, sister! There is impermanence in this six inner circle. |
若有說 言： |
If you speak: |
『此六內入處因緣生喜樂，常、恒、住、不變易、 安隱。』 |
『The six inner entrances cause happiness, constant, perseverance, dwelling, unchangeableness, and tranquility. 』 |
是為等說不？」 |
Are you waiting to say no? " |
答言： |
Answer: |
「不也，尊者難陀！ 所以者何？ |
"No, Venerable Nanda! So what? |
我等曾如實觀察，彼彼法緣生彼 彼法； |
I have observed the truth, that the other and the other method are born from the other and the other method; |
彼彼緣法滅，彼彼生法亦復隨滅、息、 沒、清涼、真實。」 |
The other-being condition is extinguished, and the other-being method of rebirth also disappears, breathes, disappears, cools, and is true. " |
尊者難陀告諸比丘尼： |
Venerable Nanda told Bhikkhunis: |
「善哉！善 哉！比丘尼！汝於此義應如是觀察： |
"Goodness! Goodness! Bhikkhuni! You should observe this here: |
『彼彼 法緣生彼彼法，彼彼法緣滅，彼彼生法 亦復隨滅、息、沒、寂靜、清涼、真實。』 |
"Bet and other Dharma originates from the other Dharma, the other and other Dharma is destined to die, and the other and other Dharma is also followed by death, rest, absence, silence, coolness and truth. 』 |
諸姊妹！譬 如大樹根、莖、枝、葉，根亦無常，莖、枝、葉皆悉 無常。 |
Sisters! For example, the roots, stems, branches, and leaves of a big tree are impermanent in the roots, and impermanence in the stems, branches, and leaves. |
若有說言： |
If you speak: |
『無彼樹根、莖、枝、葉，唯有 其影常、恒、住、不變易、安隱者，為等說不？』 |
"There is no other tree roots, stems, branches, or leaves, only those whose shadows are constant, permanent, dwelling, unchanging, and peaceful, so wait? 』 |
」 |
!!br0ken!! |
答 言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
如彼大樹 根、莖、枝、葉，彼根亦無常，莖、枝、葉亦復無常， 無根、無莖、無枝、無葉，所依樹影，一切悉無。」 |
For example, the roots, stems, branches, and leaves of the big tree are impermanent, and the stems, branches, and leaves are also impermanent. There is no root, no stem, no branches, and no leaves. " |
「諸 姊妹！若緣外六入處無常，若言外六入處 因緣生喜樂，恒、住、不變易、安隱者，此為等 說不？」 |
Sisters! If there is impermanence in the six-entry outside the predestined condition, and if the six-entry outside the confinement is impermanent, happiness arises from the predestined condition, perseverance, dwelling, unchanging, peaceful, etc., can't you say? |
答言： |
Answer: |
「不也，尊者難陀！所以者何？ |
"No, Venerable Nanda! So what? |
我曾 於此義如實觀察，彼彼法緣生彼彼法，彼 彼法緣滅； |
I have observed truthfully in this righteousness, that the other and the other dharmas are due to the other and the other dharma, and the other and the dharma is due to the death; |
彼彼生法亦復隨滅、息、沒、寂靜、 清涼、真實。」 |
The other and the other's methods of rebirth also follow death, rest, absence, silence, coolness, and truth. " |
尊者難陀告諸比丘尼： |
Venerable Nanda told Bhikkhunis: |
「善哉！善 哉！姊妹！汝於此義當如實觀察： |
"Goodness! Goodness! Sister! You should observe this truthfully: |
『彼彼法 緣生彼彼法，彼彼法緣滅，彼彼生法亦 復隨滅、息、沒、寂滅、清涼、真實。』 |
『He and other Dharma is predestined to be born to other Dharma, and that other Dharma is predestined to be destroyed. The other birthing method is also followed by extinction, breath, absence, dying, coolness, and truth. 』 |
諸姊妹！聽我 說譬，夫智者因譬得解。 |
Sisters! Listen to me talk about examples, but the wise man can understand by example. |
譬如善屠牛師、屠 牛弟子手執利刀，解剝其牛，乘間而剝，不 傷內肉、不傷外皮，解其枝節筋骨，然後 還以皮覆其上。 |
For example, good cattle butchers and cattle slaughter disciples hold sharp knives to strip their cows and strip them at intervals without hurting the inner flesh or outer skin. They untie the branches and bones, and then cover them with skin. |
若有人言： |
If someone says: |
『此牛皮肉全而 不離。』 |
"This cowhide will never leave. 』 |
為等說不？」 |
Say no to wait? " |
答言： |
Answer: |
「不也，尊者難陀！所 以者何？ |
"No, Venerable Nanda! So what? |
彼善屠牛師、屠牛弟子手執利刀，乘 間而剝，不傷皮肉，枝節筋骨悉皆斷截， 還以皮覆上，皮肉已離，非不離也。」 |
Bishan cattle butchers and cattle slaughter disciples held sharp knives and stripped them in time without hurting the skin and flesh. All the muscles and bones were cut off, and they were covered with skin. " |
「姊妹！ 我說所譬，今當說義。 |
"Sister! I'm talking about all things, but I'm right now. |
牛者譬人身麁色……」如 篋毒蛇經廣說。 |
The bull is like a human body..." said Sutra of the Viper. |
「肉者謂內六入處，外皮者謂 外六入處，屠牛者謂學見跡，皮肉中間筋骨 者謂貪喜俱，利刀者謂利智慧。 |
"The flesh is called the inner six entrances, the outer skin is the outer six entrances, the cattle slaughter is the learning experience, the flesh and the bones are the greed, the sharp knife is the wisdom. |
多聞聖弟子 以智慧利刀斷截一切結、縛、使、煩惱、上煩惱、 纏。 |
Many disciples of the saint use wisdom to cut all knots, bonds, troubles, troubles, troubles, and entanglements. |
是故，諸姊妹！當如是學： |
Yes, sisters! When to learn: |
『於所可樂法，心 不應著，斷除貪故； |
"In the cola method, the heart should not be attached, and the greed should be eliminated; |
所可瞋法，不應生瞋， 斷除瞋故； |
What you can do is not to be abusive, to cut off the aversion; |
所可癡法，不應生癡，斷除癡 故。 |
All you can do is foolishness, you should not be foolish, and get rid of foolishness. |
於五受陰，當觀生滅； |
When receiving yin in the fifth stage, one should observe birth and death; |
於六觸入處，當 觀集滅； |
At the entrance of the six touches, when viewing the collection; |
於四念處，當善繫心。 |
At the place of four thoughts, be kind to the heart. |
住七覺分， 修七覺分已，於其欲漏，心不緣著，心得 解脫； |
Staying at the seven enlightenment points, cultivating the seven enlightenment points, because of the desire to leak, the heart is not bound, and the experience is liberated; |
於其有漏，心不緣著，心得解脫； |
If there is a leak in it, the heart is not bound, and the experience is free; |
於 無明漏，心不緣著，心得解脫。』 |
In ignorance, the heart is unfavorable, and the experience is free. 』 |
諸姊妹！當如 是學。」 |
Sisters! When to learn. " |
爾時，尊者難陀為諸比丘尼說法，示、 教、照、喜； |
At that time, Venerable Nanda preached, taught, took photos, and delighted for the bhikkhunis; |
示、教、照、喜已，從座起去。 |
Show, teach, take photos, and enjoy yourself, start from the seat. |
時，摩訶波 闍波提比丘尼與五百比丘尼眷屬圍遶， 往詣佛所，稽首禮足，退住一面，乃至為佛 作禮而去。 |
At that time, Mahabasapoti Bhikkhuni and five hundred bhikkhuni family members surrounded him, went to the Buddha's place, paid homage to their heads, retreated to one side, and even left for the Buddha. |
爾時，世尊知摩訶波闍波提比 丘尼去已，告諸比丘： |
At that time, the Blessed One knew that Maha Boga Potipi Kuni had gone and told the monks: |
「譬如明月十四日 夜，多眾觀月，為是滿耶？ |
"For example, on the 14th and night of the bright moon, many people watch the moon, so it is full? |
為未滿耶？ |
Is it not full? |
當 知彼月未究竟滿。 |
Know that the month is not yet full. |
如是，善男子難陀為五 百比丘尼正教授、正說法，於其解脫猶未 究竟。 |
If so, Nanda, a virtuous man, is the full professor of the five hundred bhikshunis, and his liberation is still unclear. |
然此等比丘尼命終之時，不見一結 不斷，能使彼還生於此世。」 |
However, when these bhikshunis die, they will never see a knot and continue to live in this world. " |
爾時，世尊復告 難陀： |
Then, the Blessed One replied to Nanda: |
「更為諸比丘尼說法。」 |
More bhikkhuni. |
爾時，尊者難陀 默然奉教，夜過晨朝，持鉢入城乞食，食已， 乃至往詣王園，就座而坐，為諸比丘尼說 法，示、教、照、喜； |
At that time, the Venerable Nanda taught silently, and after the morning, he took a bowl and went to the city to beg for food. He had eaten, and even went to the King’s Garden, sitting and sitting, speaking, teaching, teaching, taking, and joy for the bhikkhus; |
示、教、照、喜已，從座起去。 |
Show, teach, take photos, and enjoy yourself, start from the seat. |
摩訶波 闍波提比丘尼復於異時與五百比丘尼 前後圍遶，往詣佛所，稽首禮足，乃至作禮 而去。 |
The Mahabāṇāpotī bhikshuni returned to surround the five hundred bhikshuni at another time, and went to the Buddha's place to pay homage to the head and feet, and even to make a ceremony. |
爾時，世尊知摩訶波闍波提比丘尼去 已，告諸比丘： |
At that time, the Blessed One knew that Mahāpati Bhikuni had gone and told the bhikkhus: |
「譬如明月十五日夜，無有 人疑月滿不滿者，然其彼月究竟圓滿。 |
"For example, on the fifteenth and night of the bright moon, no one suspects that the moon is full of dissatisfaction, but the other moon is perfect. |
如 是，善男子難陀為諸比丘尼說如是正教 授，究竟解脫； |
If so, the virtuous man Nanda said to the bhikkhus that if he is taught by the Orthodox Church, he is truly liberated; |
若命終時，無有說彼道路 所趣，此當知即是苦邊。」 |
If at the end of life, there is no way to say what the other way is interesting, then knowing it is a bitter side. " |
是為世尊為五百 比丘尼受第一果記。 |
It is for the Lord to receive the first fruit for five hundred bhikkhuni. |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 277 （二七七） 律義不律義 |
SA 277 (Two Seven Seven) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有不律儀、律儀。 |
"There are irregular rituals, rituals. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何不律儀？ |
"Why not Yun Li Yi? |
眼根不 律儀所攝護。 |
The root of the eye is not protected by the law. |
眼識著色，緣著故，以生苦受； |
Eye consciousness is colored, for reasons, to suffer; |
苦受故，不一其心； |
Suffering and suffering have different intentions; |
不一心故，不得如實 知見； |
If you don't have one mind, you can't know the truth; |
不得如實知見故，不離疑惑； |
Don’t know the truth and stay true to doubts; |
不離 疑惑故，由他所誤，而常苦住。 |
Not to be away from doubts, so he is mistaken, and often suffers. |
耳、鼻、舌、身、意 亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
是名不律儀。 |
It's an unruly instrument. |
「云何律儀？ |
"Yun He Luyi? |
眼根律 儀所攝護。 |
The eye root law is protected by the instrument. |
眼識識色，心不染著； |
Eyes and colors, but the heart is not stained; |
心不染 著已，常樂更住； |
The heart is not tainted, but always happy |
心樂住已，常一其心； |
The heart is happy, always one heart; |
一 其心已，如實知見； |
First, he knows and sees truthfully; |
如實知見已，離諸疑惑； |
Know the truth and leave all doubts; |
離諸疑惑已，不由他誤，常安樂住。 |
He is free from all doubts, and he can't help but live in peace. |
耳、鼻、舌、 身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
是名律儀。」 |
It is Ming Liyi. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 278 （二七八） 退不退 |
SA 278 (Two Seven Eight) No refund |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有退、不退法、 六觸入處。 |
"There are retreats, no retreats, and six points of entry. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何退法？ |
"How can the cloud retreat? |
謂眼識色生欲覺，彼比丘歡喜讚歎，執取繫 著，隨順彼法迴轉，當知是比丘退諸善法， 世尊所說，是名退法。 |
It is said that eye consciousness produces desire, Bhikkhu praises with joy, clings to the bond, and reverts to the other dharma, knowing that it is the bhikkhu who retreats from all good dharma, what the Blessed One said is the name retreat. |
耳、鼻、舌、身、意亦復如 是。 |
The same is true for ears, nose, tongue, body, and mind. |
「云何名不退法？ |
"What's the name of Yun not retreating? |
眼識色緣，生欲覺結， 彼比丘不喜、不讚歎、不執取、不繫著，於彼法 不隨順迴轉，當知是比丘不退轉諸善法， 世尊說是不退法。 |
Seeing the physical condition, the desire to realize the knot, the Bhikkhu is not happy, not admired, not clinging, not tied, and does not follow the dharma, knowing that the bhikkhu will not retreat to the good dharma, the Blessed One said that he will not retreat. |
耳、鼻、舌、身、意亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
「云何六勝入處？ |
"Yun He Liu Sheng enters? |
眼識色緣，不生欲覺、結染 著，當知是比丘勝彼入處。 |
If you are aware of physical conditions, you don't have desire, or get dyed, you should know that the monk wins the place. |
勝彼入處，是世 尊所說。 |
Victory into the place is what the Blessed One said. |
耳、鼻、舌、身、意、亦復如是。 |
The same is true for ears, nose, tongue, body, mind. |
若彼比丘 於六勝入處勝已，貪欲結斷，瞋恚、愚癡結 斷。 |
If the Bhikkhu wins at the entrance of six victories, greed and desire end, aversion and foolishness end. |
譬如王者，摧敵勝怨，名曰勝王； |
For example, the king, destroying the enemy and overcoming grievances, is called victory over the king; |
斷除 眾結，名勝婆羅門。」 |
Cut off the knots, Brahmins. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 279 （二七九） 調伏 |
SA 279 (two seventy-nine) modulation |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於此六根不 調伏、不關閉、不守護、不執持、不修習，於未來 世必受苦報。 |
"Here the six elements do not adjust, close, guard, hold, or practice, and they will suffer in the future. |
「何等為六根？ |
"What are the six elements? |
眼根不調伏、不 關閉、不守護、不修習、不執持，於未來世必受 苦報； |
If the eye roots are not adjusted, closed, guarded, practiced, or persisted, they will suffer in the future; |
耳、鼻、舌、身、意根亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
愚癡無聞 凡夫眼根見色，執受相，執受隨形好，任 彼眼根趣向，不律儀執受，住世間貪、愛、惡 不善法，以漏其心，此等不能執持律儀，防 護眼根。 |
Stupid and unheard of, ordinary people see the color in their eyes, cling to the aspect, cling to the shape well, let their eyes be interested, not disciplined and obsessed, live in the world of greed, love, evil and unwholesome laws, and leak their hearts. Law instrument, protect the eye roots. |
耳、鼻、舌、身、意根，亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
如是 於六根不調伏、不關閉、不守護、不執持、不修 習，於未來世必受苦報。 |
If Yu Liugen does not adjust, close, guard, hold, or practice, he will suffer and repay in the future. |
「云何六根善調伏、 善關閉、善守護、善執持、善修習，於未來世 必受樂報？ |
"The six roots of Yun He are good at regulating, good closing, good guarding, good persistence, good practice, will they be rewarded in the future? |
多聞聖弟子眼見色，不取色相， 不取隨形好，任其眼根之所趣向，常住 律儀，世間貪、愛、惡不善法不漏其心，能 生律儀，善護眼根。 |
Many disciples of the saints see the color, do not take the hue, do not take the shape, let the eye root be interested, live in the law, the world's greed, love, evil and bad law will not leak their heart, can produce the law and protect the eye root. |
耳、鼻、舌、身、意根，亦復如 是。 |
The same is true for ears, nose, tongue, body, and mind. |
如是六根善調伏、善關閉、善守護、善執 持、善修習，於未來世必受樂報。」 |
If the six roots are good at regulating, closing, guarding, persevering, and practicing, they will be rewarded in the future. " |
即說偈 言： |
That is to say: |
「於六觸入處， 住於不律儀， |
"In the place where the six touches enter, live in Iruiyi, |
是等諸比丘， 長夜受大苦。 |
It is waiting for the monks to suffer great suffering in the long night. |
斯等於律儀， 常當勤修習， |
Si is equal to the law and practice, often practice diligently, |
正信心不二， 諸漏不漏心。 |
There is no difference in confidence, and all the leaks are not leaking. |
眼見於彼色， 可意不可意， |
Seeing the other color, it's unpleasant, |
可意不生欲， 不可不憎惡。 |
It can be undesirable, and it must be hated. |
耳聞彼諸聲， 亦有念不念， |
Hear all the sounds, but also not read, |
於念不樂著， 不念不起惡。 |
Yu Nian is not happy, and can't afford evil without thinking. |
鼻根之所嚊， 若香若臭物， |
The root of the nose is like a fragrant smell, |
等心於香臭， 無欲亦無違。 |
Waiting for the smell, there is nothing wrong with no desire. |
所食於眾味， 彼亦有美惡， |
What is eaten by all tastes, he also has beauty and evil, |
美味不起貪， 惡味亦不擇。 |
Tasty can't be greedy, and bad taste can't be chosen. |
樂觸以觸身， 不生於放逸， |
Rejoicing touches the body, not born of relaxation, |
為苦觸所觸， 不生過惡想。 |
To be touched by bitterness, not to have bad thoughts. |
平等捨苦樂， 不滅者令滅， |
Equally give up bitterness and happiness, the immortal will be destroyed, |
心意所觀察， 彼種彼種相。 |
Observed by the mind, there are different aspects. |
虛偽而分別， 欲貪轉增廣， |
Hypocritical and separate, wanting to become more greedy, |
覺悟彼諸惡， 安住離欲心。 |
Aware of the evils, and settle the desire for freedom. |
善攝此六根， 六境觸不動， |
Take these six senses well, and the six realms can't touch, |
摧伏眾魔怨， 度生死彼岸。」 |
Destroy all demonic grievances, and live on the other side of life and death. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 280 （二八〇） 頻頭城 |
SA 280 (280) Pinto City |
如是我聞： |
I heard this: |
一時，世尊在拘薩羅國 人間遊行，到頻頭城北申恕林中。 |
For a while, the Blessed One marched in the human world of Kusala, and went to the forest of Shenshu in the north of Pinto city. |
爾時，頻 頭城中，婆羅門長者皆聞世尊於拘薩羅國 人間遊行，住頻頭城申恕林中。 |
At that time, in the frequent city, the elders of Brahmins heard that the Blessed One was marching in the kingdom of Kusala, living in the forest of Shenshu, the city of frequenting. |
聞已，悉共出 城，至申恕林，詣世尊所，稽首禮足，退坐 一面。 |
After hearing it, I learned that I went out of the city and went to Shen Shulin, where I was called the World Honored One. |
爾時，世尊告頻頭城婆羅門長者： |
At that time, the Blessed One told the elders of Brahmin in the frequent city: |
「若 人問汝言： |
"If one asks you: |
『何等像類沙門、婆羅門不應 恭敬、尊重、禮事、供養？』 |
"How kind of Sammon and Brahman shouldn't be respectful, respectful, ritual, and support? 』 |
汝當答言： |
Rudang replied: |
『若沙門、婆 羅門眼見色，未離貪、未離欲、未離愛、未 離渴、未離念，內心不寂靜，所行非法，所 行踈澁行。 |
"If Shamon and Brahmin see color, they are not free from greed, desire, love, thirst, and thoughts, their hearts are not quiet, what they do is illegal, and what they do is obscure. |
耳、鼻、舌、身、意法亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
如是 像類比丘，不應恭敬、尊重、禮事、供養。』 |
If it is like a bhikkhu, it should not be respectful, respectful, courtesy, or support. 』 |
「作是 說已，當復問言： |
"It is said that it is done, and when the question is repeated: |
『何故如此像類沙門、婆羅 門，不應恭敬、尊重、禮事、供養？』 |
"Why are you so resembling a Salmon or Brahman? Shouldn't it be respectful, respectful, ritual, and support? 』 |
汝應答言： |
Your response: |
『我等眼見色，不離欲、不離愛、不離渴、不 離念，內心不寂靜。 |
"When I wait for the eyes to see the color, I will not leave desire, love, thirst, thoughts, and my heart will not be quiet. |
耳、鼻、舌、身、意法亦復如 是。 |
The same is true for ears, nose, tongue, body, and mind. |
彼沙門、婆羅門眼見色，亦不離貪、不離 欲、不離愛、不離渴、不離念，內心不寂靜， 行非法，行踈澁行。 |
Pishamen and Brahmins see color, and they are not separated from greed, desire, love, thirst, and thoughts. They are not quiet in their hearts, they are illegal, they are stubborn. |
耳、鼻、舌、身、意法亦復如 是。 |
The same is true for ears, nose, tongue, body, and mind. |
我於斯等求其差別，不見差別之行。 |
I waited for the difference and did not see the difference. |
是故我於斯等像類沙門、婆羅門不應恭 敬、尊重、禮事、供養。』 |
Therefore, we should not be respectful, respectful, rituals, and provide for such things as Shamen and Brahmins. 』 |
「若復問言： |
"If you repeat the question: |
『何等像類沙門、 婆羅門所應恭敬、尊重、禮事、供養？』 |
"How kind of a Sammon and Brahmin should be respectful, respectful, ritual, and support? 』 |
汝應答 言： |
Your answer: |
『若彼眼見色，離貪、離欲、離愛、離渴、離 念，內心寂靜，不行非法行，行等行，不 踈澁行。 |
"If he sees color, he will be free from greed, desire, love, thirst, and thoughts, and his heart will be quiet, and he cannot do illegal activities, wait and act, and do not stumbling. |
耳、鼻、舌、身、意法亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
如是像 類沙門、婆羅門所應恭敬、尊重、禮事、供養。』 |
If it is like a kind of sandman, a brahman should be respectful, respectful, ritual, and support. 』 |
「若復問言： |
"If you repeat the question: |
『何故於此像類沙門、婆羅門恭敬、 尊重、禮事、供養？』 |
"Why is it like this kind of saman, brahman, respectful, respectful, ritual, and support? 』 |
汝應答言： |
Your response: |
『我等眼見色，不 離貪、不離欲、不離愛、不離渴、不離念，內 心不寂靜，行非法行，行踈澁行。 |
"When I wait to see sex, I will not leave greed, desire, love, thirst, thoughts, no silence in my heart, illegal deeds, treacherous deeds. |
耳、鼻、舌、 身、意法亦復如是。』 |
The same is true for ears, nose, tongue, body and mind. 』 |
斯等像類沙門、婆羅門 離貪、離欲、離渴、離念，內心寂靜，行如法 行，不行踈澁行。 |
Si and others are like Shamen, Brahmins, who are free from greed, desire, thirst, and thoughts. They are silent in their hearts. They act like the law, but they cannot walk around. |
耳、鼻、舌、身、意法亦復如是。 |
The same is true for ears, nose, tongue, body, and mind. |
我等於彼，求其差別，見差別故，於彼像 類沙門、婆羅門所應恭敬、尊重、禮事、供養。 |
I am equal to the other, seeking the difference, and seeing the difference, because of the difference, respect, respect, courtesy, and support should be respected, respected, ceremonial, and provided for in the likeness of Shamen and Brahmins. |
「如是說已，若復問言： |
"If you say so, if you repeat the question: |
『彼沙門、婆羅門有何 行 ？ |
How can Pishamon and Brahmin do? |
有何形貌？ |
What is the shape? |
有何相？ |
What's the matter? |
汝等知是沙門、婆羅 門離貪、向調伏貪，離恚、向調伏恚，離癡、 向調伏癡？』 |
Do you know that it is Shamon, Brahman, greed, greed, liyun, tuned, lied, and mad? 』 |
汝應答言： |
Your response: |
『我見彼沙門、婆羅門 有如是像類，在空閑處、林中樹下、卑床草 蓐，修行遠離，離諸女人，近樂獨人，同禪思 者； |
"I saw Pishamen and Brahmins are like the same thing, in the free place, under the trees in the forest, in the low bed grass, practicing far away, away from the women, close to the lonely person, the same meditator; |
若於彼處，無眼見色可生樂著，無耳 聲、鼻香、舌味、身觸可生樂著，若彼沙門、婆羅 門有如是行、如是形貌、如是相，令我等 知是沙門，婆羅門離貪、向調伏貪，離恚、 向調伏恚，離癡、向調伏癡。』 |
If you are there, you can be happy if you don’t see color, ears, nose, tongue, and body touch. If there is no sound, no nose, tongue, or body touch, you can be happy. It is the Shaman, the Brahman is free from greed, leaning toward pacification, leaping toward, leaping toward pacification, leaping from ignorance, toward pacing ignorance. 』 |
」 |
!!br0ken!! |
時，諸沙門、婆羅 門長者白佛言： |
At that time, the elders of Shamen and Brahmins White Buddha said: |
「奇哉！世尊！不自譽、不毀 他，正說其義，各各自於諸入處，分別染 污清淨，廣說緣起，如如來、應、等正覺說。 |
"Wonderful! Blessed One! Don't pretend to be, don't destroy him, just say his righteousness, each in each entry, respectively stained and clean, and talk about dependent origin, Tathagata, Ying, and other enlightenment. |
譬 如士夫，溺者能救，閉者能開，迷者示路，闇 處然燈。 |
For example, a scholar can save the drowning, open the closed one, show the way to the lost, and keep the light in the dark. |
世尊亦復如是。 |
The same is true for the Blessed One. |
不自譽、不毀他， 正說其義，乃至如如來、應、等正覺說。」 |
Don’t pretend to be, don’t ruin him, just say his righteousness, even the Tathagata, Ying, etc. " |
爾時，頻 頭城婆羅門長者聞佛所說，歡喜作禮而 去。 |
At that time, the Brahmin elders from the frequent city heard what the Buddha said and left with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 281 （二八一） 縈 髮目犍連 |
SA 281 (Twenty-Eight One) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，有縈髮目揵連出家來詣佛所，共相 問訊，問訊已，退坐一面。 |
At that time, there were fascinating monks and monks who came to the Buddha's place for interrogation. |
爾時，世尊告縈髮 目揵連： |
At that time, the World-Honored One told him to send a message: |
「汝從何來？」 |
Where did you come from? |
縈髮目揵連白佛言： |
The words of the white Buddha lingering on the eyes: |
「我 從彼眾多種種異道沙門、婆羅門、遮羅迦出 家，集會未曾講堂聽法，從彼林來。」 |
I have been a monk from many different ways of Shamen, Brahmins, and Zaragya. I have never listened to the Fa in the lecture hall at the assembly. I came from Bilin. |
佛告縈 髮目揵連： |
The Buddha tells you to send a message: |
「汝為何等福力故，從彼眾多種 種異道沙門、婆羅門、遮羅迦出家所聽其說 法？」 |
Why did you wait for blessings and listened to the monks from the many different kinds of Shamon, Brahmin, and Zelaka? |
縈髮目揵連言： |
Fluttering words: |
「我試聽其競勝論義福 利，聽其相違反論議福利故。」 |
I listened to his competition to discuss righteousness and welfare, and listened to it to violate the welfare. |
佛告目揵連： |
The Buddha tells the eye to rush: |
「長夜久遠，種種異道沙門、婆羅門、遮羅迦 出家競勝論議，相違反論議福利，迭相破 壞。」 |
"Long night, all kinds of different ways of Shamon, Brahman, and Zaragya monks and monks competed and discussed, and they violated the discussion and welfare, and destroyed one after another." |
縈髮目揵連白佛言： |
The words of the white Buddha lingering on the eyes: |
「瞿曇！為諸弟子 說何等法福利，令彼轉為人說，不謗如來， 不增不減，誠說、法說、法次法說，無有餘人 能來比挍、難詰、訶責？」 |
Qu Tan! What kind of Dharma benefits are spoken for the disciples, so that they can turn into human beings, saying that they will not slander the Tathagata, do not increase or decrease, sincere, Dharma, and Dharma theory. There are no more people who can come to compare, question, and slander. responsibility? |
佛告目連： |
Buddhism report company: |
「明、解脫果 報福利，為人轉說者，不謗如來，不乖其 理，法次法說，無有能來比挍、難詰、嫌責。」 |
Ming, liberating the results of repaying welfare, being a reporter, not slandering the Tathagata, not behaving in the right way, the law says, nothing can be compared, difficult to question, and blame. |
縈 髮目揵連白佛言： |
Ying uttered the words of the white Buddha: |
「瞿曇！諸弟子有法，修習 多修習，令明、解脫福利滿足者不？」 |
Qu Tan! All the disciples have the Dharma, practice and practice more, so that people who are satisfied and relieve the welfare? |
佛告縈 髮目犍連： |
The Buddha tells you and sends the head gangster: |
「有七覺分，修習多修習，明、解脫福 利滿足。」 |
If you have seven points of enlightenment, you can practice more and learn to realize, liberate, and be satisfied. |
縈髮目揵連白佛言： |
The words of the white Buddha lingering on the eyes: |
「有法修習，能 令七覺分滿足不？」 |
If there is Dharma practice, can seven enlightenment points be satisfied? |
佛告縈髮目揵連： |
The Buddha tells you to send a message: |
「有四 念處，修習多修習，能令七覺分滿足。」 |
There are four mindsets, and more practice can satisfy the seven enlightenment points. |
縈髮 目揵連白佛： |
Yingfa Muxunlian White Buddha: |
「復有法修習多修習，令四念 處滿足不？」 |
Does it satisfy the four mindfulness places by practicing more practice? |
佛告縈髮目揵連： |
The Buddha tells you to send a message: |
「有三妙行，修 習多修習，能令四念處滿足。」 |
There are three magical ways, practice and practice more, can satisfy the four mindfulness. |
縈髮目揵連白 佛言： |
The words of the Buddha: |
「復有法修習多修習，令三妙行滿足 不？」 |
Rehabilitate the Dharma and practice more to satisfy the three magical actions? |
佛告目揵連： |
The Buddha tells the eye to rush: |
「有六觸入處律儀，修習 多修習，令三妙行滿足。」 |
There are six points of entry into the law, practice and practice more to satisfy the three magical actions. |
縈髮目揵連白佛 言： |
The lingering eyes of the white Buddha say: |
「云何六觸入處律儀，修習多修習，令三 妙行滿足？」 |
Yun He Six touches into the law and practice, practice and practice more, to satisfy the three magical actions? |
佛告目揵連： |
The Buddha tells the eye to rush: |
「若眼見適意、可愛 念、能長養欲樂、令人緣著之色，彼比丘見已， 不喜、不讚歎、不緣、不著、不住； |
"If one sees what is suitable, cute, and capable of cultivating lust and being predestined, Bhikkhu will be unhappy, not admired, not predestined, unattainable, unable to stop; |
若眼見不適意、 不可愛念、順於苦覺之色，諸比丘見已，不畏、 不惡、不嫌、不恚。 |
If you see discomfort, unlovable thoughts, and surrender to the color of suffering, the monks will not fear, hate, dislike, or feel uncomfortable. |
於彼好色，起眼見已，永 不緣著； |
Yu Bi is lustful, sees it at first sight, and never depends; |
不好色，起眼見已，永不緣著； |
Unsatisfied, for the first time, never predestined; |
內心 安住不動，善修解脫，心不懈勌。 |
The heart is calm and unmoved, and the heart is unremitting. |
耳、鼻、舌、身、 意識法亦復如是。 |
The same is true for ears, nose, tongue, body, and consciousness. |
如是於六觸入修習多 修習，滿足三妙行。 |
In this way, learn more in six touches to satisfy the three magical actions. |
「云何修三妙行，滿足四 念處？ |
"Yun He cultivates the three magical deeds and satisfies the four mindful places? |
多聞聖弟子於空閑處、林中、樹下，作 如是學、如是思惟： |
Learn more about the saint’s disciples in free places, in the woods, and under trees, doing like learning and thinking like this: |
『此身惡行，現世、後世必 得惡報。 |
"The evil deeds of this body will be rewarded in this world and in the hereafter. |
我若行身惡行者，必當自生厭 悔，他亦嫌薄，大師亦責，諸梵行者亦復以 法而嫌我； |
If I do evildoers, I must be born with remorse. He also despises me, masters also blame, and all brahmans also resent me by law; |
惡名流布，遍於諸方，身壞命 終，當墮地獄。 |
Notoriety spreads everywhere, and the body will end in hell. |
於身惡行，見現世、後世如 是果報，是故除身惡行，修身妙行，口、意 惡行亦復如是。』 |
The evil deeds of the body are rewarded in this life and the hereafter. Therefore, the evil deeds of the body are eliminated, and the evil deeds of the body are cultivated. The evil deeds of the mouth and mind are also the same. 』 |
是名修習三妙行已，得 四念處清淨滿足。 |
It is the practice of the Three Wonders, which requires pure and satisfying four thoughts. |
「云何修四念處？ |
"Yun He Xiu Four Thoughts? |
得七覺 分滿足？ |
Seven sleeps and satisfaction? |
目揵連比丘！如是順身身觀住，彼 順身身觀住時，攝念安住不忘。 |
Muzurian Bhikkhu! In this way, when he observes and lives with his body, he will keep his mind in mind and never forget it. |
爾時，方 便修習念覺分，方便修習念覺分已，得 念覺分滿足，於彼心念選擇於法，覺想 思量。 |
At that time, it is convenient to practice mindfulness, and it is convenient to practice mindfulness. If you are satisfied with mindfulness, you can choose Dharma for your mind and think and think. |
爾時，方便修習擇法覺分，方便修習 擇法覺分已，逮得擇法覺分滿足，選擇 彼法，覺想思量。 |
At that time, it is convenient to practice the method of choice, and it is convenient to practice the method of choice. If you get the satisfaction of choosing the method, choose the other method and think about it. |
方便修習精進覺分，方便 修習精進覺分已，逮得精進覺分滿足，勤 精進已，生歡喜心。 |
Facilitate the practice of diligent awareness, convenient for the practice of diligent awareness, the satisfaction of diligence, diligence, and joy. |
爾時，修習方便歡喜覺 分，修習歡喜覺分已，逮得歡喜覺分滿足， 心歡喜已，身心止息。 |
At that time, it is convenient to practice to feel joy, to practice joy to feel satisfaction, to get joy and satisfaction, to be happy, and to stop. |
爾時，修習猗息覺分， 修習猗息覺分已，逮得猗息覺分滿足，身 心息已，得三摩提。 |
At that time, if you practice yin-breath awareness, you have practised yin-breath awareness, and you will be satisfied with your body and mind, you will get three madhis. |
爾時，修習定覺分，修 習定覺分已，定覺分滿足，謂一其心，貪憂 滅息，內身行捨，方便修習捨覺分，方便修 習捨覺分已，逮得捨覺分清淨滿足。 |
At that time, the practice of concentration awareness, the practice of concentration awareness, the satisfaction of concentration awareness, it is said that one mind, greed and worries eliminate the breath, inner body practice, convenient for the practice of sacrificing awareness, convenient for the practice of sacrificing awareness, and catching Feeling pure and satisfied. |
受、心、 法念處，亦如是說。 |
The same goes for the feeling, mind, and mindfulness. |
如是修習四念處、七覺 分滿足。 |
In this way, the four mindfulness points and seven enlightenments are satisfied. |
「云何修習七覺分？ |
"Yun He practices seven enlightenment points? |
明、解脫滿足？ |
Ming, relief and satisfaction? |
目揵 連！若比丘修念覺分，依遠離、依離欲、依 滅捨，於進趣修念覺分，逮得明、解脫清淨 滿足。 |
目揵 Connect! If Bhikkhus cultivate mindfulness, relying on distance, detachment, and extinction, they cultivate mindfulness by pursuing interest, so that they can gain clarity, liberate, and be pure and satisfied. |
乃至修習捨覺分，亦如是說，是名修 習七覺分已，明、解脫清淨滿足。 |
Even the practice of sacrificing enlightenment, as it is said, is the name of practicing seven enlightenment, clearness, liberation and pure satisfaction. |
如是，目揵連！ 法法相律，從此岸而到彼岸。」 |
If so, Muzunlian! The law and the law, from this shore to the other shore. " |
說是法時， 縈髮目揵連遠塵離垢，得法眼淨。 |
When it is said that it is the Dharma, the eyes will linger away from the dust and dirt, and the Dharma will be clean. |
時，縈髮目 揵連見法、得法、知法、入法，度諸疑惑，不 由於他，於諸法、律得無所畏。 |
At that time, I am eager to see the Dharma, obtain the Dharma, know the Dharma, and enter the Dharma, so as to overcome all doubts. Not because of him, I am fearless in all the laws and laws. |
從座起，整 衣服，為佛作禮，合掌白佛言： |
Starting from the seat, straighten your clothes, make rituals to the Buddha, and put your hands together in the white Buddha's words: |
「我今寧得 於正法、律出家，得具足比丘分不？」 |
I would rather be a monk from the Dharma and Law, so I have enough monk points? |
佛告目 揵連： |
Buddha report |
「汝今已得於正法、律出家，具足得 比丘分，得出家已，專精思惟，不放逸住，乃 至成阿羅漢。」 |
Today you have obtained the righteousness and law to become a monk, and you have enough bhikkhu points, you have become a family, specialize in thinking, never let go, and even become an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 282 （二八二） 諸根修 |
SA 282 (Twenty-two) |
如是我聞： |
I heard this: |
一時，佛住迦微伽羅牟 真隣陀林中。 |
For a while, the Buddha lived in the true neighboring Dolin of Kavikharam. |
時，有年少名欝多羅，是波 羅奢那弟子，來詣佛所，恭敬問訊已，退坐 一面。 |
At that time, there was a young man named Zhu Duoruo, a disciple of Polo She, who came to the Buddha's place, respectfully questioned, and sat down. |
爾時，世尊告欝多羅： |
Then, the Blessed One told Zandoro: |
「汝師波羅奢那 為汝等說修諸根不？」 |
Your teacher, Parasana, do you want to cultivate the roots for you? |
欝多羅言： |
Zan Duo Luo said: |
「說已，瞿 曇！」 |
Say it, Qu Tan! |
佛告欝多羅： |
Buddha told Zadora: |
「汝師波羅奢那云何說修 諸根？」 |
Ru Shi Polo She, what does Nayun say to cultivate the roots? |
欝多羅白佛言： |
The words of Zandara White Buddha: |
「我師波羅奢那說，眼 不見色，耳不聽聲，是名修根。」 |
My teacher Polo Shana said, "I can't see the eyes, and I don't listen to the ears. |
佛告欝多 羅： |
Buddha told Zhu Duo Luo: |
「若如汝波羅奢那說，盲者是修根不？ |
"If Ruboluoshan said, does the blind cultivate roots? |
所以 者何？ |
So what? |
如唯盲者眼不見色。」 |
Such as the blind are blind. " |
爾時，尊者阿 難在世尊後，執扇扇佛，尊者阿難語欝 多言： |
At that time, the Venerable Ananda fanned the Buddha after the World Venerable, and the Venerable Ananda said many words: |
「如波羅奢那所說，聾者是修根不？ |
"As Polo Shana said, do deaf people cultivate their roots? |
所 以者何？ |
So what? |
如唯聾者耳不聞聲。」 |
Such as the deaf only deaf ears. " |
爾時，世尊告 尊者阿難： |
Then, the Blessed One told His Holiness Ananda: |
「異於賢聖法、律無上修諸根。」 |
Different from the sage law, the law is supreme to cultivate the roots. |
阿難 白佛言： |
Ananda White Buddha said: |
「唯願世尊為諸比丘說賢聖法、 律無上修根，諸比丘聞已，當受奉行。」 |
Only hope that the Blessed One will teach the virtuous holy Dharma and the supremacy of the law to cultivate the roots for the monks, and the monks have heard it and should be practiced. |
佛告阿難： |
Buddha told Ananda: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
緣眼、色， 生眼識，見可意色，欲修如來厭離正念正 智。 |
Predestined eyes, form, produce eye consciousness, see sensible form, desire to cultivate Tathagata and dislike mindfulness and wisdom. |
眼、色緣生眼識，不可意故，修如來不厭 離正念正智，眼、色緣生眼識，可意不可意，欲 修如來厭離、不厭離正念正智。 |
Eyes and physical conditions give rise to eye consciousness, not to be conscious of reason. The cultivation of Tathagata does not tire of mindfulness and righteousness. Eyes and physical conditions produce eye consciousness, which is conceivable. If you want to cultivate Tathagata, you are tired of detachment and never tire of mindfulness and wisdom. |
眼、色緣生眼 識，不可意可意，欲修如來不厭離、厭離正念 正智。 |
Eyes and physical conditions give rise to eye consciousness, which is unpredictable. If you want to cultivate the Tathagata, you will not tire of detachment, distaste from righteous thoughts and righteous wisdom. |
眼、色緣生眼識，可意不可意，可不可 意，欲修如來厭、不厭、俱離捨心住正念正 智。 |
Eyes and physical conditions give rise to eye consciousness, which can be conscious, unconscious, or unconscious. If you want to cultivate the Tathagata, you are tired, not tired, and you can live in mindfulness and righteousness. |
「如是，阿難！若有於此五句，心善調伏、善 關閉、善守護、善攝持、善修習，是則於眼、色 無上修根。 |
"If so, Ananda! If there are these five sentences, the mind is good at regulating, good closing, good guarding, good taking, and good practice, then the eyes and the body are supreme to cultivate the root. |
耳、鼻、舌、身、意法亦如是說。 |
The same goes for ears, nose, tongue, body, and mind. |
阿難！是 名賢聖法，律無上修根。」 |
Ananda! It is the sacred law of the sages, and the law is supreme to cultivate the root. " |
尊者阿難白佛言： |
Words of Venerable Ananda White Buddha: |
「世 尊！云何賢聖法、律為賢聖修根？」 |
Holy Lord! What is the meaning of the sacred law and the sage of the law to cultivate the root? |
佛告阿難： |
Buddha told Ananda: |
「眼、色緣生眼識，生可意，生不可意，生可意 不可意。 |
"Eyes and physical conditions give rise to eye consciousness, which is pleasant, unsatisfactory, and unsatisfactory. |
彼聖弟子如是如實知： |
The disciple of that saint knows the truth: |
『我眼、色緣 生眼識，生可意，生不可意，生可意不可 意，此則寂滅，此則勝妙，所謂俱捨； |
『My eyes and physical conditions give birth to eyes and consciousness, which are conscious, but not conscious, and conscious but not conscious. This is dying, and this is better. |
得彼捨 已，離厭、不厭。 |
Debishes already, tiresome and tireless. |
譬如力士頃。 |
For example, Lux is. |
如是眼、色 緣生眼識生可意，生不可意，生可意不可 意，俄爾盡滅，得離厭、不厭，捨。』 |
If it is the eye and the color condition, the eye and consciousness are pleasant, unsatisfactory, unsatisfactory, or undesirable, and obscurity, perseverance, and renunciation. 』 |
「如是耳、聲緣 生耳識，生可意，生不可意，生可意不可意。 |
"If the ears and the sound origin produce ear-consciousness, they produce pleasant, unpleasant, unpleasant and unpleasant. |
聖弟子如是如實知： |
The holy disciple knows the truth: |
『我耳識聞聲，生可意， 生不可意，生可意不可意，此則寂滅、勝妙， 所謂為捨； |
"I have heard and heard, and the birth is pleasant, the birth is unsatisfactory, and the birth is unsatisfactory, and this is dying, triumphant, so-called surrender; |
得捨已，離厭、不厭。 |
To give up, to be bored and tireless. |
譬如大力 士夫彈指，發聲即滅。 |
For example, when Hercules snaps his fingers, the sound goes out. |
如是耳、聲緣生耳識， 生可意，生不可意，生可意不可意，生已 盡滅，是則為捨，得彼捨已，離厭、不厭。』 |
If the ear and the sound origin generate the ear consciousness, the birth is pleasant, the birth is unsatisfactory, the birth is unsatisfactory, and the birth is gone. 』 |
「鼻、 香緣生鼻識，生可意，生不可意，生可意 不可意。 |
"Nose and incense origin produce nasal consciousness, which is pleasant, unpleasant, unpleasant and unpleasant. |
聖弟子如是如實知： |
The holy disciple knows the truth: |
『鼻、香緣生鼻 識，生可意，生不可意，生可意不可意，此則 寂滅，此則勝妙，所謂為捨； |
"The nose and the fragrance cause the nasal consciousness, which is sensible, unsatisfactory, unsatisfactory, and perishes. |
得彼捨已，離 厭、不厭。 |
To get away, to be tired and tireless. |
譬如蓮荷，水所不染。 |
For example, lotus is not stained by water. |
如是鼻、香 緣生鼻識，生可意，生不可意，生可意不 可意，生已盡滅，所謂為捨； |
In the case of nose and incense, nasal consciousness is born from the condition of the nose, and the birth is pleasant, unpleasant, unpleasant, unpleasant, and the birth is extinguished. |
得彼捨已，離 厭、不厭。』 |
To get away, to be tired and tireless. 』 |
「舌、味緣生舌識，生可意，生不可意， 生可意不可意。 |
"Tongue and taste origin produce tongue consciousness, which is pleasant, unsatisfactory, and unsatisfactory. |
彼聖弟子如是如實知： |
The disciple of that saint knows the truth: |
『舌、 味緣生舌識，生可意，生不可意，生可意不 可意，生已盡滅、寂滅、勝妙，所謂為捨； |
『Tongue and taste cause the consciousness of the tongue, the birth is sensible, the birth is unsatisfactory, the birth is unsatisfactory, the birth is dying, dying, and winning, so-called surrender; |
得彼 捨已，離厭、不厭。 |
To get it, to give up, to be tired and tireless. |
譬如力士舌端唾沫，盡唾 令滅。 |
For example, the strong man spit on his tongue, and spit to kill. |
如是舌、味緣生舌識，生可意，生不 可意，生可意不可意，生已盡滅，所謂為捨， 得彼捨已，離厭、不厭。』 |
If it is the tongue and taste, the consciousness of the tongue is born, and the birth is pleasant, unpleasant, unpleasant, unpleasant, and the birth is extinguished. The so-called surrender, the surrender of the other, dissatisfaction and perseverance. 』 |
「身、觸緣生身識，生可 意，生不可意，生可意不可意，生已盡滅。 |
"Body, contact with the condition, and body consciousness are born to be conscious, but not to be expected, to be conscious and not to be expected, birth is extinguished. |
聖 弟子如是如實知： |
Holy disciple knows the truth: |
『身、觸緣生身識，生可 意，生不可意，生可意不可意，生已盡滅、寂 滅、勝妙，所謂為捨； |
『Body, touching the condition and generating body consciousness, birth can be realized, birth is not desired, birth can be realized and not desired, birth is extinguished, dying, triumphant, so-called surrender; |
得彼捨已，離厭、不厭。 |
It's too much to be resigned, tired and tireless. |
譬 如鐵丸燒令極熱，小渧水灑，尋即消滅。 |
For example, if the iron pellets are burned to make it extremely hot, the water will be sprinkled on it, and it will disappear immediately. |
如是身、觸緣生身識，生可意，生不可意，生 可意不可意，生已盡滅，所謂為捨，得彼捨 已，離厭、不厭。』 |
If it is the body, contacting the condition and generating the body consciousness, the birth is pleasant, the birth is unsatisfactory, the birth is unsatisfactory, the birth is extinguished, the so-called abandonment, the gaining of the others, the disgust and perseverance. 』 |
「意、法緣生意識，生可意，生不 可意，生可意不可意，生已速滅。 |
"Consciousness arises from mind and Dharma. Birth is sensible, unsatisfactory, unsatisfied, and birth has quickly died. |
聖弟子如 是如實知： |
The holy disciple knows the truth: |
『意、法緣生意識，生可意，生不可 意，生可意不可意，生已盡滅，是則寂滅，是 則勝妙，所謂為捨； |
"Consciousness arises from mind and Dharma, which is conscious, but not conscious, but conscious but not conscious, when birth is extinguished, if it is dying, it is victorious, so-called surrender; |
得彼捨已，離厭、不厭。 |
It's too much to be resigned, tired and tireless. |
譬 如力士斷多羅樹頭。 |
For example, Lux breaks the head of a tree. |
如是意、法緣生意識， 生可意，生不可意，生可意不可意，生已盡 滅，所謂為捨，得彼捨已，離厭、不厭。』 |
If mind and Dharma are dependent on consciousness, birth is sensible, unavoidable, conscious but not conscious, birth is extinguished, the so-called abandonment, gaining the other, disgusting and persevering. 』 |
阿 難！是為賢聖法、律，為聖弟子修諸根。」 |
Ah Nan! It is to cultivate the sacred laws and laws for the sage, and cultivate the roots for the holy disciples. " |
「云何 為聖法、律覺見跡？」 |
What is the meaning of the holy Dharma and the sense of law? |
佛告阿難： |
Buddha told Ananda: |
「眼、色緣生眼 識，生可意，生不可意，生可意不可意，彼聖 弟子慚恥厭惡。 |
"Eyes and physical conditions give rise to eye consciousness, which is pleasant, unsatisfactory, and unsatisfactory. The disciple of the saint is ashamed and disgusted. |
耳、鼻、舌、身、意法緣生意識，生 可意，生不可意，生可意不可意，彼聖弟子 慚恥厭惡。 |
The ears, nose, tongue, body, and mind are connected with consciousness, which is desirable, unpleasant, unpleasant, unpleasant, and the disciple of that saint is ashamed and disgusted. |
阿難！是名賢聖法、律覺見跡。 |
Ananda! It is the sacred law and law consciousness of famous sages. |
阿 難！是名賢聖法、律無上修諸根。 |
Ah Nan! It is the sacred law and the supreme law to cultivate the roots. |
已說賢聖修 諸根，已說覺見跡。 |
It has been said that virtuous saints repair the roots, and they have said that they have witnessed. |
阿難！我為諸聲聞所作， 所作已作，汝等當作所作……」廣說如篋毒蛇 經。 |
Ananda! I have done what I have done for all the sounds and hearings, what I have done, and you will treat it as done..." It is widely said as the Sutra of the Venomous Snake. |
佛說此經已，尊者阿難聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra was finished. Venerable Ananda heard what the Buddha said and followed it with joy. |
雜阿含經卷第十一 |
The Eleventh Book of Zaagham |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 283 （二八三） 種樹 |
SA 283 (two eighty three) planting trees |
雜阿含經卷第十二 |
The twelfth volume of Zaagham |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於結所繫 法隨生味著、顧念、心縛，則愛生； |
"If you bind the Dharma in the knot to taste, care for, and bind your heart, you love your life; |
愛緣取，取 緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。 |
Love is due to, and to have, to be born, to be born to be old, sick, death, worry, sorrow, worry, and suffering. |
如是如 是純大苦聚集，如人種樹，初小軟弱，愛 護令安，壅以糞土，隨時溉灌，冷暖調適，以 是因緣，然後彼樹得增長大。 |
In this case, it is pure and hard to gather, such as people planting trees, young and weak, caring for peace, keeping manure, irrigating at any time, adjusting the temperature and temperature, so that the cause and condition, then the tree grows bigger. |
如是，比丘！ 結所繫法味著將養，則生恩愛，愛緣取， 取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。 |
If so, Bhikkhu! The method of knots means to nurture, and then there will be love, love depends on fate, fate to have, fate to be born, birth to aging, sickness, death, worry, sorrow, worry, and suffering. |
如是 如是純大苦聚集。 |
If so, it is pure great suffering. |
「若於結所繫法隨順無 常觀，住生滅觀、無欲觀、滅觀、捨觀，不生 顧念，心不縛著，則愛滅； |
"If you follow the view of impermanence, the view of existence and death, the view of no desire, the view of cessation, the view of renunciation, the mind is not born, the mind is not bound, then love ceases; |
愛滅則取滅，取滅 則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、 苦滅，如是如是純大苦聚滅。 |
Love is extinguished, and if it is extinguished, there will be extinguishment. If there is extinguishment, there will be birth and death. Birth and death will result in old age, sickness, death, sorrow, grief, anxiety, and suffering. |
猶如種樹， 初小軟弱，不愛護，不令安隱，不壅糞 土，不隨時溉灌，冷暖不適，不得增長； |
It's like planting a tree. You are weak at the beginning, don't care, don't make peace, don't condense the soil, don't irrigate at any time, cold or warm, and don't grow; |
若復 斷根、截枝，段段斬截，分分解析，風飄日炙， 以火焚燒，燒以成糞，或颺以疾風，或投 之流水。 |
If the roots, branches and branches are re-cut, the sections are cut and analyzed, the wind blows and the sun is scorching, burns with fire, burns into dung, or blows up the wind, or throws the water. |
比丘！於意云何？ |
Bhikkhu! Yu Yiyun He? |
非為彼樹斷截 其根，乃至焚燒，令其磨滅，於未來世成不 生法耶？」 |
Is it not for the tree to cut off its roots, or even burn it, so that it will be obliterated, and it will become a Dharma in the future? " |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
「如是，比丘！於 結所繫法隨順無常觀，住生滅觀，無欲觀、 滅觀、捨觀，不生顧念，心不縛著，則愛滅， 愛滅則取滅，取滅則有滅，有滅則生滅，生滅 則老、病、死、憂、悲、惱、苦滅，如是如是純大苦 聚滅。」 |
"If so, Bhikkhu! At the knot, the Dharma follows the impermanence view, the view of life and death, the view of no desire, the view of death, the view of renunciation, no thoughts, and the mind is not bound, then love is destroyed, love is destroyed, and if there is Extinction, if there is extinction, there will be birth and death, and birth and death will result in old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 284 （二八四） 大樹 |
SA 284 (Two Eighty Four) Big Tree |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於所取法 隨生味著、顧念、縛心，其心驅馳，追逐名色， 名色緣六入處，六入處緣觸，觸緣受，受緣 愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、 惱、苦。 |
"If you follow the taste, mind, and bind the mind in the way you take, your mind drives, chasing name and form, the six points of name and form, the six points of contact, the touch, the feeling, the love, the love, the love Predestined existence, predestined birth, birth predestined to old age, sickness, death, sorrow, sadness, worry, and suffering. |
如是如是純大苦聚集，譬大樹根 幹、枝條、柯葉、華果，下根深固，壅以糞土，溉灌 以水，彼樹堅固，永世不朽。 |
In this case, pure great sufferings gather, such as the roots, branches, branches, leaves, and Chinese fruits of big trees. The roots are deep and solid, and the soil is blocked, and the water is irrigated. The tree is strong and immortal. |
如是，比丘！ 於所取法隨生味著、顧念、心縛，其心驅 馳，追逐名色，名色緣六入處，六入處緣觸， 觸緣受，受緣愛，愛緣取，取緣有，有緣生，生 緣老、病、死、憂、悲、惱、苦。 |
If so, Bhikkhu! The method you take is accompanied by taste, thoughts, and mind-binding. The mind drives and chases name and form. Name and form are connected to the six points of entry, the six points of contact are connected to each other. , Birth is predestined, birth is predestined to old age, sickness, death, worry, sorrow, worry, and suffering. |
如是如是純大苦聚 集。 |
In this way, pure great sufferings gather. |
「若於所取法隨順無常觀，住生滅觀、無 欲觀、滅觀、厭觀，心不顧念，無所縛著，識 則不驅馳、追逐名色，則名色滅，名色滅則 六入處滅，六入處滅則觸滅，觸滅則受滅，受 滅則愛滅，愛滅則取滅，取滅則有滅，有滅則 生滅，生滅則老、病、死、憂、悲、惱、苦滅。 |
"If you follow the view of impermanence, the view of existence and death, the view of desirelessness, the view of death, and the view of disgust, the mind is not mindful, and is not bound by anything. Consciousness does not drive and chase the name and form, then the name and form disappear, and the name and form disappear. The six-entry is destroyed, the six-entry is destroyed, the death is touched, the touch is destroyed, the love is destroyed, the love is destroyed, the death is destroyed, and the death is born and died, and the birth and death are old, sick, and dead. Worry, sorrow, annoyance, suffering. |
如是如是 則純大苦聚滅，猶如種樹，不隨時愛護令 其安隱，不壅糞土，不隨時溉灌，冷暖不 適，不得增長； |
If so, then pure great suffering will gather and perish, just like planting trees, not caring for them at any time to make them safe, not clogging manure, not irrigating at any time, cold and warm, not growing; |
若復斷根、截枝，段段斬截， 分分解析，風飄日炙，以火焚燒，燒以成糞， 或颺以疾風，或投之流水。 |
If the roots are broken, branches are cut, sections are cut and analyzed, the wind blows and the sun burns, burns with fire, burns into dung, or blows up the wind, or throws the running water. |
比丘！於意云 何？ |
Bhikkhu! Yu Yiyun What? |
非為彼樹斷截其根，乃至焚燒，令其磨 滅，於未來世成不生法耶？」 |
Is it not for the tree to cut its roots, or even burn it, so that it will be wiped out, and it will become infertile in the future life? " |
答言： |
Answer: |
「如是，世 尊！」 |
If so, Lord! |
「如是，比丘！於所取法隨順無常觀，住生 滅觀、無欲觀、滅觀、捨觀，不生顧念，心不 縛著，識不驅馳、追逐名色，則名色滅，名色 滅則六入處滅，六入處滅則觸滅，觸滅則 受滅，受滅則愛滅，愛滅則取滅，取滅則有 滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦 滅，如是純大苦聚滅。」 |
"If so, Bhikkhu! Follow impermanence in the way you take, view of existence and death, view of desirelessness, view of death, view of sacrificing, without mindfulness, mind is not bound, knowledge does not drive, chasing name and form, then name and form disappear, name and form If you die, you will die. If you die, you will be touched. If you touch, you will die. If you die, you will die. If you die, you will die. If you die, you will die. Death, sorrow, sorrow, sorrow, suffering, and annihilation are pure great sufferings." |
佛說此經已，諸比 丘聞佛所說，歡 喜 奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 285 （二八五） 佛縛 |
SA 285 (Twenty-Five) Buddhism |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我憶宿命未成 正覺時，獨一靜處，專精禪思，生如是念： |
"I remember that when my destiny was not enlightened, I was alone in quietness, specializing in meditation, and thinking like this: |
『世間難入，所謂若生、若老、若病、若死、若遷、 若受生，然諸眾生，生、老、死上及所依不如 實知。』 |
"The world is difficult to enter. The so-called if you live, if you are old, if you are sick, if you die, if you move, if you are born, then all living beings are born, old, dead, and what they depend on. 』 |
「我作是念： |
"I am reading: |
『何法有故生有？ |
"How can there be a reason? |
何法緣 故生有？』 |
Why does it happen? 』 |
即正思惟，起無間等知，有有故生 有，有緣故生有。 |
That is, right thinking, knowing without interruption, there is a reason, and there is a reason. |
「復思惟： |
"Rethinking: |
『何法有故有有？ |
"Why is there a reason? |
何 法緣故有有？』 |
Why is there? 』 |
即正思惟，如實無間等起知，取 有故有有，取緣故有有。 |
That is, right thinking, truthfulness, waiting to know, take the reason there is, and take the reason there is. |
「又作是念： |
"Also read: |
『取復何 緣、何法有故取有？ |
"What is the reason and method of taking it back? |
何法緣故取有？』 |
Why is there a reason? 』 |
即正思惟， 如實無間等起知，取法味著、顧念、心縛，愛欲 增長； |
That is, right thinking, waiting to know the truth, taking the law to taste, caring, and restraining the heart, and the desire for love increases; |
彼愛有故取有，愛故緣取，取緣有，有緣 生，生緣老、病、死、憂、悲、惱、苦。 |
That love takes something for a reason, love takes something for a reason, something for a reason, there is a reason for birth, birth is caused by old age, sickness, death, sorrow, sadness, worry, and suffering. |
如是如是純大 苦聚集。 |
In this way, it is pure great suffering. |
「諸比丘！於意云何？ |
"Bhikkhus! What is Yu Yiyun? |
譬如緣膏油及 炷，燈明得燒，數增油、炷，彼燈明得久住不？」 |
For example, if the lamp is bright and burnt, the oil and the stick are bright. Can the lamp be bright for a long time? " |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
「如是，諸比丘！於色取味著、 顧念、愛縛，增長愛緣故取，取緣有，有緣生， 生緣老、病、死、憂、悲、惱、苦。 |
"So, bhikkhus! Appreciate taste, care, bondage of love, increase love for the sake of love, for the sake of existence, for life, for life, for old age, sickness, death, sorrow, sadness, worry, and suffering. |
如是如是純大苦 聚集。 |
In this way, pure great suffering is gathered. |
「我時復作是念： |
"When I repeat, I read: |
『何法無故無此老、病、 死？ |
"How can we get old, sick, and die for no reason? |
何法滅故老、病、死滅？』 |
How to eliminate old age, sickness, and death? 』 |
即正思惟，起如 實無間等，無生則無老、病、死，生滅故，則老、病、 死滅。 |
That is, right thinking, there is no interruption in the beginning, no birth, no aging, sickness, and death, and birth and death, then aging, sickness, and death. |
「復作是念： |
"Replication is to read: |
『何法無故無生？ |
How can there be no life for no reason? |
何法滅故 生滅？』 |
How to destroy the cause? 』 |
即正思惟，起如實無間等，有無故生 無，有滅故生滅。 |
That is, right thinking, starting from truthfulness and so on, there is no reason to be born or not, and there is death because of birth and death. |
「又復思惟： |
"Rethinking again: |
『何法無故有無？ |
"How can there be no reason? |
何 法滅故有滅？』 |
How to exterminate, so there is extinction? 』 |
即正思惟，生如實無間等觀，取 無故有無，取滅故有滅。 |
That is, right thinking, the view of life as it is without interruption, taking the existence without reason, and the extinction because of the extinction. |
「又作是念： |
"Also read: |
『何法無 故取無？ |
『How can there be nothing without reason? |
何法滅故取滅？』 |
How to destroy it? 』 |
即正思惟，生如實 無間等觀，所取法無常、生滅、離欲、滅盡、捨離， 心不顧念，心不縛著，愛則滅，彼愛滅故取 滅，取滅故有滅，有滅故生滅，生滅故老、病、死、 憂、悲、惱、苦滅，如是如是純大苦聚滅。 |
That is, right thinking, the concept of life as it is, and the concept of impermanence, birth and death, liberation, cessation, renunciation, the heart does not care, the heart is not bound, love is extinguished, that love is extinguished and therefore extinguished, and extinguished is therefore extinguished , There is extinction and therefore birth and death, birth and death and therefore old age, sickness, death, sorrow, sorrow, anxiety, suffering and death. |
「諸比 丘！於意云何？ |
"Bhikkhus! What is Yu Yiyun? |
譬如油、炷然燈，若不增油治 炷，非彼燈明未來不生、盡、磨滅耶？」 |
For example, if you don’t increase the oil and cure the lamp, the other lamp will show that the future will not be born, extinguished, or destroyed? " |
比丘白 佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
If so, Lord! |
「如是，諸比丘！於所取法 觀察無常、生滅、離欲、滅盡、捨離，心不顧念， 心不縛著，愛則滅，愛滅則取滅，乃至純大苦 聚滅。」 |
If so, monks! Observe impermanence, birth and death, liberation, cessation, renunciation, renunciation, the heart is not mindful, the heart is not bound, love is extinguished, love is extinguished, and even pure great suffering is gathered and extinguished. |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 286 （二八六） 取 |
SA 286 (Twenty Eight Six) Take |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我憶宿命未 成正覺時，獨一靜處，專精禪思……」如上廣 說。 |
"I remember that when my destiny was not enlightened, I was alone in silence and specialized in meditation..." said Shangguang. |
差別者： |
The difference: |
「譬如載樵十束、二十束、三十束、四 十束、五十束、百束、千束、百千束，積聚燒然，作 大火聚，若復有人增其乾草樵薪，諸比丘！ 於意云何？ |
"For example, ten, twenty, thirty, forty, fifty, one hundred, one thousand, and one hundred thousand bundles of woodcutter will accumulate and burn, and gather in large fires. If someone increases their hay and lumberjack, monks What is Yu Yiyun? |
此火相續長夜熾然不？」 |
Does this fire continue for a long night? " |
比丘白 佛言： |
Bhikkhu White Buddhist words: |
「如是，世尊！」 |
If so, Lord! |
「如是，諸比丘！於所取法 味著、顧念、心縛著，增其愛緣取，取緣有，乃 至純大苦聚集。 |
"So, bhikkhus! Be conscious, mindful, and bound to the dharma you take, increase your love, predestined destiny, destined destiny, and even pure great suffering. |
諸比丘！若彼火聚熾然，不 增樵草。 |
Bhikkhus! If the fire gathers blazingly, the woods will not increase. |
諸比丘！於意云何？ |
Bhikkhus! Yu Yiyun He? |
彼火當滅不？」 |
Should the fire be extinguished? " |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
「如是，諸比丘！於所取法觀 察無常、生滅、離欲、滅盡、捨離，心不顧念、縛 著，愛則滅，愛滅則取滅……」如是廣說，乃至「純大 苦聚滅。」 |
If so, bhikkhus! Observe impermanence, birth and death, liberation, cessation, renunciation, disregarding the mind, bondage, love extinguishes, love extinguishes, take away..." As it is said broadly, even "pure majesty" Bitterness gathers away. |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 287 （二八七） 城邑 |
SA 287 (Two Eighty Seven) City Town |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我憶宿命未成 正覺時，獨一靜處，專精禪思，作是念： |
"I remember that when my destiny was not attained, I was alone in silence, specialized in meditation, and thought: |
『何法有 故老死有？ |
"How can it be so old and dead? |
何法緣故老死有？』 |
Why do you die? 』 |
即正思惟，生如 實無間等，生有故老死有，生緣故老死有。 |
That is right thinking, life is as it is, and so on. There is old age and death because of life, and old age and death for life. |
如 是有、取、愛、受、觸、六入處、名色。 |
Such as being, taking, loving, receiving, touching, six places, name and form. |
何法有故名色 有？ |
What is the name and color? |
何法緣故名色有？ |
Why is there name and color? |
即正思惟，如實無間等 生，識有故名色有，識緣故有名色有。 |
That is, right thinking, truthfulness, waiting for life, knowledge has its name and color, and knowledge has its name and color. |
我作是 思惟時，齊識而還不能過彼，謂緣識名 色，緣名色六入處，緣六入處觸，緣觸受， 緣受愛，緣愛取，緣取有，緣有生，緣生老、 病、死、憂、悲、惱、苦。 |
When I am thinking, I have acquaintance but cannot pass it. It is called conditioned consciousness of name and form, conditioned on the six points of mind and material, conditioned on the six points of contact, conditioned touch, conditioned to be loved, conditioned to love, conditioned to have, and conditioned to have Birth is due to birth and old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
如是如是純大苦聚集。 |
In this way, pure great suffering is gathered. |
「我 時作是念： |
"When I think about it, |
『何法無故則老死無？ |
"How can you die without a reason? |
何法滅故老 死滅？』 |
How to destroy the old and die? 』 |
即正思惟，生如實無間等，生無故老 死無，生滅故老死滅，如是生、有、取、愛、受、觸、 六入處、名色、識、行……」廣說。 |
That is, right thinking, life is as it really is, there is no reason for birth, old age and death without reason, birth and death therefore old age and death, such as birth, being, taking, love, receiving, touching, six places, name and form, consciousness, action..." Guang said. |
「我復作是思惟： |
"My repetition is thinking: |
『何法 無故行無？ |
"How to do without reason? |
何法滅故行滅？』 |
How to destroy, so to destroy? 』 |
即正思惟，如實無 間等，無明無故行無，無明滅故行滅，行滅故 識滅，識滅故名色滅，名色滅故六入處滅，六 入處滅故觸滅，觸滅故受滅，受滅故愛 滅，愛滅故取滅，取滅故有滅，有滅故生滅， 生滅故老、病、死、憂、悲、惱、苦滅，如是如是純 大苦聚滅。 |
That is, right thinking, truthfulness, etc., ignorance and no reason, no action, ignorance and extinguishment, action and extinguishment, action and extinguishment, awareness and extinguishment, awareness and extinguishment, name and appearance, name and appearance, extinguishment, six-entry, extinguishment, six-entry, extinguishment, so touch and extinguish, touch If you die, you die, you die because you love, love you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die. Gathering. |
「我時作是念： |
"When I do and read: |
『我得古仙人道、古 仙人逕、古仙人道跡，古仙人從此跡去，我 今隨去。』 |
"I have the ancient immortal path, the ancient immortal path, the ancient immortal path, and the ancient immortal will go from there, and I will go with you today. 』 |
譬如有人遊於曠野，披荒覓路，忽 遇故道古人行處，彼則隨行，漸漸前進，見 故城邑、 故 王宮殿、園觀浴池、林木清淨。 |
For example, someone swims in the wilderness, looking for a way through the wilderness, and suddenly meets the ancient people on the old road, and he walks with him, gradually moving forward, and see the old city, the old king's palace, the garden bath, and the clean forest. |
彼 作是念： |
He is reading: |
『我今當往白王令知。』 |
"I should go to the White King Lingzhi today. 』 |
即往白王： |
Go to the White King: |
『大王當知，我遊曠野，披荒求路，忽見故道 古人行處，我即隨行； |
"The king should know, I travel in the wilderness, seek the way through the wilderness, and suddenly see the old way where the ancient people are walking, I will follow; |
我隨行已，見故城邑、 故王宮殿、園觀浴池、林流清淨，大王可往 居止其中。』 |
I have been with me, and see the old city, the palace of the old king, the garden baths, the forest stream is clean, and the king can go and stay in it. 』 |
王即往彼，止住其中，豐樂安 隱，人民熾盛。 |
The king went to the other side, stopped in it, Fengle was peaceful, and the people prospered. |
「今我如是，得古仙人道、古仙 人逕、古仙人跡，古仙人去處，我得隨去，謂 八聖道，正見、正志、正語、正業、正命、正方便、正念、 正定。 |
"Today I am like this. I have the ancient immortal way, the ancient immortal path, the ancient immortal relics, where the ancient immortals go, I have to go wherever I go. It is called the eight holy ways, right view, right will, right speech, right karma, right life, right convenience, right thoughts, Zhengding. |
我從彼道見老病死、老病死集、老病 死滅、老病死滅道跡，見生、有、取、愛、受、觸、六入 處、名色、識、行、行集、行滅、行滅道跡。 |
From the other way, I see old and sick death, old and sick death collection, old and sick death and death, old and sick death and death path, seeing birth, being, taking, love, receiving, touching, six places, name and form, consciousness, action, action collection, action extinction, Walk along the road. |
我於此法 自知自覺，成等正覺，為比丘、比丘尼、優婆塞、 優婆夷，及餘外道沙門、婆羅門、在家、出家，彼 諸四眾聞法正向、信樂，知法善，梵行增廣， 多所饒益，開示顯發。」 |
I am conscious of this Dharma and become enlightened. I am Bhikkhu, Bhikkhuni, Upasai, Upayi, and Yuwai Dao Shamen, Brahmins, at home, and monks. The four people hear the Dhamma upright, believe in happiness, and know the Dharma good. , Brahma expands, more benefits, discourses are revealed. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 288 （二八八） 蘆 |
SA 288 (two eighty-eight) reed |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者舍利弗、尊者摩訶拘絺羅在 耆闍崛山。 |
At that time, the Venerable Sariputta and the Venerable Maha Kuwana were in Qihao Mountain. |
爾時，尊者舍利弗晡時從禪覺， 詣尊者摩訶拘絺羅，共相問訊慶慰已，於 一面坐。 |
At that time, the Venerable Sariputra was awakened from Zen, and the Venerable Maha Khuluo, who asked and rejoiced, sat on the same side. |
語尊者摩訶拘絺羅： |
The Venerable Yusukah Maha Kula: |
「欲有所問，寧 有閑暇見答與不？」 |
If you want to ask something, would you rather have some free time to answer or not? |
尊者摩訶拘絺羅語尊 者舍利弗言： |
The words of the Venerable Maha Khuyan and the Relic Buddha: |
「仁者且問，知者當答。」 |
The benevolent should ask, and the knower should answer. |
尊者舍利 弗問尊者摩訶拘絺羅： |
Venerable Relic, Buddha asked the Venerable Maha Kula: |
「云何？ |
"Yun He? |
尊者摩訶拘絺 羅，有老不？」 |
Venerable Maha Kuwana, are there any old people? " |
答言： |
Answer: |
「有。」 |
Have. |
尊者舍利弗復問： |
Venerable Sariputta asked again: |
「有死 不？」 |
There is death? |
答言： |
Answer: |
「有。」 |
Have. |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
老死自作耶？ |
Do it yourself? |
為他作 耶？ |
Do it for him? |
為自他作耶？ |
Do it for yourself? |
為非自非他無因作耶？」 |
Is it because he does it for nothing? " |
答 言： |
Answer: |
「尊者舍利弗！老死非自作、非他作、非自 他作、亦非非自他作無因作，然彼生緣故 有老死。」 |
Venerable Sariputra! Old death is neither by oneself, nor by others, nor by others, nor by others without cause, but death is due to other lives. |
「如是生、有、取、愛、受、觸、六入處、名色， 為自作、為他作、為自他作、為非自他無因 作？」 |
If birth, being, taking, loving, receiving, touching, six places, name and form, for oneself, for others, for others, for non-self and without cause? |
答言： |
Answer: |
「尊者舍利弗！名色非自作、非他作、 非自他作、非非自他作無因作，然彼名色緣 識生。」 |
Venerable Sariputra! Names and colors are not self-made, non-other, non-self-made, non-self-made and no cause, but the name and color are bound to know life. |
復問： |
Repeat question: |
「彼識為自作、為他作、為自他 作、為非自非他無因作？」 |
Who knows to be self-made, for him, for himself, and for non-self and without reason? |
答言： |
Answer: |
「尊者舍利弗！ 彼識非自作、非他作、非自他作、非非自 他作無因作，然彼識緣名色生。」 |
Venerable Sariputra! The consciousness is not self-made, non-other, non-self-made, non-self-made without cause, but the other consciousness is born by name and form. |
尊者舍利 弗復問： |
Venerable Sari Pharaoh asked again: |
「尊者摩訶拘絺羅！先言名色非自作、 非他作、非自他作、非非自他作無因作，然 彼名色緣識生，而今復言名色緣識，此義 云何？」 |
Venerable Maha Khuluo! The first preface is that name and form are not made by oneself, made by others, made by others, and made by others without cause, but then the name and color are connected with the life, and now the name and color are connected with consciousness. What is this righteous cloud? |
尊者摩訶拘絺羅答言： |
Venerable Maha Kuwanluo answered: |
「今當說譬，如 智者因譬得解。 |
"Now talk about analogy, just as a wise man can understand by analogy. |
譬如三蘆立於空地，展轉 相依，而得竪立，若去其一，二亦不立， 若去其二，一亦不立，展轉相依，而得竪立， 識緣名色亦復如是。 |
For example, if the three reeds stand in an open space, they must be erected. If they go to one of them, they will not stand. If they go to the other, they will not stand. They are dependent on each other and they must be erected. . |
展轉相依，而得生長。」 |
Development and transformation depend on each other and grow. " |
尊者舍利弗言： |
Sayings of the Venerable Relic: |
「善哉！善哉！尊者摩訶拘絺羅！ 世尊聲聞中，智慧明達，善調無畏，見甘露 法，以甘露法具足身作證者，謂尊者摩訶拘 絺羅，乃有如是甚深義辯，種種難問，皆悉 能答，如無價寶珠，世所頂戴，我今頂戴尊 者摩訶拘絺羅亦復如是。 |
"Goodness! Goodness! Venerable Maha Kula! In the words of the Blessed One, wisdom and understanding, good tune and fearlessness, see the nectar method, and those who testify by the nectar method, said that the Venerable Maha Kula is what it is. Deep in argument, all kinds of difficult questions, all can answer, such as a priceless orb, the world wears, and I wear the Venerable Maha Khuluo. |
我今於汝所，快 得善利，諸餘梵行數詣其所，亦得善利，以 彼尊者善說法故。 |
I am in your place today, and quickly reap good gains. The rest of the Brahma walks in the same place, and also reap good gains. The Venerable One speaks well. |
我今以此尊者摩訶拘絺 羅所說法故，當以三十種讚歎稱揚隨喜。」 |
I am based on the words of the Venerable Maha Kula, so I should praise and delight with thirty kinds of praise. " |
尊者摩訶拘絺羅說： |
The Venerable Maha Khuluo said: |
「老死厭患、離欲、滅盡，是 名法師； |
"Old age, boredom, liberation, and extinction, is a mage; |
說生、有、取、愛、受、觸、六入處、名色、識，厭 患、離欲、滅盡，是名法師； |
Speaking of birth, being, taking, love, feeling, touch, six places, name and form, consciousness, disgust, liberation, and extinction, he is a master; |
若比丘於老死厭 患、離欲、滅盡向，是名法師； |
If a monk is tired of old age, despairing, and dying, he is a mage; |
乃至識厭患、離欲、 滅盡向，是名法師； |
He is a master of consciousness, dissatisfaction, desire, and extinction. |
若比丘於老死厭患、離 欲、滅盡，不起諸漏，心善解脫，是名法師； |
If a monk is tired of old age and death, liberation, and extinction, without any omissions, and has a kind heart and is free, he is a master; |
乃 至識厭患、離欲、滅盡，不起諸漏，心善解脫， 是名法師。」 |
Even the sense of disgust, liberation, extinction, no omissions, good heart and liberation, is a master. " |
尊者摩訶拘絺羅語尊者舍利 弗言： |
Venerable Maha Kuwana Venerable Relics |
「善哉！善哉！於世尊聲聞中，智慧明達， 善調無畏，見甘露法，以甘露法具足身作 證者，謂尊者舍利弗，能作如是種種甚深正 智之問，猶如世間無價寶珠，人皆頂戴，汝今 如是，普為一切諸梵行者之所頂戴、恭敬、奉 事。 |
"Goodness! Goodness! In the words of the Blessed One, wisdom and understanding, good tune and fearlessness, seeing the nectar method, and those who testify by the nectar method, say that the Venerable Sariputta can make all kinds of deep righteous questions, just like the world is priceless The orb is worn by all people, as you are today, it is generally worn, respected, and served by all brahma. |
我於今日快得善利，得與尊者共論 妙義。」 |
Today, I am quick to reap good benefits, and I have to discuss wonderful meanings with His Holiness. " |
時，二正士更相隨喜，各還所住。 |
At that time, the two Zhengshi even rejoiced each other and each still lived. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 289 （二八九） 無聞 |
SA 289 (two eighty-nine) unheard |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「愚癡無聞凡夫 於四大身厭患、離欲、背捨而非識。 |
"Foolish, unheard-of ordinary people are bored by the four bodies, renunciation, and renunciation rather than knowledge. |
所以者 何？ |
So what? |
見四大身有增、有減、有取、有捨，而於心、 意、識，愚癡無聞凡夫不能生厭、離欲、解脫。 |
Seeing that the four bodies increase, decrease, gain, and renounce, but in the heart, mind, consciousness, ignorance and unheard, ordinary people cannot be bored, liberated, and liberated. |
所以者何？ |
So what? |
彼長夜於此保惜繫我，若得、若取， 言： |
The long night is here to protect me, if you get it, if you get it, saying: |
『是我、我所、相在。』 |
"It's me, what I am, and the presence. 』 |
是故愚癡無聞凡夫不 能於彼生厭、離欲、背捨。 |
So foolish, ignorant, ordinary people cannot be bored, renounced, and renounced. |
愚癡無聞凡夫寧 於四大身繫我、我所，不可於識繫我、我 所。 |
Stupid and unheard-of-favorite is that the four bodies are related to me and what we are, but not to know me and what we are. |
所以者何？ |
So what? |
四大色身或見十年住，二十、三 十，乃至百年，若善消息或復小過。 |
The four major bodies may live for ten years, twenty, thirty, or even a hundred years. |
彼心、意、 識日夜時刻，須臾轉變，異生、異滅。 |
His mind, mind, and consciousness must change moments by day and night. |
猶如獼 猴遊林樹間，須臾處處，攀捉枝條，放一取 一。 |
It's like a macaque traveling among the trees, crawling around the branches, putting one and picking one. |
彼心、意、識亦復如是，異生、異滅。 |
The same is true for his mind, mind, and reeds, different births and different deaths. |
「多聞聖 弟子於諸緣起善思惟觀察，所謂樂觸緣 生樂受，樂受覺時，如實知樂受覺； |
"Sheng Wensheng, disciples from the origins of all conditions, benevolent thinking and observing, the so-called "pleasure-sensation" causes "pleasure". |
彼樂觸 滅，樂觸因緣生受亦滅、止、清涼、息、沒。 |
When the music touches and extinguishes, the cause and condition of the music touch also extinguish, stop, cool, breathe, and cease. |
如樂 受，苦觸、喜觸、憂觸、捨觸因緣生捨受，捨受覺 時，如實知捨受覺； |
Such as pleasure, pain, joy, sorrow, and abandonment to cause and condition to give rise to remission. When remission is realized, be aware of the reality; |
彼捨觸滅，彼捨觸因緣生 捨受亦滅、止、清涼、息、沒。 |
She touches and extinguishes, and she touches the cause and condition. She also dies, stops, cools, breathes, and ceases. |
彼如是思惟： |
He thinks like this: |
『此受觸 生、觸樂、觸縛，彼彼觸樂故，彼彼受樂，彼彼觸 樂滅，彼彼受樂亦滅、止、清涼、息、沒。』 |
"This is born, touched, and bound by touch, and the other is happy, and the other is happy, and the other is happy, and the other is destroyed by the happy, stop, cool, breathe, and cease. 』 |
如是，多聞 聖弟子於色生厭，於受、想、行、識生厭，厭故 不樂，不樂故解脫，解脫知見： |
If so, hear more. The saint disciple is bored in body, bored in feeling, thinking, acting, and knowing. |
『我生已盡，梵 行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 290 （二九〇） 無聞 |
SA 290 (two ninety) unheard |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「愚癡無聞凡夫 於四大色身生厭、離欲、背捨，但非識。 |
"Stupid and unheard-of ordinary people are bored, detached, and renounced in the four bodies, but they are not knowledge. |
所以 者何？ |
So what? |
四大色身現有增減、有取、有捨，若心、 若意、若識，彼愚癡無聞凡夫不能於識生 厭、離欲、習捨，長夜保惜繫我，若得、若取，言： |
The four physical bodies are currently increasing and decreasing, with gains and sacrifices, if the mind, if the intention, if the knowledge, the ignorance and ignorance of the ordinary people can not be in the knowledge, dissatisfaction, habituation, the long night to protect and cherish me, if you get, if Take, say: |
是我、我所、相在。 |
It's me, what I am, and my presence. |
是故愚癡無聞凡夫不能於 彼生厭、離欲、習捨。 |
So foolish and unheard of, ordinary people can't be bored, detached from desires, and practice homes. |
「愚癡無聞凡夫寧於四 大色身繫我、我所，不可於識繫我、我所。 |
"Stupid and unheard-of, ordinary people prefer the four bodies to be me and what we are, but not to know me and what we are. |
所 以者何？ |
So what? |
四大色身或見十年住，二十、三十， 乃至百年，若善消息或復少過。 |
The four major bodies may live for ten years, twenty, thirty, or even a hundred years. If there is good news, there may be too little. |
彼心、意、識日 夜時刻，須臾不停，種種轉變，異生、異滅。 |
His mind, mind, and consciousness are constantly changing day and night, with different births and different deaths. |
譬如獼猴遊林樹間，須臾處處，攀捉枝條， 放一取一。 |
For example, the macaques swim among the trees, crawling around the branches, putting one and taking one. |
彼心、意、識亦復如是，種種變易， 異生、異滅。 |
The same is true for his mind, mind, and reed, all kinds of changes, different births, different deaths. |
「多聞聖弟子於諸緣起思惟觀 察，所謂樂觸緣生樂受，樂受覺時，如實知 樂受覺； |
"Much of the saint disciples are aware of the origins of all conditions, thinking and observing, the so-called happy touch causes happy feeling, and when happy feeling is realized, you should truthfully know and feel happy; |
彼樂觸滅，樂因緣生樂受亦滅、止、清 凉、息、沒。 |
When the music is touched and destroyed, the cause and condition of happiness will also be destroyed, stop, cool, breathe, and cease. |
如樂受，苦觸、喜觸、憂觸、捨觸因緣 生捨受，捨受覺時，如實知捨受覺； |
Such as pleasure, suffering, joy, sorrow, and abandonment to the cause and condition of birth, remission, and when remission, truthful knowledge and remission; |
彼捨 觸滅，捨觸因緣生捨受亦滅、止、清涼、息、沒。 |
The other house is touched and extinguished, and the surrender of the cause and condition is also extinguished. |
譬 如兩木相磨，和合生火； |
For example, two woods grind together to make a fire; |
若兩木離散，火亦 隨滅。 |
If the two woods are separated, the fire will go out. |
如是諸受緣觸集，觸生觸集，若彼彼 觸集故，彼彼受亦集； |
If it is the collection of feelings, the touch of birth and the collection, if the other touches the collection, the other and the reception also collects; |
彼彼觸集滅故，彼彼受 集亦滅、止、清涼、息、沒。 |
When he and he touches the collection, he is also destroyed by the collection, stop, cool, breathe, and stop. |
多聞聖弟子如是觀 者，於色解脫，於受、想、行、識解脫，於生、老、病、 死、憂、悲、惱、苦解脫，我說彼於苦得解脫。」 |
It is said that the disciple of the holy disciple is a viewer, liberating from appearance, liberating from feeling, thinking, behavior, and understanding, liberating from birth, old age, sickness, death, worry, sorrow, annoyance, and suffering. I say that he is free from suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 291 （二九一） 觸法 |
SA 291 (twenty-nine one) violated the law |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我說內觸法，汝 等為取不？」 |
I said inward touch, do you wait for it? |
時，有異比丘從座起，整衣服，稽 首禮足，合掌白佛言： |
At that time, a different monk stood up from the seat, adjusted his clothes, bowed his head and feet, and put his palms together in white Buddha's words: |
「世尊！所說內觸法，我 已取也。」 |
My Lord! I have already taken it when it comes to internal contact. |
時，彼比丘於佛前如是如是自記 說。 |
At that time, Peter Bhikkhu said so in front of the Buddha. |
如是如是世尊不悅。 |
If so, the Lord is unhappy. |
爾時，尊者阿難在 佛後執扇扇佛，佛告阿難： |
At that time, Venerable Ananda fanned the Buddha behind the Buddha, and the Buddha told Ananda: |
「如聖法、律內觸 法，異於此比丘所說。」 |
Such as the Holy Law, the violation of the law is different from what the monk said. |
阿難白佛： |
Ananda White Buddha: |
「今正是時， 唯願世尊為諸比丘說賢聖法、律內觸法， 諸比丘聞已，當受奉行。」 |
Now is the time. I only hope that the Blessed One will speak to the monks of the virtuous holy law and the violation of the law. The monks have heard of it and should be practiced. |
佛告阿難： |
Buddha told Ananda: |
「善哉！諦 聽，當為汝說。 |
"Goodness! Truth, listen, just say it for you. |
此諸比丘取內觸法，應如是 思惟： |
These bhikkhus take inward touch, so they should think like this: |
『若眾生所有種種眾苦生，此苦何因、何 集、何生、何觸？』 |
"If all sentient beings have all kinds of suffering, why is this suffering, where is it, what is it, what is it? 』 |
作如是取時，當知此苦億波 提因、億波提集、億波提生、億波提轉。 |
When doing so, when you know this bitterness, Epotion, Epotion, Epotion, Epotion. |
「復次，比 丘內觸法，又億波提何因、何集、何生、何觸？ |
"Time and again, the monks violated the Dharma inside, and why, where, where, where is the birth, and where are the billion potions? |
彼 取時當復知億波提愛因、愛集、愛生、愛觸。 |
When he takes the time, he will know the Einstein, Love Collection, Love Childhood, Love Touch. |
「復 次，比丘取內觸法，當復知愛何因、何集、何 生、何觸。 |
"Throughout again, the monk takes the inner treachery and knows the cause of love, where it gathers, where it is born, and where it touches. |
如是取時當知世間所念諦正之 色，於彼愛生而生、繫而繫、住而住。 |
In this way, when we take the time, we should know the true meaning of the world, and be born, tied and abided by love. |
「若諸沙門、 婆羅門於世間所念諦正之色，作常想、恒想、 安隱想、無病想、我想、我所想而見，則於此色 愛增長； |
"If the Shamen and Brahmins think of the righteousness in the world, they think often, persevere, quietly, no disease, I think, and see what I think, then love grows in this color; |
愛增長已，億波提增長，億波提增長 已，苦增長； |
Love has grown, billion potions have grown, billion potions have grown, and bitter growth; |
苦增長已，則不解脫生、老、病、死、 憂、悲、惱、苦，我說彼不解脫苦。 |
Suffering has increased, but it will not be free from birth, old age, sickness, death, sorrow, sorrow, worry, and suffering. |
譬如路側清 涼池水，香味具足，有人以毒著中，陽春之 月，諸行路者風熱渴逼，競來欲飲。 |
For example, the cool water on the side of the road is full of scent, and some people are poisoning it. In the moon of the sun and spring, the travellers are eager to drink. |
有人語 言： |
Some people say: |
『士夫！此是清涼，色香味具足，然中有毒， 汝等勿飲。 |
"Shifu! This is cool, full of color and fragrance, but it is poisonous, so don't drink it. |
若當飲者，或令汝死，或近死 苦。 |
If you are a drinker, you may die, or you may die. |
而彼渴者不信而飲，雖得美味，須臾或 死，或近死苦。』 |
But those who are thirsty drink without believing, although they are delicious, they may die soon, or suffer near death. 』 |
如是，沙門婆羅門見世間可 念端政之色，作常見、恒見、安隱見、無病見、我、 我所見，乃至不得解脫生、老、病、死、憂、悲、惱、 苦。 |
In this way, the Salmon Brahman sees the color of governance in the world, and sees common, permanent, secure, unsickness, self, and self-seeing, and cannot even be free from birth, old age, sickness, death, worry, sorrow, worry, and suffering. |
「若諸沙門、婆羅門於世間可念端政之 色觀察如病、如癰、如刺、如殺、無常、苦、空、非 我，彼愛則離，愛離故億波提離，億波提離故 則苦離，苦離故則生、老、病、死、憂、悲、惱、苦離。 |
"If the sandmen and brahmins in the world can think of the color of governance, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self, love will be separated, love will be separated, billion waves will be separated, billion waves If you leave the past, you will leave with suffering. If you leave the past, you will leave with birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. |
譬 如路側清涼池水，香味具足，有人以毒著 中，陽春之月，諸行路者風熱渴逼，競來欲 飲，有人語言： |
For example, the cool water on the side of the road, the fragrance is full, some people are poisoned, the moon of the sun and spring, the travellers are forced by wind, heat and thirst, and they want to drink. Some people say: |
『此水有毒！汝等勿飲，若 當飲者，或令汝死，或近死苦。』 |
"This water is poisonous! Don't drink while you wait. If you are a drinker, you will die, or you will die. 』 |
彼則念言： |
He said: |
『此水有毒，若當飲者，或令我死，或近死 苦，我且忍渴，食乾 麨 飯，不取水飲。』 |
"This water is poisonous. If I become a drinker, it may cause me death or near death. I will endure my thirst. I will eat dry rice instead of drinking water. 』 |
如是， 沙門、婆羅門於世間可念之色觀察如病、如 癰、如刺、如殺、無常、苦、空、非我，乃至解脫生、 老、病、死、憂、悲、惱、苦。 |
If so, Shaman and Brahman observe the conceivable colors in the world such as sickness, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self, and even liberation from birth, old age, sickness, death, worry, sorrow, worry, suffering . |
是故，阿難！於此法如是 見、如是聞、如是覺、如是知，於過去、未來亦 如此道。 |
Yes, Ananda! In this way, see, hear, feel, know, so in the past and in the future. |
如是觀察。」 |
So observe. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 292 （二九二） 思量觀察 |
SA 292 (Two 92) Think and observe |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「云何思量觀察 正盡苦，究竟苦邊？ |
"Yun He thinks about observing and is trying hard, what is it? |
時，思量眾生所有眾苦，種 種差別，此諸苦何因、何集、何生、何觸？ |
At this time, consider all the sufferings of all living beings, and all the differences. What are the causes, collections, births, and touches of these sufferings? |
思量取 因、取集、取生、取觸。 |
Think about the cause, take the collection, take the life, take the touch. |
若彼取滅無餘，眾苦則滅， 彼所乘苦滅道跡如實知，修行彼向次法， 是名比丘向正盡苦，究竟苦邊，所謂取滅。 |
If there is no surviving to annihilation, all sufferings will disappear. He knows the path of suffering and practises the sub-method as it is. It is the name Bhikkhu to do his sufferings, and the suffering is the so-called elimination. |
「復 次，比丘思量觀察正盡苦，究竟苦邊。 |
"Again, the bhikkhu thinks and observes that he is trying his best. |
時，思量 彼取何因、何集、何生、何觸？ |
At the same time, think about the cause, collection, birth, and contact of him? |
思量彼取愛因、愛 集、愛生、愛觸。 |
Think about it and take the cause of love, love collection, love for life, love for touch. |
彼愛永滅無餘，取亦隨滅，彼所 乘取滅道跡如實知，修習彼向次法，是名 比丘向正盡苦，究竟苦邊，所謂愛滅。 |
His love is forever extinguished, taking it and extinguishing it, knowing what he takes and taking the path to know as it is, and practising the second method of the other direction is the name of Bhikkhu doing hardships for the right side. |
「復次，比 丘思量觀察正盡苦，究竟苦邊。 |
"Throughout, the monk pondered and observed that he was trying his best. |
則思量彼 愛何因、何集、何生、何觸？ |
Then think about the cause of his love, what collection, what birth, and what touch? |
知彼愛受因、受集、受 生、受觸。 |
Know the cause, collection, birth, and touch of love. |
彼受永滅無餘，則愛滅，彼所乘愛滅 道跡如實知，修習彼向次法，是名比丘向 正盡苦，究竟苦邊，所謂受滅。 |
If he suffers eternal destruction, his love is destroyed, and his love is destroyed. Knowing the path as it is, practicing the second method of the Bhikkhu is known as Bhikkhu to endure suffering. The end of suffering is the so-called suffering. |
「復次，比丘思量 觀察正盡苦，究竟苦邊。 |
"Repeatedly, the monk pondered and observed that the observation is suffering, what is it? |
時，思量彼受何因、何 集、何生、何觸？ |
At the time, think about the cause, collection, birth, and contact of him? |
知彼受觸因、觸集、觸生、觸緣。 |
Know the cause of contact, the set of contact, the birth of the enemy, and the edge of contact. |
彼 觸永滅無餘，則受滅，彼所乘觸滅道跡如實 知，修習彼向次法，是名比丘向正盡苦，究竟 苦邊。 |
If he touches forever and disappears, then he will be destroyed. Knowing the path of the touch and knowing the way he rides, and practising the method of the other direction, it is the name Bhikkhu to do hardships for the right side. |
「復次，比丘思量觀察正盡苦，究竟苦邊。 |
"Repeatedly, the monk pondered and observed that he was trying hard. |
時，思量彼觸何因、何集、何生、何觸？ |
At the same time, think about the cause, collection, birth, and contact? |
當知彼 觸六入處因、六入處集、六入處生、六入處觸。 |
When you know the other, touch the six-entry cause, the six-entry collection, the six-entry birth, and the six-entry touch. |
彼六入處欲滅無餘，則觸滅，彼所乘六入 處滅道跡如實知，修習彼向次法，是名 比丘向正盡苦，究竟苦邊。 |
If the six entrances want to be destroyed, then they will be touched off. He knows the path of the six entrances that he rides as it is, and practices the second method of the other direction. |
「復次，比丘思量觀 察正盡苦，究竟苦邊。 |
"Repeatedly, the monk contemplates and observes that he is trying his best, and what is the bitter side. |
時，思量彼六入處何因、 何集、何生、何觸？ |
At that time, think about the cause, collection, birth, and contact of the six entrances? |
知彼六入處名色因、名色 集、名色生、名色觸。 |
Knowing the cause of the six places where the name-material, the collection of the name-material, the student of the name-material, the touch of the name-material. |
名色永滅無餘，則六入 處滅，彼所乘名色滅道跡如實知，修習彼 向次法，是名比丘向正盡苦，究竟苦邊，所 謂名色滅。 |
The name and form will be extinguished forever, then the six entrances will be extinct. The path of the name and form that he rides on is known as it is. By practicing the method of the direction, it is the bhikkhu who is suffering from the right direction. |
「復次，比丘思量正盡苦，究竟苦邊。 |
"Throughout, the monk is thinking about his hardships. |
時，思量名色何因、何集、何生、何觸，知彼名 色識因、識集、識生、識觸。 |
At that time, consider the reason of name and form, what collection, what birth, and what touch, and know the other name and body. |
彼識欲滅無餘，則名 色滅，彼所乘識滅道跡如實知，修習彼向次 法，是名比丘向正盡苦，究竟苦邊，所謂識 滅。 |
If the consciousness desires to vanish, then the name is extinguished. He knows the path of consciousness as it is, and he practices the method of the other direction. It is the name of the monk to make hardships to the right. |
「復次，比丘思量觀察正盡苦，究竟苦邊。 |
"Repeatedly, the monk pondered and observed that he was trying hard. |
時， 思量彼識何因、何集、何生、何觸？ |
At that time, think about the cause, collection, birth, and contact of other consciousness? |
知彼識行 因、行集、行生、行觸，作諸福行，善識生，作諸 不福不善行，不善識生； |
Knowing the other, knowing and deeds. Causes, collections of deeds, deeds of deeds, deeds of deeds; |
作無所有行，無所有 識生，是為彼識行因、行集、行生、行觸。 |
To do no-owning action, no-all knowing, is to know the cause, collection of action, birth, and touch of action. |
彼行 欲滅無餘，則識滅，彼所乘行滅道跡如實知， 修習彼向次法，是名比丘向正盡苦，究竟苦 邊，所謂行滅。 |
If there is no more than annihilation, then you will know the extinction, and you will know the path of the path that you have taken as it is, and practice the second method of the other direction. |
「復次，比丘思量觀察正盡苦， 究竟苦邊。 |
"Throughout, the monk thinks and observes the hardship, the hard side. |
時，思量彼行何因、何集、何生、何 觸？ |
At that time, think about the cause, collection, birth, and contact of the other line? |
知彼行無明因、無明集、無明生、無明觸。 |
Knowing the other and acting has no clear cause, ignorant collection, ignorant birth, and ignorant touch. |
彼 福行無明緣，非福行亦無明緣，非福不福行 亦無明緣。 |
He has no destiny for blessing, neither destiny nor destiny, nor destiny for destiny. |
「是故當知，彼行無明因、無明集、無明生、無明 觸。 |
"Therefore, we must know, and we have no clear cause, ignorance set, ignorance birth, and ignorance touch. |
彼無明永滅無餘，則行滅，彼所乘無明滅 道跡如實知，修習彼向次法，是名比丘向正 盡苦，究竟苦邊，所謂無明滅。」 |
If the ignorance is extinguished forever, then it will be extinguished, and the path of the ignorance that he rides on is known as it is, and the practice of the second method is the bhikkhu. " |
佛告比丘： |
Buddha told Bhikkhu: |
「於 意云何？ |
"Yi Yunhe? |
若不樂無明而生明，復緣彼無明 作福行、非福行、無所有行不？」 |
If there is no happiness in ignorance and luminosity arises, will it be a blessing, non-blessing, and no-have. " |
比丘白佛： |
Bhikkhu White Buddha: |
「不 也，世尊！所以者何？ |
"No, Lord! So what? |
多聞聖弟子不樂無明 而生明，無明滅則行滅，行滅則識滅，如是 乃至生、老、病、死、憂、悲、惱、苦滅，如是如是純大 苦聚滅。」 |
It is often heard that the disciples of the saint are not happy and ignorant but are born, ignorant and extinguished, and when extinguished, know and extinguish, such as birth, old age, sickness, death, worry, sorrow, anxiety, suffering and death, such as pure great suffering. " |
佛言： |
Buddhist words: |
「善哉！善哉！比丘！我亦如是說， 汝亦知此。 |
"Goodness! Goodness! Bhikkhu! I said the same, you know this too. |
於彼彼法起彼彼法，生彼彼法， 滅彼彼法，滅、止、清涼、息、沒。 |
From the other, the other, the other, the birth of the other, the destruction of the other, the death, the cessation, the coolness, the rest, and the no. |
若多聞聖弟子 無明離欲而生明，身分齊受所覺，身分齊受 所覺時如實知； |
If you hear more about the saint’s disciples who are ignorant and detached from desires, you will be able to realize your identity, and when you feel your identity, you will know the truth; |
若壽分齊受所覺，壽分齊受 所覺時如實知； |
If the life is divided and felt, when the life is divided and felt, know the truth; |
身壞時壽命欲盡，於此諸受 一切所覺滅盡無餘。 |
When the body is bad, the life expectancy will be exhausted, and all the feelings will be destroyed. |
譬如力士取新熟瓦 器，乘熱置地，須臾散壞，熱勢悉滅。 |
For example, Leishi takes freshly cooked pottery and places it on the ground with heat. The heat will disappear after a while. |
如是，比 丘無明離欲而生明，身分齊受所覺如實知， 壽分齊受所覺如實知，身壞命終，一切受所 覺悉滅無餘。」 |
In this way, the monk is ignorant and detached from desire, and he knows his identity as he feels, knows his life as he feels, he knows his life as he feels, his body is bad and his life ends, and all his feelings and feelings are extinguished. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 293 （二九三） 甚深 |
SA 293 (two ninety three) very deep |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告異比丘： |
Then, the Blessed One told the Bhikkhu: |
「我已度疑，離於猶 豫，拔邪見刺，不復退轉。 |
"I have been skeptical. I am free from hesitation. |
心無所著故，何處 有我為彼比丘說法？ |
There is no reason in the heart, where can I speak for Peter? |
為彼比丘說賢聖 出世空相應緣起隨順法，所謂有是故是 事有，是事有故是事起。 |
It is said that the virtuous saints are born in the world and the corresponding origins follow the Dharma. |
所謂緣無明行，緣 行識，緣識名色，緣名色六入處，緣六入 處觸，緣觸受，緣受愛，緣愛取，緣取有， 緣有生，緣生老、死、憂、悲、惱、苦。 |
The so-called predestined ignorance, predestination, predestination, predestination, predestination, predestination, predestination, predestination, predestination Death, sorrow, sorrow, worry, suffering. |
如是如是純 大苦聚集，乃至如是純大苦聚滅。 |
As such, pure great suffering gathers, and even pure great suffering gathers away. |
「如是說 法，而彼比丘猶有疑惑猶豫，先不得得想、 不獲獲想、不證證想，今聞法已，心生憂苦、 悔恨、矇沒、障礙。 |
"That's how he said the Fa, and Bibiqiu still had doubts and hesitation. He had to think about it, not get it, and not prove it. Now that he has heard the Fa, his heart is full of sorrow, regret, neglect, and obstacles. |
所以者何？ |
So what? |
此甚深處，所謂 緣起，倍復甚深難見，所謂一切取離、愛盡、無 欲、寂滅、涅槃； |
In this deep place, the so-called dependent origination is very difficult to see, the so-called detachment of everything, the exhaustion of love, desirelessness, death, and Nirvana; |
如此二法，謂有為、無為，有為 者若生、若住、若異、若滅，無為者不生、不住、不 異、不滅，是名比丘諸行苦寂滅涅槃。 |
Such two methods, that is, if there is action, if there is no action, if the person is able to live, if live, if he is different, if he is dead, and the person who has no action does not produce, do not live, remain the same, and do not die, it is called the bhikkhu's various deeds of suffering, nirvana. |
因集故 苦集，因滅故苦滅，斷諸逕路，滅於相續，相 續滅滅，是名苦邊。 |
Because of the collection, the bitter collection, the bitterness of the extinction, the breaking of all paths, the extinction in the continuation of the phase, the continuation of the extinction of the phase, is the name of suffering. |
比丘！彼何所滅？ |
Bhikkhu! Where is it? |
謂有餘 苦，彼若滅、止、清涼、息、沒，所謂一切取滅、愛盡、 無欲、寂滅、涅槃。」 |
It is said that there is surplus suffering, if it ceases, ceases, cools, breathes, and is absent, the so-called extinguishment of all, love, desirelessness, nirvana, and nirvana. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 294 （二九四） 愚痴黠慧 |
SA 294 (twenty-nine four) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「愚癡無聞凡夫 無明覆、愛緣繫，得此識身。 |
"Ignorance, ignorance, ordinary people, ignorance, love, destiny, get this knowledge. |
內有此識身，外 有名色，此二因緣生觸。 |
There is this body of consciousness inside, and there is name and form outside. |
此六觸入所觸，愚 癡無聞凡夫苦樂受覺，因起種種。 |
These six touches are touched, foolishness and ignorance of ordinary people's sufferings and pleasures, due to various reasons. |
云何為六？ |
What is cloud six? |
眼觸入處，耳、鼻、舌、身、意觸入處。 |
The eye touches the place, the ear, nose, tongue, body, and mind touch the place. |
若黠慧者無 明覆，愛緣繫得此識身。 |
If the wise person is ignorant, love is bound to the body. |
如是內有識身，外 有名色，此二緣生六觸入處，六觸所觸故， 智者生苦樂受覺，因起種種。 |
If there is the consciousness body inside, and the name and form outside, these two conditions produce six touches into the place, and the six touches touch the cause. The wise person produces suffering and happiness, and there are various reasons. |
何等為六？ |
What is six? |
眼觸 入處，耳、鼻、舌、身、意觸入處。 |
The eyes touch the entrance, the ears, nose, tongue, body, and mind touch the entrance. |
愚夫、黠慧，彼於 我所修諸梵者，有何差別？」 |
What is the difference between the foolish husband and the Huihui from all the Brahmas I have cultivated? " |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世 尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願演說， 諸比丘聞已，當受奉行。」 |
Good! Lord! I only wish to speak, and all monks have heard of it and should be practiced. " |
爾時，世尊告諸比 丘： |
Then, the Blessed One told the monks: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
諸比丘！彼愚癡無 聞凡夫無明所覆，愛緣所繫，得此識身，彼 無明不斷，愛緣不盡，身壞命終，還復受身； |
Bhikkhus! He is ignorant and ignorant. Hearing that ordinary people are covered by ignorance, love is bound by the condition, get this body of knowledge, he is ignorant constantly, love is endless, body is bad and life is end, and the body is regained; |
還受身故，不得解脫生、老、病、死、憂、悲、惱、苦。 |
Still suffering from death, cannot be free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
所以者何？ |
So what? |
此愚癡凡夫本不修梵行，向正 盡苦，究竟苦邊故，是故身壞命終，還復受 身； |
This stupid ordinary man does not practice Brahma, but does his best to face the righteousness. After all, the suffering is the end of his life and the end of his life. |
還受身故，不得解脫生、老、病、死、憂、悲、惱、 苦。 |
Still suffering from death, cannot be free from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. |
「若黠慧者無明所覆，愛緣所繫，得此 識身，彼無明斷，愛緣盡； |
"If the wise person is overwhelmed by ignorance, love is bound by the predestined relationship, one can know the body, the other is ignorant, and the destiny of love ends. |
無明斷，愛緣盡故，身 壞命終，更不復受； |
Ignorance, love is for the sake of all, bad body and life end, let alone suffer; |
不更受故，得解脫生、老、 病、死、憂、悲、惱、苦。 |
Don’t suffer more and get free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
所以者何？ |
So what? |
彼先修梵行，正向 盡苦，究竟苦邊故，是故彼身壞命終，更不復 受； |
He first practised Brahma, and went to the end of suffering, but the suffering is the result of his bad body and life, let alone no longer suffer; |
更不受故，得解脫生、老、病、死、憂、悲、惱、苦， 是名凡夫及黠慧者，彼於我所修諸梵行，種 種差別。」 |
It is even more free from causes, to be free from birth, old age, sickness, death, sorrow, sorrow, irritation, and suffering. He is an ordinary man and a wise person, who is in the various Brahman practices that I have practiced, and various differences. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 295 （二九五） 非汝所有 |
SA 295 (twenty-nine five) is not owned by you |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「此身非汝所有， 亦非餘人所有。 |
"This body is not owned by you, nor owned by the rest. |
謂六觸入處，本修行願，受 得此身。 |
It is said that the six touch points, this practice wish, can receive this body. |
云何為六？ |
What is cloud six? |
眼觸入處，耳、鼻、舌、身、意觸 入處。 |
Eyes touch the place, ears, nose, tongue, body, and mind touch the place. |
彼多聞聖弟子於諸緣起善正思惟觀 察： |
The disciple of Saint Peter's Beginning from the Origins of Kindness, Righteousness and Thoughtfulness Observation: |
『有此六識身、六觸身、六受身、六想身、六 思身。 |
"There are six consciousness bodies, six touching bodies, six receiving bodies, six thinking bodies, and six thinking bodies. |
所謂此有故，有當來生、老、病、死、憂、悲、惱、 苦，如是如是純大苦聚集，是名有因有緣 世間集。 |
The so-called there is a reason, there should be future life, old age, sickness, death, sorrow, sorrow, annoyance, suffering, such as the gathering of great suffering, it is a collection of the world with a name, a cause and a destiny. |
謂此無故，六識身無，六觸身、六受身、 六想身、六思身無，謂此無故，無有當來生、老、 病、死、憂、悲、惱、苦，如是如是純大苦聚滅。』 |
It is said that there is no reason for this, six sense bodies, six touch bodies, six feeling bodies, six thinking bodies, and six thinking bodies. There is no reason for this, and there is nothing for the next life, old age, sickness, death, sorrow, sorrow, worry, and suffering. This is pure great suffering. 』 |
若多 聞聖弟子於世間集、世間滅如實正知，善 見、善覺、善入，是名聖弟子招此善法、得 此善法、知此善法、入此善法，覺知、覺見世 間生滅，成就賢聖出離、實寂、正盡苦，究竟 苦邊。 |
If you hear more about the holy disciple gathering in the world, the world is extinct, truthful knowledge, good insight, good awareness, and good entry, it is a holy disciple who invites this good law, obtains this good law, knows this good law, enters this good law, awareness, Aware of the birth and death of the world, the achievement of the virtuous and the sage, the real loneliness, the righteousness, and the suffering. |
所以者何？ |
So what? |
謂多聞聖弟子世間集滅如 實知，善見、善覺、善入故。」 |
It is said that the disciples of the sacred disciples who have heard much in the world gather to know the truth, to see, to feel, and to enter the world. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 296 （二九六） 因緣法 |
SA 296 (Two 96) Karma |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說因緣 法及緣生法。 |
"I shall talk about the Dharma of Karma and Conditioning of Life. |
「云何為因緣法？ |
"What is the cloud of karma? |
謂此有故彼有， 謂緣無明行，緣行識，乃至如是如是純大 苦聚集。 |
It is said that there is a reason and there is another. It is said that it is due to ignorance and consciousness, and even if it is pure great suffering. |
「云何緣生法？ |
"Why does the cloud grow? |
謂無明、行。 |
It means ignorance and action. |
若佛出世，若 未出世，此法常住，法住法界，彼如來自所覺 知，成等正覺，為人演說，開示顯發，謂緣無 明有行，乃至緣生有老死。 |
If the Buddha is born, if he is not born, this Dharma dwells, and Dharma dwells in the Dharma realm. It is like coming from awareness, attaining enlightenment, speaking for others, discourses and manifestations, saying that there is deeds due to ignorance, and even due to birth and death. |
若佛出世，若未 出世，此法常住，法住法界，彼如來自覺知， 成等正覺，為人演說，開示顯發，謂緣生故， 有老、病、死、憂、悲、惱、苦。 |
If the Buddha is born, if he is not born, this Dharma abides, and the Dharma abides in the realm of the Dharma. It is like coming from awareness, attaining enlightenment, speaking for others, discourses and manifestations, which means birth, sickness, death, sorrow, sadness, etc. Annoyed, distressed. |
此等諸法，法住、法空、法 如、法爾，法不離如，法不異如，審諦真實、不 顛倒。 |
These kinds of dharmas, Dharma dwelling, Dharma Kong, Dharma, Dharma, Dharma is not divorced, Dharma is not different, Judgment is true and not reversed. |
如是隨順緣起，是名緣生法。 |
In this way, it is the method of birth by name. |
謂無明、 行、識、名色、六入處、觸、受、愛、取、有、生、老、病、死、憂、悲、 惱、苦，是名緣生法。 |
It means ignorance, action, consciousness, name and form, six elements, touch, feeling, love, taking, being, birth, old age, sickness, death, worry, sorrow, worry, suffering, which are the birth-conditioning method of name. |
「多聞聖弟子於此因緣 法、緣生法正知善見，不求前際，言： |
"We heard that the saint’s disciples learned from this Karma, Karma, and Karma to know the good views, and don’t ask for the past. |
『我過去 世若有、若無？ |
"My past life, if there is, if not? |
我過去世何等類？ |
What kind of past life am I? |
我過去世 何如？』 |
How about my past life? 』 |
不求後際： |
Don't ask for the future: |
『我於當來世為有、為 無？ |
"When shall I be in the afterlife? |
云何類？ |
What kind of cloud? |
何如？』 |
How? 』 |
內不猶豫： |
Do not hesitate within: |
『此是何等？ |
"What is this? |
云何 有此為前？ |
What is the cloud? |
誰終當云何之？ |
Who will be the cloud? |
此眾生從何 來？ |
Where do these beings come from? |
於此沒當何之？』 |
What's wrong here? 』 |
若沙門、婆羅門起凡 俗見所繫，謂說我見所繫、說眾生見所繫、 說壽命見所繫、忌諱吉慶見所繫，爾時悉 斷、悉知，斷其根本，如截多羅樹頭，於未 來世，成不生法。 |
If Shamen and Brahmans start from the commonplace and see where they are, they say that I see where they are, that sentient beings see where they are, that life sees where they are, and that taboos see where they are. In the future life, there will be no birth. |
是名多聞聖弟子於因 緣法、緣生法如實正知，善見、善覺、善修、善 入。」 |
He is a well-known disciple who knows the truth, knows the truth, knows the truth, knows the truth, has a good understanding, has a good cultivation, and has a good entry. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 297 （二九七） 大空法 |
SA 297 (Two-97) Big Air Method |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我當為汝等說法， 初、中、後善，善義善味，純一清淨，梵行清白， 所謂大空法經。 |
"I should say for you, the first, middle, and later good, good righteousness, good taste, pure one and pure, innocent Brahman, the so-called Dakong Dharma. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
云何 為大空法經？ |
What is the Great Sky Dharma Sutra? |
所謂此有故彼有，此起故彼起， 謂緣無明行，緣行識，乃至純大苦聚集。 |
The so-called this, therefore, there is, this arises and therefore arises, it means that it is due to ignorance, consciousness, and even pure great suffering. |
「緣 生老死者，若有問言： |
"For those who are born, old and dead, if there is any question: |
『彼誰老死？ |
"Who is old and dead? |
老死屬誰？』 |
Who is the old dead? 』 |
彼則答言： |
He replied: |
『我即老死，今老死屬我，老死是 我。』 |
"I am old and dead, today old and dead belong to me, old and dead belong to me. 』 |
所言： |
What: |
『命即是身。』 |
"Life is the body. 』 |
或言： |
Or say: |
『命異身異。』 |
"Fate is different. 』 |
此則一 義，而說有種種。 |
This is the same, but there are all kinds of things. |
若見言： |
If you see: |
『命即是身。』 |
"Life is the body. 』 |
彼梵 行者所無有。 |
There is nothing other than that. |
若復見言： |
If you see again: |
『命異身異。』 |
"Fate is different. 』 |
梵行者 所無有。 |
There is nothing for the Brahman. |
於此二邊，心所不隨，正向中 道。 |
On these two sides, the heart doesn’t follow, but the middle way. |
賢聖出世，如實不顛倒正見，謂緣生老 死。 |
A virtuous sage is born and does not reverse the right view. |
如是生、有、取、愛、受、觸、六入處、名色、識、行， 緣無明故有行。 |
Such as being born, being, taking, loving, receiving, touching, six places, name and form, consciousness, and action, there is action due to ignorance. |
「若復問言： |
"If you repeat the question: |
『誰是行？ |
"Who's OK? |
行屬誰？』 |
Who belongs to? 』 |
彼則答言： |
He replied: |
『行則是我，行是我所。』 |
"The line is me, the line is what I do. 』 |
彼如是： |
That is: |
『命 即是身。』 |
"Life is the body. 』 |
或言： |
Or say: |
『命異身異。』 |
"Fate is different. 』 |
彼見命即是身者， 梵行者無有； |
He who sees his fate is the body, the Brahman has nothing; |
或言命異身異者，梵行者亦 無有。 |
Or those who say that they are different from each other, there is no Brahman. |
離此二邊，正向中道。 |
Away from these two sides, the middle road is positive. |
賢聖出世，如實 不顛倒正見所知，所謂緣無明行。 |
The virtuous saint is born, truthfully does not reverse the right view and knowledge, so-called predestined ignorance. |
「諸比丘！ 若無明離欲而生明，彼誰老死？ |
"Bhikkhus! If you are ignorant and detached from desire, who will die? |
老死屬誰 者？ |
Who is the old death? |
老死則斷，則知斷其根本，如截多羅樹 頭，於未來世成不生法。 |
When you die old, you know the roots, like cutting off the top of a tree to make lifelessness in the future life. |
若比丘無明離欲 而生明，彼誰生？ |
If a monk is ignorant and detached from desires, but who is born? |
生屬誰？ |
Who is born? |
乃至誰是行？ |
Or who is it? |
行 屬誰者？ |
Who is the line? |
行則斷，則知斷其根本，如截多 羅樹頭，於未來世成不生法，若比丘無明 離欲而生明，彼無明滅則行滅，乃至純大 苦聚滅，是名大空法經。」 |
Acting is breaking, knowing and breaking its roots, such as cutting off the top of the tree, and becoming infertile in the future life. If the monk is ignorant and detached from desires, he will do so, and even if he is ignorant, he will die. Dharma. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 298 （二九八） 法說義說 |
SA 298 (Two-Nine-Eight) Law Doctrine |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚 落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說緣起法 法說、義說。 |
"I should talk about dependent origination, law and righteousness. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
「云何緣起 法法說？ |
"Why does the cloud originate? |
謂此有故彼有，此起故彼起，謂緣 無明行，乃至純大苦聚集，是名緣起法法 說。 |
It is said that there is a reason, there is another, this arises, therefore another arises, that it is due to ignorance, and even pure great suffering is gathered. |
「云何義說？ |
"Yun He Yi said? |
謂緣無明行者。 |
That means the ignorant walker. |
彼云何無 明？ |
He is so ignorant? |
若不知前際、不知後際、不知前後際， 不知於內、不知於外、不知內外，不知業、 不知報、不知業報，不知佛、不知法、不 知僧，不知苦、不知集、不知滅、不知道， 不知因、不知因所起法，不知善不善、有 罪無罪、習不習、若劣若勝、染污清淨，分別 緣起，皆悉不知； |
If you don’t know the past, the future, the before and after, the inside, the outside, the inside and outside, the karma, the retribution, the karma, the Buddha, the Dharma, the monk, the suffering, the gathering, the extinction , I don’t know, I don’t know the cause, I don’t know the cause of the law, I don’t know good or bad, guilty or innocent, accustomed, if inferior is victorious, pollution is clean, the origin of the separation, I don’t know; |
於六觸入處，不如實覺知， 於彼彼不知、不見、無無間等、癡闇、無明、大 冥，是名無明。 |
At the place where the six touches enter, it is not as true as it is to be aware. Yu Bibi knows, does not see, has no space, etc., ignorance, ignorance, and ignorance. |
「緣無明行者，云何為行？ |
"For those who are ignorant, what is the cloud? |
行 有三種——身行、口行、意行。 |
There are three kinds of actions-body actions, oral actions, and mind actions. |
緣行識者，云何 為識？ |
For those who know by fate, what is the cloud? |
謂六識身——眼識身、耳識身、鼻識身、舌識 身、身識身、意識身。 |
It is called the six body-consciousness-eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and consciousness-body. |
緣識名色者，云何名？ |
What is the name of the person who knows name and color? |
謂四 無色陰——受陰、想陰、行陰、識陰。 |
That is four colorless yin-receiving yin, thinking yin, acting yin, and knowing yin. |
云何色？ |
What color is the cloud? |
謂四大、 四大所造色，是名為色。 |
It is said that the four great bodies and the four great forms are called forms. |
此色及前所說名，是 為名色。 |
This color and the aforementioned name are the name color. |
緣名色六入處者，云何為六入處？ |
What is the six-entry place for those who are connected with the name and color? |
謂六內入處——眼入處、耳入處、鼻入處、舌入處、 身入處、意入處。 |
It is called the six inner entrances—the eye entrance, ear entrance, nose entrance, tongue entrance, body entrance and intention entrance. |
緣六入處觸者，云何為觸？ |
What is the cloud touch for the person who touches the place of the six points? |
謂六觸身——眼觸身、耳觸身、鼻觸身、舌觸身、身 觸身、意觸身。 |
It is called six body touches-eye touches body, ear touches body, nose touches body, tongue touches body, body touches body, mind touches body. |
緣觸受者，云何為受？ |
For those who are touched by fate, what is the cloud? |
謂三受—— 苦受、樂受、不苦不樂受。 |
It is called three feelings-suffering, happy feeling, neither suffering nor happy feeling. |
緣受愛者，彼云何 為愛？ |
What is love for the beloved? |
謂三愛——欲愛、色愛、無色愛。 |
It is called three loves-lust, lust, and colorless love. |
緣愛取者， 云何為取？ |
For those who love to take, what is the cloud for taking? |
四取——欲取、見取、戒取、我取。 |
Four take-desire to take, see to take, abstain from taking, I take. |
緣取 有者，云何為有？ |
What is the existence of clouds? |
三有——欲有、色有、無色有。 |
Three beings-desire being, color being and colorless being. |
緣 有生者，云何為生？ |
What is life for those who live? |
若彼彼眾生，彼彼身種 類一生，超越和合出生，得陰、得界、得入處、 得命根，是名為生。 |
If the other beings, the other beings are born in a life of transcendence and harmony, gaining yin, realm, entry, and life roots are named life. |
緣生老死者，云何為老？ |
What is the meaning of old age for those who are born and old? |
若髮白露頂，皮緩根熟，支弱背僂，垂頭呻吟， 短氣前輸，柱杖而行，身體黧黑，四體班駮， 闇鈍垂熟，造行艱難羸劣，是名為老。 |
If the hair is white and dew, the skin is slowly ripe, the back is weak, the head is moaning, the short breath is forward, the pole is walking, the body is dark, the four-body squad, dark and blunt, the hard work is bad, it is the name For old. |
云何 為死？ |
What is Yun? |
彼彼眾生，彼彼種類沒、遷移、身壞、壽 盡、火離、命滅，捨陰時到，是名為死。 |
Bibi all living beings, Bibi types, migration, body decay, life end, fire detachment, fate dies, when the time comes, it is called death. |
此死及 前說老，是名老死。 |
This death is just like old age. |
是名緣起義說。」 |
It is Mingyuan Uprising. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 299 （二九九） 緣起法 |
SA 299 (Two-nine-nine) Method of Dependent Origination |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
時，有異比丘來詣佛所，稽首禮足，退坐一 面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place, paid homage to his head and sat down, and the White Buddha said: |
「世尊！謂緣起法為世尊作，為餘 人作耶？」 |
Master! It is said that the method of dependent arising is made by the Lord and for the rest of us? |
佛告比丘： |
Buddha told Bhikkhu: |
「緣起法者，非我所作， 亦非餘人作。 |
"The Dharma of Dependent Origination is not done by me, nor by others. |
然彼如來出世及未出世，法界 常住，彼如來自覺此法，成等正覺，為諸 眾生分別演說，開發顯示。 |
However, the Tathagata is born and unborn, the Dharma realm is always alive, and the Tathagata comes to realize this Dharma and attains enlightenment. He speaks separately and develops manifestations for all beings. |
所謂此有故彼 有，此起故彼起，謂緣無明行，乃至純大苦 聚集，無明滅故行滅，乃至純大苦聚滅。」 |
The so-called this, therefore, there is, this arises and therefore arises, it means that it is due to ignorance, and even pure great suffering gathers, ignorance disappears, so activity disappears, and even pure great suffering gathers and disappears. " |
佛 說此經已。 |
The Buddha said this has been done. |
時，彼比丘聞佛所說，歡喜奉 行。 |
At that time, when he heard what the Buddha said, he joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 300 （三〇〇） 他 |
SA 300 (300) He |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚 落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
時，有異婆羅門來詣佛所，與世尊面 相慶慰，慶慰已，退坐一面，白佛言： |
At that time, a different Brahmin came to the Buddha's place to congratulate the Blessed One, congratulate him, and retreat, and the White Buddha said: |
「云何？ |
"Yun He? |
瞿 曇！為自作自覺耶？」 |
Qu Tan! To be self-conscious? " |
佛告婆羅門： |
Buddha told Brahmin: |
「我說此是 無記，自作自覺，此是無記。」 |
I say this is not remembering, and I am self-conscious, this is not remembering. |
「云何？ |
"Yun He? |
瞿曇！他作 他覺耶？」 |
Qu Tan! He made him feel? " |
佛告婆羅門： |
Buddha told Brahmin: |
「他作他覺，此是無記。」 |
He feels that he has nothing to remember. |
婆羅門白佛： |
Brahman White Buddha: |
「云何？ |
"Yun He? |
我問自作自覺，說言無 記； |
I asked myself to be conscious, but I didn’t remember; |
他作他覺，說言無記，此義云何？」 |
He feels like he doesn't remember what he says. What is the meaning of this? " |
佛告婆 羅門： |
Buddha told Brahmin: |
「自作自覺則墮常見，他作他覺則墮 斷見。 |
"If he feels himself, he will fall frequently. If he feels he will fall into judgment. |
義說、法說，離此二邊，處於中道而 說法，所謂此有故彼有，此起故彼起，緣無 明行，乃至純大苦聚集，無明滅則行滅，乃 至純大苦聚滅。」 |
Righteousness and Dharma, away from this, are in the middle way and speak. The so-called so-called this is therefore the other, this and the other arises, due to ignorance of action, and even pure great suffering, ignorance, extinguishment, and even pure great suffering Off. " |
佛說此經已，彼婆羅門歡 喜隨喜，從座起去。 |
The Buddha said that this was done, and the Brahman rejoiced and got up from the seat. |
. |
. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 301 （三〇一） 迦旃延 |
SA 301 (301) Kayayan |
如是我聞： |
I heard this: |
一時，佛住那梨聚落深林 中待賓舍。 |
For a while, the Buddha lived in Nali and settled in the deep forest to wait for the guest house. |
爾時，尊者 ［跳-兆＋散］ 陀迦旃延詣佛所， 稽首佛足，退住一面，白佛言： |
At that time, the Venerable [Jump-Zhao + San] Dhakjanyanya Buddha's place, Jishou the Buddha's feet, retreat, and the White Buddha said: |
「世尊！如世尊 說正見。 |
"The Lord! Like the Lord, saying right view. |
云何正見？ |
Yun He is right? |
云何世尊施設正見？」 |
Shizun Yunhe set up right view? " |
佛 告 ［跳-兆＋散］ 陀迦旃延： |
Buddha's report [jump-Zhao + San] Dhakyajan: |
「世間有二種依，若有、若無， 為取所觸； |
"There are two kinds of dependence in the world, if there is and if there is not, it is to take the touch; |
取所觸故，或依有、或依無。 |
Take what's happened, or depend on it, or depend on nothing. |
若 無此取者，心境繫著使不取、不住、不計我 苦生而生，苦滅而滅，於彼不疑、不惑，不由 於他而自知，是名正見，是名如來所施設 正見。 |
If there is no one who takes this, the state of mind is tied to the cause, not to take, not to stay, to live without thinking about my suffering, and to die from suffering, without doubt, without confusion, without knowing oneself because of him, it is the right view of the name, the name of the Tathagata Set up a right view. |
所以者何？ |
So what? |
世間集如實正知見，若世間 無者不有，世間滅如實正知見，若世間有 者無有，是名離於二邊說於中道，所謂此 有故彼有，此起故彼起，謂緣無明行，乃至 純大苦聚集，無明滅故行滅，乃至純大苦聚 滅。」 |
The world gathers truthful knowledge and right view, if there is no one in the world, there is nothing in the world, and the world is destroyed. If there is nothing in the world, it means that the name is separated from the two sides and said in the middle. It means that due to ignorance, even pure great suffering gathers, ignorance disappears, so action disappears, and even pure great suffering gathers. " |
佛說此經已，尊者 ［跳-兆＋散］ 陀迦旃延聞佛所 說，不起諸漏，心得解脫，成阿羅漢。 |
The Buddha said this sutra, Venerable [Tiao-Zhao + San] Dhakjanyan heard what the Buddha said, without all omissions, free from experience, and become an Arahant. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 302 （三〇二） 阿支羅 |
SA 302 (302) Azhiluo |
如是我聞： |
I heard this: |
一時，佛住王舍城耆闍崛山。 |
For a while, the Buddha lived in Qitijue Mountain, Wangshe City. |
爾時，世尊晨朝著衣持鉢，出耆闍崛山，入 王舍城乞食。 |
At that time, Shizun Chen moved toward the clothes and bowls, and went out of Qitian Mountain to beg for food. |
時，有阿支羅迦葉為營小 事，出王舍城，向耆闍崛山，遙見世尊。 |
At that time, Azhi Luo Jiaye was a small matter for the camp, and he left Wangshe City, headed towards Qitian Mountain, and saw the World Honored One in the distance. |
見已， 詣佛所，白佛言： |
Seeing the Buddha, Bai Buddha said: |
「瞿曇！欲有所問，寧有閑 暇見答與不？」 |
Qu Tan! If you want to ask something, you would rather have time to answer or not? |
佛告迦葉： |
Buddha told Kassapa: |
「今非論時，我今 入城乞食，來還則是其時，當為汝說。」 |
When this is not the case, I am going to the city to beg for food, and it is the time to come. I should say it for you. |
第二 亦如是說，第三復問： |
The second is the same, the third question is: |
「瞿曇！何為我作留難？ |
"Qu Tan! Why do you make trouble for me? |
瞿曇！云何有異？ |
Qu Tan! Why is the cloud different? |
我今欲有所問，為我解說。」 |
I want to ask some questions and explain it for me. " |
佛告阿支羅迦葉： |
The Buddha told Azhi Luo Kaya: |
「隨汝所問。」 |
As you ask. |
阿支羅迦葉 白佛言： |
Azhi Luojiaye White Buddha said: |
「云何？ |
"Yun He? |
瞿曇！苦自作耶？」 |
Qu Tan! Do it yourself? " |
佛告迦葉： |
Buddha told Kassapa: |
「苦 自作者，此是無記。」 |
Bitterness from the author, this is nothing. |
迦葉復問： |
Kasyapa asked again: |
「云何？ |
"Yun He? |
瞿曇！苦 他作耶？」 |
Qu Tan! Suffering for him? " |
佛告迦葉： |
Buddha told Kassapa: |
「苦他作者，此亦無記。」 |
I don't remember the author of suffering. |
迦葉 復問： |
Kasaba, repeat question: |
「苦自他作耶？」 |
Thanks to him? |
佛告迦葉： |
Buddha told Kassapa: |
「苦自他作，此 亦無記。」 |
It's hard to do it by himself, and I don't remember this. |
迦葉復問： |
Kasyapa asked again: |
「云何？ |
"Yun He? |
瞿曇！苦非自非他 無因作耶？」 |
Qu Tan! Suffering is not because it is not him. No cause for it? " |
佛告迦葉： |
Buddha told Kassapa: |
「苦非自非他，此亦 無記。」 |
Unfortunately, it's not him, I don't remember this. |
迦葉復問： |
Kasyapa asked again: |
「云何無因作者？ |
"Why is the author of the cloud? |
瞿曇！所問 苦自作耶？」 |
Qu Tan! Asked, hard work? " |
答言： |
Answer: |
「無記。」 |
No memory. |
「他作耶？ |
"He does it? |
自他作耶？ |
Do it yourself? |
非 自非他無因作耶？」 |
It's not that he doesn't do anything for nothing? " |
答言： |
Answer: |
「無記。」 |
No memory. |
「今無此苦耶？」 |
No such suffering today? |
佛告迦葉： |
Buddha told Kassapa: |
「非無此苦，然有此苦。」 |
There is no such suffering, but there is such suffering. |
迦葉白佛 言： |
Kassapa White Buddha said: |
「善哉！瞿曇！說有此苦，為我說法，令我 知苦見苦。」 |
Goodness! Qu Tan! Saying that there is such suffering, speak for me, so that I know that suffering sees suffering. |
佛告迦葉： |
Buddha told Kassapa: |
「若受即自受者，我應 說苦自作，若他受他即受者，是則他作，若 受自受他受，復與苦者。 |
"If you receive, you will receive yourself, I should say that suffering will do it for yourself, if he receives it, then he will do it. |
如是者自他作，我 亦不說，若不因自他，無因而生苦者，我亦 不說。 |
If you do it for yourself, I don't say it. If you don't do it for yourself, I don't say it for those who suffer from nothing. |
離此諸邊，說其中道，如來說法，此 有故彼有，此起故彼起，謂緣無明行，乃至 純大苦聚集，無明滅則行滅，乃至純大苦聚 滅。」 |
Away from these sides, talking about the middle way, such as speaking of the law, this is because there is another, this is because there is another, that is due to ignorance, and even pure great suffering gathers, ignorance disappears, and even pure great suffering gathers and disappears. " |
佛說此經已，阿支羅迦葉遠塵離垢，得 法眼淨。 |
The Buddha said that this sutra is complete. |
時，阿支羅迦葉見法、得法、知法、入 法，度諸狐疑，不由他知、不因他度，於正 法、律心得無畏，合掌白佛言： |
At that time, Azhiluojie saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma. He relieved all suspicions. He could not know or save because of him. He felt fearless in the Dhamma and the rhythm. He put his palms together and said: |
「世尊！我今已 度，我從今日，歸依佛、歸依法、歸依僧，盡 壽作優婆塞，證知我。」 |
My Lord! I have died today. From today, I have returned to the Buddha, to the law, and to the monk, and I will be an avatar for the best of my life and prove me. |
阿支羅迦葉聞佛所 說，歡喜隨喜，作禮而去。 |
After hearing what the Buddha said, Azhiluojia went away as a gift. |
時，阿支羅迦葉辭 世尊去不久，為護犢牸牛所觸殺，於命終 時，諸根清淨，顏色鮮白。 |
At that time, Azhiluojie passed away shortly after the deity of the world, and was touched by the yak to protect the calf. At the end of his life, the roots were clean and the color was bright white. |
爾時，世尊入城乞 食。 |
At that time, the World Honored One entered the city to beg for food. |
時，有眾多比丘亦入王舍城乞食，聞有 傳說： |
At that time, many bhikkhus also went to the royal residence to beg for food. There is a legend: |
「阿支羅迦葉從世尊聞法，辭去不久， 為牛所觸殺，於命終時，諸根清淨，顏色鮮 白。」 |
Azhi Luo Kaye heard the Dharma from the Lord, and soon after he resigned, he was touched and killed by the cow. At the end of his life, the roots were clean and the color was bright white. |
諸比丘乞食已，還出，舉衣鉢，洗足，詣世 尊所，稽首禮足，退坐一面，白佛言： |
The monks begged for food, returned, raised their mantles and bowls, washed their feet, called the world deity, bowed their heads and saluted their feet, and sat back. The White Buddha said: |
「世尊！我 今晨朝眾多比丘入城乞食，聞阿支羅迦葉 從世尊聞法、律，辭去不久，為護犢牛所觸 殺，於命終時，諸根清淨，顏色鮮白。 |
"Blessed One! I came to the city this morning with many monks to beg for food, and heard Azhiluo Kaye. I heard the Dharma and Law from the World Venerable. Not long after I left, I was touched by the calf to protect the calf. |
世尊！彼 生何趣？ |
Lord! What is his life? |
何處受生？ |
Where is it born? |
彼何所得？」 |
What did he get? " |
佛告諸比丘： |
Buddha told monks: |
「彼已見法、知法、次法、不受於法，已般涅槃， 汝等當往供養其身。」 |
"He has seen the Dharma, knows the Dharma, the second Dharma, is not affected by the Dharma, and has been in Nirvana, so you should go and support him." |
爾時，世尊為阿支羅迦 葉受第一記。 |
At that time, the Blessed One was the first book of Azhi Luo Ka Ye received. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 303 （三〇三） 玷牟留 |
SA 303 (Three-Three) |
如是我聞： |
I heard this: |
一時，佛住王舍城耆闍崛 山中。 |
For a while, the Buddha lived in the mountains of Qidaiju, Wangshe City. |
爾時，世尊晨朝著衣持鉢，入王舍城 乞食，於路見玷牟留外道出家， 少 有所營， 至耆闍崛山遊行，遙見世尊，往詣其所，共 相慶慰，共相慶慰已，於一面住，白佛言： |
At that time, the Blessed One went to the Wangshe City to beg for food in the morning with his clothes and bowls. On the road, he saw Dianmu Liuwaidao and became a monk. There were few camps, and he marched to Qiwei Mountain. We all congratulate ourselves, live on one side, and Bai Buddha said: |
「瞿 曇！欲有所問，寧有閑暇為解說不？」 |
Qu Tan! If you want to ask something, would you rather have free time to explain? |
佛告 玷牟留外道出家： |
Buddhism tells the renunciation of Muliu Waidao: |
「今非論時，須入城乞食， 來還當為汝說。」 |
When this is not the case, you have to go to the city to beg for food, and come to speak for you. |
第二說亦如是。 |
The second argument is the same. |
第三復請： |
Third reply: |
「沙門瞿曇！將於我所作留難不？ |
"Samoan Qutan! Will it be difficult for me to stay? |
欲有所 問，為我解說。」 |
If you want to ask something, explain it to me. " |
佛告玷牟留外道出家： |
The Buddha told Mu Liuwai to become a monk: |
「隨汝 意問，當為汝說。」 |
As you ask, let me speak for you. |
玷牟留外道出家即問： |
When Tan Mou Liu was a monk, he asked: |
「沙 門瞿曇！苦樂自作耶？」 |
Samen Qutan! Suffering and happiness? |
佛告玷牟留外道出家： |
The Buddha told Mu Liuwai to become a monk: |
「說苦樂自作者，此是無記。」 |
"Speaking of pain and happiness from the author, this is nothing." |
復問： |
Repeat question: |
「沙門瞿曇！ 苦樂他作耶？」 |
Samoan Qutan! He makes pain and happiness? |
佛告玷牟留外道出家： |
The Buddha told Mu Liuwai to become a monk: |
「說苦樂 他作者，此是無記。」 |
Speaking of suffering and happiness, he is the author, this is nothing. |
復問： |
Repeat question: |
「瞿曇！苦樂為自 他作耶？」 |
Qu Tan! Suffering and happiness are for self? |
佛告玷牟留外道出家： |
The Buddha told Mu Liuwai to become a monk: |
「說苦樂自 他作者，此是無記。」 |
Speaking of pain and happiness from other authors, this is nothing. |
復問： |
Repeat question: |
「瞿曇！苦樂非自非 他無因作耶？」 |
Qu Tan! Suffering and happiness are not just for themselves, he does nothing for nothing? |
佛告玷牟留外道出家： |
The Buddha told Mu Liuwai to become a monk: |
「說苦樂 非自非他無因作者，此是無記……」廣說如上 阿支羅迦葉經，乃至世尊為玷牟留外道出 家受第一記。 |
"Speaking of suffering and happiness is not the author without a cause, this is a non-remember..." It is widely said that the Azhiluakaya Sutra, and even the Blessed One is the first record of the Buddhist monks who defiled Mouliu. |
雜阿含經卷第十二 |
The twelfth volume of Zaagham |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 304 （三〇四） 六六 |
SA 304 (Three Zero Four) Six Six |
雜阿含經卷第十三 |
Miscellaneous Volume 13 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚 落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當為汝等說 法，初、中、後善，善義善味，純一滿淨，梵行 清白。 |
"I should speak for you now, beginning, middle, and later good, good righteousness, good taste, pure and pure, and innocent Brahman. |
諦聽，善思，有六六法。 |
There are six ways to listen and think well. |
何等為六六法？ |
What is the Six or Six Laws? |
謂六內入處、六外入處、六識身、六觸身、六受 身、六愛身。 |
It is called the six inner entrances, the six outer entrances, the six consciousness bodies, the six touching bodies, the six receiving bodies, and the six loving bodies. |
「何等為六內入處？ |
"What is the entrance of the six inner gates? |
謂眼入處、耳入 處、鼻入處、舌入處、身入處、意入處。 |
It refers to the place where the eyes enter, the place where the ears enters, the place where the nose enters, the place where the tongue enters, the place enters the body, and the place enters the mind. |
何等為六 外入處，色入處、聲入處、香入處、味入處、觸入 處、法入處。 |
What is the place of six outside entrance, the place of color, the place of sound, the place of fragrance, the place of taste, the place of touch, the place of law. |
云何六識身？ |
Yun He Six Consciousness? |
謂眼識身、耳識身、鼻 識身、舌識身、身識身、意識身。 |
It means that the eye knows the body, the ear knows the body, the nose knows the body, the tongue knows the body, the body knows the body, the consciousness body. |
云何六觸身？ |
Yun He Liu touched? |
謂 眼觸、耳觸、鼻觸、舌觸、身觸、意觸。 |
It means eye contact, ear contact, nose contact, tongue contact, body contact, and mental contact. |
云何六受身？ |
Yun He Liu Shou Shen? |
謂眼觸生受、耳觸生受、鼻觸生受、舌觸生受、身 觸生受、意觸生受。 |
It is called eye contact, ear contact, nose contact, tongue contact, body contact, mind contact. |
云何六愛身？ |
Yun He Six Love Body? |
謂眼觸生愛、 耳觸生愛、鼻觸生愛、舌觸生愛、身觸生愛、意觸 生愛。 |
It means that the eye touches the love, the ear touches the love, the nose touches the love, the tongue touches the love, the body touches the love, and the mind touches the love. |
「若有說言眼是我，是則不然。 |
"If it is me who speaks, it is not. |
所以者 何？ |
So what? |
眼生滅故，若眼是我者，我應受生死，是 故說眼是我者，是則不然。 |
Therefore, if the eye is ours, I shall suffer life and death, so if the eye is ours, it is not true. |
如是若色、若 眼識、眼觸、眼觸生受若是我者，是則不然。 |
If it is if the color, if the eye consciousness, eye touch, eye touch, if it is me, it is not. |
所以者何？ |
So what? |
眼觸生受是生滅法，若眼觸生 受是我者，我復應受生死，是故說眼觸生 受是我者，是則不然，是故眼觸生受非我。 |
Eye contact is the birth and death method. If the eye contact is my person, I should receive life and death again. Therefore, the eye contact is my person, but otherwise, it is not me. |
如是耳、鼻、舌、身、意觸生受非我。 |
For example, the ear, nose, tongue, body, and mind touch the non-self. |
所以者何？ |
So what? |
意觸生受是生滅法，若是我者，我復應受 生死，是故意觸生受是我者，是則不然，是 故意觸生受非我。 |
Mindfulness is the law of birth and death. If it is me, I should suffer from life and death. It is deliberately touched by me. Otherwise, it is deliberately touched by me. |
「如是，比丘！當如實知眼 所作、智所作、寂滅所作，開發神通，正向涅 槃。 |
"If so, Bhikkhu! You should know what your eyes do, what you do, what you do by nirvana, and develop your supernatural powers to achieve Nirvana. |
云何如實知見眼所作，乃至正向涅槃？ |
How does Yun know what he sees and do, and even go to Nirvana? |
如是。 |
As it is. |
比丘！眼非我，若色、眼識、眼觸、眼觸因緣 生受，內覺若苦、若樂、不苦不樂，彼亦觀察 非我。 |
Bhikkhu! If the eye is not me, if the form, eye consciousness, eye touch, and eye touch are born and felt, if the inner feeling is bitter, happy, not bitter or not happy, then he also observes not-self. |
耳、鼻、舌、身、意亦如是說，是名如實知 見眼所作，乃至正向涅槃，是名六六法 經。」 |
The ears, nose, tongue, body, and mind are also said to be known as they are. Knowing as they are, seeing the eyes and doing things, and even towards Nirvana, is the name of the Six or Six Dharma Sutras. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 305 （三〇五） 六入處 |
SA 305 (Three Five) Six Entry |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚 落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當為汝等說 法，初、中、後善，善義善味，純一滿淨，梵行清 白，所謂六分別六入處經。 |
"I should say for you, the first, middle, and later good, good righteousness, good taste, pure one full of pureness, innocent Brahman practice, the so-called six points and six entrances. |
諦聽，善思，當為 汝說。 |
Listen carefully, think carefully, and say it for you. |
「何等為六分別六入處經？ |
"What are the six points and six entrances? |
謂於眼入 處不如實知見者，色、眼識、眼觸、眼觸因緣生 受，內覺若苦、若樂、不苦不樂，不如實知見； |
It is said that the person who sees is not as good as it is when the eye enters. Color, eye awareness, eye touch, eye touch are caused by cause and condition. Inner perception is bitter, happy, not bitter or unhappy, and not as good as it is. |
不如實知見故，於眼染著，若色、眼識、眼觸、 眼觸因緣生受，內覺若苦、若樂、不苦不樂，皆 生染著。 |
If you don’t know what you see as it is, you are dyed in your eyes. If color, eye awareness, eye contact, and eye contact arise and experience, your inner feelings are suffering, happy, not suffering or unhappy. |
如是耳、鼻、舌、身、意，若法、意識、意觸、意 觸因緣生受，內覺若苦、若樂、不苦不樂，不如 實知見； |
If it is ear, nose, tongue, body, mind, if the Dharma, consciousness, touch, and touch are caused by cause and condition, inner feeling is bitter, happy, not bitter or unhappy, it is better to know and see; |
不如實知見故，生染著。 |
It is not as true as it is. |
如是染著 相應、愚闇、顧念、結縛其心，長養五受陰，及 當來有受、貪、喜悉皆增長，身心疲惡，身心 壞燒然，身心熾然，身心狂亂，身生苦覺； |
If it is tainted with corresponding, gloomy, thoughtful, and bound heart, it will grow the five yin, and the original feeling, greed, and joy will all increase, physical and mental fatigue, physical and mental damage burns, physical and mental madness, mental and physical disorder, Suffering in the body; |
彼 身生苦覺故，於未來世生、老、病、死、憂、悲、惱、 苦悉皆增長，是名純一大苦陰聚集。 |
He is born with suffering, and will grow in the future life, old age, sickness, death, worry, sorrow, worry, and suffering. |
「諸比丘！ 若於眼如實知見，若色、眼識、眼觸、眼觸因緣 生受，內覺若苦、若樂、不苦不樂，如實知見； |
"Bhikkhus! If you know what you see with your eyes, if you see things like form, eye-consciousness, eye contact, and eye contact, you will experience your own feelings, and your inner feelings will be bitter, happy, not painful or unhappy. |
見 已於眼不染著，若色、眼識、眼觸、眼觸因緣生 受，內覺若苦、若樂、不苦不樂，不染著。 |
Seeing is not stained with eyes, if color, eye-consciousness, eye-touch, eye-touch are caused by cause and condition, inner feeling is bitter, joyful, not bitter or unhappy, not stained. |
如是耳、 鼻、舌、身、意法如實知見，若法、意識、意觸、意觸 因緣生受，內覺若苦、若樂、不苦不樂，如實知 見； |
For example, the ear, nose, tongue, body, and mind know and see as they are; if the Dharma, consciousness, touch, and touch are caused and received by cause and condition, if inner perception is suffering, happy, not suffering or unhappy, knowing and seeing as they are; |
如實知見故，於意不染著。 |
Know the truth as it is, keep it in mind. |
若法、意識、意 觸、意觸因緣生受，內覺若苦、若樂、不苦不樂， 不染； |
If the Dharma, Consciousness, Mind Touch, Mind Touch arises and feels, the inner feeling is like suffering, happiness, neither suffering nor happiness, nor taint; |
不染著故，不相雜、不愚闇、不顧 念、不繫縛，損減五受陰，當來有愛，貪、喜， 彼彼染著悉皆消滅，身不疲苦，心不疲苦， 身不燒，心不燒，身不熾然，心不熾然，身 覺樂，心覺樂； |
Don’t get caught up with it, don’t get mixed up, don’t be obscured, don’t care, don’t tie, lose the five yin, there should be love, greed, joy, and everything will be eliminated if the body is not tired, the heart is not tired , The body is not burning, the heart is not burning, the body is not burning, the heart is not burning, the body is happy, the heart is happy; |
身心覺樂故，於未來世生、 老、病、死、憂、悲、惱、苦悉皆消滅，如是純大苦 聚陰滅。 |
The mind and body feel happy, so that in the future life, old age, sickness, death, sorrow, sorrow, sorrow, and suffering will all be eliminated, just as pure great suffering gathers in the shadow. |
「作如是知、如是見者，名為正見修 習滿足，正志、正方便、正念、正定，前說正語、正 業、正命清淨修習滿足，是名修習八聖道清 淨滿足。 |
"To be the one who knows and sees is called right view and satisfaction, right will, right convenience, right thoughts, right concentration, right speech, right karma, right life and pure contentment. It is the name of practicing the Eight Noble Paths and pure contentment. |
八聖道修習滿足已，四念處修習 滿足，四正勤、四如意足、五根、五力、七覺分修 習滿足。 |
The eight holy ways are satisfied, the four mindful places are satisfied, and the four positive diligences, the four wishful feet, the five senses, the five powers, and the seven enlightenments are satisfied. |
「若法應知、應了者，悉知、悉了。 |
"If the law should be known, and those who should, know and understand. |
若法 應知、應斷者，悉知、悉斷。 |
If the law should be known, those who should be judged, know and judge. |
若法應知、應作證 者，悉皆作證。 |
If the law should know and testify, everyone will testify. |
若法應知、應修習者，悉已修 習。 |
If the Dharma should be known and practiced, it must have been practiced. |
何等法應知、應了，悉知、悉了？ |
How should the law be known, complied, comprehended, comprehended? |
所謂名色。 |
The so-called name and color. |
何等法應知、應斷？ |
How should the law be known and broken? |
所謂無明及有愛。 |
The so-called ignorance and love. |
何等 法應知、應證？ |
How should the law be known and proven? |
所謂明、解脫。 |
The so-called Ming, liberation. |
何等法應知、 應修？ |
What kind of law should be known and modified? |
所謂 止 、觀。 |
The so-called stop, view. |
若比丘於此法應知、應 了，悉知、悉了。 |
If the bhikkhu should know, answer, know, understand by this method. |
若法應知、應斷者，悉知、悉 斷。 |
If the law should be known, those who should be judged, know and judge. |
若法應知、應作證者，悉知、悉證。 |
If the law should know and testify, know and testify. |
若法應 知、應修者，悉知、悉修，是名比丘斷愛結縛， 正無間等，究竟苦邊。 |
If the Dharma should be known and practised, knowing and practising, it is a monk who breaks the bondage of love, is perfect, and so on. |
諸比丘！是名六分別 六入處經。」 |
Bhikkhus! It is the name of six points and six entrances. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 306 （三〇六） 人 |
SA 306 (Thirty Six) people |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有異比丘獨一靜處，專精思惟，作 是念： |
At times, there is a different bhikkhu alone in a quiet place, specializing in thinking, doing and thinking: |
「比丘云何知、云何見而得見法？」 |
How does a monk know and see the Dharma? |
作是 思惟已，從禪起，往詣佛所，稽首禮足，退坐 一面，白佛言： |
Doing is thinking and thinking, starting from Zen, going to the Buddha's place, paying homage to the head and feet, sitting back, and the White Buddha said: |
「世尊！我獨一靜處，專精思惟， 作是念： |
"My Lord! I am alone in silence, concentrating on thinking, doing what I do: |
『比丘云何知、云何見而得見法？』 |
"How does the monk know the cloud, see the cloud and see the Dharma? 』 |
」 |
!!br0ken!! |
爾時， 世尊告彼比丘： |
Then, the Blessed One told Peter: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
有二 法。 |
There are two ways. |
何等為二？ |
What is two? |
眼、色為二……」如是廣說，乃至「非 其境界故。 |
Eyes and colors are two..." As it is widely said, even "not because of its state." |
所以者何？ |
So what? |
眼、色緣生眼識，三事 和合觸，觸俱生受、想、思，此四無色陰、眼、色， 此等法名為人，於斯等法作人想、眾生、那羅、 摩 ［少／兔］ 闍、摩那婆、士 夫 、福伽羅、耆婆、禪頭。 |
Eyes and physical conditions produce eye consciousness, the three things are in harmony, touching the co-existence of feeling, thinking, and thinking. These four colorless yin, eyes, and forms are called human beings. Yusi and other methods are thoughts, sentient beings, Nara, and Mo [Shao/Rabbit] Xi, Manapo, Shifu, Fugaruo, Qi Po, Zen Head. |
「又如 是說： |
"Also say: |
『我眼見色，我耳聞聲，我鼻嗅香，我舌 甞味，我身覺觸，我意識法。』 |
"I see color, my ears hear the sound, my nose smells fragrant, my tongue smells, my body feels touch, my consciousness is law. 』 |
彼施設又如是 言說： |
The same goes for Bishishi who said: |
『是尊者如是名、如是生、如是姓、如是 食、如是受苦樂、如是長壽、如是久住、如 是壽分齊。』 |
『It is the name of the venerable person, the birth, the surname, the food, the suffering and happiness, the longevity, the long stay, the equal life span. 』 |
比丘！是則為想，是則為誌，是 則言說，此諸法皆悉無常、有為、思願緣生； |
Bhikkhu! If you are thinking, if you are aspiration, if you are speaking, all these dharmas are impermanent, proactive, and wishful. |
若 無常、有為、思願緣生者，彼則是苦。 |
If one is impermanent, promising, or wishing to predestined for life, then it is suffering. |
又復彼苦 生，亦苦住，亦苦滅，亦苦數數出生，一切皆 苦。 |
Suffering from suffering, also suffering, also suffering, also suffering, but also suffering count birth, everything is suffering. |
若復彼苦無餘斷、吐、盡、離欲、滅、息、沒，餘 苦更不相續，不出生，是則寂滅，是則勝妙。 |
If there is no cessation, vomiting, exhaustion, liberation, extinction, breathing, and noness of the suffering, the remaining suffering will not continue. If you are not born, you will die, and if you are not born, you will be better. |
所謂捨一切有餘、一切愛盡、無欲、滅盡、涅 槃。 |
The so-called surplus of all, all love, desirelessness, extinction, nirvana. |
耳、鼻、舌，身觸緣，生身識，三事和合觸，觸俱 生受、想、思，此四是無色陰，身根是色陰，此 名為人……」如上說，乃至「滅盡，涅槃。 |
The ears, nose, tongue, body touch condition, body consciousness, three things and contact, touch the co-existence of feeling, thinking, and thinking. These four are colorless yin, and the root of the body is color yin, which is called human..." As mentioned above, even "Extinction, Nirvana. |
緣意，法 生意識、三事和合觸，觸俱生受，想、思，此四無 色陰、四大，士夫所依，此等法名為人……」如上 廣說，乃至「滅盡、涅槃。 |
Fate, consciousness of dharma, three things and conjugation, touch the co-existence of feeling, thinking, thinking, these four colorless yin, the four greatness, the scholars rely on, these dhammas are called man... Exhaustion, Nirvana. |
若有於此諸法，心隨入， 住解脫不退轉，於彼所起繫著，無有我。 |
If there are these dharmas, the heart follows in, stays free and does not turn back, binds to the other, without self. |
比 丘！如是知、如是見，則為見法。」 |
Bhikkhu! If you know, if you see, then you see. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 307 （三〇七） 見法 |
SA 307 (Three Seven) See the law |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有異比丘獨一靜處，專精思惟，作 是念： |
At times, there are different bhikkhus alone in a quiet place, specializing in thinking, and thinking: |
「云何知、云何見，名為見法？」 |
What is the name of seeing the Dharma? |
思惟已，從 禪起，往詣佛所，稽首禮足，退坐一面，白佛 言： |
Thinking already, starting from Zen, going to the place of Buddha, paying homage to the head, sitting back, and the White Buddha said: |
「世尊！我獨一靜處，專精思惟，作是念： |
"My Lord! I am the only place to be quiet, concentrating on thinking, thinking and thinking: |
『比 丘云何知、云何見，名為見法？』 |
"How does the monk know and see the cloud, whose name is "Seeing Dharma"? 』 |
今問世尊，唯 願解說。」 |
Asking the Lord today, I only want to explain. " |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
有 二法，眼、色，緣生眼識……」如上廣說。 |
There are two methods, eye and color, and the predestined condition produces eye consciousness..." As Shang Guang said. |
「尊者！如所 說偈： |
"Venerable! As said: |
「眼色二種緣， 生於心心法， |
"The two conditions of eyesight are born in the mind, |
識觸及俱生， 受想等有因， |
Consciousness touches the co-born, feelings and so on for a reason, |
非我非我所， 亦非福伽羅， |
It’s not me, it’s not me, it’s not Fugaro, |
亦非摩 ［少／兔］ 闍， 亦非摩那婆， |
It’s also not Mo [Shao/Rabbit] Xi, nor is it Mo Napo, |
是則為生滅， 苦陰變易法， |
If it is, it is birth and death. |
於斯等作想， 施設於眾生。 |
Yu Si, etc. think about it and apply it to all beings. |
那羅摩 ［少／兔］ 闍， 及與摩那婆， |
Narama [Young/Rabbit] Xi, and with Manapo, |
亦餘眾多想， 皆因苦陰生。 |
There are many thoughts left, all born of suffering. |
諸業愛無明， 因積他世陰， |
All karma loves ignorance, because it accumulates other worlds, |
餘沙門異道， 異說二法者。 |
Yu Shamen is a different way, a different way of saying two ways. |
彼但有言說， 聞已增癡惑， |
Petan has said that he has become confused by hearing, |
貪愛息無餘， 無明沒永滅。 |
Craving will never cease, and ignorance will never die. |
愛盡眾苦息， 無上佛眼說。」 |
Love all the sufferings, the eyes of the supreme Buddha said. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 308 （三〇八） 不染著 |
SA 308 (380) Not stained |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「諸天、世人於 色染著愛樂住，彼色若無常、變易、滅盡，彼諸 天、人則生大苦； |
"The heavens and the world are dyed with love and happiness. If the other color is impermanent, changeable, and extinct, the heavens and the people will be born with great suffering; |
於聲、香、味、觸、法染著愛樂 住，彼法變易、無常、滅盡，彼諸天、人得大苦 住。 |
The sound, fragrance, taste, touch, and dharma are dyed with love, and the dharma becomes changeable, impermanent, and extinguished, and the heavens and people suffer great suffering. |
「如來於色、色集、色滅、色味、色患、色離如實 知，如實知已，於色不復染著愛樂住，彼色 變易、無常、滅盡，則生樂住； |
"Tathagata comes from form, color collection, color extinguishment, color taste, color hazard, and color separation. Know the truth and know the truth as it is. If the color is not re-stained, you will live with love and happiness. |
於聲、香、味、觸、法， 集、滅、味、患、離如實知，如實知已，不復染著愛 樂住，彼色變易、無常、滅盡，則生樂住。 |
In the sound, fragrance, taste, touch, dharma, collection, extinction, taste, suffering, and separation, know as it is, know the past as it is, and live in love without re-staining. If the color changes, change, impermanence, and disappear, then live and enjoy. |
所以者 何？ |
So what? |
眼、色緣生眼識，三事和合觸，觸緣受，若 苦、若樂、不苦不樂，此三受集，此受滅、此受 患、此受離如實知，於彼色因緣生阨礙，阨 礙盡已，名無上安隱涅槃。 |
Eyes and physical conditions produce eye-consciousness, the three things are combined and touched, and the feelings are received. If suffering, happy, not suffering or unhappy, these three feelings are gathered, this suffering is destroyed, this suffering, and this feeling is separated. The birth of Evil, the Evil is all, the name is supremely peaceful and Nirvana. |
耳、鼻、舌、身、意法緣 生意識，三事和合觸，觸緣受，若苦、若樂、不苦 不樂，彼受集、受滅、受味、受患、受離如實知，如 實知已，彼法因緣生阨礙，阨礙盡已，名無上 安隱涅槃。」 |
The ear, nose, tongue, body, mind and dharma generate consciousness, the three things are in harmony, touch and feel, if suffering, if happy, not suffering or not happy, they will be gathered, destroyed, tasted, suffering, and separated. Knowing, knowing oneself as it is, the other way is caused by predestined conditions, and all the obstacles are complete, and the name is supremely peaceful and nirvana. " |
爾時，世尊而說偈言： |
At that time, the Lord said: |
「於色聲香味， 觸法六境界， |
"In color, sound, fragrance, touch the six realms of the law, |
一向生喜悅， 愛染深樂著。 |
Always happy, love dyed and deeply happy. |
諸天及世人， 唯以此為樂， |
The heavens and the people of the world only enjoy this, |
變易滅盡時， 彼則生大苦。 |
When the change becomes extinct, he suffers great suffering. |
唯有諸賢聖， 見其滅為樂， |
Only the sages and sages can see their destruction as happiness, |
世間之所樂， 觀察悉為怨。 |
The joy of the world, the observation is full of resentment. |
賢聖見苦者， 世間以為樂， |
The sage sees the suffering, the world is happy, |
世間之所苦， 於聖則為樂。 |
The suffering in the world is joy in the holy. |
甚深難解法， 世間疑惑生， |
It is very difficult to solve, the world is puzzled, |
大闇所昏沒， 盲冥無所見。 |
Dim by the darkness, blind and see nothing. |
唯有智慧者， 發朦開大明， |
Only the wise are the ones who are faint and enlightened, |
如是甚深句， 非聖孰能知， |
Such a deep sentence, no one can know, |
不還受身者， 深達諦明了。」 |
Those who do not return the recipient will understand the truth. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 309 （三〇九） 鹿紐 |
SA 309 (Three Nine) Lu New |
如是我聞： |
I heard this: |
一時，佛住瞻婆國揭伽池 側。 |
For a while, the Buddha lived on the side of Jiejiachi in Zhanpo Kingdom. |
爾時，尊者鹿紐來詣佛所，稽首禮足，退 坐一面，白佛言： |
At that time, the Venerable Lu Niu came to the Buddha's place, bowed his head and bowed his feet, retired, and the White Buddha said: |
「世尊！如世尊說，有第二住， 有一一住。 |
"The Lord! As the Lord said, there is a second residence, and there is a one-to-one residence. |
彼云何第二住？ |
Where does Biyun live second? |
云何一一住？」 |
Yun He lives one by one? " |
佛 告鹿紐： |
Buddha told Lu New: |
「善哉！善哉！鹿紐！能問如來如是之 義。」 |
Goodness! Goodness! Lu Niu! Can ask the meaning of the Tathagata. |
佛告鹿紐： |
Buddha told Lu New: |
「若眼識色可愛、樂、念、可意，長 養於欲； |
"If your eyes are cute, happy, thoughtful, and pleasant, you can cultivate desire; |
彼比丘見已，喜樂、讚歎、繫著住，愛樂、 讚歎、繫著住已，心轉歡喜，歡喜已深樂，深樂 已貪愛，貪愛已阨礙。 |
When he sees the past, he rejoices, admires, fastens, loves, admires, fastens, and his heart turns rejoicing. The joy is already deep joy, deep happiness has greed, and greed has been hindered. |
歡喜、深樂、 貪 愛、阨礙者， 是名第二住。 |
Those who are happy, deeply happy, greedy, and obstructive, are the second place to live. |
耳、鼻、舌、身、意亦如是說。 |
The same goes for ears, nose, tongue, body, and mind. |
鹿紐！ 有如是像類比丘，正使空閑獨處，猶名第 二住。 |
Lu New! It is like a monk, who is making free time to live alone. |
所以者何？ |
So what? |
愛喜不斷不滅故，愛欲不斷、 不知者，諸佛如來說第二住。 |
The love and joy will never cease, and the desire for love will never cease, and those who don’t know, the Buddhas say they live second. |
「若有比丘，於 可愛、樂、念、可意，長養於欲色； |
"If there are bhikkhus, they should be cute, happy, thoughtful, and pleasant, and grow in lust; |
彼比丘見已不 喜樂、不讚歎、不繫著住，不喜樂、不讚歎、不 繫著住已，不歡喜，不歡喜故不深樂，不深樂 故不貪愛，不貪愛故不阨礙。 |
When he sees that he is no longer happy, admiring, or holding, he is not happy, admiring, or holding him, he is not happy, he is not happy, he is not happy, he is not happy, he is not greedy, and he is not greedy Humiliation. |
不歡喜、深樂、 貪愛、阨礙者，是名為一一住。 |
Those who are unhappy, deeply happy, greedy, or obstructive, are named one by one. |
耳、鼻、舌、身、意 亦如是說。 |
The same goes for ears, nose, tongue, body, and mind. |
鹿紐！如是像類比丘，正使處於 高樓重閣，猶是一一住者。 |
Lu New! If you are like a monk, you are in a high-rise and heavy pavilion. |
所以者何？ |
So what? |
貪愛已 盡、已知故，貪愛已盡、已知者，諸佛如來說名 一一住。」 |
The greed is exhausted and the known is known, and the greed is exhausted and known, the Buddhas live one by one as they say. " |
爾時，尊者鹿紐聞佛所說，歡喜隨喜， 作禮而去。 |
At that time, Venerable Lu Niu heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 310 （三一〇） 鹿紐 |
SA 310 (Thirty One) Lunew |
如是我聞： |
I heard this: |
一時，佛住瞻婆國揭伽池 側。 |
For a while, the Buddha lived on the side of Jiejiachi in Zhanpo Kingdom. |
爾時，尊者鹿紐來詣佛所，稽首禮足，退 坐一面，白佛言： |
At that time, the Venerable Lu Niu came to the Buddha's place, bowed his head and bowed his feet, retired, and the White Buddha said: |
「善哉！世尊！為我說法，我聞 法已，當獨一靜處，專精思惟，不放逸住，乃至 自知不受後有。」 |
Goodness! Lord! Say it to me that I have heard the Fa and should be a quiet place, dedicated to thinking, not letting go, and even knowing that I will not be there. |
佛告鹿紐： |
Buddha told Lu New: |
「善哉！善哉！鹿紐！ 能問如來如是之義。 |
"Goodness! Goodness! Lu Niu! Can ask the meaning of the Tathagata. |
諦聽，善思，當為汝說。」 |
Listen carefully, think carefully, and say it for you. " |
佛告鹿紐： |
Buddha told Lu New: |
「若眼見可愛、樂、可意、可念，長養於 欲之色； |
"If you see cute, happy, pleasant, and thoughtable, you will grow up in the color of desire; |
見已，彼說讚歎、繫著、欣悅，讚歎、繫著 已，則歡喜集，歡喜集已則苦集。 |
Seeing the past, he said admiration, tie, joy, admiration, tie, then rejoice, rejoicing, then bitter. |
耳、鼻、舌、身、 意亦如是說。 |
The same goes for ears, nose, tongue, body, and mind. |
鹿紐！若有比丘，眼見可愛、樂、 可念、可意，長養於欲之色； |
Lu New! If there are bhikkhus, they can see cute, happy, reciprocal, and agreeable, and cultivate the color of desire; |
見已不欣悅、不 讚歎、不繫著，不欣悅、不讚歎、不繫著故，不歡 喜集，不歡喜集故則苦滅。 |
Seeing is no longer pleased, not admired, not tied, not pleased, not praised, not tied, therefore not happy to gather, not happy to gather, and therefore bitter. |
耳、鼻、舌、身、意法亦 如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
爾時，尊者鹿紐聞佛所說，歡喜隨 喜，作禮而去。 |
At that time, Venerable Lu Niu heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
爾時，尊者鹿紐聞佛說法教誡已，獨一靜 處，專精思惟，不放逸住，乃至得阿羅漢，心 善解脫。 |
At that time, Venerable Lu Niu heard the Buddha's teachings and taught him, he was alone in a quiet place, focused on thinking, not letting go, and even got an Arahant, and his heart was free. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 311 （三一一） 富樓那 |
SA 311 (Trinity One) Fuluna |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，尊者富樓那來詣佛所，稽首 禮足，退住一面，白佛言： |
At that time, the Venerable Fulou came to the Buddha's place, paid tribute to the head, and stayed away. The White Buddha said: |
「善哉！世尊！為我說 法，我坐獨一靜處，專精思惟，不放逸住，乃 至自知不受後有。」 |
Goodness! Lord! To speak the Fa for me, I sit in a quiet place, concentrate on thinking, not letting go, and even knowing that I will not be there. |
佛告富樓那： |
Buddha told Fulou: |
「善哉！善哉！ 能問如來如是之義。 |
"Goodness! Goodness! Can ask the meaning of Tathagata. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
若有比丘！眼見可愛、可樂、可念、可意，長養 欲之色； |
If there is a monk! Seeing cute, cola, readable, pleasant, and lustful; |
見已欣悅、讚歎、繫著，欣悅、讚歎、繫著 已歡喜，歡喜已樂著，樂著已貪愛，貪愛已阨 礙。 |
Seeing has been rejoiced, admired, tied, rejoiced, admired, tied, rejoiced, rejoiced, pleasure is craving, craving is hindered. |
歡喜、樂著、貪愛、阨礙故，去涅槃遠。 |
Rejoice, enjoyment, greed, ecstasy, go to Nirvana. |
耳、 鼻、舌、身、意亦如是說。 |
The same goes for ears, nose, tongue, body, and mind. |
「富樓那！若比丘，眼見 可愛、樂、可念、可意，長養欲之色； |
"Fouruna! If you are a monk, you can see cute, happy, memorable, pleasant, and lustful colors; |
見已不欣悅、 不讚歎、不繫著，不欣悅、不讚歎、不繫著 故不歡喜，不歡喜故不深樂，不深樂故 不貪愛，不貪愛故不阨礙。 |
Seeing is no longer pleased, not admired, not tied, not pleased, not praised, not tied, therefore not happy, not joyful, not deeply happy, not deeply joyful, not craving, and not greedy and therefore not disturbing. |
不歡喜、不深 樂、不貪愛、不阨礙故，漸近涅槃。 |
No joy, no deep joy, no greed, no ecstasy, gradually approaching Nirvana. |
耳、鼻、舌、身、 意亦如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛告富樓那： |
Buddha told Fulou: |
「我已略說法 教，汝欲何所住？」 |
I've talked about it briefly, where do you want to live? |
富樓那白佛言： |
Fu Lou Na Bai Buddha said: |
「世尊！ 我已蒙世尊略說教誡，我欲於西方輸 盧那人間遊行。」 |
My Lord! I have been taught by the World Honored. I want to go to the west and march in the world. |
佛告富樓那： |
Buddha told Fulou: |
「西方輸盧那 人兇惡、輕躁、弊暴、好罵。 |
"The western loser is vicious, impetuous, violent, and scolding. |
富樓那！汝若聞彼 兇惡、輕躁、弊暴、好罵、毀辱者，當如之何？」 |
Fu Lou! If you hear about him who is fierce, impetuous, violent, scolding, or insulting, what should you do? " |
富 樓那白佛言： |
Fu Lou Na White Buddha said: |
「世尊！若彼西方輸盧那國人， 面前兇惡、訶罵、毀辱者。 |
"My Lord! If the West loses to the people of Lulu, the one who is vicious, scolding, and degrading in front of him. |
我作是念： |
I am reading: |
『彼西方輸 盧那人賢善智慧，雖於我前兇惡、弊暴、 罵、毀辱我，猶尚不以手、石而見打擲。』 |
"Being defeated by the West, the man who is virtuous and wise, although he is vicious, cruel, scolding, and humiliating me before me, he still doesn't see it with his hands or stones. 』 |
」 |
!!br0ken!! |
佛告 富樓那： |
Buddha told Fu Lou Na: |
「彼西方輸盧那人但兇惡、輕躁、弊暴、 罵辱，於汝則可脫，復當以手、石打擲者， 當如之何？」 |
The person who loses in the West but is fierce, impetuous, violent, and insulting, but you can get rid of it and become a hand or stone thrower. What should you do? |
富樓那白佛言： |
Fu Lou Na Bai Buddha said: |
「世尊！西方輸盧 那人脫以手、石加於我者，我當念言： |
"My Lord! The man who lost his hand in the West and added stone to me, I should say: |
『輸 盧那人賢善智慧，雖以手、石加我，而不 用刀杖。』 |
"Losing, the man who is virtuous and wise, added me with his hands and stones instead of a staff. 』 |
」 |
!!br0ken!! |
佛告富樓那： |
Buddha told Fulou: |
「若當彼人脫以刀杖 而加汝者，復當云何？」 |
If the other person takes off the sword and adds to you, what will happen to him? |
富樓那白佛言： |
Fu Lou Na Bai Buddha said: |
「世 尊！若當彼人脫以刀杖，而加我者，當作 是念： |
"My Lord! If the other person takes off the staff and adds me, it is said: |
『彼輸盧那人賢善智慧，雖以刀杖而 加於我，而不見殺。』 |
"He Shulu, who is virtuous and wise, even though he was added to me with a stick, he would never kill him. 』 |
」 |
!!br0ken!! |
佛告富樓那： |
Buddha told Fulou: |
「假使彼 人脫殺汝者，當如之何？」 |
If the other person gets rid of the one who killed you, what should you do? |
富樓那白佛言： |
Fu Lou Na Bai Buddha said: |
「世尊！若西方輸盧那人脫殺我者，當作是 念： |
"My Lord! If the person who loses in the West gets rid of me and kills me, he will say: |
『有諸世尊弟子，當厭患身，或以刀自 殺，或服毒藥，或以繩自繫，或投深坑； |
"There are disciples of the world, you should be sick of the body, or kill yourself with a knife, or take poison, or tie yourself with a rope, or throw into a pit; |
彼西 方輸盧那人賢善智慧，於我朽敗之身，以 少作方便，便得解脫。』 |
The virtuous and wise and wise man who lost to Lu from the west is free from my decayed body. 』 |
」 |
!!br0ken!! |
佛言： |
Buddhist words: |
「善哉！富樓那！汝 善學忍辱，汝今堪能於輸盧那人間住止， 汝今宜去度於未度，安於未安，未涅槃者 令得涅槃。」 |
Goodness! Fulou! You are kind to learn and endure humiliation. You are now able to live in the world of Lulu. Now you should go to the unsatisfied life, be at peace, and those who have not Nirvana will make Nirvana. |
爾時，富樓那聞佛所說，歡喜隨 喜，作禮而去。 |
At that time, Fulou heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
爾時，尊者富樓那夜過晨朝，著衣持鉢，入 舍衛城乞食，食已還出，付囑臥具，持衣鉢 去，至西方輸盧那人間遊行。 |
At that time, Venerable Fulou, dressed in clothes and bowls, went to the acropolis and begged for food that night. The food had already been paid out. He paid for the bedding and took the clothes and bowls. |
到已，夏安居， 為五百優婆塞說法，建立五百僧伽藍，繩 床、臥褥、供養眾具悉皆備足。 |
At that time, Xia Anju had established five hundred sangha for five hundred Uposai, and had enough rope beds, bedding, and supplies for the public. |
三月過已，具足 三明，即於彼處入無餘涅槃。 |
Three months have passed, with sufficient sanming, that is, there is no more nirvana there. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 312 （三一二） 摩羅迦舅 |
SA 312 (Three One Two) Uncle Moroka |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，摩羅迦舅來詣佛所，稽首禮 足，退坐一面，白佛言： |
At that time, Uncle Morokya came to the Buddha's place, paid homage to his head, and sat back. The White Buddha said: |
「善哉！世尊！為我說法， 我聞法已，獨一靜處，專精思惟，不放逸住，乃 至不受後有。」 |
Goodness! Lord! Say it to me, I have heard the Dharma, I am alone in quietness, focused on thinking, not letting go, and even not being left behind. |
爾時，世尊告摩羅迦舅言： |
At that time, the Blessed One told Uncle Moroka: |
「諸 年少聰明利根，於我法、律出家未久，於 我法、律尚無懈怠，而況汝今日年耆根熟，而 欲聞我略說教誡。」 |
All young people are wise and have roots. It is not long before my law and law become a monk, and there is no slack in my law and law. Moreover, you are very mature today, and you want to hear about my preaching. |
摩羅迦舅白佛言： |
Uncle Moroka, White Buddha said: |
「世 尊！我雖年耆根熟，而尚欲得聞世尊略說 教誡。 |
"My Lord! Although I am old and familiar with my roots, I still want to hear what the Lord teaches. |
唯願世尊為我略說教誡，我聞法 已，當獨一靜處，專精思惟，乃至自知不受 後有。」 |
I only hope that the Blessed One will teach and teach for me. I have heard the Dharma, and I should be a quiet place, concentrating on thinking, and even knowing that I will not be in the dark. " |
第二、第三亦如是請。 |
The second and third are the same please. |
佛告摩羅迦舅： |
The Buddha told Uncle Moroka: |
「汝今且止！」如是再三，亦不為說。 |
"Let's stop now!" Repeatedly, it is not to say. |
爾時，世尊 告摩羅迦舅： |
At that time, the Lord told Uncle Moroka: |
「我今問汝，隨意答我。」 |
I am asking you today, answer me as you please. |
佛告 摩羅迦舅： |
The Buddha told Uncle Moroka: |
「若眼未曾見色，汝當欲見，於 彼色起欲、起愛、起念、起染著不？」 |
If your eyes have never seen color, you should want to see it, and have desire, love, thoughts, and entanglements in that color? |
答言： |
Answer: |
「不也， 世尊！」 |
No, Lord! |
「耳聲、鼻香、舌味、身觸、意法亦如是說。」 |
The same goes for ears, nose, tongue, body touch, and mind. |
佛 告摩羅迦舅： |
The Buddha told Uncle Moroka: |
「善哉！善哉！摩羅迦舅！見以 見為量，聞以聞為量，覺以覺為量，識以 識為量。」 |
Goodness! Goodness! Uncle Moroka! Seeing is measured by seeing, hearing is measured by smell, perception is measured by consciousness, and knowledge is measured by consciousness. |
而說偈言： |
And say the verse: |
「若汝非於彼， 彼亦復非此， |
"If you are not there, he is also not here. |
亦非兩中間， 是則為苦邊。」 |
It is not in the middle of the two, but it is the bitter side. " |
摩羅迦舅白佛言： |
Uncle Moroka, White Buddha said: |
「已知。 |
"A known. |
世尊！已知。 |
Lord! A known. |
善逝！」 |
Good death! " |
佛 告摩羅迦舅： |
The Buddha told Uncle Moroka: |
「汝云何於我略說法中廣解 其義？」 |
Why does Ruyun explain its meaning in my brief explanation? |
爾時，摩羅迦舅說偈白佛言： |
At that time, Uncle Moroka said: |
「若眼已見色， 而失於正念， |
"If your eyes have seen color, and you lose your righteous thoughts, |
則於所見色， 而取愛念相。 |
It depends on what you see, but takes love and thoughts. |
取愛樂相者， 心則常繫著， |
Those who take the philharmonic form are always tied with their hearts, |
起於種種愛， 無量色集生。 |
From all kinds of love, countless colors are born. |
貪欲恚害覺， 令其心退減， |
The greed and evil feelings make their minds diminished, |
長養於眾苦， 永離於涅槃。 |
Cultivate in the suffering of others, and leave forever in Nirvana. |
見色不取相， 其心隨正念， |
Seeing colors and not taking phases, their minds follow righteous thoughts, |
不染惡心愛， 亦不生繫著。 |
No disgusting love, no birth. |
不起於諸愛， 無量色集生， |
Can't afford to love all loves |
貪欲恚害覺， 不能壞其心。 |
If you are greedy, you can't hurt your heart. |
小長養眾苦， 漸次近涅槃， |
The little long nurtures the suffering, and gradually approaches Nirvana, |
日種尊所說， 離愛般涅槃。 |
Said by the Japanese deity, Nirvana like detachment from love. |
若耳聞諸聲， 心失於正念， |
If you hear all the sounds, your heart loses righteous thoughts, |
而取諸聲相， 執持而不捨。 |
And take all the sound phases, persevere. |
鼻香舌甞味， 身觸意念法， |
Nose and tongue smell, body touches mind, |
忘失於正念， 取相亦復然。 |
Forget about righteous thoughts, and take the phase again. |
其心生愛樂， 繫著堅固住， |
His heart begs love and is bound to hold firmly, |
起種種諸愛， 無量法集生。 |
From all kinds of love, countless ways to gather. |
貪欲恚害覺， 退滅壞其心， |
The greed and the sensation of evil, retreat and destroy the heart, |
長養眾苦聚， 永離於涅槃。 |
Nurturing the crowd for a long time and gathering together, leaving forever in Nirvana. |
不染於諸法， 正智正念住， |
Not tainted by all dharma, righteous mindfulness, |
其心不染污， 亦復不樂著。 |
His heart is not stained, and he is no longer happy. |
不起於諸愛， 無量法集生， |
Can't afford to love all loves |
貪瞋恚害覺， 不退減其心。 |
Greed and hatred will not diminish one's heart. |
眾苦隨損滅， 漸近般涅槃， |
All sufferings are destroyed, gradually approaching nirvana, |
愛盡般涅槃， 世尊之所說。」 |
Nirvana likes love, what the Blessed One said. " |
是名世尊略說法中廣解其義。 |
It is widely explained in the famous saying of the world respect. |
佛告摩羅迦 舅： |
The Buddha told Moraka Uncle: |
「汝真於我略說法中廣解其義。 |
"You really explained the meaning in my brief. |
所以者 何？ |
So what? |
如汝所說偈： |
As you said: |
「若眼見眾色， 忘失於正念， |
"If you see all colors, forget about righteous thoughts, |
則於所見色， 而取愛念相。」 |
It depends on what you see, but takes love and thoughts. " |
如前廣說。 |
As said before. |
爾時，尊者摩羅迦舅聞佛所說， 歡喜隨喜，作禮而去。 |
At that time, the Venerable Uncle Morokya heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
爾時，尊者摩羅迦舅於世尊略說法中廣 解其義已，於獨一靜處，專精思惟，不放逸 住，乃至成阿羅漢，心得解脫。 |
At that time, the Venerable Uncle Moraka explained his meaning in the narrative of the World Zun. In a quiet place, he focused on thinking and stayed alive, and even became an Arahant, and found relief. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 313 （三一三） 經法 |
SA 313 (Three One Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有經法，諸比 丘崇向，而於經法異信、異欲、異聞、異行思惟、 異見審諦忍，正知而說： |
"There are Scriptures, and the monks worship them, but in the Scriptures, there are different beliefs, different desires, different hearings, different thinking, different views, and tolerance, and they say: |
『我生已盡，梵行已立， 所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願廣說， 諸比丘聞已，當受奉行。」 |
Good! Lord! I only wish to speak widely, all monks have heard of it and should be practiced. " |
佛告諸比丘： |
Buddha told monks: |
「諦聽， 善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
比丘！眼見色已，覺知 色而不覺色貪，我先眼識於色有貪，而今 眼識於色無貪如實知。 |
Bhikkhu! Seeing form, perceiving form but not being greedy, I first realized that there is greed in color, but now I know that there is no greed in color, as I know. |
若比丘眼見於 色已，覺知色而不起色貪，覺我先眼識有 貪，而言今眼識於色無貪如實知者，諸 比丘！於意云何？ |
If the bhikkhu sees form with his eyes, and perceives form but does not develop greed, I feel that there is greed in my eyes first, so now I am aware of form without greed. Yu Yiyun He? |
彼於此為有信、有欲、有聞、 有行思惟、有審諦忍不？」 |
Here is he who has faith, desire, smell, action and thought, and can't bear it? " |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
「歸於此法，如實正知所知所見不？」 |
Being attributed to this method, do you know what you know and see as it is? |
答言： |
Answer: |
「如 是，世尊！」 |
If so, Lord! |
「耳、鼻、舌、身、意法亦如是說。 |
"The same goes for ears, nose, tongue, body, and mind. |
「諸比丘！ 是名有經法，比丘於此經法崇向，異信、異 欲、異聞、異行思惟、異見審諦忍，正知而說： |
"Bhikkhus! It is famous for the sutras, and the monks worship the directions here, such as dissident beliefs, dissident desires, dissident hearings, dissident thinking, dissidents, judgment and tolerance, and they say: |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 314 （三一四） 斷欲 |
SA 314 (Three One Four) Abstinence |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當斷欲，斷眼 欲已，眼則已斷、已知，斷其根本，如截多羅 樹頭，於未來世永不復生。 |
"When the desire is broken, the eye is broken, and the desire is already broken, and the eye is broken, known, and the root is broken, like cutting the top of a tree, which will never come back in the future. |
耳、鼻、舌、身、意亦 如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 315 （三一五） 眼生 |
SA 315 (Three One Five) Eye Health |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若眼生、住、轉出，則 苦生、病住、老死出。 |
"If the eye grows, stays, and rolls out, then you suffer from suffering, staying sick, and die from old age. |
耳、鼻、舌、身、意亦如是說。 |
The same goes for ears, nose, tongue, body, and mind. |
若 眼滅、息、沒，苦生則滅，病則息，死則沒。 |
If the eyes die, breathe, and disappear, suffering will die, illness will die, and death will die. |
耳、鼻、舌、 身、意亦如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 316 （三一六） 眼是常 |
SA 316 (three one six) eyes are always |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眼無常，若眼是常 者，則不應受逼迫苦，亦應說於眼欲令 如是、不令如是。 |
"The eyes are impermanent. If the eyes are permanent, they should not be persecuted. |
以眼無常故，是故眼受 逼迫苦生，是故不得於眼欲令如是、不令 如是。 |
The impermanence of the eye means that the eye is persecuted and suffers. It is not because the eye desires to make it so or not to make it so. |
耳、鼻、舌、身、意亦如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 317 （三一七） 眼是樂 |
SA 317 (Three One Seven) The eyes are happy |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眼苦，若眼是樂者， 不應受逼迫苦，應得於眼欲令如是、不 令如是，以眼是苦故，受逼迫苦，不得於 眼欲令如是、不令如是。 |
"Eyes are painful, if the eyes are happy, they should not be persecuted and suffering, but should be obtained by the desires of the eyes, and they should not be ordered. |
耳、鼻、舌、身、意亦 如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 318 （三一八） 眼是我 |
SA 318 (Three Eighteen) Eyes are me |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眼非我，若眼是 我者，不應受逼迫苦，應得於眼欲令如 是、不令如是，以眼非我故，受逼迫苦，不 得於眼欲令如是、不令如是。 |
"If the eye is not me, if the eye is me, you should not be persecuted and suffering, and you should have the desire to make it so or not, and you should not be persecuted and tortured by the eye. |
耳、鼻、舌、身、 意亦如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
如內六入處三經，外六入處三經，亦如是說。 |
The same is true for the inner six entering the three sutras, and the outer six entering the three sutras. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 319 （三一九） 生聞一切 |
SA 319 (March Nine) Know everything |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有生聞婆羅門往詣佛所，共相問 訊，問訊已，退坐一面，白佛言： |
At that time, some students heard that the Brahman went to the Buddha's place and asked each other. After the questioning, he retreated and said: |
「瞿曇！所謂一 切者，云何名一切？」 |
Qu Tan! What is the name of everything? |
佛告婆羅門： |
Buddha told Brahmin: |
「一切者，謂十 二入處，眼色、耳聲、鼻香、舌味、身觸、意法，是名 一切。 |
"Everything means the twelve entrances. The look, ears, nose, tongue, body touch, and mind are everything. |
若復說言此非一切，沙門瞿曇所說一 切，我今捨，別立餘一切者，彼但有言說，問 已不知，增其疑惑。 |
If it is said that this is not everything, and what Shamen Qutan said, I will give up, don't leave everything behind, but he has something to say, asks no more, and adds to his doubts. |
所以者何？ |
So what? |
非其境界故。」 |
It is not because of its realm. " |
時，生聞婆羅門聞佛所說，歡喜隨喜奉行。 |
At that time, the students heard about the Brahman and heard what the Buddha said, and they followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 320 （三二〇） 生聞一切有 |
SA 320 (320) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有生聞婆羅門往詣佛所，面相問 訊已，退坐一面，白佛言： |
At that time, some students heard that the Brahman went to the Buddha's place, and after questioning each other, he sat back and said: |
「瞿曇！所謂一切有， 云何一切有？」 |
Qu Tan! The so-called everything is there, why does the cloud have everything? |
佛告生聞婆羅門： |
The Buddha told the Health and Brahman: |
「我今問汝， 隨意答我。 |
"I'm asking you today, please feel free to answer me. |
婆羅門！於意云何？ |
Brahman! Yu Yiyun He? |
眼是有不？」 |
Does the eye have it? " |
答 言： |
Answer: |
「是有，沙門瞿曇！」 |
Yes, Shamen Qutan! |
「色是有不？」 |
Is there any color? |
答言： |
Answer: |
「是有，沙門 瞿曇！」 |
Yes, Shamen Qutan! |
「婆羅門！有色、有眼識、有眼觸、有眼 觸因緣生受，若苦、若樂、不苦不樂不？」 |
"Brahmin! Color, eye-consciousness, eye-touch, and eye-touch. The cause and condition arise and suffer. If suffering, happiness, not suffering or happiness? |
答言： |
Answer: |
「有， 沙門瞿曇！」 |
Yes, Shamen Qutan! |
「耳、鼻、舌、身、意亦如是說」。 |
The same goes for ears, nose, tongue, body, and mind. |
如是廣 說，乃至「非其境界故。」 |
If it is widely said, even "not because of its state." |
佛說此經已，生聞婆 羅門聞佛所說，歡喜隨喜，從坐起去。 |
The Buddha said that this was done, and the Brahman heard what the Buddha said, rejoicing and rejoicing, from sitting up. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 321 （三二一） 生聞一切法 |
SA 321 (Three Twenty One) Hearing about all laws |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有生聞婆羅門往詣佛所，共相問 訊已，退坐一面，白佛言： |
At that time, some students heard that the Brahmin went to the Buddha's place, and they all asked about each other, and sat back, and the White Buddha said: |
「沙門瞿曇！所謂一 切法，云何為一切法？」 |
Saman Qutan! So-called all methods, what is all the methods? |
佛告婆羅門： |
Buddha told Brahmin: |
「眼及色、 眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不 樂。 |
"Eye and color, eye awareness, eye contact, eye contact arise and suffer from cause and condition, if suffering, if happy, not suffering or not happy. |
耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受， 若苦、若樂、不苦不樂，是名為一切法。 |
The ear, nose, tongue, body, mind, consciousness, mind touch, and mind touch are born and received by cause and condition. If suffering, if happy, not suffering or not happy, it is called everything. |
若復有 言此非一切法，沙門瞿曇所說一切法，我 今捨，更立一切法者，此但有言數，問已不 知，增其癡惑。 |
If there is a saying that this is not all dharmas, all dharmas that Shaman Qutan said, we will give up, and those who have established all dharmas, but there are only a few words, the question is no longer known, and the confusion will increase. |
所以者何？ |
So what? |
非其境界故。」 |
It is not because of its realm. " |
佛 說此經已，生聞婆羅門聞佛說已，歡喜隨 喜，從坐起去。 |
The Buddha said that this sutra was already, and the Brahman had heard of the Buddha and said it had been, rejoicing and rejoicing, from sitting up. |
如生聞婆羅門所問三經，有異比丘所問三 經、尊者阿難所問三經、世尊法眼法根法依 三經，亦如上說。 |
For example, the three sutras asked by the Brahmin, the three sutras asked by the different bhikkhus, the three sutras asked by the Venerable Ananda, and the three sutras of the Blessed One’s Dharma Eyes, Dharma-based Dharma, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 322 （三二二） 眼是內入處 |
SA 322 (Three Two Two) The Eye is the Inner Entry |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，有異比丘往詣佛所，稽首佛足，退 坐一面，白佛言： |
At that time, a different monk went to the Buddha's place, inspected the Buddha's feet, retreated, and the white Buddha said: |
「世尊！如世尊說，眼是內入 處，世尊略說，不廣分別。 |
"Blessed One! As the Blessed One said, the eyes are inward and inward, and the Blessed One said slightly, there is no broad distinction. |
云何眼是內入處？」 |
Yun He Yan is the entrance? " |
佛告彼比丘： |
The Buddha told Piqiu: |
「眼是內入處，四大所造淨色，不 可見，有對。 |
"The eye is the inward place, and the pure colors created by the four elements are invisible and right. |
耳、鼻、舌、身內入處亦如是說。」 |
The same is true of the ears, nose, tongue, and entry into the body. " |
復白 佛言： |
Fubai Buddhist words: |
「世尊！如世尊說，意是內入處，不廣分 別。 |
"The Lord! As the Lord said, the meaning is the inner place, not widely distinguished. |
云何意是內入處？」 |
What does cloud mean to enter? " |
佛告比丘： |
Buddha told Bhikkhu: |
「意內入處 者，若心、意、識非色，不可見，無對，是名意內 入處。」 |
Those who enter within the mind, if the mind, mind, and consciousness are not physical, invisible and unrighteous, are the entry within the name. |
復問： |
Repeat question: |
「如世尊說，色外入處，世尊略說， 不廣分別。 |
"As the Blessed One said, the outside of the body enters into the place, and the Blessed One said slightly, there is no wide distinction. |
云何？ |
Yun Ho? |
世尊！色外入處。」 |
Lord! Color outside entry. " |
佛告比丘： |
Buddha told Bhikkhu: |
「色外入處，若色四大造，可見，有對，是名色 是外入處。」 |
"The place of entry outside of form, if the four great creations of form, it is visible, there are right, it is the place of entry of name and form." |
復白佛言： |
Fubai Buddha's words: |
「世尊說聲是外入處， 不廣分別。 |
"The Blessed One said that the sound is an outside place, and it is not widely separated. |
云何聲是外入處？」 |
What is the sound of the cloud? " |
佛告比丘： |
Buddha told Bhikkhu: |
「若 聲四大造，不可見，有對，如聲，香、味亦如是。」 |
If the four major components of sound are invisible, they are right, like sound, so are fragrance and taste. |
復問： |
Repeat question: |
「世尊說觸外入處，不廣分別。 |
"The Blessed One said that it's not widely separated. |
云何觸外 入處？」 |
Where does the cloud touch the outside? " |
佛告比丘： |
Buddha told Bhikkhu: |
「觸外入處者，謂四大及四大 造色，不可見，有對，是名觸外入處。」 |
Those who touch the outside and enter are called the four great and the four major color creations, invisible, right, they are the name outside the entrance. |
復問： |
Repeat question: |
「世 尊說法外入處，不廣分別。」 |
The Blessed One speaks of the outside, and it is not widely different. |
佛告比丘： |
Buddha told Bhikkhu: |
「法外 入處者，十一入所不攝，不可見，無對，是名法 外入處。」 |
For those who enter the law outside the law, they will not be taken in the 11th entrance, invisible and unrighteous. It is an entry outside the law. |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 323 （三二三） 六內入處 |
SA 323 (three two three) six entrances |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六內入處。 |
"There are six entrances. |
謂 眼內入處，耳、鼻、舌、身、意內入處。」 |
It means the entrance into the eyes, the entrance into the ears, nose, tongue, body, and mind. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 324 （三二四） 六外入處 |
SA 324 (Three Two Four) Six Outside Entry |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六外入處。 |
"There are six entrances. |
云 何為六？ |
Cloud What is six? |
謂色是外入處，聲、香、味、觸、法是外入 處，是名六外入處。」 |
It is said that physicality is the place of entry, sound, fragrance, taste, touch, and law are the place of entry, which is the name of the place of six exteriors. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 325 （三二五） 六識身 |
SA 325 (Three Two Five) Six Consciousness |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六識身。 |
"There are six sense bodies. |
云何 為六？ |
What is the cloud? |
謂眼識身、耳識身、鼻識身、舌識身、身識 身、意識身，是名六識身。」 |
It is said that the body is known by the eyes, the body by the ear, the body by the nose, the body by the tongue, the body by the body, and the body by the consciousness. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 326 （三二六） 六觸身 |
SA 326 (three twenty six) six touches |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六觸身。 |
"There are six touches. |
云何 為六觸身？ |
What is the cloud? |
謂眼觸身、耳觸身、鼻觸身、舌觸身、 身觸身、意觸身，是名六觸身。」 |
It is said that the eyes touch the body, the ear touches the body, the nose touches the body, the tongue touches the body, the body touches the body, and the mind touches the body. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 327 （三二七） 六受身 |
SA 327 (Three Two Seven) Six Recipients |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六受身。 |
"There are six recipients. |
云何 為六？ |
What is the cloud? |
眼觸生受，耳、鼻、舌、身、意觸生受，是 名六受身。」 |
The eyes touch the birth and the feeling, the ears, nose, tongue, body, and the mind touch the birth and the feelings, which are the six body. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 328 （三二八） 六想身 |
SA 328 (Three Two Eight) Six Thinking Body |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六想身。 |
"There are six minds. |
云何 為六？ |
What is the cloud? |
謂眼觸生想，耳、鼻、舌、身、意觸生想，是 名六想身。」 |
It is said that the eye touches the mind, the ear, nose, tongue, body, and mind touch the mind, which is the name of the six minded bodies. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 329 （三二九） 六思身 |
SA 329 (Three Twenty Nine) Six Thoughts |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六思身。 |
"There are six minds. |
云何 為六？ |
What is the cloud? |
謂眼觸生思，耳、鼻、舌、身、意觸生思，是 名六思身。」 |
It is said that the eyes touch the thought, the ears, nose, tongue, body and mind touch the thought, which is the name of the six thought-body. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 330 （三三〇） 六愛身 |
SA 330 (Three Thirty) Six Love Body |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六愛身。 |
"There are six love bodies. |
云何 為六愛身？ |
What Yun is the Six Love Body? |
謂眼觸生愛，耳、鼻、舌、身、意觸生愛， 是名六愛身。」 |
It is said that the eyes touch the love, and the ears, nose, tongue, body and mind touch the love, which is the name of the six love bodies. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 331 （三三一） 六顧念 |
SA 331 (Three Three One) Six Thoughts |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六顧念。 |
"There are six thoughts. |
云何 為六？ |
What is the cloud? |
謂色顧念、聲顧念、香顧念、味顧念、觸顧 念、法顧念，是名六顧念。」 |
It is called “Let’s Gu Nian”, “Sound Gu Nian”, “Scent Gu Nian”, “Taste Gu Nian”, “Touch Gu Nian”, and “Dharma Gu Nian”. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 332 （三三二） 六覆 |
SA 332 (Three Three Two) Six Covers |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六覆。 |
"There are six answers. |
云何為 六？ |
What is the cloud? |
謂色有漏、是取，心覆藏； |
It is said that there is leakage in color, taking, and the heart is hidden; |
聲、香、味、觸、法有 漏、是取，心覆藏。 |
The sound, fragrance, taste, touch, and dharma are leaky, and the heart is hidden. |
是名六覆。」 |
It's the name six fu. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 333 （三三三） 過去 |
SA 333 (Three Three Three) Past |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去、未來眼無 常，況現在眼，多聞聖弟子如是觀者，不顧 過去眼，不欣未來眼，於現在眼生厭、離欲、 滅盡向。 |
"The past and the future are impermanent, and the situation is the present. It is often heard that the disciple of the sage is like a viewer, disregarding the past and unhappy with the future. He is disgusted, dissatisfied, and extinguished in the present. |
耳、鼻、舌、身、意亦如是說。」 |
The same goes for ears, nose, tongue, body, and mind. " |
如無常。 |
As impermanent. |
如 是苦、空、非我，亦如是說。 |
If it is suffering, emptiness, and non-self, the same is true. |
如內入處四經、外 入處四經，亦如是說。 |
The same is true for the four meridians of the inner entrance and the four meridians of the outer entrance. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 334 （三三四） 有縛法 |
SA 334 (three three four) with binding method |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚 落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「今當為汝說法，初、 中、後善，善義善味，純一滿淨，梵行清白。 |
"Now I shall speak for you, the beginning, the middle and the end good, good righteousness and good taste, pure and pure, and innocent Brahma. |
諦聽， 善思，謂有因、有緣、有縛法經。 |
Dily listening, good thinking, it means that there is a cause, a predestiny, and a bound Dharma. |
「云何有因、有緣、 有縛法經？ |
"Why does the cloud have a cause, predestined condition, and bound Dharma Sutra? |
謂眼有因、有緣、有縛。 |
It means that the eyes have a cause, predestined condition, and bound. |
何等為眼因、 眼緣、眼縛？ |
What are eye causes, eye margins, and eye binding? |
謂眼業因、業緣、業縛，業有因、有緣、 有縛。 |
It is called eye karma, karma, and karma, and karma has a cause, a predestiny, and a bond. |
何等為業因、業緣、業縛？ |
What is karma, karma, karma? |
謂業愛因、愛 緣、愛縛，愛有因、有緣、有縛。 |
It is called karmic love cause, love fate, love bondage, love has cause, fate, and bondage. |
何等為愛因、愛 緣、愛縛？ |
What is the cause of love, love fate, love bondage? |
謂愛無明因、無明緣、無明縛，無明 有因、有緣、有縛。 |
It means that love has no reason, no reason, no bound, ignorance, there is a cause, a condition, and a bound. |
何等無明因、無明緣、無明縛？ |
How ignorant, ignorant, ignorant bound? |
謂無明不正思惟因、不正思惟緣、不正思惟 縛，不正思惟有因、有緣、有縛。 |
It is said that ignorance and unrighteous thinking about the cause, unrighteous thinking about the condition, and unrighteous thinking are bound, and unrighteous thinking has a cause, predestined and bound. |
何等不正思惟 因、不正思惟緣、不正思惟縛，謂緣眼、色，生 不正思惟，生於癡。 |
What an unrighteous thinking. Cause, unrighteous thinking and condition, and unrighteous thinking are bound. It is conditional eye and form, which gives birth to unjust thinking and is born from delusion. |
「緣眼、色，生不正思惟， 生於癡，彼癡者是無明，癡求欲名為愛， 愛所作名為業。 |
"Depending on the eyes, the color, and the wrong thinking, born of ignorance, the ignorant is ignorant, wanting to name love, and what love does is name karma. |
如是，比丘！不正思惟因無 明為愛，無明因愛，愛因為業，業因為眼。 |
If so, Bhikkhu! Unrighteous thinking is love because of ignorance, ignorance is love, love is karma, karma is eyes. |
耳、 鼻、舌、身、意亦如是說，是名有因緣、有縛法 經。」 |
The ear, nose, tongue, body, and mind are also said to have a cause and condition, and there are bound methods. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 335 （三三五） 第一義空 |
SA 335 (Three Three Five) |
如是我聞： |
I heard this: |
一時，佛住拘留搜調牛聚 落。 |
For a while, the Buddha stayed in detention and searched the cattle settlement. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當為汝等說 法，初、中、後善，善義善味，純一滿淨，梵行清 白，所謂第一義空經。 |
"I should say for you, the first, middle, and later good, good righteousness, good taste, pure and pure, innocent Brahman, the so-called first righteous empty sutra. |
諦聽，善思，當為汝 說。 |
Listen carefully, think well, say it for you. |
「云何為第一義空經？ |
"What is the first righteous empty sutra? |
諸比丘！眼生時無 有來處，滅時無有去處。 |
Bhikkhus! When the eyes are born, they have no place to come, and when they die, they have no place to go. |
如是眼不實而生， 生已盡滅，有業報而無作者，此陰滅已，異 陰相續，除俗數法。 |
If it is born with false eyes, life has been extinguished, there is karma but no author, this obscurity is gone, the different obscurities continue, and the vulgar number method. |
耳、鼻、舌、身、意亦如是 說，除俗數法。 |
The same goes for ears, nose, tongue, body, and mind. |
俗數法者，謂此有故彼有，此 起故彼起，如無明緣行，行緣識……」廣說乃至 「純大苦聚集起。 |
The people of the vulgar mathematics say that there is a reason for this, and there is a reason for this, such as ignorance of deeds, deeds of predestined knowledge..." It is widely said and even "pure great sufferings gather. |
又復，此無故彼無，此滅故彼 滅，無明滅故行滅，行滅故識滅……」如是廣說， 乃至「純大苦聚滅。 |
Again, there is no reason for this, nothing for this, extinguishment for the other, extinguishment of ignorance, extinguishment of action, cessation of action, awareness of annihilation..." As it is said broadly, even "pure great suffering gathers and annihilates. |
比丘！是名第一義空法 經。」 |
Bhikkhu! It is the first meaning of empty law. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 336 （三三六） 六喜行 |
SA 336 (three thirty six) six happy trip |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六喜行。 |
"There are Liuxixing. |
云何 為六？ |
What is the cloud? |
如是。 |
As it is. |
比丘！若 眼 見色喜，於彼色處 行。 |
Bhikkhu! If you see color happiness, walk in that color. |
耳聲、鼻香、舌味、身觸、意識法喜，於彼法 處行。 |
Ear sound, nose smell, tongue smell, body touch, consciousness and joy, follow the other way. |
諸比丘！是名六喜行。」 |
Bhikkhus! It is named Liuxixing. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 337 （三三七） 六憂行 |
SA 337 (Three Three Seven) Six Worries |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六憂行。 |
"There are six worries. |
云何 為六？ |
What is the cloud? |
諸比丘！若眼見色憂，於彼色處行。 |
Bhikkhus! If you see color worries, walk in that color. |
耳 聲、鼻香、舌味、身觸、意識法憂，於彼法處行。 |
Ear sound, nose smell, tongue smell, body touch, consciousness and worry, follow the other way. |
諸比丘！是名六憂行。」 |
Bhikkhus! It's called Six Worries. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 338 （三三八） 六捨行 |
SA 338 (Three Three Eight) Six Houses |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六捨行。 |
"There are six houses. |
云何 為六？ |
What is the cloud? |
諸比丘！謂眼見色捨，於彼色處行。 |
Bhikkhus! Said that seeing the color house, walking in the other color. |
耳聲、鼻香、舌味、身觸、意識法捨，於彼法處行， 是名比丘六捨行。」 |
Ear sound, nose fragrance, tongue smell, body touch, consciousness dharma, practice in other dharma, it is the name bhikkhu six dharma. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 339 （三三九） 六常行 |
SA 339 (three thirty-nine) Liuchangxing |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六常行。 |
"There are six standing lines. |
云何 為六，若比丘眼見色，不苦、不樂，正念正 智捨心住。 |
What cloud is six, if the bhikkhu sees color with his eyes, he is not bitter or unhappy, and stays in mindfulness and wisdom. |
耳聲、鼻香、舌味、身觸、意識法，不苦、 不樂，捨心住正念正智，是名比丘六常行。」 |
Ear sound, nose smell, tongue smell, body touch, consciousness method, not suffering, unhappy, giving up the heart to live in righteous thoughts and righteousness, is the name of the monk's six constant actions. " |
佛 說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 340 （三四〇） 六常行 |
SA 340 (Three to 40) Six Changxing |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六常行。 |
"There are six standing lines. |
云何 為六？ |
What is the cloud? |
若比丘眼見色，不苦、不樂，捨心住正 念正智。 |
If the bhikkhu sees color with his eyes, he is not bitter or unhappy, and he is willing to live in righteous thoughts and wisdom. |
耳聲、鼻香、舌味、身觸、意識法，不苦、不 樂，捨心住正念正智，若比丘成就此六常行 者，世間難得。」 |
Ear sounds, nose fragrance, tongue smell, body touch, consciousness, no bitterness, unhappiness, willingness to live in righteous thoughts and wisdom. If a monk achieves these six constant walkers, it is rare in the world. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 341 （三四一） 六常行 |
SA 341 (three, four, one) Liuchangxing |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六常行。 |
"There are six standing lines. |
云何 為六？ |
What is the cloud? |
若比丘眼見色，不苦、不樂，捨心住正 念正智。 |
If the bhikkhu sees color with his eyes, he is not bitter or unhappy, and he is willing to live in righteous thoughts and wisdom. |
耳聲、鼻香、舌味、身觸、意識法，不苦、不 樂，捨心住正念正智。 |
Ear sounds, nose smell, tongue smell, body touch, consciousness, not bitter, unhappy, give up your heart and live righteous thoughts and wisdom. |
若比丘成就此六常 行者，世間難得，所應承事、恭敬、供養，則 為世間無上福田。」 |
If a monk achieves these six standing practitioners, he is rare in the world, and he is the supreme blessed field in the world if he accepts things, respects, and supports him. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 342 （三四二） 六常行 |
SA 342 (three, four, two) Six Changxing |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有六常行。 |
"There are six standing lines. |
云何 為六？ |
What is the cloud? |
若比丘眼見色，不苦、不樂，捨心住正 念正智。 |
If the bhikkhu sees color with his eyes, he is not bitter or unhappy, and he is willing to live in righteous thoughts and wisdom. |
耳聲、鼻香、舌味、身觸、意識法，不苦、不 樂，捨心住正念正智。 |
Ear sounds, nose smell, tongue smell, body touch, consciousness, not bitter, unhappy, give up your heart and live righteous thoughts and wisdom. |
若比丘成就此六常行 者，當知是舍利弗等。 |
If a monk achieves these six standing practitioners, he should know that it is Sariputra and so on. |
舍利弗比丘眼見色 已，不苦、不樂，捨心住正念正智。 |
Sariputta Bhikkhu sees color, is not bitter or unhappy, but he gives up his heart and lives righteous thoughts and wisdom. |
耳聲、鼻香、舌 味、身觸、意識法，不苦、不樂，捨心住正念正智。 |
Ear sound, nose smell, tongue taste, body touch, consciousness, not bitter, unhappy, give up your heart and live righteous thoughts and wisdom. |
舍利弗比丘成就此六常行故，世間難得， 所應承事、恭敬、供養，則為世間無上福田。」 |
Sariputta Bhikkhu accomplishes these six perpetual deeds, which are rare in the world, and the promise, respect, and support are the supreme blessings in the world. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
雜阿含經卷第十三 |
Miscellaneous Volume 13 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 343 （三四三） 浮彌 |
SA 343 (three four three) Fuki |
雜阿含經卷第十四 |
Zaagama Sutra 14 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者浮彌比丘住耆闍崛山。 |
At that time, the Venerable Fumi Bhikkhu lived in Qidai Mountain. |
時，有 眾多外道出家詣尊者浮彌所，共相問訊慶 慰，共相問訊慶慰已，退坐一面，語尊者浮 彌言： |
At that time, there were many foreign monks and monks at the Fumi Sho, and they asked and congratulated each other, and they all sat down, and the Venerable Yu said: |
「欲有所問，寧有閑暇見答與不？」 |
If you want to ask something, would you rather have time to answer or not? |
尊者浮彌語諸外道出家： |
The Venerable Fumiyuu ordination: |
「隨汝所問，當為 汝說。」 |
As you ask, take it for you. |
時，諸外道出家問尊者浮彌： |
At that time, the monks asked the Venerable Fumi: |
「苦樂自作 耶？」 |
Bitterness and joy, yeah? |
尊者浮彌答言： |
Venerable Fumi replied: |
「諸外道出家說苦樂自 作者，世尊說言： |
"Various monks talk about suffering and happiness |
『此是無記。』 |
"This is nothing. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「苦樂他作 耶？」 |
Bitterness and joy, he does it? |
答言： |
Answer: |
「苦樂他作者，世尊說言： |
"Sorrow and joy, the author, the Lord said: |
『此是無 記。』 |
"This is nothing. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「苦樂自他作耶？」 |
Bitterness and happiness are yours? |
答言： |
Answer: |
「苦樂自他作 者，世尊說言： |
"Bitterness and happiness are the author, the Lord said: |
『此是無記。』 |
"This is nothing. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「苦樂非自非他 無因作耶？」 |
Bitterness and happiness are not for themselves, for no reason? |
答言： |
Answer: |
「苦樂非自非他無因作者， 世尊說言： |
"Sorrow and happiness are not the author, but he is not a causeless author. The Lord said: |
『此是無記。』 |
"This is nothing. 』 |
」 |
!!br0ken!! |
諸外道出家復問： |
Zhuwaidao monks again asked: |
「云何？ |
"Yun He? |
尊者浮彌苦樂自作耶？ |
Venerable Fumi is bitter and happy? |
說言無記。 |
He didn't remember. |
苦樂他作 耶？ |
He makes pain and joy, yeah? |
說言無記。 |
He didn't remember. |
苦樂自他作耶？ |
Suffering and happiness are his own? |
說言無記。 |
He didn't remember. |
苦樂 非自非他無因作耶？ |
Suffering is not because he is not doing it without cause? |
說言無記。 |
He didn't remember. |
今沙門瞿曇 說苦樂云何生？」 |
Today, what Shamen Qu Tan said about suffering and happiness? " |
尊者浮彌答言： |
Venerable Fumi replied: |
「諸外道出 家！世尊說苦樂從緣起生。」 |
Nun from the outside world! The Blessed One says that happiness and suffering arise from conditions. |
時，諸外道出家 聞尊者浮彌所說，心不歡喜，呵責而去。 |
At that time, when Venerable Fumi said that he was not happy, he blamed him. |
爾 時，尊者舍利弗去尊者浮彌不遠，坐一樹 下。 |
At that time, Venerable Sariputta went to Venerable Floating not far away and sat under a tree. |
爾時，尊者浮彌知諸外道出家去已，往 詣尊者舍利弗所，到已，與舍利弗面相慶慰。 |
At that time, the Venerable Fumi knew that the various foreign roads had gone to be a monk, and he had gone to the Venerable Sariputra, and was so happy with the Sariputra. |
慶慰已，以彼諸外道出家所問事，具白尊者 舍利弗： |
Congratulations, with the questions asked by other foreign monks, Venerable White Sariputra: |
「我作此答，得不謗毀世尊！如說說、 不如法說、不為是隨順法行法，得無為餘 因法論者來難詰呵責不？」 |
I answer this, I must not slander the World-Honored One! If you talk, say, do not do, do not do what you want is to follow the law, there is nothing left to do. It's hard to blame for those who do not do so? |
尊者舍利弗言： |
Sayings of the Venerable Relic: |
「尊 者浮彌！汝之所說，實如佛說，不謗如來，如 說說、如法說、法行法說，不為餘因論義者 來難詰呵責。 |
"Venerable Fumi! What you say is as true as what the Buddha said, and do not slander the Tathagata, such as talking, saying, and practicing the law. It is hard to blame for those who don't justify the reason. |
所以者何？ |
So what? |
世尊說苦樂從緣起 生故。 |
The Blessed One said that happiness and suffering arise from the cause. |
尊者浮彌！彼諸沙門、婆羅門所問苦樂 自作者，彼亦從因起生； |
Venerable Fumi! The sadness and happiness asked by the Shamen and Brahmins are from the author, and he also arises from the cause; |
言不從緣起生者， 無有是處。 |
Those who do not arise from the condition have no merit. |
苦樂他作、自他作、 非 自非他無 因 作說者，彼亦從緣起生； |
Sufferings and pleasures are made by others, by others, and by others without cause. As the speaker, he also arises from the condition; |
若言不從緣生 者，無有是處。 |
If one does not live by predestined condition, there is no merit. |
尊者浮彌！彼沙門、婆羅門所 說苦樂自作者，亦緣觸生； |
Venerable Fumi! According to Shamen and Brahmins, the pain and happiness come from the author, which is also caused by the origin; |
若言不從觸生 者，無有是處。 |
If you don't follow the instructions, there is no merit. |
苦樂他作、自他作、非自非他 無因作者，彼亦緣觸生，若言不緣觸生 者，無有是處。」 |
Suffering and pleasure are made by others, made by others, and neither by others nor by others. There is no reason for the author, and he is also predestined to be born. If it is not destined to be born, there is no merit. " |
爾時，尊者阿難去舍利弗不 遠，坐一樹下，聞尊者舍利弗與尊者浮彌 所論說事。 |
At that time, Venerable Ananda went to Sariputra not far away, sat under a tree, and heard what Venerable Sariputta and Venerable Fumi were talking about. |
聞已，從座起，往詣佛所，稽首佛 足，退住一面。 |
After hearing it, start from the seat, go to the Buddha's place, check the head of the Buddha's feet, and stand aside. |
以尊者浮彌與尊者舍利弗 共論說一一具白世尊。 |
Take the Venerable Fumi and the Venerable Sariputta to discuss the white world deity one by one. |
佛告阿難： |
Buddha told Ananda: |
「善哉！善 哉！阿難！尊者舍利弗有來問者，能隨時答。 |
"Goodness! Goodness! Ananda! Venerable Sariputra has people who come to ask, and can answer at any time. |
善哉！舍利弗！有應時智故，有來問者，能隨 時答。 |
Good! Sariputta! There is wisdom in response to the time, and those who ask, can answer at any time. |
若我聲聞，有隨時問者，應隨時答，如 舍利弗所說。 |
If I hear that there are people who ask at any time, I should answer at any time, as Sariputta said. |
「阿難！我昔時住王舍城山中仙 人住處，有諸外道出家以如是義、如是句、 如是味來問於我，我為斯等以如是義、 如是句、如是味而為記說，如尊者舍利弗 所說。 |
"Ananda! I used to live in the residence of the immortals in Wangshecheng Mountain. Some foreign cultivators asked me about the righteousness, the sentence, and the taste. Said the Venerable Sariputta. |
「阿難！若諸沙門、婆羅門苦樂自作，我即 往彼問言： |
"Ananda! If all the sandmen and brahmins make their own efforts, I will ask them: |
『汝實作是說苦樂自作耶？』 |
"You actually mean to say that happiness and pain are yours? 』 |
彼答 我言： |
Pete I said: |
『如是。』 |
"That's it. 』 |
我即問言： |
I immediately asked: |
『汝能堅執持此義，言 是真實，餘則愚者，我所不許。 |
"If you can hold on to this righteousness, the words are true, but I don’t allow you to be a fool. |
所以者何？ |
So what? |
我 說苦樂所起異於此。』 |
I say that happiness and suffering are different from this. 』 |
彼若問我： |
Pero asked me: |
『云何瞿曇 所說，苦樂所起異者？』 |
"What Yunhe Qutan said, the difference caused by happiness and suffering? 』 |
我當答言： |
I should answer: |
『從其緣起 而生苦樂。 |
"From its origin, suffering and happiness arise. |
如是說苦他作、自他作、非自非 他無因作者，我亦往彼所說如上。』 |
If it is said to be suffering from others, self-made, non-self-independent, and author without cause, I will say the same as above. 』 |
」 |
!!br0ken!! |
阿難白 佛： |
Ananda White Buddha: |
「如世尊所說義，我已解知，有生故有 老死，非緣餘； |
"As the Blessed One said righteousness, I have already understood that there are births and old ages, not fate; |
有生故有老死，乃至無明故 有行，非緣餘； |
There is life, old age and death, and even deeds for ignorance, not by fate; |
有無明故有行，無明滅則行 滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，如是純 大苦聚滅。」 |
If there is no reason, there is action, and if there is no understanding, then there is action and death, and even birth and death will cause old age, sickness, death, sorrow, sorrow, anxiety, suffering and death. " |
佛說此經已，尊者阿難聞佛所 說，歡喜隨喜，作禮而去。 |
The Buddha said that this sutra was finished, and the Venerable Ananda heard what the Buddha said. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 344 （三四四） 拘絺羅 |
SA 344 (three, four, four) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者舍利弗、尊者摩訶拘絺羅住耆 闍崛山。 |
At that time, the Venerable Sariputra and the Venerable Maha Kuwan lived in Qi Haoru Mountain. |
時，尊者摩訶拘絺羅晡時從禪定 起，詣舍利弗所，共相慶慰，共相慶慰已，退 坐一面，語尊者舍利弗： |
At that time, the Venerable Maha Khululu, starting from the meditation, sacred the saripusas, congratulated each other, congratulated each other, retired, and said to the Venerable Sariputra: |
「欲有所問，寧有閑 暇見答與不？」 |
If you want to ask something, you would rather have time to answer or not? |
尊者舍利弗語尊者摩訶拘 絺羅： |
Venerable Sariputta, Venerable Mahagu, Hula: |
「仁者但問，知者當答。」 |
The benevolent should ask, the knowledgeable should answer. |
尊者摩訶拘 絺羅語尊者舍利弗言： |
The words of Venerable Mahaku, the relics of the Venerable Sari: |
「多聞聖弟子於此 法、律，成就何法，名為見具足，直見成就， 成就於佛不壞淨，來入正法，得此正法，悟 此正法？」 |
Learn more about this Dharma and Law, what kind of Dharma can be accomplished? The name is to see the fullness, to see the accomplishment directly, to be accomplished in the Buddha, to enter the Dharma, to obtain this Dharma, to realize this Dharma? |
尊者舍利弗語尊者摩訶拘絺羅： |
Venerable Sariputta Venerable Maha Kula: |
「多 聞聖弟子於不善法如實知、不善根如實 知、善法如實知、善根如實知。 |
"Learn more about unwholesome methods, the roots of unwholesomeness, the roots of unwholesomeness, the roots of goodness, and the roots of goodness. |
「云何不善法如 實知？ |
Why don't you know the good Dharma as it is? |
不善身業、口業、意業，是名不善法，如 是不善法如實知。 |
Unwholesome body karma, oral karma, and mental karma are called unwholesome dharma, such as unwholesome dharma know the truth. |
云何不善根如實知？ |
Why don't clouds know the truth? |
三不 善根——貪不善根、恚不善根、癡不善根——是名 不善根，如是不善根如實知。 |
The three roots of unwholesomeness-the roots of greed and unwholesomeness, the roots of unwholesomeness, and the roots of ignorance and unwholeness-are the roots of unwholesome names. |
「云何善法如實 知？ |
"Why do you know the truth? |
善身業、口業、意業，是名善法，如是善 法如實知。 |
Good body karma, oral karma, and mental karma are the name good dharma, if it is the good dharma, know the truth. |
云何善根如實知？ |
Yun He Shangen knows the truth? |
謂三善根——無貪、 無恚、無癡——是名三善根，如是善根如實知。 |
The three good roots-no greed, no wandering, and no delusion-are the three good roots, and if they are good roots, know the truth. |
「尊者摩訶拘絺羅！如是多聞聖弟子不善法 如實知、不善根如實知、善法如實知、善根如 實知，故於此法、律正見具足，直見成就，於 佛不壞淨成就，來入正法，得此正法，悟 此正法。」 |
Venerable Maha Kula! If you hear more about the unwholesome Dharma, know the unwholesome roots, know the good Dharma as it is, and know the good roots as it is, so that the Dharma and the law are fully understood, and the direct view is achieved, and the Buddha is not bad. , Come into the righteousness, get this righteousness, realize this righteousness. |
尊者摩訶拘絺羅語尊者舍利弗： |
Venerable Maha Khuyan Venerable Sariputra: |
「正有此等，更有餘耶？」 |
"That's the case, more than that?" |
尊者舍利弗言： |
Sayings of the Venerable Relic: |
「有。 |
"Have. |
若 多聞聖弟子於食如實知，食集、食滅、食滅 道跡如實知。 |
If you learn more about the saint’s disciples, know the truth about food, and know the path of food collection, food destruction, and food destruction. |
「云何於食如實知？ |
"What is cloud for food to know the truth? |
謂四食。 |
Said four foods. |
何 等為四？ |
What is four? |
一者麁摶食，二者細觸食，三者意 思食，四者識食，是名為食，如是食如實知。 |
One eats food, two touches food carefully, three means food, and four understands food, which is named food, if food is known as it is. |
云何食集如實知？ |
Yunheshiji knows the truth? |
謂當來有愛，喜、貪俱，彼彼 樂著，是名食集，如是食集如實知。 |
It means that there should be love, joy, and greed, and the other is happy. It is a collection of famous foods. If it is a collection of foods, know the truth. |
云何食 滅如實知？ |
Yun He Shi, knowing as it is? |
若當來有愛，喜、貪俱，彼彼樂著無 餘斷、捨、吐、盡、離欲、滅、息、沒，是名食滅，如是 食滅如實知。 |
If there is love, joy, and greed, the other is happy to stop, give up, vomit, exhaust, leave desire, extinguish, breath, and disappear. It is the disappearance of the name and the food. |
云何食滅道跡如實知？ |
Yun He Shi Ying Taoist knows the truth? |
謂八聖 道——正見、正志、正語、正業、正命、正方便、正念、正 定，是名食滅道跡，如是食滅道跡如實知。 |
The Eight Sacred Paths-right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration, are the famous food and drink path, such as the food and drink path, know the truth. |
「若多聞聖弟子於此食如實知、食集如實 知、食滅如實知、食滅道跡如實知，是故 多聞聖弟子於正法、律正見具足，直見 成就，於佛不壞淨成就，來入正法，得此 正法，悟此正法。」 |
If you hear more about the saint’s disciples who eat here to know the truth, to know the food collection as they are, to know the food extinction, and to know the path of the food, it is the reason why the saint’s disciples are full in the Dharma and the law, see the achievement directly, and the Buddha is not bad. Come into the Dhamma, get this Dhamma, realize this Dhamma. |
尊者摩訶拘絺羅復問尊 者舍利弗： |
Venerable Maha Kuwanlua asked Venerable Sariputra again: |
「正有此等，更有餘耶？」 |
That's the case, more than that? |
尊者舍利 弗言： |
Venerable Relic |
「尊者摩訶拘絺羅！復更有餘，多聞聖 弟子於病如實知、病集如實知、病滅如實 知、病滅道跡如實知。 |
"Venerable Maha Kula! More than ever, I will hear more about the holy disciples who know the truth about illnesses, the collection of illnesses, the extinction of illnesses, and the path of disease. |
「云何有病如實知？ |
"Why does Yun Yun know the truth? |
謂三 病——欲病、有病、無明病——是名病，如是病如 實知。 |
The three diseases—desired, sick, and ignorant—are the name diseases, and if they are, know the truth. |
云何病集如實知？ |
Yun He disease collection truthfully know? |
無明集是病集，是 名病集如實知。 |
The ignorance set is the disease set, and the famous disease set knows the truth. |
云何病滅如實知？ |
Yun He is dead and knows the truth? |
無明滅是 病滅，如是病滅如實知。 |
The ignorance is the death of the disease. If the disease is gone, know the truth. |
云何病滅道跡如實 知？ |
Yun He's sickness knows the truth? |
謂八正道，如前說，如是病滅道跡如實 知。 |
It is said that the Eightfold Path, as I said before, knows the path of illness as it is. |
「若多聞聖弟子於病如實知、病集如實 知、病滅如實知、病滅道跡如實知，故多聞聖 弟子於此法、律正見具足，乃至悟此正法。」 |
If you hear more about the sacred disciples who know the truth about illness, the collection of diseases, the truth about the disease, and the path of the disease, if you hear more about it, the sacred disciples are full of this Dharma and the law is fully understood, and even understand this righteousness. |
尊者摩訶拘絺羅問尊者舍利弗： |
Venerable Maha Kuwana asked Venerable Sariputra: |
「正有此等， 更有餘耶？」 |
This is the case, more than that? |
尊者舍利弗語尊者摩訶拘絺羅： |
Venerable Sariputta Venerable Maha Kula: |
「亦更有餘，多聞聖弟子於苦如實知、苦集 如實知、苦滅如實知、苦滅道跡如實知。 |
"There is also more than that. It is more common to hear that the saint disciples know the truth as they are in suffering, the collection of suffering, the knowledge as they are, the extinction of suffering, and the path of suffering. |
「云何 苦如實知？ |
"Why don't you know the truth? |
謂生苦、老苦、病苦、死苦、恩愛別苦、 怨憎會苦、所欲不得苦，如是略說五受陰苦， 是名為苦，如是苦如實知。 |
It means suffering from birth, suffering from old age, suffering from sickness, suffering from death, suffering from love, not suffering from grievances, and suffering from one's desires. In this case, five sufferings are called suffering, and if suffering is known as it is. |
云何苦集如實 知？ |
Why does the cloud know the truth? |
當來有愛，喜、貪俱，彼彼集著，是名苦 集，如是苦集如實知。 |
There should always be love, joy, and greed. He gathers together, which is the name of suffering, and if it is suffering, you know the truth. |
云何苦滅如實知？ |
Why do you know the truth? |
若 當來有愛，喜、貪俱，彼彼染著無餘斷，乃至 息、沒，是名苦滅，如是苦滅如實知。 |
If there should be love, joy, and greed, the other is dyed without interruption, and even the breath and noness, it is the name of suffering and death, and if it is suffering, you know the truth. |
云何苦 滅道跡如實知？ |
Why do you know the truth? |
謂八聖道，如上說，是名苦 滅道跡，如是苦滅道跡如實知。 |
The Eight Sacred Paths, as mentioned above, are known as the Taoist Path of Suffering, and the Taoist Path of Suffering is known as it is. |
「多聞聖弟 子如是苦如實知，苦集、苦滅、苦滅道跡如實 知。 |
"Mostly, the saint disciple knows the truth as it is, the accumulation of suffering, the destruction of suffering, and the path of suffering. |
如是聖弟子於我法、律具足正見， 直見成就，於佛不壞淨成就，來入正道， 得此正法，悟此正法。」 |
In this way, the holy disciple has the right view in our law and law, the direct view achieves, the pure achievement in the Buddha is not bad, come into the right way, obtain this right way, realize this right way. " |
復問尊者舍利弗： |
Ask the Venerable Sariputta again: |
「正有此法，復有餘耶？」 |
"There is this method, and there is more?" |
尊者舍利弗答言： |
Venerable Sariputta replied: |
「更 有餘，謂多聞聖弟子老死如實知、老死集 如實知、老死滅如實知、老死滅道跡如實知， 如前分別經說。 |
"More than that, it is said that many disciples know the old death as they are, the collection of old death as the truth, the old death and death as the truth, and the old death and the deeds as the truth, as the previous separation said. |
云何老死集如實知？ |
Yun He's old dead set truthfully know? |
生集是 老死集，生滅是老死滅，老死滅道跡，謂八正 道，如前說，多聞聖弟子於此老死如實知， 乃至老死滅道跡如實知。 |
The collection of life is the collection of old death, birth and death are old death and death, old death and death, the eightfold path, as mentioned before, many of the saint disciples know the truth here, and even the old death and death know the truth. |
如是聖弟子於我 法、律正見具足，直見成就，於佛不壞淨成 就，來入正法，得此正法，悟此正法。 |
In this case, the holy disciple is full of our Dharma and law, sees it right, sees it directly, and achieves it in the Buddha without being corrupt, come into the Dhamma, obtain this Dhamma, realize this Dhamma. |
如是 生、有、取、愛、受、觸、六入處、名色、識、行，聖弟子於 行如實知，行集、行滅、行滅道跡如實知。 |
If it is birth, being, taking, loving, receiving, touching, six points of entry, name and form, consciousness, and action, the holy disciple knows as it is in action, and knows as it is in action, gathering, extinction, and dedication. |
「云何 行如實知？ |
"How can you know the truth? |
行有三種——身行、口行、意行，如 是行如實知。 |
There are three kinds of behaviors-body behavior, oral behavior, and mind behavior. |
云何行集如實知？ |
Yunhexingji knows the truth? |
無明集是行 集，如是行集如實知。 |
The ignorant set is the row set, and if the row set is known as it is. |
云何行滅如實知？ |
How does the cloud know what it is? |
無 明滅是行滅，如是行滅如實知。 |
The ignorance and extinguishment is the extinguishment, so know the truth as it is. |
云何行滅 道跡如實知？ |
Where does the cloud go and vanish? Do you know the truth? |
謂八聖道，如前說。 |
The Eight Sacred Paths are as before. |
摩訶拘絺 羅！是名聖弟子行如實知，行集、行滅、行滅道 跡如實知，於我法、律正見具足，直見成就， 於佛不壞淨成就，來入正法，得此正法， 悟此正法。」 |
Maha Yuluo! It is a holy disciple who knows what he is doing, knowing what he is doing, doing what he is doing, doing what he is doing, and knowing what he is doing. He is full of my Dharma and law, sees the achievement straightforwardly, is not bad in the Buddha, comes to the Dhamma, obtains this Dhamma, realizes this Dhamma . " |
摩訶拘絺羅復問尊者舍利弗： |
Maha Kuwanluo asked the Venerable Sariputta again: |
「唯有此法，更有餘耶？」 |
"Only this method is more surplus?" |
舍利弗答言： |
Sariputta replied: |
「摩訶拘 絺羅！汝何為逐，汝終不能究竟諸論，得其 邊際。 |
"Mahaju Hula! What is your chasing? You can't get the margins after all the arguments. |
若聖弟子斷除無明而生明，何須更 求？」 |
If the holy disciple cuts off ignorance and becomes shining, why ask for more? " |
時，二正士共論義已，各還本處。 |
At that time, the two sages had discussed the righteousness together, and each returned to his place. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 345 （三四五） 集生 |
SA 345 (3, 4, 5) Collection |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告尊者舍利弗： |
Then, the Blessed One told His Holiness Sariputta: |
「如我所說， 波羅延 那 阿逸多所問： |
"As I said, Parayan Ajdaw asked: |
「『若得諸法 數 ， 若復種種學， |
"『If you get all the dharmas and counts, if you have multiple kinds of learning, |
具威儀及行， 為我分別說。』 |
With prestige and deeds, say separately for me. 』 |
「舍利弗！何等為學？ |
"Sariputra! What a study? |
何等為法數？」 |
What is the law number? " |
時，尊者舍 利弗默然不答，第二、第三亦復默然。 |
At that time, the Venerable Sariputta silently did not answer, and the second and third also silently. |
佛言： |
Buddhist words: |
「真實。 |
"real. |
舍利弗！」 |
Sariputta! " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「真實。 |
"real. |
世尊！世 尊！比丘真實者，厭、離欲、滅盡向。 |
Lord! Lord! Bhikkhus who are real are full of disgust, desire, and extinction. |
食集生，彼 比丘以食故，生厭、離欲、滅盡向。 |
Food gathers birth, and Biqiu uses food to become bored, deprived, and extinguished. |
彼食滅，是 真實滅，覺知已，彼比丘厭、離欲、滅盡向，是名 為學。」 |
He eats away, is the true disappearance, is aware of the past, and the Bhikkhu is disgusted, detached from desire, and disappeared, which is the name of learning. " |
「復次，真實，舍利弗！」 |
Twice, true, Sariputta! |
舍利弗白佛言： |
Sariputta White Buddha said: |
「真 實。 |
"Really. |
世尊！世尊！若比丘真實者，厭、離欲、滅盡，不 起諸漏，心善解脫。 |
Lord! Lord! If the Bhikkhu is real, he will be disgusted, free from desire, and extinguished, without any omissions, and be free from good heart. |
彼從食集生，若真實即 是滅盡，覺知此已，比丘於滅生厭、離欲、滅 盡，不起諸漏，心善解脫，是數法。」 |
He gathers life from food, and if it is true, it means extinction. Aware of this, the monk is disgusted with extinction, liberation, and extinction, without all omissions, and liberation from the heart is the method of counting. " |
佛告 舍利弗： |
Buddha told Sariputra: |
「如是，如是，如汝所說。 |
"If yes, if yes, as you said. |
比丘於真實 生厭、離欲、滅盡，是名法數。」 |
Bhikkhus become bored, liberated, and extinguished in reality, which is a number of names. " |
如是說已，世尊 即起，入室坐禪。 |
If so, the Blessed One rises up and sits in the room. |
爾時，尊者舍利弗知世尊去 已，不久，語諸比丘： |
At that time, the Venerable Sariputta knew that the Blessed One had gone. Soon, the bhikkhus said: |
「諸尊！我不能辯世尊 初問，是故我默念住。 |
"Venerables! I can't argue that the Blessed One asked for the first time. That's why I keep silent. |
世尊須臾復為作發喜 問，我即開解如此之義，正使世尊一日一 夜，乃至七夜，異句異味問斯義者，我亦悉 能，乃至七夜，以異句異味而解說之。」 |
The Blessed One must come back for a moment to send a happy question. I will unravel the meaning of this kind. I am making the Blessed One to ask the righteous person with strange words and strange words, even Qiye, with strange words and strange smells. " |
時， 有異比丘往詣佛所，稽首禮足，退住一 面，白佛言： |
At that time, a different bhikkhu went to the Buddha's place, paid homage to his head and stood aside, the White Buddha said: |
「世尊！尊者舍利弗作奇特未曾 有說，於大眾中，一向師子吼言： |
"Sovereign! Venerable Sariputta has never said that in a strange way, among the masses, the master has always shouted: |
『我於世尊 初問，都不能辯，乃至三問默然無答。 |
"When I first asked the Lord, I couldn't argue, and even the three questions were silent. |
世 尊尋復作發喜問，我即開解，正使世尊一日 一夜，乃至七夜，異句異味問斯義者，我亦 悉能，乃至七夜，異句異味而解說之。』 |
When the Blessed One is looking for a repetition to send a happy question, I will unravel it, and I am making the Blessed One ask the righteous person with a strange sentence, one day, one night, and even seven nights, and I know that it is possible, even Qiye, to explain the strange sentence. 』 |
」 |
!!br0ken!! |
佛告 比丘： |
Buddha told Bhikkhu: |
「彼舍利弗比丘實能於我一日一夜，乃 至異句異味，七夜所問義中悉能，乃至七夜， 異句異味而解說之。 |
"The Bhikkhu Sariputta can actually explain to me the strange sentence and the strange sentence, and even the strange sentence and the strange sentence in Qiye. |
所以者何？ |
So what? |
舍利弗比丘 善入法界故。」 |
Sariputta Bhikkhu is good at entering the world of Dharma. " |
佛說此經已，彼比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra has been completed, and Biqiu heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 346 （三四六） 三法 |
SA 346 (Three Four Six) Three Methods |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有三法，世間所不 愛、不念、不可意。 |
"There are three methods, what the world does not love, not think about, and what is not desired. |
何等為三？ |
What is three? |
謂老、病、死。 |
It means old age, sickness, and death. |
世間若 無此三法不可愛、不可念、不可意者，如來、應、 等正覺不出於世間，世間亦不知有如來、 應、等正覺知見，說正法、律。 |
If there are no such three dharmas that are unlovable, unpredictable, and unsatisfactory, the Tathagata, the response, and other enlightenment do not come from the world, and the world does not know that there are Tathagata, the answer, and other enlightenment perceptions, saying the right law and law. |
以世間有老、病、 死三法不可愛、不可念、不可意故，是故如來、 應、等正覺出於世間，世間知有如來、應、等 正覺所知、所見，說正法、律。 |
The three methods of old age, sickness, and death in the world are unlovable, unrememberable, and unconscious, because the Tathagata, the response, and other enlightenment come from the world, and the world knows that there are the Tathagata, the answer, and the other enlightenment knowing and seeing. ,law. |
「以三法不斷故， 不堪能離老、病、死。 |
"Using the three methods to continue to die, it is unbearable to leave old age, sickness, and death. |
何等為三？ |
What is three? |
謂貪、恚、癡，復 有三法不斷故，不堪能離貪、恚、癡。 |
It is called greed, aversion, and delusion, and there are three methods of constant failure, and it is unbearable to escape from greed, aversion, and delusion. |
何等為 三？ |
What is three? |
謂身見、戒取、疑，復有三法不斷故，不堪 能離身見、戒取、疑。 |
It is said that seeing, abstaining from the body, and doubting, there are three methods of constant failure, unbearable. |
何等為三？ |
What is three? |
謂不正思惟、 習近邪道，及懈怠心，復有三法不斷故，不 堪能離不正思惟、習近邪道及懈怠心。 |
It is said that unrighteous thinking, practising the evil way, and laziness, there are three methods of constant failure, and it is unbearable to be able to separate from the wrong thinking, practising the evil way and laziness. |
何等 為三？ |
What is three? |
謂失念、不正知、亂心，復有三法不斷 故，不堪能離失念、不正知、亂心。 |
It is called loss of thought, unrighteous knowledge, and chaotic mind. There are three methods of continuous failure, and it is unbearable to lose thoughts, unrighteous knowledge, and chaotic mind. |
何等為三？ |
What is three? |
謂掉、不律儀、不學戒，復有三法不斷故，不 堪能離掉、不律儀、不學戒。 |
It is said that there are three methods of renunciation, disregarding rituals, and not learning precepts, and there are three methods of continuous failure. |
何等為三？ |
What is three? |
謂不 信、難教、懈怠，復有三法不斷故，不堪能 離不信、難教、嬾墮。 |
It is called unbelief, difficult to teach, laziness, and there are three methods of constant failure, unbearable can be separated from unbelief, difficult to teach, and lazy. |
何等為三？ |
What is three? |
謂不欲見聖、 不欲聞法、常求人短，復有三法不斷故， 不堪能離不欲見聖、不欲聞法、常求人短。 |
It is said that one does not want to see the sacred, does not want to hear the Dharma, and always asks for shortcomings, and there are three methods that continue to fail. |
何等為三？ |
What is three? |
謂不恭敬、戾語、習惡知識，復有三 法不斷故，不堪能離不恭敬、戾語、習惡知 識。 |
It is called disrespect, hostile language, and vice knowledge, and there are three methods of continuous failure, unbearable can be separated from disrespect, hostile language, and vice knowledge. |
何等為三？ |
What is three? |
謂無慚、無愧、放逸，此三法不斷 故，不堪能離不恭敬、戾語、習惡知識。 |
It is said that there is no shame, no shame, and unrestrained, these three methods are constantly so, unbearable can be separated from disrespect, hostility, and vice knowledge. |
「所以 者何？ |
"So what? |
以無慚、無愧故放逸，放逸故不恭敬， 不恭敬故習惡知識，習惡知識故不欲見 聖、不欲聞法、常求人短，求人短故不信、 難教、戾語、嬾墮，嬾墮故掉、不律儀、不學戒，不 學戒故失念、不正知、亂心，亂心故不正思惟、 習近邪道、懈怠心，懈怠心故身見、戒取、疑，疑 故不離貪、恚、癡，不離貪、恚、癡故不堪能 離老、病、死。 |
Let go without shame, without shame, let go, let go, disrespect, disrespect, and accustomed to evil knowledge, accustomed to evil knowledge, do not want to see the sacred, do not want to hear the law, often ask for shortcomings, ask for shortcomings, do not believe, difficult to teach, hostile language, Lazy depravity, lazy depravity, lack of discipline, non-study of precepts, non-study of precepts, loss of thoughts, unrighteous knowledge, chaotic minds, chaotic minds resulting in wrong thoughts, habit of approaching evil ways, slack minds, slack minds resulting in views, abstentions, and doubts , Doubts are not separated from greed, ignorance, ignorance, and greed, ignorance, ignorant and unbearable can leave old age, sickness, and death. |
「斷三法故，堪能離老、病、死。 |
"There are three ways to break it, so you can get away from old age, sickness, and death. |
云 何三？ |
Yun He San? |
謂貪、恚、癡，此三法斷已，堪能離老、病、 死，復三法斷故，堪能離貪、恚、癡。 |
It is called greed, transgression, and delusion. These three methods can be used to break away from old age, illness and death, and the three methods can be used to break away from greed, transgression and delusion. |
云何三？ |
Yun Hesan? |
謂 身見、戒取、疑，此三法斷故，堪能離貪、恚、癡， 復三法斷故，堪能離身見、戒取、疑。 |
It is said that seeing, abstaining from the body, and suspicion, these three methods are capable of breaking away from greed, trance, and delusion, and the three methods are capable of breaking away from the body to see, abstain from and doubt. |
云何為 三？ |
What is cloud three? |
謂不正思惟、習近邪道、起懈怠心，此三 法斷故，堪能離身見、戒取、疑，復三法斷故， 堪能離不正思惟、習近邪道及懈怠心。 |
It is said that wrong thinking, approaching evil ways, and slackness. These three methods can be used to judge the reason, which can be able to separate from the body to see, abstain, and doubt, and the three methods can be used to judge the reason. |
云何 為三？ |
What is the cloud? |
謂失念心、不正知、亂心，此三法斷故， 堪能離不正思惟、習近邪道及心懈怠，復三 法斷故，堪能離失念心、不正知、亂心。 |
It is said that the mindless mind, the unrighteous mind, and the chaotic mind. These three methods can be used to break away from the wrong thinking, the habit of approaching evil ways and the mental laxity, and the three methods can be used to break away the lost mind, unrighteous knowledge and confusion. |
何等 為三？ |
What is three? |
謂掉、不律儀、犯戒，此三法斷故，堪 能離失念心、不正知、亂心，復有三法斷故， 堪能離掉、不律儀、犯戒。 |
It is said that the three methods of breaking the law, disobeying the law, and breaking the precepts, can be able to dissociate from the missing mind, the unrighteous mind, and the chaotic mind. |
云何三？ |
Yun Hesan? |
謂不信、難 教、嬾墮，此三法斷故，堪能離掉、不律儀、犯 戒，復有三法斷故，堪能離不信、難教、嬾墮。 |
It is called unbelief, difficulty in teaching, and laziness. These three methods are worthy of being dismissed, disregarding rituals, and violating the precepts. There are three methods to judge the truth, which are worthy of being able to break away from unbelief, difficulty in teaching, and laziness. |
云何為三？ |
What is cloud three? |
謂不欲見聖、不樂聞法、好求 人短，此三法斷故，堪能離不信、難教、嬾墮， 復三法斷故，堪能離不欲見聖、不欲聞法、好 求人短。 |
It is said that you do not want to see the sacred, do not like to hear the Dharma, and are easy to ask for shortcomings. These three methods can be used to judge the truth, which can be separated from unbelief, difficult to teach, and lazy. . |
云何為三？ |
What is cloud three? |
謂不恭敬、戾語、習惡知 識，此三法斷故，離不欲見聖、不欲聞法、好 求人短，復有三法斷故，堪能離不恭敬、戾 語、習惡知識。 |
It is called disrespect, hostile language, and habits of evil knowledge. These three methods of judging the cause, do not want to see the sacred, do not want to hear the law, and want to be short. There are three methods to judge the cause, which can be separated from disrespect, hostile language, and knowledge of evil. |
云何三？ |
Yun Hesan? |
謂無慚、無愧、放逸。 |
It means no shame, no shame, and let go. |
「所以 者何？ |
"So what? |
以慚愧故不放逸，不放逸故恭敬順 語、為善知識，為善知識故樂見賢聖、樂聞 正法、不求人短，不求人短故生信、順語、精 進，精進故不掉、住律儀、學戒，學戒故不失念、 正知、住不亂心，不亂心故正思惟、習近正道、 心不懈怠，心不懈怠故不著身見、不著 戒取、度疑惑，不疑故不起貪、恚、癡，離貪、恚、 癡故堪能斷老、病、死。」 |
To be ashamed and therefore not to let go, not to let go, so respectful and be good knowledge, for good knowledge, so happy to see the sages, to listen to the Dharma, do not ask for shortcomings Do not let go, live in the law, learn the precepts, learn the precepts so you don’t lose your mind, know righteously, stay without chaos, keep your mind right, think right, learn the right way, don’t slack your mind, and don’t see your body if your mind is not slack. To take and overcome doubts, without doubt, you cannot afford to be greedy, ignorant, and ignorant. Leaving greed, ignorance, and ignorance can end old age, illness, and death. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 347 （三四七） 須深 |
SA 347 (three forty seven) must be deep |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
若王、大臣、婆羅門、長者、居士及餘世人 所共恭敬、尊重、供養，佛及諸聲聞眾大得利 養，衣被、飲食、臥具、湯藥； |
If the king, ministers, brahmins, elders, laymen and the rest of the world are respected, respected, and supported, the Buddha and all the people will benefit greatly, clothing, food, bedding, soup and medicine; |
都不恭敬、尊重、供 養眾邪異道衣被、飲食、臥具、湯藥。 |
They are not respectful, respectful, and provide for the evil spirits, clothing, food, bedding, and decoction. |
爾時，眾多 異道聚會未曾講堂，作如是論： |
At that time, many unfaithful gatherings had not lectured in the classroom, and they made the following statement: |
「我等昔來 常為國王、大臣、長者、居士及餘一切之所奉 事，恭敬供養衣被、飲食、臥具、湯藥，今悉斷絕， 但恭敬供養沙門瞿曇、聲聞大眾衣被、飲食、 臥具、湯藥。 |
"I used to serve kings, ministers, elders, lay persons, and everything else. I respectfully provide clothing and quilts, food, bedding, and decoctions. Today, I have all cut off, but I respectfully provide Shamen Qutan and hear about the clothing and quilts of the public. , Bedding, decoction. |
今此眾中，誰有智慧、大力，堪能 密往詣彼沙門瞿曇眾中出家，聞彼法已， 來還廣說，我等當復用彼聞法化諸國王、 大臣、長者、居士，令其信樂，可得還復供養 如前？」 |
Today, who is wise and powerful among the people, who can be a monk among the people of Shamen and Qutan. Hearing about the law, he came and said, I should wait to learn from the law to transform the kings, ministers, elders, and lay persons. His Xinle, can he return to support as before? " |
時，有人言： |
When someone said: |
「有一年少，名曰須深， 聰明黠慧，堪能密往沙門瞿曇眾中出家， 聽彼法已，來還宣說。」 |
One year I was young, his name was deep beard, smart and Huihui, and he was able to become a monk among the Shamen Qutans, listen to the law, and even preached. |
時，諸外道詣須深所， 而作是言： |
At that time, the foreign dao must be deep, but the words are: |
「我今日大眾聚集未曾講堂，作 如是論： |
"I haven’t lectured in the public gathering today, and I have said this: |
『我等先來為諸國王、大臣、長者、居士 及諸世人之所恭敬奉事，供養衣被、飲食、臥 具、湯藥，今悉斷絕，國王、大臣、長者、居士及 諸世間悉共奉事沙門瞿曇、聲聞大眾。 |
"We will first come to serve the kings, ministers, elders, laymen, and the people of the world respectfully, and provide clothing, food, bedding, soup and medicine. Today, we are all cut off. Kings, ministers, elders, laymen and all the world will serve together. It's about Shamen Qutan and the public. |
我此 眾中，誰有聰明黠慧，堪能密往沙門瞿曇 眾中出家學道，聞彼法已，來還宣說，化諸 國王、大臣、長者、居士、令我此眾還得恭敬、尊 重、供養？』 |
Among my people, who has the wisdom and wisdom, can be a monk to learn the Taoism secretly among the Shamen Qutan people, hear the law, and come and declare that to make all the kings, ministers, elders, and lay people, I must respect and respect the people. ,support? 』 |
其中有言： |
Among them: |
『唯有須深聰明黠慧，堪 能密往瞿曇法中出家學道，聞彼說法，悉 能受持，來還宣說。』 |
"Only one must be deep, wise, and Huihui, who can be a monk and learn Taoism secretly in the Qu Tan Dharma. Hearing what he said, he can stand it, and he still declares. 』 |
是故我等故來相請，仁 者當行。」 |
So I wait for the reason to invite you, and the benevolent should do it. " |
時，彼須深默然受請，詣王舍城迦 蘭陀竹園。 |
At that time, Hexu was invited silently, the king of Shecheng Jialantuo Bamboo Garden. |
時，眾多比丘出房舍外露地經 行。 |
At that time, many bhikkhus walked outside the house. |
爾時，須深詣眾多比丘，而作是言： |
At that time, it was necessary to understand many bhikkhus deeply, and said: |
「諸尊！ 我今可得於正法中出家受具足，修梵行 不？」 |
Venerable deities! I can become a monk in the Fa-rectification and receive fullness and practice Sanskrit? |
時，眾多比丘將彼須深詣世尊所，稽 首禮足，退住一面，白佛言： |
At that time, many bhikkhus took his beard deeply into the place of the Blessed One, consecrated their heads and feet, and stepped back. The White Buddha said: |
「世尊！今此外 道須深欲求於正法中出家受具足，修 梵行。」 |
Blessed One! Today, the Dao must deeply desire to become a monk in the Dharma, and practice the Brahma. |
爾時，世尊知外道須深心之所念，告 諸比丘： |
At that time, the Blessed One knew that the outside world must be read deeply, and told the monks: |
「汝等當度彼外道須深，令得出家。」 |
When you wait, you must be deep, so that you can get home. |
時，諸比丘願度須深。 |
At that time, the bhikkhus wanted to be deep. |
出家已經半月，有一 比丘語須深言： |
It has been half a month since I became a monk, and there is a Bhikkhu who must speak deeply: |
「須深當知，我等生死已盡， 梵行已立，所作已作，自知不受後有。」 |
It must be well understood that we have waited until life and death are over, the Brahma has been established, what we have done has been done, and we know that we will not have the future. |
時，彼 須深語比丘言： |
At that time, he must speak deeply in the Bhikkhu language: |
「尊者！云何？ |
"Venerable! Yun He? |
學離欲、惡不善 法，有覺有觀，離生喜樂，具足初禪，不起 諸漏，心善解脫耶？」 |
Learn to liberate from desires, evil and unwholesome methods, have awareness and insights, be free of joy, have sufficient initial jhana, can not afford all omissions, and be free from good intentions? " |
比丘答言： |
Bhikkhu replied: |
「不也，須深！」 |
No, it must be deep! |
復 問： |
Reply: |
「云何？ |
"Yun He? |
離有覺有觀，內淨一心，無覺無觀， 定生喜樂，具足第二禪，不起諸漏，心善解 脫耶？」 |
There is insight without awareness, one mind within, no awareness without insight, contemplation and joy, with the second jhana, without any omissions, and the mind is kind and free? " |
比丘答言： |
Bhikkhu replied: |
「不也，須深！」 |
No, it must be deep! |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
尊者離 喜，捨心住正念正智，身心受樂，聖說及捨， 具足第三禪，不起諸漏，心善解脫耶？」 |
The Venerable is free from happiness, gives up the mind and lives righteous thoughts and righteousness, enjoys the mind and body, says the sacrament of the holy, possesses the third jhana, does not have all the omissions, and the heart is kind and free? " |
答言： |
Answer: |
「不也，須深！」 |
"No, it must be deep!" |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
尊者離苦息樂，憂喜 先斷，不苦不樂捨，淨念一心，具足第四禪， 不起諸漏，心善解脫耶？」 |
The Venerable is free from suffering, rest and happiness, first break from sorrow and joy, not to suffer or not to give up, pure mind and one mind, with the fourth jhana, without all omissions, and the heart is kind and free? " |
答言： |
Answer: |
「不也，須深！」 |
No, it must be deep! |
復 問： |
Reply: |
「若復寂靜解脫起色、無色，身作證具足 住，不起諸漏，心善解脫耶？」 |
If the silence is restored, it will become colorless and colorless, and be sufficient to testify without any omissions, and be free from the kindness? |
答言： |
Answer: |
「不也，須 深！」 |
No, it must be deep! |
須深復問： |
Need to ask deeply: |
「云何？ |
"Yun He? |
尊者所說不同，前後 相違。 |
The words of the Venerable are different and contradictory. |
云何不得禪定而復記說？」 |
Why shouldn't Yun meditate and re-record it? " |
比丘答言： |
Bhikkhu replied: |
「我是慧解脫也。」 |
"I am Hui Jie Shi." |
作是說已，眾多比丘各從 座起而去。 |
What is said is done, many bhikkhus each left from the seat. |
爾時，須深知眾多比丘去已，作 是思惟： |
At that time, you must be well aware of the fact that many bhikkhus have gone, and they should think: |
「此諸尊者所說不同，前後相違，言 不得正受，而復記說自知作證。」 |
The sayings of these venerables are different and contradictory. The words cannot be treated rightly, and the repetition says they know to testify. |
作是思惟 已，往詣佛所，稽首禮足，退住一面，白佛 言： |
To do is to think about the past, go to the place of Buddha, pay homage to the head, stand aside, and the White Buddha said: |
「世尊！彼眾多比丘於我面前記說： |
"My Lord! The many bhikkhus wrote before me: |
『我生 已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, and what has been done has been done, and I know that I will not be there. 』 |
我即問彼尊者： |
I asked him: |
『得離欲、惡不善法，乃至 身作證，不起諸漏，心善解脫耶？』 |
『Get free from desire, evil and unwholesome methods, and even testify by your own example, without all omissions, and liberation from good intentions? 』 |
彼答我言： |
He answered me: |
『不也，須深！』我即問言： |
"No, it must be deep! 』I immediately asked: |
『所說不同，前後相違，言 不入正受，而復記說，自知作證。』 |
"Speaking is different, before and after, the words are inconsistent with the right feelings, and the repetition said, knowing to testify. 』 |
彼答我 言： |
He answered me: |
『得慧解脫。』 |
『Get wisdom and liberate. 』 |
作此說已，各從座起而去。 |
Having said that, each one starts from the seat. |
我今問世尊： |
I ask the Lord today: |
『云何彼所說不同，前後相違， 不得正受，而復說言： |
"Yun Hebi said differently, contradicted before and after, and can't accept it righteously, and then speak again: |
「自知作證。」 |
Knowledge to testify. |
？』」 |
? 』」 |
佛告須深： |
The Buddha's report must be deep: |
「彼先知法住，後知涅槃。 |
"The prophet abides, and then knows Nirvana. |
彼諸善男子獨 一靜處，專精思惟，不放逸法，離於我見， 不起諸漏，心善解脫。」 |
The good men are alone in a quiet place, concentrating on thinking, not letting go of the law, being separated from my vision, being free from omissions, and having a good heart. " |
須深白佛： |
Xu Shen White Buddha: |
「我今不知 先知法住，後知涅槃。 |
"I don't know the prophet Dhamma, but Nirvana later. |
彼諸善男子獨一 靜處，專精思惟，不放逸法，離於我見，不 起諸漏，心善解脫。」 |
The other good men are alone in quietness, concentrating on thinking, not letting go, away from my vision, not having any omissions, and being kind and free. " |
佛告須深： |
The Buddha's report must be deep: |
「不問汝知不 知，且自先知法住，後知涅槃。 |
"Don't ask whether you know or not, but live from the prophet and know Nibbana later. |
彼諸善男 子獨一靜處，專精思惟，不放逸住，離於我 見，心善解脫。」 |
The benevolent men are alone in quiet, concentrating on thinking, not letting go, leaving me to see, and being kind and free. " |
須深白佛： |
Xu Shen White Buddha: |
「唯願世尊為我說 法，令我得知法住智，得見法住智。」 |
Only hope that the Blessed One will speak the Fa for me, so that I can learn that the Dhamma lives in the wisdom, and see the Dhamma in the wisdom. |
佛告 須深： |
Buddha's report must be deep: |
「我今問汝，隨意答我。 |
"I am asking you today, answer me as you please. |
須深！於意云 何？ |
Must be deep! Yu Yiyun What? |
有生故有老死，不離生有老死耶？」 |
There is old age and death, but there is old age and death if you live? " |
須 深答曰： |
The deep answer is: |
「如是，世尊！」 |
If so, Lord! |
「有生故有老死，不離生 有老死。 |
"There is death and old age, and there is old age and death if you are not separated from life. |
如是生、有、取、愛、受、觸、六入處、名色、識、 行、無明，有無明故有行，不離無明而有 行耶？」 |
If it is birth, being, taking, loving, receiving, touching, six places, name and form, consciousness, action, ignorance, there is action without understanding, and there is action without ignorance? " |
須深白佛： |
Xu Shen White Buddha: |
「如是，世尊！有無明故有 行，不離無明而有行。」 |
If so, Lord! There is action without ignorance, and action without ignorance. |
佛告須深： |
The Buddha's report must be deep: |
「無生 故無老死，不離生滅而老死滅耶？」 |
There is no birth, so there is no old age and death, and no birth and death but old age and death? |
須深白 佛言： |
Must be deeply white |
「如是，世尊！無生故無老死，不離生 滅而老死滅。」 |
If so, Lord! There is no birth or death, no birth and death, and death and death. |
「如是，乃至無無明故無行， 不離無明滅而行滅耶？」 |
If so, even if there is no ignorance, there is no action, and you can die without ignorance and disappear? |
須深白佛： |
Xu Shen White Buddha: |
「如是， 世尊！無無明故無行，不離無明滅而行 滅。」 |
If so, Blessed One! There is no ignorance, so there is no action, and you can die without ignorance. |
佛告須深： |
The Buddha's report must be deep: |
「作如是知、如是見者，為有 離欲、惡不善法，乃至身作證具足住不？」 |
Is it sufficient to be the one who knows and sees in order to have renunciation, evil or unwholesome law, and even testify? |
須 深白佛： |
Deep White Buddha: |
「不也，世尊！」 |
No, Lord! |
佛告須深： |
The Buddha's report must be deep: |
「是名先知 法住，後知涅槃。 |
"He is a prophet who knows Nirvana afterwards. |
彼諸善男子獨一靜處，專 精思惟，不放逸住，離於我見，不起諸漏，心 善解脫。」 |
The benevolent men are alone in a quiet place, concentrating on thinking, not letting go, away from my vision, not having any omissions, and being kind and free. " |
佛說此經已，尊者須深遠塵離垢， 得法眼淨。 |
The Buddha said that this sutra is complete. |
爾時，須深見法得法，覺法度疑， 不由他信，不由他度，於正法中心得無 畏，稽首佛足，白佛言： |
At that time, you must see the Dharma deeply and obtain the Dharma, feel the Dharma to overcome doubts, not to believe in or save from others, to be fearless at the center of the Dharma, to contemplate the Buddha's feet, and the white Buddha said: |
「世尊！我今悔過，我 於正法中盜密出家，是故悔過。」 |
World Honored One! I regret it today. I have stolen secrets and became a monk during the Fa-rectification, so I regret it. |
佛告須深： |
The Buddha's report must be deep: |
「云何於正法中盜密出家？」 |
"Why does the cloud steal secrets in the Fa-rectification?" |
須深白佛言： |
Xu Shenbai Buddha's words: |
「世 尊！有眾多外道來詣我所，語我言： |
"My Lord! There are many outsiders who come to our firm, and say: |
『須深 當知，我等先為國王、大臣、長者、居士及餘世 人恭敬供養，而今斷絕，悉共供養沙門瞿 曇、聲聞大眾。 |
"It must be well known that we first provided for the king, ministers, elders, lay persons and the rest of the world respectfully, but now we are cut off, and we all support the Shamen Qutan and the public. |
汝今密往沙門瞿曇、聲聞眾中 出家受法，得彼法已，還來宣說我等，當以 彼聞法教化世間，令彼恭敬供養如初。』 |
Today, you go to the Shamen Qutan and the people who hear you to become a monk and receive the Dharma, and you have obtained the other Dharma. I also come to declare that we should teach the world by hearing the Dharma and make him respectful and support him. 』 |
是 故，世尊！我於正法、律中盜密出家，今日悔 過，唯願世尊聽我悔過，以哀愍故。」 |
Yes, therefore, Lord! I was a monk by stealing secrets from the Dhamma and the law. I regretted it today. I only hope that the Blessed One will listen to me and mourn the past. " |
佛告 須深： |
Buddha's report must be deep: |
「受汝悔過，汝當具說： |
"After you regret it, you must say: |
『我昔愚癡、不善、 無智，於正法、律盜密出家，今日悔過，自見 罪、自知罪，於當來世律儀成就，功德增長， 終不退減。』 |
"I used to be foolish, unkind, and ignorant. I became a monk in the Dharma-rectification and law-stealing secrets. Today I repented. I saw and convicted myself of sin. I will achieve the law and rituals in the next life. 』 |
所以者何？ |
So what? |
凡人有罪，自見、自知 而悔過者，於當來世律儀成就，功德增長， 終不退減。」 |
A mortal who is guilty, sees it, knows it, and repents, will be able to achieve his or her merits in the coming life, and his merits will increase, but it will not decline. " |
佛告須深： |
The Buddha's report must be deep: |
「今當說譬，其智慧者， 以譬得解。 |
"Speaking of analogy today, the wise one can understand it by analogy. |
譬如國王有防邏者，捉捕盜 賊，縛送王所，白言： |
For example, the king has guards, catches thieves, and sends the king's residence, saying: |
『大王！此人劫盜，願王處 罪。』 |
"The King! This person robbed and robbed, may the king be punished. 』 |
王言： |
Wang Yan: |
『將罪人去，反縛兩手，惡聲 宣 令， 周遍國中，然後將出城外刑罪人處，遍身四 體，劖以百矛。』 |
"Go to the sinner, tie both hands back, declare the evil voice, go all over the country, and then punish the sinner outside the city, all over the body, with a hundred spears. 』 |
彼典刑者受王教令，送彼罪 人，反縛兩手，惡聲宣唱，周遍城邑，將出城 外刑罪人處，遍身四體，劖以百矛。 |
The person who was tortured by Pedian was ordered by the king to send him the sinner, bound his hands, sang with evil voices, went around the city, and punished the sinner outside the city, all over his body, with a hundred spears. |
日中，王 問： |
In Japan, Wang asked: |
『罪人活耶？』 |
"Sinner lives? 』 |
臣白言： |
Chen Baiyan: |
『活。』 |
"live. 』 |
王復勅臣： |
Minister Wang Fu: |
『復劖百 矛。』 |
"A hundred spears again. 』 |
至日晡時，復劖百矛，彼猶不死。」 |
At the time of Sun Qiao, he will still be immortal with a hundred spears. " |
佛告須 深： |
The Buddha's notice must be deep: |
「彼王治罪，劖以三百矛，彼罪人身寧有 完處如手掌不？」 |
The king used three hundred spears to condemn the crime. Wouldn't the sinner's body be like the palm of his hand? |
須深白佛： |
Xu Shen White Buddha: |
「無也，世尊！」 |
Nothing, Lord! |
復 問須深： |
The reply must be deep: |
「時彼罪人，劖以三百矛因緣，受苦 極苦劇不？」 |
When the sinner, he used three hundred spears to suffer because of fate. Isn't it terrible? |
須深白佛： |
Xu Shen White Buddha: |
「極苦。 |
"Extremely bitter. |
世尊！若劖以一 矛，苦痛難堪，況三百矛，當可堪忍？」 |
Lord! If you use one spear, the pain is embarrassing, and if you use three hundred spears, should it be bearable? " |
佛告須 深： |
The Buddha's notice must be deep: |
「此尚可耳，若於正法、律盜密出家，盜受 持法，為人宣說，當受苦痛倍過於彼。」 |
This is okay. If you renounce the family in the Dhamma, the law thief secretly, steal and hold the Dhamma, declare to others that you should suffer more than the other. |
佛說 是法時，外道須深漏盡意解，佛說此經已， 尊者須深聞佛所說，歡喜奉行。 |
When the Buddha says that it is the Dharma, the outer path must be fully understood. The Buddha said that this sutra has been completed. The venerable person must listen to the Buddha's words deeply and practice it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 348 （三四八） 十力 |
SA 348 (Three Forty Eight) Ten Force |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「如來成就十種 力，得四無畏，知先佛住處，能轉梵輪，於 大眾中震師子吼言： |
"Tathagata achieves ten powers, four fearlessness, the residence of the Buddha, and the ability to turn the Brahma wheel. The master shouted to the public: |
『此有故彼有，此起故彼 起，謂緣無明行……』」廣說乃至「『純大苦聚集，純 大苦聚滅。』 |
There is a reason, there is another, and then there is another, that is due to ignorance..."" It is widely said that ""Pure great suffering gathers, pure great suffering gathers and disappears. |
諸比丘！此是真實教法顯現，斷 生死流，乃至其人悉善顯現。 |
Bhikkhus! This is the manifestation of the true teachings, the death of life and death, and even the manifestations of the people. |
如是真實教法 顯現，斷生死流，足令善男子正信、出家，方 便修習，不放逸住，於正法、律精勤苦行，皮 筋骨立，血肉枯竭； |
If the true teachings are revealed, life and death will be cut off, so that good men can believe and become a monk, easy to practice, not letting go, and practicing asceticism and asceticism in the law and law. |
若其未得所當得者，不 捨慇懃精進，方便堅固堪能。 |
If he does not get what he deserves, he is not willing to be diligent, convenient and strong. |
所以者何？ |
So what? |
懈 怠苦住，能生種種惡不善法，當來有結，熾然 增長，於未來世生、老、病、死，退其大義故。 |
Laziness and bitterness can produce all kinds of evil and unwholesome laws, which should have knots, and grow rapidly, and retreat from the righteous cause of birth, old age, sickness, and death in the future life. |
精 進樂獨住者，不生種種惡不善法，當來有 結，熾然苦報，不於未來世增長生、老、病、 死，大義滿足，得成第一教法之場。 |
Diligent and happy living alone, do not produce all kinds of evil and unwholesome dharma, they should be knotted, retribution blatantly, do not grow life, old age, sickness, and death in the future life, and are satisfied with righteousness and become the first teaching field. |
所謂大 師面前，親承說法，寂滅涅槃，菩提正向，善 逝、正覺。 |
In front of the so-called master, pro-inheritance, nirvana, nirvana, bodhisattva, good death, enlightenment. |
是故，比丘！當觀自利、利他、自他俱 利，精勤修學，我今出家，不愚不惑，有果有 樂，諸所供養衣服、飲食、臥具、湯藥者，悉得 大果、大福、大利，當如是學。」 |
Yes, Bhikkhu! Observe self-interest, altruism, and self-interest, diligently study, I am a monk today, not foolish, fruitful and happy. All those who provide clothes, food, bedding, and decoctions will know great fruits, great blessings, and great benefits. Learn the same. " |
佛說是經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 349 （三四九） 聖處 |
SA 349 (Three Forty Nine) Holy Place |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「善來比丘！善出家、善 得己利，曠世時時得生聖處，諸根具足，不 愚不癡，不須手語，好說、惡說堪能解義。 |
"Good come monk! Good monks, good self-interests, masters of the world always live in the holy place, the roots are sufficient, not stupid or ignorant, no sign language, easy to speak, evil words can be explained. |
我 今於此世作佛——如來、應、等正覺、明行足、善逝、 世間解、無上士、調御丈夫、天人師、佛世尊，說 法寂滅、涅槃、菩提正向、善逝、等正覺。 |
I am now a Buddha in this world-Tathagata, Respond, Waiting for Enlightenment, Enlightenment, Enlightenment, Good Death, World Interpretation, Supreme Master, Tuning Husband, Master of Heaven, Buddha World-Honor, saying death, nirvana, bodhicitta Xiang, good death, and other enlightenment. |
所謂此 有故彼有，此起故彼起，謂緣無明行，緣行 識，乃至純大苦聚集，無明滅則行滅，乃至純 大苦聚滅。 |
The so-called this, therefore, there is, this arises and therefore arises, that is due to ignorance of action, condition of consciousness, and even the gathering of pure great suffering, and the extinguishment of ignorance leads to destruction, and even pure great suffering. |
「諸比丘！難得之處已得，生於聖 處，諸根具足，乃至純大苦聚集，純大苦滅。 |
"Bhikkhus! The rare place has been found, born in the holy place, the roots are full, and even the pure great sufferings gather, and the pure great sufferings die. |
是 故，比丘！當如是學，自利、利他、自他俱利。 |
So, Bhikkhu! Learn like this, self-interested, altruistic, and self-interested. |
如 是出家，不愚不癡，有果有樂，有樂果報，供 養衣服、飲食、臥具、湯藥者，悉得大果、大福、大 利。 |
If you are a monk, you are neither stupid nor ignorant, fruitful and happy, and happy fruit is rewarded. Those who provide clothes, food, bedding, and decoction will learn of great fruit, great blessing, and great benefit. |
是故，比丘！當如是學。」 |
Yes, Bhikkhu! Learn the same. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 350 （三五〇） 聖第子 |
SA 350 (Three-Fifty) Holy Son |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「多聞聖弟子不 作是念： |
"Sacred disciples do not read, |
『何所有故此有？ |
"Why is there so? |
何所起故此起？ |
Where did it start? |
何 所無故此無？ |
Why is there no reason? |
何所滅故此滅？』 |
What is extinct and therefore extinct? 』 |
然彼多聞聖弟 子知所謂此有故彼有，此起故彼起，謂緣無 明行，乃至純大苦聚集，無明滅故行滅，乃至 純大苦聚滅。」 |
However, the disciples of Peter know the so-called so-called this, therefore, there is, this is therefore the other, that is due to the ignorance of deeds, and even the gathering of pure great suffering, the extinguishment of ignorance, the demise of deeds, and even the gathering of pure great suffering. " |
佛說是經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 351 （三五一） 茂師羅 |
SA 351 (Three Five One) Mao Shiluo |
如是我聞： |
I heard this: |
一時，尊者那羅、尊者茂 師羅、尊者殊勝、尊者阿難住舍衛國象耳 池側。 |
For a while, Venerable Nara, Venerable Mao Shiluo, Venerable Supreme, and Venerable Ananda lived on the side of the ear pool of the Sravasti Elephant. |
爾時，尊者那羅語尊者茂師羅言： |
At that time, the Venerable Mao Shi Luo Yan, the Venerable Narorian: |
「有 異信、異欲、異聞、異行覺想、異見審諦忍，有如 是正自覺知見生，所謂生故有老死，不離 生有老死耶？」 |
There are dissident beliefs, dissident desires, dissidents, dissident perceptions, dissidents, and forbearance, just like being consciously aware of life. The so-called birth has old age and death, but life has old age and death? |
尊者茂師羅言： |
Venerable Mao Shi Luo Yan: |
「有異信、異欲、 異聞、異行覺想、異見審諦忍，有如是正自覺 知見生，所謂有生故有老死，不異生有老 死。 |
"There are dissident beliefs, dissident desires, dissident hearings, dissident perceptions, dissident perceptions and forbearance, just like being consciously aware of life, the so-called so-called birth and death, not dissimilarity and death. |
如是說有。」 |
So yes. " |
「尊者茂師羅！有異信，乃至異 忍，得自覺知見生，所謂有滅、寂滅、涅槃耶？」 |
Venerable Mao Shiluo! If you have different beliefs, and even tolerance, you have to consciously see life. The so-called death, death, and Nirvana? |
尊 者茂師羅答言： |
Venerable Mao Shiluo replied: |
「有異信，乃至異忍，得自覺知 見生，所謂有滅、寂滅、涅槃。」 |
If there is dissent, and even tolerance, one must consciously know that there is life, the so-called death, death, and Nirvana. |
復問： |
Repeat question: |
「尊者茂師羅！ 有滅則寂滅、涅槃，說者汝今便是阿羅漢，諸 漏盡耶？」 |
Venerable Mao Shiluo! When there is extinction, there is death and nirvana. The speaker is now an Arahant, and all the omissions are exhausted? |
尊者茂師羅默然不答，第二、第 三問亦默然不答。 |
Venerable Mao Shi Luo did not answer silently, nor did he answer the second and third questions. |
爾時，尊者殊勝語尊者 茂師羅： |
At that time, the Venerable Venerable Mao Shi Luo: |
「汝今且止，我當為汝答尊者那羅。」 |
Let's stop now, I shall answer Venerable Nara for you. |
尊者茂師羅言： |
Venerable Mao Shi Luo Yan: |
「我今且止，汝為我答。」 |
I'll stop now, you answer for me. |
爾時，尊 者殊勝語尊者那羅： |
At that time, the Venerable Venerable Naluo said: |
「有異信，乃至異忍，得 自覺知見生，所謂有滅則寂滅、涅槃。」 |
If there is disagreement, and even tolerance, one must be consciously aware of life. The so-called extinction means death and nirvana. |
時，尊者 那羅問尊者殊勝言： |
At that time, Venerable Nara asked Venerable to say: |
「有異信，乃至異忍，得 自覺知見生，所謂有滅則寂滅、涅槃者，汝今 便是漏盡阿羅漢耶？」 |
Those who have dissident beliefs and even tolerances can be consciously aware of life. The so-called extinguishment leads to nirvana and nirvana. Do you miss out Arahant? |
尊者殊勝言： |
His Excellency said: |
「我說有滅 則寂滅、涅槃，而非漏盡阿羅漢也。」 |
When I say there is extinction, then there is death and nirvana, instead of omitting the arahant. |
尊者那 羅言： |
Venerable Na Luoyan: |
「所說不同，前後相違，如尊者所說，有 滅則寂滅、涅槃，而復言非漏盡阿羅漢耶？」 |
Speaking is different, contrary to the previous one. As the Venerable said, if there is annihilation, there is nirvana and nirvana, and repetition does not leave out the arahant? |
尊 者殊勝語尊者那羅言： |
Venerable Supreme Words Venerable Naluyan: |
「今當說譬，夫智者 以譬得解，如曠野路邊有井，無繩無罐， 得取其水。 |
"Let's talk about analogy today. The wise man can use analogy to get the solution. If there is a well on the roadside in the wilderness, there is no cord or can, and you have to get the water. |
時，有行人，熱渴所逼，繞井求 覓，無繩無罐，諦觀井水，如實知見，而不觸 身。 |
At times, there are pedestrians, forced by thirst, to search around the well, cordless and tankless, observing the well water, truthfully knowing and seeing, without touching the body. |
如是，我說有滅則寂滅、涅槃，而自不得 漏盡阿羅漢。」 |
If so, I said that when there is extinction, there is nirvana and nirvana, and I can't miss the arahant. " |
爾時，尊者阿難語尊者那羅言： |
At that time, the Venerable Ananda Language Venerable Narayan: |
「彼尊者殊勝所說，汝復云何？」 |
"His Venerable said, what do you Fuyun?" |
尊者那羅語尊 者阿難言： |
Venerable Nara Language Venerable Ananda: |
「尊者殊勝善說真實，知復何言。」 |
The Venerable is superior in speaking truth, knowing what to say. |
時， 彼正士各各說已，從座起去。 |
At that time, Peter Zhengshi said that he had each one, and got up from his seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 352 （三五二） 沙門婆羅門 |
SA 352 (Three Five Two) Salmon Brahman |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若諸沙門、婆 羅門於法不如實知，法集、法滅、法滅道跡 不如實知，彼非沙門、沙門數，非婆羅門、婆 羅門數，彼亦非沙門義、婆羅門義，見法自知 作證： |
"If the Shamen and Brahmins do not know the truth as they are in the Dharma, the Dharma collection, the extinction of the Dharma, and the Dhamma do not know as they are, they are not the Shamon, the Shamon number, the Brahman and the Brahman number, and they are not the Shamon righteousness or the Brahman righteousness. See the law. Knowing to testify: |
『我生已盡，梵行已立，所作已作，自知 不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』 |
「云何法不如實知？ |
"Why don't you know the truth? |
云何法集 不如實知？ |
Yun He Fa Ji is not as true as it is known? |
云何法滅不如實知？ |
How can the cloud not be known as it is? |
云何法滅 道跡不如實知？ |
How can the cloud be destroyed? |
謂於老死法不如實知，老 死集、老死滅、老死滅道跡不如實知。 |
It is said that the old method of death is not known as it is, the old death collection, the old death is destroyed, and the old death is not known as it is. |
如是生、 有、取、愛、受、觸、六入處不如實知，六入處集、六 入處滅、六入處滅道跡不如實知。 |
If it is birth, being, taking, loving, receiving, touching, the six-entry place is not as it is to know, the six-entry place collection, the six-entry place is extinguished, and the six-entry place is not known as it is. |
如是諸 法不如實知，法集、法滅、法滅道跡不如實 知。 |
In this case, the dharmas are not as true as they are, and the collection, extinguishment, and fascination are not as true as they are. |
「若諸沙門、婆羅門於法如實知，法集、法 滅、法滅道跡如實知，當知是沙門、婆羅門，沙 門之沙門數、婆羅門之婆羅門數。 |
"If all the sandmen and brahmins know the truth as they are, and the collection, the extinction, and the path of the dharma are known as they really are, they must be known as the sandmen and the brahmins, the number of the sandmen of the sandmen, and the number of the Brahmins of the brahmin. |
彼以沙門 義、婆羅門義，見法自知作證： |
He testified with Shamon righteousness and Brahman righteousness, seeing the law and knowing it: |
『我生已盡，梵 行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
「何等法 如實知？ |
"How to know the truth? |
何等法集、法滅、法滅道跡如實知？ |
How can the collection of Dharma, the extinction of Dharma, and the path of Dharma be known as they are? |
謂老死法如實知，老死集、老死滅、老死滅道 跡如實知。 |
It is said that the old method of death knows the truth, the collection of the old death, the death of the old death, and the path of the old death. |
如是生、有、取、愛、受、觸、六入處如實 知，六入處集、六入處滅、六入處滅道跡如實 知。 |
Such as being born, being, taking, loving, receiving, touching, six-entry place to know as they are, six-entry place collection, six-entry place to extinguish, and six-entry place to deceive. |
如是諸法如實知，法集、法滅、法滅道跡如 實知。」 |
In this way, all the dharmas are known as they are, and the collection, extinguishment, and dharmas are known as they are. " |
佛說是經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 353 （三五三） 沙門婆羅門 |
SA 353 (Three Five Three) Salmon Brahman |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、婆羅 門於法不如實知，法集、法滅、法滅道跡不 如實知，當知是沙門、婆羅門，非沙門之沙門 數，非婆羅門之婆羅門數，彼亦非沙門義、 非婆羅門義，見法自知作證： |
"If Shamon and Brahman do not know the truth as they are in the Dharma, and the Dharma collection, Dharma extinction, and the path of the Dharma are not as they are known, you should know that it is Shamon and Brahman, not the number of the Shamon, or the number of the Brahman of the Brahman, and it is not the righteousness of the Shaman. It is not Brahman righteous, see the law and testify by yourself: |
『我生已盡，梵行 已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
「何等法不 如實知？ |
"How can I not know the truth? |
何等法集、法滅、法滅道跡不如實知？ |
How are the collections of Dharma, the extinction of Dharma, and the path of Dharma not as well known? |
謂六入處法不如實知，六入處集、六入處 滅、六入處滅道跡不如實知，而於觸如實 知者，無有是處，觸集、觸滅、觸滅道跡如實 知者，無有是處。 |
It is said that the six-entry method is not as true as it is to know, the six-entry place collection, the six-entry place is extinguished, and the six-entry place is not as true as it is known. Those who know the truth as they are, have no merit. |
如是受、愛、取、有、生、老、死如 實知者，無有是處。 |
If one knows the truth in receiving, loving, taking, being, birth, old, and death, there is no good. |
「若沙門、婆羅門於六入 處如實知，六入處集、六入處滅、六入處滅道 跡如實知者，於觸如實知，斯有是處。 |
"If Shamen and Brahmins know the truth at the six entrances, the collection at the six entrances, the extinction at the six entrances, and the detours at the six entrances, the path of the six entrances will be broken. |
如是 受、愛、取、有、生、老、死如實知者，斯有是處。」 |
If it is to receive, love, take, have, be born, old, and die, those who know the truth as they are, there are good points. " |
佛 說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 354 （三五四） 沙門婆羅門 |
SA 354 (Three Five Four) Salmon Brahman |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the Blessed One told the monks... as said above. |
差別 者： |
The difference: |
「若諸沙門、婆羅門於六入處不如實知， 而欲超度觸者，無有是處，觸集、觸滅、觸滅 道跡超度者，無有是處。 |
"If the sandmen and brahmins do not know the truth as they are at the six entrances, and those who wish to transcend contact, there is no merit, and those who touch, extinguish, and extinguish the path of transcendence will have no merit. |
如是超度受、愛、取、 有、生、老、死者，無有是處，超度老死集、老死 滅、老死滅道跡者，無有是處。 |
For those who transcend receiving, loving, taking, being, birth, old, and dead, there is no merit, and those who transcend the old and dead gathering, the old death, the old and the dead, the old and the dead, there is no merit. |
若沙門、婆羅 門於六入處如實知，六入處集、六入處滅、六 入處滅道跡如實知，而超度觸者，斯有是 處。 |
If Shamen and Brahmins know the truth in the six entrances, the collection of the six entrances, the extinction of the six entrances, and the detours of the six entrances are known as they are. |
如是超度受、愛、取、有、生、老、死者，斯有是 處，乃至超度老死滅道跡者，斯有是處。」 |
If it is a person who transcends receiving, loving, taking, being, birth, aging, and deceased, there is a good place, and even a person who is transcending old age and death is good. " |
佛 說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如老死，乃至六入處三經。 |
Such as old age and death, and even the three classics of the six entrances. |
如是老死，乃至行三經，亦如是說。 |
If it is old age and death, and even the three sutras, the same is true. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 355 （三五五） 老死 |
SA 355 (Three Five Five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當覺知老死， 覺知老死集、老死滅、老死滅道跡。 |
"Be aware of old and dead, be aware of old and dead, old dead, old dead, old and dead. |
如是，乃至 當覺知行、行集、行滅、行滅道跡。 |
If so, you should even be aware of the action, the collection of actions, the extinction, and the path of the path. |
「云何當覺 知老死？ |
"Yun, why should he feel old and dead? |
覺知緣生故有老死，如是老死覺 知。 |
There is old age and death due to the awareness of birth, just like old age and death awareness. |
云何老死集？ |
Yun He Old Death Collection? |
生集是老死集，如是老死集 覺知。 |
The set of life is the set of old and dead, so be aware of the set of old and dead. |
云何老死滅覺知？ |
Old Yun He died of awareness? |
謂生滅是老死滅，如 是老死滅覺知。 |
It is said that birth and death are old and death, such as awareness of old and death. |
云何老死滅道跡覺知？ |
Yun He is deadly aware? |
謂八 聖道是老死滅道跡，如是老死滅道跡覺知， 乃至云何行覺知？ |
It is said that the eight holy paths are the path of the old and the dead, if the old and the dead are aware of the path, how can even the cloud be aware? |
謂三行，身行、口行、意行，如 是行覺知。 |
It is called the three actions, body action, oral action, and mind action, such as action awareness. |
云何行集覺知？ |
Yun He Xing Ji Awareness? |
謂無明集是行集， 如是行集覺知。 |
It is said that the set of ignorance is the set of rows, and the set of rows is awareness. |
云何行滅覺知？ |
How does the cloud destroy awareness? |
無明滅是行 滅，如是行滅覺知。 |
Ignorance and extinguishment is extinguishment, so extinguishment awareness. |
云何行滅道跡覺知？ |
Where does the cloud go and be aware? |
謂八 聖道是行滅道跡，如是行滅道跡覺知。」 |
It is said that the Eight Sacred Paths are the walking path of the sacred path, such as the path of accompanying awareness. " |
佛 說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 356 （三五六） 種智 |
SA 356 (Three Five Six) Kind of wisdom |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四十四種 智。 |
"There are forty-four kinds of wisdom. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
何等為四十四種 智？ |
What are the forty-four kinds of wisdom? |
謂老死智、老死集智、老死滅智、老死滅道 跡智。 |
It is called the old and dead wisdom, the old and the dead gather the wisdom, the old and the dead end the wisdom, the old and the dead, the way is wisdom. |
如是生、有、取、愛、受、觸、六入處、名色、識、行 智，行集智、行滅智、行滅道跡智，是名四十 四種智。」 |
Such as being born, having, taking, loving, receiving, touching, six places, name and form, consciousness, and wisdom of action, wisdom of action gathering, wisdom of action extinction, and wisdom of action, there are forty four kinds of wisdom. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 357 （三五七） 種智 |
SA 357 (Three Five Seven) Kind of Wisdom |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有七十七種 智。 |
"There are seventy-seven kinds of wisdom. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
云何七十七種智， 生緣老死智，非餘生緣老死智； |
Yun He has seventy-seven kinds of wisdom, which is due to old and dead wisdom, not for the rest of life; |
過去生緣老 死智，非餘過去生緣老死智； |
Past life is due to old age and death wisdom, not the rest of the past life is due to old death wisdom; |
未來生緣老死 智，非餘未來生緣老死智； |
Future life is due to old age and death wisdom, not the rest of the future life is due to old age and death wisdom; |
及法住智，無常、有 為、心所緣生、盡法、變易法、離欲法、滅法斷知 智。 |
And the Dhamma and the Wisdom, impermanence, activity, the birth of the mind, the fulfillment, the change method, the liberation method, and the elimination method to determine knowledge. |
如是生、有、取、愛、受、觸、六入處、名色、識、行、無 明緣行智，非餘無明緣行智； |
Such as being born, having, taking, loving, receiving, touching, six points of entry, name and form, consciousness, action, and ignorance predestined to act wisdom; |
過去無明緣行 智，非餘過去無明緣行智； |
The ignorance of the past leads to wisdom, but the ignorance of the past leads to wisdom; |
未來無明緣行智， 非餘未來無明緣行智； |
The ignorance of the future leads to the wisdom of action, but the ignorance of the future leads to the wisdom of action; |
及法住智，無常、有為、 心所緣生、盡法、變易法、無欲法、滅法斷智，是 名七十七種智。」 |
And the Dharma in the Wisdom, impermanence, activity, the birth of the mind, the fulfillment, the changing method, the desireless method, the elimination of the method and the judgment of wisdom are the seventy-seven kinds of wisdom. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 358 （三五八） 無明增 |
SA 358 (Three Five Eight) No obvious increase |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有增法、減法。 |
"There are additions and subtractions. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
云何增法？ |
How does the cloud increase the law? |
所謂此有 故彼有，此起故彼起，謂緣無明行，緣行識， 乃至純大苦聚集，是名增法。 |
The so-called this, therefore, there is, this arises and therefore arises, it means that it is due to ignorance, consciousness, and even pure great suffering. |
云何 減 法？ |
What cloud subtraction? |
謂此 無故彼無，此滅故彼滅，所謂無明滅則行滅， 乃至純大苦聚滅，是名減法。」 |
It is said that there is no reason for this, and there is no reason for this. The so-called extinguishment of ignorance means extinguishment, and even pure great suffering is the name of subtraction. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
如增法、減法。 |
Such as increase and subtraction. |
如是生法、變易法、集法、滅法 如上說。 |
Such as the birth law, the change law, the collection law, and the death law as mentioned above. |
如當說三經，有應當知三經如上說。 |
If Dang said the three sutras, there are three sutras that should be known as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 359 （三五九） 思量 |
SA 359 (Three Fifty Nine) Thinking |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若思量、若妄想 生，彼使攀緣識住； |
"If you think about it, if you want to live in a delusion, he will make you know what to do; |
有攀緣識住故，有未來 世生、老、病、死、憂、悲、惱、苦。 |
There is a sense of climbing, and there is a future life, old age, sickness, death, worry, sadness, worry, and suffering. |
如是純大苦聚集。 |
Such is the gathering of pure great suffering. |
若 不思量、不妄想，無使無攀緣識住； |
If you don’t think about it, don’t delusion, and you can’t get away with it. |
無攀緣 識住故，於未來世生、老、病、死、憂、悲、惱、苦滅， 如是純大苦聚滅。」 |
Unclimbing, knowing and staying in the past, in the future life, birth, old age, sickness, death, sorrow, sadness, anxiety, suffering and death, like pure great suffering. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 360 （三六〇） 思量 |
SA 360 (Three Sixty) Thinking |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若思量、若妄想 者，則有使攀緣識住； |
"If you think about it, if you are delusional, you will be able to grasp the situation; |
有攀緣識住故，入於 名色； |
Climbing, knowing and staying in the past, entering into name and form; |
入名色故，有未來世生、老、病、死、憂、悲、 惱、苦。 |
In the name and sex, there are future life, old age, sickness, death, sorrow, sadness, worry, and suffering. |
如是純大苦聚集，若不思量、無妄想， 無使無攀緣識住； |
If it is the gathering of pure great suffering, if there is no thought, no delusion, there is no cause and no sense of climbing; |
無攀緣識住故，不入名 色，不入名色故，生、老、病、死、憂、悲、惱、苦滅，如 是純大苦聚滅。」 |
There is no reason to know the reason, not into the name and form, not into the name and form, birth, old age, sickness, death, sorrow, sorrow, worry, suffering and death, such as pure great suffering. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 361 （三六一） 思量 |
SA 361 (Three Six One) Thinking |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若有思量、有 妄想，則有使攀緣識住； |
"If there is thought and delusion, then there is a sense of awakening; |
有攀緣識住故， 入於名色； |
Climbing, knowing and staying in the past, into the name and form; |
入名色故，則有往來； |
If you are in name and color, you have contacts; |
有往來 故，則有生死； |
If there is contact, there will be life and death; |
有生死故，則有未來世生、 老、病、死、憂、悲、惱、苦。 |
If there is life and death, there are future lives, old age, sickness, death, sorrow, sadness, worry, and suffering. |
如是純大苦聚集，若不思 量、無妄想，無使無攀緣識住； |
If it is pure great suffering, if there is no thought, no delusion, there is no cause for no sense to climb; |
無攀緣識住故， 不入名色； |
Without climbing, knowing the past, not into the name and sex; |
不入名色故，則無往來； |
If you don’t know what you are, there is no contact; |
無往 來故，則無生死； |
If there is no relationship, there is no life or death; |
無生死故，於未來世生、 老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」 |
There is no reason for life and death, but life, old age, sickness, death, sorrow, sorrow, distress, suffering, and death in the future life are pure great sufferings. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 362 （三六二） 多聞 |
SA 362 (three six two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有多聞比丘。 |
"How much do you hear about monks. |
云 何如來施設多聞比丘？」 |
Cloud How did you come to set up Dawon Bhikkhu? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是 法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
唯願為說『多聞比丘』，諸比丘 聞已，當受奉行。」 |
I only wish to say "Listen to Bhikkhus", and all bhikkhus should be practiced when they hear. " |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當為 汝說。 |
"Listen carefully, think well, say it for you. |
諸比丘！若有比丘聞老、病、死，生 厭、離欲、滅盡法，是名多聞比丘。 |
Bhikkhus! If there is a monk who hears of old age, sickness, death, disgust, liberation, and extinction, it is a monk who is famous for hearing about old age, sickness, death, disgust, desire, and death. |
如是生、有、取、 愛、受、觸、六入處、名色、識、行，生厭、離欲、滅盡法， 是名多聞比丘，是名如來所施設多聞比 丘。」 |
Such as being born, being, taking, loving, receiving, touching, six places, mind and body, consciousness, action, born disgust, liberating desire, and extinguishing dharma, it is a monk who knows more, and is a monk established by Tathagata. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 363 （三六三） 說法 |
SA 363 (Three Six Three) Statement |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「所謂說法比 丘，云何說法比丘？ |
"The so-called saying bhikkhu, how can he say bhikkhu? |
云何如來施設說法比丘？」 |
How did the cloud set up a Buddhist monk? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
唯願為 說『說法比丘』，諸比丘聞已，當受奉行。」 |
The only wish is to say "Speaking monks", and all monks have heard of it and should be practiced. " |
佛告 諸比丘： |
Buddha told Bhikkhus: |
「若有比丘說老、病、死，生厭、離欲、滅 盡法，是名說法比丘。 |
"If there is a monk who talks about old age, sickness, death, life and disgust, liberation, and death, it is a monk. |
如是說生、有、取、愛、受、 觸、六入處、名色、識、行，是生厭、離欲、滅盡法，是 名說法比丘。 |
If it says birth, being, taking, love, feeling, touch, six places, mind and body, consciousness, and action, it is the birth of disgust, liberation, and cessation of dharma. It is the name of the monk. |
諸比丘！是名如來施設說法 比丘。」 |
Bhikkhus! It is a Buddhist monk named Tathagata. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 364 （三六四） 次法 |
SA 364 (three six four) sub-method |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「謂法次法向。 |
"It's called the law direction. |
諸比丘！云何名為法次法向？」 |
Bhikkhus! What is the name of Dharma and Dharma? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願為 說，諸比丘聞已，當受奉行。」 |
Good! Lord! The only wish is to say that monks have heard of it and should be practiced. " |
佛告諸比丘： |
Buddha told monks: |
「若比丘於老、病、死，生厭、離欲、 滅盡向，是名法次法向。 |
"If a monk is in old age, sickness, death, life and disgust, liberation, and death, these are the subordinates of the name and law. |
如是生，乃至行， 生厭、離欲、滅盡向，是名法次法向。 |
Such as birth, and even action, the birth of disgust, liberation, and extinction are the subordinate principles of the name. |
諸比丘！ 是名如來施設法次法向。」 |
Bhikkhus! It is the name of the Tathagata to practice the subnormal direction. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
雜阿含經卷第十四 |
Zaagama Sutra 14 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 365 （三六五） 見法般涅槃 |
SA 365 (Three Six Five) Seeing Dharma and Nirvana |
雜阿含經卷第十五 |
Zaagama Sutra 15 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「謂見法般涅槃。 |
"It's called Nirvana by seeing Dharma. |
云何如來說見法般涅槃？」 |
How does the cloud say Nirvana like seeing Dharma? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊 是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願為說見 法般涅槃，諸比丘聞已，當受奉行。 |
Good! Lord! I only wish to see Dhamma Nirvana, and all monks should be practiced after hearing about it. |
云何比 丘得見法般涅槃？」 |
Yun He Bi Qiu can see Dhamma Nirvana? " |
佛告比丘： |
Buddha told Bhikkhu: |
「諦聽，善思，當 為汝說。 |
"Listen carefully, think well, say it for you. |
若有比丘於老、病、死，厭、離欲、滅 盡，不起諸漏，心善解脫，是名比丘得見法 般涅槃。」 |
If there is a monk who is old, sick, dying, tired, free from desire, and extinguished, without all omissions, and free from the heart, it is the name of the monk to see Dhamma Nibbana. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 366 （三六六） 毗婆尸等 |
SA 366 (Thirty Six Six) Vipassi and others |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「毘婆尸佛未成 正覺時，獨一靜處，專精禪思，作如是念： |
"When Vipassi Buddha was not enlightened, he was alone in a quiet place, specializing in meditation, and doing this: |
『一 切世間皆入生死，自生自熟，自滅自沒，而 彼眾生於老死之上出世間道不如實知。』 |
"Every world is in life and death, reborn and self-familiar, self-destroying and self-defeating, and all beings are above the old and dead, and the world is not as true as it is known. 』 |
即自觀察： |
That is, self-observation: |
『何緣有此老死？』 |
"Why is there such an old death?" 』 |
如是正思惟觀 察，得如實無間等起知： |
If you are thinking and observing, you have to wait for the truth: |
『有生故有此老死， 緣生故有老死。』 |
"There is old age and death due to birth, and old age and death due to birth. 』 |
復正思惟： |
Restorative thinking: |
『何緣故有此生？』 |
"Why is there this life? 』 |
尋復正思惟，無間等起知： |
Seek the right thoughts and wait to know: |
『緣有故有生。』 |
"There is life for a reason. 』 |
尋 復正思惟： |
Looking for corrective thinking: |
『何緣故有有？』 |
"Why is there? 』 |
尋復正思惟，如實無 間等起知： |
Seek right thoughts, and wait to know the truth: |
『有取故有有。』 |
"There is a reason for this. 』 |
尋復正思惟： |
Finding the right thoughts: |
『何 緣故有取？』 |
"Why is there a take?" 』 |
尋復正思惟，如實無間等起觀察： |
Seek to regain right thoughts, and wait to observe truthfully: |
『取法味著顧念，緣觸愛所增長。』 |
『The method of taking means paying attention to thoughts, and fate touches the growth of love. 』 |
當知緣愛 取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦， 如是純大苦聚集。 |
We should know that we are dependent on love, we should take existence, we should be born, we should be born and old, sick, death, worry, sadness, worry, and suffering. |
譬如緣油炷而然燈，彼 時時增油治炷，彼燈常明，熾然不息……」如前 來歎譬、城譬廣說。 |
For example, when the oil is the source of the lamp, the oil is added to treat the lamp, and the lamp is always bright and blazing..." As I came to sigh and say, Cheng Liguang said. |
佛說是經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
如毘婆尸佛，如是尸棄佛、毘濕波浮佛、迦 羅迦孫提佛、迦那迦牟尼佛、迦葉佛，皆如是 說。 |
Such as the Buddha, such as the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, all say this. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 367 （三六七） 修習 |
SA 367 (Three Six Seven) Practice |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當勤方便修 習禪思，內寂其心。 |
"Be diligent to facilitate the practice of meditation, and keep one's mind inside. |
所以者何？ |
So what? |
比丘禪思，內 寂其心，精勤方便者。 |
Bhikkhu meditates, keeps his heart in peace, diligent and convenient. |
如是如實顯現。 |
It appears truthfully. |
云何 如實顯現？ |
How does the cloud appear truthfully? |
老死如實顯現，老死集、老死滅、老 死滅道跡如實顯現； |
The old death appears truthfully, the old death collection, the old death die, and the old death stalemate appear truthfully; |
生、有、取、愛、受、觸、六入處、 名色、識、行如實顯現，行集、行滅、行滅道跡如 實顯現。 |
Birth, being, taking, love, feeling, touch, six points of entry, name and form, consciousness, and behavior appear as they really are; |
此諸法無常、有為、有漏如實顯現。」 |
The impermanence, action, and omission of these dharmas appear truthfully. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 368 （三六八） 三摩提 |
SA 368 (Three Six Eight) Three Moti |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當修無量三摩 提，專精繫念，修無量三摩提，專精繫念已。 |
"When you practice immeasurable samadhi, specialize in meditation, and practice immeasurable samadhi and specialize in meditation. |
如 是如實顯現。 |
If it appears truthfully. |
云何如實顯現？ |
How does the cloud appear as it is? |
謂老死如實顯 現，乃至行如實顯現，此諸法無常、有為、有漏。 |
It is said that old age and death appear as they really are, and even actions appear as they are. These dharmas are impermanent, promising, and leaky. |
如是如實顯現。」 |
It appears truthfully. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 369 （三六九） 十二因緣 |
SA 369 (Three Six Nine) Twelve Karma |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「昔者毘婆尸佛未 成正覺時，住菩提所，不久成佛，詣菩提樹 下，敷草為座，結跏趺坐，端坐正念，一坐七 日，於十二緣起逆順觀察，所謂此有故彼 有，此起故彼起，緣無明行，乃至緣生有老 死，及純大苦聚集，純大苦聚滅。 |
"When the former Vipassi Buddha did not reach enlightenment, he lived in the Bodhi place, and soon became a Buddha, under the Bodhi tree, covered with grass as a seat, swayed and sat down, sat upright in mindfulness, sat for seven days, and observed the twelve conditions. There is a reason, there is another, and then there is another, because of ignorance, and even because of birth and death, and the gathering of pure great suffering, and the gathering of pure great suffering. |
「彼毘婆尸佛 正坐七日已，從三昧覺，說此偈言： |
"Pipvi Posse Buddha has been sitting for seven days. From samādhi, he said this verse: |
「『如此諸法生， 梵志勤思禪， |
"'Students from all kinds of dharma like this, Brahman Zhiqin thinks about Zen, |
永離諸疑惑， 知因緣生法。 |
Forever away from all doubts, know the cause and condition. |
若知因生苦， 知諸受滅盡， |
If you know that suffering is due to birth, and that everything is destroyed, |
知因緣法盡， 則知有漏盡。 |
Knowing the causes and conditions is exhausted, then knowing that there is no omission. |
如此諸法生， 梵志勤思禪， |
Such beings from all dhammas, brahman and diligent thinking of meditation, |
永離諸疑惑， 知有因生苦。 |
Forever away from all doubts, knowing that there is suffering. |
如此諸法生， 梵志勤思禪， |
Such beings from all dhammas, brahman and diligent thinking of meditation, |
永離諸疑惑， 知諸受滅盡。 |
Forever away from all doubts, knowing all will be destroyed. |
如此諸法生， 梵志勤思禪， |
Such beings from all dhammas, brahman and diligent thinking of meditation, |
永離諸疑惑， 知因緣法盡。 |
Forever away from all doubts, know the cause and condition to the end. |
如此諸法生， 梵志勤思禪， |
Such beings from all dhammas, brahman and diligent thinking of meditation, |
永離諸疑惑， 知盡諸有漏。 |
Forever away from all doubts, know all the omissions. |
如此諸法生， 梵志勤思禪， |
Such beings from all dhammas, brahman and diligent thinking of meditation, |
普照諸世間， 如日住虛空。 |
All the world shines, like the sun, living in the void. |
破壞諸魔軍， 覺諸結解脫。』 |
Destroy the demon army, and feel liberated from the knots. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
如毘婆尸佛，如是尸棄佛、毘濕波浮佛、迦 羅迦孫提佛、迦那迦牟尼佛、迦葉佛，亦如 是說。 |
Such as the Buddha, such as the Buddha, the Buddha, the Buddha, the Buddha of Kaluo Kasunti, the Buddha of Kana Kyamuni, the Buddha of Kassapa, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 370 （三七〇） 十二因緣 |
SA 370 (Three Seventy) Twelve Karma |
如是我聞： |
I heard this: |
一時，佛住欝毘羅尼連禪河 側大菩提所，不久當成正覺，往詣菩提樹 下，敷草為座，結跏趺坐，正身正念……如前廣 說。 |
For a while, the Buddha stayed at the Great Bodhi House on the side of the Javier Nilian Zen River, and soon became enlightened, and he went under the Bodhi tree, laid grass as a seat, sat in a knot, and had mindfulness... as before. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 371 （三七一） 食 |
SA 371 (Three Seven One) Food |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
謂一、 麤摶食，二、細觸食，三、意思食，四、識食。 |
It means one, rough kneading, two, fine palpation, three, meaning food, and fourth, knowledge of food. |
「此四 食何因、何集、何生、何觸？ |
"What are the reasons for these four foods, where are they gathered, where are they born, and where are they? |
謂此諸食愛因、愛集、 愛生、愛觸。 |
It is said that these food love causes, love collection, love birth, love touch. |
此愛何因、何集、何生、何觸？ |
What is the cause of this love, where is it, where is it born, and where is it? |
謂愛受 因、受集、受生、受觸。 |
It is called love by cause, collection, birth, and touch. |
此受何因、何集、何生、何觸？ |
What is the cause, collection, birth, and contact? |
謂受觸因、觸集、觸生、觸觸，此觸何因、何集、何 生、何觸？ |
It means the cause of contact, the collection of contact, the birth, and the contact. What is the cause, collection, birth, and contact? |
謂觸六入處因、六入處集、六入處生、 六入處觸。 |
It is called the six-entry place cause, the six-entry place collection, the six-entry place birth, and the six-entry place touch. |
六入處集是觸集，觸集是受集，受 集是愛集，愛集是食集，食集故未來世生、 老、病、死、憂、悲、惱、苦集，如是純大苦聚集。 |
The six-entry place collection is the touch collection, the touch collection is the reception collection, the reception collection is the love collection, the love collection is the food collection, and the food collection causes future life, old age, sickness, death, worry, sorrow, anxiety, and suffering collection. Hard to gather. |
「如是 六入處滅則觸滅，觸滅則受滅，受滅則愛滅， 愛滅則食滅，食滅故於未來世生、老、病、死、憂、 悲、惱、苦滅，如是純大苦聚滅。」 |
If the six-entry place is destroyed, it will be destroyed, if touched, it will be destroyed, if it is destroyed, love will be destroyed, and love will be destroyed by eating, and eating away will result in future life, old age, sickness, death, sorrow, sadness, anxiety, and suffering. , It is pure great suffering. |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 372 （三七二） 頗求那 |
SA 372 (Three Seven Two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
一、麤 摶食，二、細觸食，三、意思食，四、識食。」 |
One, rough kneading, two, fine touch, three, meaning food, four, knowledge of food. " |
時，有比 丘名曰頗求那，住佛後扇佛，白佛言： |
At that time, there was a monk who said that he wanted that, and he fanned the Buddha after he lived. The White Buddha said: |
「世 尊！誰食此識？」 |
Master! Who eats this knowledge? |
佛告頗求那： |
The Buddha told me that: |
「我不言有食 識者，我若言有食識者，汝應作是問，我說 識是食。 |
"I don't say that there are food-conscious people. If I say that there are food-conscious people, you should ask. I say that consciousness is food. |
汝應問言： |
You Ying asked: |
『何因緣故有識食？』 |
"Why do you know how to eat? 』 |
我 則答言： |
I replied: |
『能招未來有，令相續生，有有故有 六入處，六入處緣觸。』 |
"Able to recruit the future, so that the continuation of the students, there is a reason for the six-entry place, the six-entry place is bound to touch. 』 |
」 |
!!br0ken!! |
頗求那復問： |
Quite asking that repeat question: |
「為誰觸？」 |
For whom? |
佛告頗求那： |
The Buddha told me that: |
「我不言有觸者，我若言有觸 者，汝應作是問： |
"I don’t talk about those who are in touch, if I say there are people who are in touch, you should ask: |
『為誰觸？』 |
"Who touched it for? 』 |
汝應如是問： |
You should ask like this: |
『何 因緣故生觸？』 |
"Why do you touch it for some reason?" 』 |
我應如是答： |
I should answer: |
『六入處緣觸， 觸緣受。』 |
『Finally touch at the six entrances, touch and accept. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「為誰受？」 |
For whom? |
佛告頗求那： |
The Buddha told me that: |
「我不 說有受者，我若言有受者，汝應問： |
"I don’t say there are recipients. If I say there are recipients, you should ask: |
『為誰 受？』 |
"For whom? 』 |
汝應問言： |
You Ying asked: |
『何因緣故有受？』 |
"Why do you suffer? 』 |
我應如是 答： |
I should answer: |
『觸緣故有受，受緣愛。』 |
"When you touch the sake, you have feelings, and you are affected by love. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「世尊！為誰愛？」 |
Master! For whom do you love? |
佛告頗求那： |
The Buddha told me that: |
「我不說有愛者，我若說言有 愛者，汝應作是問： |
"I don’t talk about the lover. If I talk about the lover, you should ask: |
『為誰愛？』 |
"For whom? 』 |
汝應問言： |
You Ying asked: |
『何 緣故有愛？』 |
"Why is there love? 』 |
我應如是答： |
I should answer: |
『緣受故有愛，愛 緣取。』 |
"There is love for reason, and love depends on fetching. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「世尊！為誰取？」 |
Master! For whom? |
佛告頗求那： |
The Buddha told me that: |
「我 不說言有取者，我若說言有取者，汝應 問言： |
"If I don’t say what I say, if I say what I want, you should ask: |
『為誰取？』 |
"For whom? 』 |
汝應問言： |
You Ying asked: |
『何緣故有取？』 |
"Why did you take it? 』 |
我應答言： |
My answer: |
『愛緣故有取，取緣有。』 |
"There is fetching for love, and fetching for fate. 』 |
」 |
!!br0ken!! |
復問： |
Repeat question: |
「世 尊！為誰有？」 |
Master! For whom? |
佛告頗求那： |
The Buddha told me that: |
「我不說有有者， 我若說有有者，汝應問言： |
"I don’t say there are some, if I say there are some, you should ask: |
『為誰有？』 |
"Who has it for? 』 |
汝今 應問： |
Ru Jin should ask: |
『何緣故有有？』 |
"Why is there? 』 |
我應答言： |
My answer: |
『緣取故有 有，能招當來有觸生是名有，有六入處， 六入處緣觸，觸緣受，受緣愛，愛緣取，取緣 有，有緣生，生緣老、病、死、憂、悲、惱、苦。 |
『There is existence for reason, it is name and existence to be able to attract when it comes to contact with birth, there are six places of origin, six places of predestined contact, touch predestined feeling, be predestined to love, love predestined, take predestined existence, predestined birth, birth predestined Old age, sickness, death, sorrow, sorrow, worry, suffering. |
如是純 大苦聚集，謂六入處滅則觸滅，觸滅則受滅， 受滅則愛滅，愛滅則取滅，取滅則有滅，有 滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是 純大苦聚集滅。』 |
In the case of pure great suffering, it is said that when the six entrances are destroyed, it will be touched and destroyed, touched and destroyed, love will be destroyed, love will be destroyed, and death will be destroyed, if there is death, birth and death, birth and death will cause old, sick, Death, sorrow, sorrow, sorrow, suffering, and annihilation, such as pure great sufferings gather together. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 373 （三七三） 子肉 |
SA 373 (three seven three) meat |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
云何為四？ |
What is cloud four? |
謂一、 麤摶食，二、細觸食，三、意思食，四、識食。 |
It means one, rough kneading, two, fine palpation, three, meaning food, and fourth, knowledge of food. |
「云何比 丘觀察摶食？ |
"Yun Ho Biqiu observes the kneading? |
譬如有夫婦二人，唯有一 子，愛念將養，欲度曠野嶮道難處，糧食乏 盡，飢餓困極，計無濟理，作是議言： |
For example, there are two married couples with only one son. They love to support them, want to overcome difficulties in the wilderness, run out of food, be extremely hungry, and have no reason to plan. |
『正有一 子，極所愛念，若食其肉，可得度難，莫令 在此三人俱死。』 |
"There is a son who I love very much. If you eat his flesh, you can survive the hardship. Don't let all three die here. 』 |
作是計已，即殺其子，含悲 垂淚，強食其肉，得度曠野。 |
It is a trick, that is, kill his son, weep with sorrow, eat his flesh, and save the wilderness. |
云何？ |
Yun Ho? |
比丘！彼人 夫婦共食子肉，寧取其味，貪嗜美樂與 不？」 |
Bhikkhu! The other person. Couples eat meat, preferring the taste, greedy for merlot and not? " |
答曰： |
Answer: |
「不也，世尊！」 |
No, Lord! |
復問： |
Repeat question: |
「比丘！彼強食其 肉，為度曠野嶮道與不？」 |
Bhikkhu! He eats his flesh forcibly, to save the wilderness and the way? |
答言： |
Answer: |
「如是，世尊！」 |
If so, Lord! |
佛告比丘： |
Buddha told Bhikkhu: |
「凡食摶食，當如是觀。 |
"Any food kneading food should be viewed like this. |
如是觀 者，摶食斷知，摶食斷知已，於五欲功德貪 愛則斷，五欲功德貪愛斷者，我不見彼多聞 聖弟子於五欲功德上有一結使而不斷 者，有一結繫故，則還生此世。 |
If you are a viewer, you will know when you tug the food, and you will know you when you tug the food. The five desires are greedy and the one who loves the five desires. I don’t see the disciples of Peter Wen who have a knot in the five desires. If the knot is so, it is still alive. |
「云何比丘觀 察觸食？ |
"The Yunhe monk observes and touches the food? |
譬如有牛，生剝其皮，在在處處，諸 蟲唼食，沙土坌塵，草木針刺，若依於地，地蟲 所食，若依於水，水蟲所食，若依空中，飛 蟲所食，臥起常有苦毒此身。 |
For example, if there is a cow, peeling its skin, everywhere, all insects eat, sandy soil, dust, needles and trees, if it depends on the ground, eaten by earthworms, if it depends on water, eaten by water worms, if it is in the air, Fly eaten by flying insects, there is often bitterness when lying down. |
如是，比丘！於 彼觸食，當如是觀。 |
If so, Bhikkhu! When Yu Bi touches food, he should observe like this. |
如是觀者，觸食斷知，觸 食斷知者，三受則斷，三受斷者，多聞聖弟子 於上無所復作，所作已作故。 |
If it is the viewer, the one who touches the food and breaks the knowledge, the one who touches the food and breaks the knowledge, the three receives the break, the three suffers the break, and the disciple of the sage knows that there is nothing to repeat in the above, and the actions have been done. |
「云何比丘觀 察意思食？ |
"Yunhe monk observes meaning food? |
譬如聚落城邑邊有火起，無煙無 炎，時有士夫聰明黠慧，背苦向樂，厭死樂 生，作如是念： |
For example, there is a fire on the edge of a settlement city, no smoke and no inflammation, and there are wise men who are clever and wise, carrying hardships to happiness, tired of death and happy life. |
『彼有大火，無煙無炎，行來當 避，莫令墮中，必死無疑。』 |
"There is a big fire, there is no smoke and no inflammation, you should avoid it when you walk, don't fall into the middle, you will definitely die. 』 |
作是思惟，常生 思願，捨遠而去。 |
Doing is thinking, always thinking about wishes, and leaving. |
觀意思食，亦復如是。 |
Viewing meaning eating, and so on. |
如是 觀者，意思食斷； |
If it is a viewer, it means to eat; |
意思食斷者，三愛則斷； |
It means that the one who eats breaks, the three love breaks; |
三愛 斷者，彼多聞聖弟子於上更無所作，所作 已作故。 |
Three loves to judge, the disciple of Saint Peter's disciple has nothing to do, and what he did has done. |
「諸比丘！云何觀察識食？ |
"Bhikkhus! How can Yun observe and know food? |
譬如國王， 有防邏者，捉捕劫盜，縛送王所……」如前須深 經廣說。 |
For example, the king, there are defenders, arresting robbers, and tying the king's residence..." As before, Xu Jingguang said. |
「以彼因緣，受三百矛苦覺，晝夜苦 痛，觀察識食，亦復如是。 |
"Ebi Karma, suffering from three hundred spears, suffering day and night, observing and knowing food, and so on. |
如是觀者，識食斷 知，識食斷知者，名色斷知，名色斷知者，多 聞聖弟子於上更無所作，所作已作故。」 |
If it is a spectator, one who knows food without knowledge, one who knows food without knowledge, one who knows name and form with knowledge, one who knows about name and form with knowledge, the disciple of more-sounding saints has nothing to do in the above, and has done something. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 374 （三七四） 有貪 |
SA 374 (Three Seven Four) There is greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
一者 摶食，二者觸食，三意思食，四者識食。 |
One eats food, two touches food, three means food, and four knows food. |
「若比丘 於此四食有喜有貪，則識住增長，識住增 長故，入於名色，入名色故，諸行增長，行增 長故，當來有增長，當來有增長故，生、老、病、死、 憂、悲、惱、苦集，如是純大苦聚集。 |
"If the bhikkhus have liking and greed in these four foods, then they will be aware of growth, be aware of growth, be in name and form, be in name and form, and be in growth, be in growth, be there should be growth, be there should be growth, Birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering are gatherings of pure great suffering. |
「若於四食無 貪無喜，無貪無喜故，識不住、不增長，識不住、 不增長故，不入名色，不入名色故，行不 增長，行不增長故，當來有不生不長，當來 有不生長故，於未來世生、老、病、死、憂、悲、惱、苦 不起。 |
"If there is no greed or joy in the four foods, no greed and no joy, no awareness, no growth, no awareness, no growth, no name and form, no name and form, no growth, no growth, no growth. , When there is no birth or not to grow, when there is no growth, in the future life, birth, old age, sickness, death, sorrow, sadness, annoyance, and suffering. |
如是純大苦聚滅。」 |
This is pure great suffering. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 375 （三七五） 有貪 |
SA 375 (Three Seven Five) There is greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
一者 摶食，二者觸食，三意思食，四者識食。 |
One eats food, two touches food, three means food, and four knows food. |
諸比丘！ 於此四食有貪有喜，則有憂悲、有塵垢， 若於四食無貪無喜，則無憂悲，亦無塵垢。」 |
Bhikkhus! Here, there are greed and joy in the four foods, then there is sorrow and dust. If there is no greed or joy in the four foods, there is no sorrow, sorrow, and dust. " |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 376 （三七六） 有貪 |
SA 376 (Three Seven Six) Greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
一者 摶食，二者觸食，三意思食，四者識食。 |
One eats food, two touches food, three means food, and four knows food. |
「諸比 丘！於此四食有貪有喜，識住增長，乃至純 大苦聚集。 |
"Bhikkhus! There are greed and joy in the four foods here, the growth of consciousness, and the gathering of pure suffering. |
譬如樓閣宮殿，北西長廣，東西牕 牖，日出東方，光照西壁。 |
For example, pavilions and palaces, the northwest is long and wide, the east and west are stubbles, the east is sunrise, and the west wall is illuminated. |
如是，比丘！於此四 食有貪有喜……」如前廣說，乃至「純大苦聚集。 |
If so, Bhikkhu! Here are four foods that have greed and joy..." As said before, even "pure great sufferings gather. |
「若於四食無貪無喜……」如前廣說，乃至「純大苦 聚滅。 |
"If there is no greed and no joy in the four foods..." as said before, even "pure great suffering dies. |
譬如，比丘！樓閣宮殿，北西長廣，東西 牕牖，日出東方，應照何所？」 |
For example, Bhikkhu! The pavilion palace, the northwest is long and wide, the east and the west are 牕牖, the sunrise in the east, where should it be illuminated? " |
比丘白佛言： |
Bhikkhu White Buddha said: |
「應 照西壁。」 |
Yes to the west wall. |
佛告比丘： |
Buddha told Bhikkhu: |
「若無西壁，應何所照？」 |
If there is no West Wall, where should I be photographed? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「應照虛空，無所攀緣。」 |
Should be based on the emptiness, with nothing to climb. |
「如是， 比丘！於此四食無貪無喜，識無所住，乃至 如是純大苦聚滅。」 |
So, Bhikkhu! There is no greed or joy in the four foods here, and knowledge has no place to live, and it is pure great suffering. |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 377 （三七七） 有貪 |
SA 377 (Three Seven Seven) Greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
一者 摶食，二者觸食，三意思食，四者識食。 |
One eats food, two touches food, three means food, and four knows food. |
諸比 丘！於此四食有貪有喜，識住增長，乃至 純大苦聚集。 |
Bhikkhus! Here, there are greed and joy in the four foods, awareness and growth, and even the gathering of great suffering. |
譬如。 |
for example. |
比丘！樓閣宮殿，北西長 廣，東西牕牖，日出東方，應照何所？」 |
Bhikkhu! The pavilions and palaces, the north and west are long and wide, the east and the west, the east and the east, where should we shine? " |
比丘白 佛言： |
Bhikkhu White Buddhist words: |
「應照西壁。」 |
Should shine on the west wall. |
佛告比丘： |
Buddha told Bhikkhu: |
「如是，四食有 貪有喜，識住增長，乃至如是大苦聚集。 |
"If so, there are greed and joy in the four foods, the growth of knowledge and persistence, and even the gathering of great suffering. |
若 於四食無貪無喜，亦無識住增長，乃至如 是純大苦聚滅。 |
If there is no greed or joy in the four foods, and no knowledge of growth, it is pure great suffering. |
譬如，比丘！畫師、畫師弟子集 種種彩色，欲粧畫虛空，寧能畫不？」 |
For example, Bhikkhu! Painter, painter disciple collection All kinds of colors, if you want to paint the void, would you rather paint? " |
比丘白 佛： |
Bhikkhu White Buddha: |
「不能。 |
"No. |
世尊！所以者何？ |
Lord! So what? |
彼虛空者，非色、無 對、不可見。」 |
The one who is in the emptiness is non-material, non-right, and invisible. " |
「如是，比丘！於此四食無貪無喜， 亦無識住增長，乃至如是純大苦聚滅。」 |
If so, Bhikkhu! There is no greed or joy in the four foods here, and no knowledge of growth, and even pure great suffering. |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 378 （三七八） 有貪 |
SA 378 (Three Seven Eight) Greed |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四食資益 眾生，令得住世攝受長養。 |
"There are four food resources to benefit all beings, so that they can live in the world and be nurtured. |
何等為四？ |
What is four? |
一者 摶食，二者觸食，三意思食，四者識食。 |
One eats food, two touches food, three means food, and four knows food. |
諸比 丘！於此四食有貪有喜，識住增長，乃至純 大苦聚集。 |
Bhikkhus! Here, there are greed and joy in the four foods, awareness and growth, and even the gathering of pure suffering. |
譬如。 |
for example. |
比丘！畫師、若畫師弟子集種 種彩，欲粧畫於色，作種種像。 |
Bhikkhu! The painter and the disciple of Ruo painter gather all kinds of colors to make various kinds of portraits. |
諸比丘！於 意云何？ |
Bhikkhus! What is Yu Yiyun? |
彼畫師、畫師弟子寧能粧於色不？」 |
Wouldn't the painter and disciple of the painter prefer to put on makeup? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！能粧畫色。」 |
If so, Lord! Can make up and paint. |
佛告比 丘： |
Buddhism Bhikkhu: |
「於此四食有貪有喜，識住增長，乃至如 是純大苦聚集。 |
"Here, there are greed and joy in the four foods, knowledge, persistence and growth, and even the gathering of pure great suffering. |
諸比丘！若於四食無貪無 喜，無有識住增長，乃至如是純大苦聚滅。 |
Bhikkhus! If there is no greed or joy in the four foods, there is no knowledge to grow, and even if it is pure great suffering, it will gather and die. |
比丘！譬如畫師、畫師弟子集種種彩，欲離 於色有所粧畫，作種種像，寧能畫不？」 |
Bhikkhu! For example, painters and painter disciples gather all kinds of colors, wanting to be free of color and make up paintings, and make all kinds of images, rather than painting? " |
比 丘白佛： |
Bhikkhu White Buddha: |
「不能。 |
"No. |
世尊！」 |
Lord! " |
「如是，比丘！若於四食 無貪無喜，無有識住增長，乃至如是純大 苦聚滅。」 |
If so, Bhikkhu! If there is no greed or joy in the four foods, there is no knowledge to grow, and even if it is pure great suffering, it gathers and perishes. |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 379 （三七九） 轉法輪 |
SA 379 (Three Seventy Nine) Zhuan Falun |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 鹿野苑 中仙人住處。 |
For a while, the Buddha lived in Polo [Wood * Nai] The residence of immortals in Sarnath. |
爾時，世尊告五比丘： |
At that time, the Blessed One told the Five Bhikkhus: |
「此苦聖諦， 本所未曾聞法，當正思惟。 |
"This Noble Truth of Suffering, we have never heard of the Dharma, so we should think rightly. |
時，生眼、智、明、覺， 此苦集、此苦滅、此苦滅道跡聖諦，本所未曾 聞法，當正思惟。 |
At this time, the birth of the eyes, the wisdom, the clarity, the awareness, the collection of suffering, the extinction of suffering, the noble truths of the path of suffering, this institute has never heard the Dharma, and should be thinking righteously. |
時，生、眼、智、明、覺。 |
Time, birth, eyes, wisdom, clarity, and awareness. |
「復次，苦聖 諦智當復知，本所未聞法，當正思惟。 |
"Further time, the truth of suffering, the truth of wisdom, should be regained knowledge, we have never heard of the law, and we should think rightly. |
時，生 眼、智、明、覺，苦集聖諦已知當斷，本所未曾聞 法，當正思惟。 |
At this time, when you are born with eyes, wisdom, lucidity, and awareness, the noble truth of suffering is known and judged, and the law has not been heard before, and you should think rightly. |
時，生眼、智、明、覺。 |
At the time, you have eyes, wisdom, clarity, and awareness. |
「復次，苦集滅， 此苦滅聖諦已知當知作證，本所未聞法， 當正思惟。 |
"Furthermore, sufferings gather together. This noble truth of suffering is known and you should know and testify. We have not heard of the law, and you should think rightly. |
時，生眼、智、明、覺，復以此苦滅道 跡聖諦已知當修，本所未曾聞法，當正思 惟。 |
At this time, the eyes, wisdom, clarity, and consciousness are born, and the noble truths of the path are known to be practiced. The law has never heard of the law, but it is right to think. |
時，生眼、智、明、覺。 |
At the time, you have eyes, wisdom, clarity, and awareness. |
「復次，比丘！此苦聖諦已 知，知已出，所未聞法，當正思惟。 |
"Further times, Bhikkhu! This noble truth of suffering has been known, the knowledge has come out, and the unheard of Dharma, think rightly. |
時，生眼、智、 明、覺； |
At the time, the eyes, the wisdom, the clarity and the consciousness are born; |
復次，此苦集聖諦已知，已斷出，所未聞 法，當正思惟。 |
Repeatedly, the Noble Truth of the Suffering Collection is known, has been broken out, and the unheard of Dharma should be considered right. |
時，生眼、智、明、覺。 |
At the time, you have eyes, wisdom, clarity, and awareness. |
「復次，苦滅 聖諦已知、已作證出，所未聞法，當正思惟。 |
"Time and again, the Noble Truth of Suffering is known, has been testified, and unheard of Dharma, so think rightly. |
時，生眼、智、明、覺； |
At the time, the eyes, wisdom, clarity, and consciousness are born; |
復次，苦滅道跡聖諦已知、已 修出，所未曾聞法，當正思惟。 |
Repeatedly, the Noble Truth of Suffering is known, has been cultivated, and you have never heard of the Fa, so you should think rightly. |
時，生眼、智、明、 覺。 |
At the time, you will have eyes, wisdom, clarity, and awareness. |
「諸比丘！我於此四聖諦三轉十二行不 生眼、智、明、覺者，我終不得於諸天、魔、梵、沙 門、婆羅門聞法眾中，為解脫、為出、為離，亦 不自證得阿耨多羅三藐三菩提。 |
"Bhikkhus! I am in this Four Noble Truths, Three Noble Truths, Three Transformations, and Twelve Lines, without being born with eyes, wisdom, understanding, and enlightenment. Li, and he did not self-certify the three Bodhisattva Ahundala. |
我已於四 聖諦三轉十二行生眼、智、明、覺，故於諸天、 魔、梵、沙門、婆羅門聞法眾中，得出、得脫，自證 得成阿耨多羅三藐三菩提。」 |
I have been born in the Four Noble Truths, the Three Noble Truths, and the Twelve Elements. Therefore, I learned from the heavens, demons, Brahmans, Samanas, and Brahmans by listening to the Dharma. Sanbodhi. " |
爾時，世尊說是 法時，尊者憍陳如及八萬諸天遠塵離垢， 得法眼淨。 |
At that time, when the Blessed One said that it was Dharma, the Blessed One held Chen Ru and the eighty thousand heavens away from dust and dirt, and got the Dharma eyes clean. |
爾時，世尊告尊者憍陳如： |
At that time, the World-Honored One told His Holiness Chen Ru: |
「知法 未？」 |
Do you know the law? |
憍陳如白佛： |
Hold Chen Rubai Buddha: |
「已知。 |
"A known. |
世尊！」 |
Lord! " |
復告尊者憍陳 如： |
Reply to the Venerable Han Chen such as: |
「知法未？」 |
Do you know the law? |
拘隣白佛： |
Neighboring White Buddha: |
「已知。 |
"A known. |
善逝！」 |
Good death! " |
尊者拘隣 已知法故，是故名阿若拘隣。 |
The venerable detained his neighbors. Knowing the reason, it is named Aruo. |
尊者阿若拘 隣知法已，地神舉聲唱言： |
Venerable Aruogu, neighbors know the law, the earth gods sang: |
「諸仁者！世尊於 波羅 ［木＊奈］ 國仙人住處鹿野苑中三轉十二行 法輪，諸沙門、婆羅門、諸天、魔、梵所未曾轉， 多所饒益，多所安樂，哀愍世間，以義饒 益，利安天人，增益諸天眾，減損阿修羅眾。」 |
Benevolent Ones! The Blessed One is in Polo [Wood*Na] The three-turn twelve-line Dharma wheel in Luyeyuan, where the immortals live, the sand gates, brahmins, heavens, demons, and Brahmans have never turned around. To mourn the world, to benefit from righteousness, to reinforce the heavens, to gain the heavens, and to detract from the Asuras. |
地神唱已，聞虛空神天、四天王天、三十三 天、炎魔天、兜率陀天、化樂天、他化自在天 展轉傳唱，須臾之間，聞于梵天身。 |
The earth god sings, hears the empty gods, the four heavens, the thirty-three days, the flames of the devil, the Tusituo, the happy heaven, and he turns into the sky to sing, and in a moment, smell in the Brahma. |
梵天乘 聲唱言： |
The brahma sings: |
「諸仁者，世尊於波羅 ［木＊奈］ 國仙人住處 鹿野苑中三轉十二行法輪，諸沙門、婆羅門、 諸天、魔、梵，及世間聞法未所曾轉，多所饒 益，多所安樂，以義饒益諸天世人，增益諸 天眾，減損阿修羅眾。」 |
Benevolent ones, the Blessed One is in Polo [Wood*Nai] The three-turn twelve-line Dharma wheel in Luyeyuan, where the immortals live, the sand gates, brahmins, heavens, demons, brahma, and the world have never heard of the law. , A lot of comfort, benefit the heavens and the world with righteousness, gain the heavens and detract from the Asuras. |
世尊於波羅 ［木＊奈］ 國仙 人住處鹿野苑中轉法輪，是故此經名轉 法輪經。 |
The Blessed One in Polo [Wood * Nai] Guoxian lived in Luyeyuan to transfer the wheel of Falun, which is why the name transfers the Falun Sutra. |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 380 （三八〇） 四聖諦 |
SA 380 (Three Eighty) Four Noble Truths |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。」 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 381 （三八一） 四聖諦 |
SA 381 (Three Eight One) The Four Noble Truths |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於此四聖諦未 無間等者，當修無間等，起增上欲，方便堪 能，正念正知，應當覺。」 |
If the Bhikkhu is in the Four Noble Truths who are not infinitely waiting, he should practice the infinitely waiting to increase his desire, convenient and capable, mindfulness and awareness, should be aware. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 382 （三八二） 當知 |
SA 382 (Three Eight Two) |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦當知、 當解，於集聖諦當知、當斷，於苦滅聖諦 當知、當證，於苦滅道跡聖諦當知、當修。」 |
If a monk knows and understands the noble truth of suffering, knows and judges the noble truth of suffering, knows and proves the noble truth of suffering, and knows and practices the noble truth of suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 383 （三八三） 已知 |
SA 383 (three eighty three) known |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦已知、 已解，於苦集聖諦已知、已斷，於苦滅聖諦 已知、已證，於苦滅道跡聖諦已知、已修。 |
If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering. |
如 是比丘則斷愛欲，轉去諸結，於慢、無明 等究竟苦邊。」 |
If it is a monk, he will cut off the desire for love, turn to the knots, and suffer from slowness and ignorance. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 384 （三八四） 漏盡 |
SA 384 (three eighty four) |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦已知、 已解，於苦集聖諦已知、已斷，於苦滅聖諦 已知、已證，於苦滅道跡聖諦已知、已修。 |
If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering. |
如 是比丘名阿羅漢，諸漏已盡，所作已作，離 諸重擔，逮得己利，盡諸有結，正智善解脫。」 |
If it is a monk named Arahant, all omissions have been exhausted, what has been done has been done, and all burdens have been detached, self-interested, all knotted, righteous, good and free. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 385 （三八五） 邊際 |
SA 385 (Three Eighty Five) Margin |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦已知、 已解，於苦集聖諦已知、已斷，於苦滅聖諦 已知、已證，於苦滅道跡聖諦已知、已修。 |
If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering. |
如 是比丘邊際、究竟邊際、離垢邊際，梵行已 終，純一清白，名為上士。」 |
If it is the boundary of the monk, the boundary of the ultimate, the boundary of the defilement, the Brahma is over, pure innocence, and the name is sergeant. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 386 （三八六） 無有關鍵 |
SA 386 (Three Eight Six) No key |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦已知、 已解，於苦集聖諦已知、已斷，於苦滅聖諦 已知、已證，於苦滅道跡聖諦已知、已修。 |
If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering. |
如 是比丘無有關鍵，平治城壍，度諸嶮難， 解脫結縛，名為賢聖，建立聖幢。」 |
If the monk has no key, he will rule the city, overcome all difficulties, get rid of the bondage, name the sage, build the holy building. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 387 （三八七） 無有關鍵 |
SA 387 (Three Eight Seven) No key |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦已知、 已解，於苦集聖諦已知、已斷，於苦滅聖諦 已知、已證，於苦滅道跡聖諦已知、已修。 |
If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering. |
如 是比丘無有關鍵，平治城塹，度諸峻 難，名為賢聖，建立聖幢。 |
If there is no key to the monk, he will control the fortress and overcome all difficulties. He will be named as a sage and build a holy building. |
諸比丘！云何無有 關鍵？ |
Bhikkhus! Why is the cloud the key? |
謂五下分結已 斷 、已知，是名離關 鍵。 |
It is said that the five sub-knots have been broken and known, which is the key to name separation. |
云何平治城塹，無明謂之深塹，彼得斷 知，是名平治城塹。 |
Yun Heping ruled the city's trench, a deep trench that was meaningless, Peter knew that it was named Pingzhi city's trench. |
云何度諸嶮難？ |
How difficult is the cloud? |
謂無際 生死，究竟苦邊，是名度諸嶮難。 |
The meaning of life and death is endless, but it is difficult to survive. |
云何解脫 結縛？ |
How can the cloud get rid of the bondage? |
謂愛已斷、已知。 |
That love is broken and known. |
云何建立聖幢？ |
How does the cloud build the holy building? |
謂我慢 已斷、已知，是名建立聖幢。」 |
Saying that I am slow is broken, known, is the name of building a holy building. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 388 （三八八） 五支六分 |
SA 388 (three-eight-eight) five six points |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四聖 諦。 |
"There are four noble truths. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. |
若比丘於苦聖諦已知、 已解，於苦集聖諦已知、已斷，於苦滅聖諦 已知、已證，於苦滅道跡聖諦已知、已修，是 名比丘斷五支，成六分，守護於一，依猗 於四，捨除諸諦，離四衢，證諸覺想，自身所 作，心善解脫，慧善解脫，純一清白，名為上 士。」 |
If the Bhikkhu is known and resolved from the Noble Truth of Suffering, the Noble Truth of Suffering is known and broken, the Noble Truth of Suffering is known and proved, and the Noble Truth of Suffering is known and completed, he is a monk. Breaking five branches, forming six points, guarding in one, relying on the four, giving up all truths, leaving the four qu, realizing all enlightenments, what one does, the heart is kind and free, the wisdom is free, the pure one is innocent, the name is Taxi. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 389 （三八九） 大醫王 |
SA 389 (Three Eighty Nine) Great Doctor King |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四法 成就，名曰大醫王者，所應王之具、王之分。 |
"There are four methods to achieve success. The one who is called the great doctor, the king's equipment and the king's points. |
何 等為四？ |
What is four? |
一者善知病，二者善知病源，三者 善知病對治，四者善知治病已，當來更不 動發。 |
One knows the disease well, the two knows the source of the disease well, the three knows the disease well and treats the disease well, and the four knows the cure well, and it should not happen. |
云何名良醫善知病？ |
What is the name of a good doctor who knows the disease? |
謂良醫善知如 是如是種種病，是名良醫善知病。 |
It is said that a good doctor is good at knowing all kinds of diseases. |
云何良醫 善知病源？ |
Yun He Liang doctor knows the source of the disease well? |
謂良醫善知此病因風起、癖陰 起、涎唾起、眾冷起、因現事起、時節起，是名 良醫善知病源。 |
It is said that a good doctor knows that the disease is caused by wind, addiction, salivation, coldness, current events, and seasons. It is a good doctor who knows the source of the disease. |
云何良醫善知病對治？ |
Yun Heliang doctors are good at knowing and treating diseases? |
謂良 醫善知種種病，應塗藥、應吐、應下、應灌 鼻、應熏、應取汗。 |
It is said that good doctors know all kinds of diseases. They should apply medicine, vomit, spit, irrigate the nose, smoke, and sweat. |
如是比種種對治，是名 良醫善知對治。 |
Such a comparison of various treatments is a well-known medical treatment. |
云何良醫善知治病已，於未 來世永不動發？ |
Yun Heliang doctors know how to cure the disease, and will never move in the future? |
謂良醫善治種種病，令究 竟除，於未來世永不復起，是名良醫善知 治病，更不動發。 |
It is said that a good doctor is good at curing all kinds of diseases, so that the investigation will be eliminated, and will never reappear in the future life. It is a good doctor who is good at curing diseases, let alone moving. |
「如來、應、等正覺為大醫王， 成就四德，療眾生病，亦復如是。 |
"Tathagata, Ying, etc. Enlightenment as the great doctor king, accomplish the four virtues and heal the sickness of all sentient beings. |
云何為四？ |
What is cloud four? |
謂如來知此是苦聖諦如實知、此是苦集聖 諦如實知、此是苦滅聖諦如實知、此是苦滅 道跡聖諦如實知。 |
It is said that the Tathagata knows this is the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the truth as it is. |
諸比丘！彼世間良醫於生 根本對治不如實知，老、病、死、憂、悲、惱、苦根本 對治不如實知，如來、應、等正覺為大醫 王，於生根本知對治如實知，於老、病、死、憂、 悲、惱、苦根本對治如實知，是故如來、應、等正 覺名大醫王。」 |
Bhikkhus! The good doctors in the world do not know the truth as they are in the treatment of life, but they do not know the truth as they are in the treatment of old age, sickness, death, worry, sorrow, worry, and suffering. Knowing the cure as it is, knowing the cure for old age, illness, death, worry, sorrow, worry, and suffering, is the great doctor of Zheng enlightenment such as Tathagata, Ying, etc. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 390 （三九〇） 沙門婆羅門 |
SA 390 (390) Salmon Brahmin |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若諸沙 門、婆羅門於此苦聖諦不如實知，此苦集 聖諦不如實知，此苦滅聖諦不如實知，此 苦滅道跡聖諦不如實知，此非沙門之沙門， 非婆羅門之婆羅門，彼亦不於沙門義、婆羅 門義見法自知作證： |
"If the Shamen and Brahmins do not know the truth of suffering as they are here, the Noble Truth of Suffering is not known as they are, the Noble Truth of Suffering and Annihilation is not known as they are, and the Noble Truth of Suffering is not known as they are, this is not the sand gate of Shamen. A Brahmin who is not a Brahman, he also does not know and testify to the righteousness of Sammon and Brahmin: |
『我生已盡，梵行已立，所 作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
「若沙門、婆羅門於 此苦聖諦如實知，此苦集聖諦如實知，此苦 滅聖諦如實知，此苦滅道跡聖諦如實知，當 知是沙門、婆羅門，沙門之沙門、婆羅門之婆 羅門，於沙門義、婆羅門義見法自知作證： |
"If Shamon and Brahman know the truth of Suffering as they are, know the Noble Truth of Suffering as they are, know the Noble Truth of Suffering and Elimination as they are, and know the Noble Truth of Suffering and Paths as they are, you should know that it is Shamon, Brahman, Shamon of Shamen, The Brahmin of the Brahmins, testified by knowing the Dharma and knowing of the Shamen and Brahmins: |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
是故，比丘！於四聖諦無間等當起增上 欲，精勤堪能，方便修學。 |
Yes, Bhikkhu! Waiting for the Four Noble Truths to increase desire, diligence and ability, convenient for study. |
何等為四？ |
What is four? |
謂苦聖 諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 391 （三九一） 沙門婆羅門 |
SA 391 (Thirty Nine One) Salmon Brahmin |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中……廣說如上。 |
For a while, the Buddha lived in Polo [Wood * Nai] The immortal of the country lived in Luyeyuan... It is widely said above. |
差別者： |
The difference: |
「於四聖 諦不如實知，當知是沙門、婆羅門，非沙門 數、非婆羅門數； |
"If you don’t know the Four Noble Truths as they are, you should know that they are Shamon, Brahman, not Shamon or Brahman; |
於四聖諦如實知者，是沙 門數、是婆羅門數。」 |
Those who truthfully know the Four Noble Truths are the number of the Salmon and the number of the Brahman. " |
乃至……。 |
and even……. |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 392 （三九二） 如實知 |
SA 392 (Three Ninety Two) Know the Truth |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、 婆羅門於苦聖諦不如實知，苦集聖諦不 如實知，苦滅聖諦不如實知，苦滅道跡聖 諦不如實知，當知是沙門、婆羅門不得脫 苦。 |
"If Shamen and Brahmans do not know the truth of suffering, the Noble Truth of Suffering is not known as they are, the Noble Truth of Suffering and Elimination is not known as they are, and the No. |
若沙門、婆羅門於苦聖諦如實知，於苦 集聖諦如實知，於苦滅聖諦如實知，於苦 滅道跡聖諦如實知，當知是沙門、婆羅門 解脫於苦。」 |
If Shamon and Brahman know the truth as they are in the Noble Truth of Suffering, know the Noble Truth of Suffering as they are, know the Noble Truth of Suffering and Elimination as they really know, and know the Noble Truth of Suffering as they really know, it is Shamen and Brahman who are free from suffering. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
「如於苦不解脫、解脫。 |
"It's like suffering without liberation, liberation. |
如是捨惡趣不解脫、 解脫，堪能捨戒退減，不捨戒退減，能自說 得過人法自證，不能自說得過人法作證， 能於此外求良福田，不能於此外求良 福田。 |
If you don’t get rid of the evil taste, you can not get rid of it, you can give up the abstinence, do not give up the abstinence, can prove by yourself, can not testify by the human law, can seek good fortune from the outside, cannot be the other Seeking good luck. |
「能於此外求大師，不能於此外求大師， 不能越苦，堪能越苦，不堪能脫苦，堪能 脫苦。」 |
You can ask for a master from outside, you can't ask for a master from outside, you can't be more bitter, you can get more bitter, you can get rid of suffering, and you can get rid of suffering. |
如是上諸經重說悉繼以偈： |
In this way, the above sutras reiterate the following verses: |
「若不知苦者， 及彼眾苦因， |
"If you don’t know the suffering and the causes of suffering, |
一切諸苦法， 寂滅永無餘。 |
All the sufferings will die forever. |
若不知道跡， 能思一切苦， |
If you don’t know the trace, you can think of all suffering, |
心解脫於苦， 慧解脫亦然。 |
The mind is free from suffering, and so is wisdom. |
不能越眾苦， 令苦究竟脫， |
We can’t get more suffering, to get rid of suffering, |
若如實知苦， 亦知眾苦因。 |
If you know suffering truthfully, you also know the causes of suffering. |
及一切諸苦， 永滅盡無餘， |
And all sufferings, forever extinguished, |
若復如實知， 息苦之道跡。 |
If you know the truth as it is, the path to relieving suffering. |
意解脫具足， 慧解脫亦然， |
Mind liberation is sufficient, so is wisdom liberation, |
堪能越眾苦， 究竟得解脫。」 |
The more suffering you can be, the more you will be free. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 393 （三九三） 善男子 |
SA 393 (Three Nine Three) Good Men |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若善男 子正信非家，出家學道，彼一切所應當 知四聖諦法。 |
"If a virtuous man believes in a non-family and becomes a monk, he should know the Four Noble Truths. |
何等為四？ |
What is four? |
謂知苦聖諦、知 苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。 |
It is called knowing the noble truth of suffering, knowing the noble truth of suffering, knowing the noble truth of suffering annihilation, and knowing the noble truth of suffering. |
是故，比丘！於四聖諦未無間等者，當勤方 便，修無間等，如此章句，一切四聖諦經，應 當具說。」 |
Yes, Bhikkhu! For those who wait for the Four Noble Truths, they should be diligent and convenient, and practice without any separation. In this way, all the Four Noble Truths should be said specifically. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
「如是知、如是見、如是無間等，悉應當說。 |
"If you know, if you see, if you have no time, etc., you should say. |
又 三結盡，得須陀洹，一切當知四聖諦。 |
After the three knots are over, Su Tuo Huan is obtained, and everything should be known about the Four Noble Truths. |
何等 為四？ |
What is four? |
謂知苦聖諦、知苦集聖諦、知苦滅聖 諦、知苦滅道跡聖諦。 |
Know the noble truth of suffering, know the noble truth of suffering, know the noble truth of suffering and destroy, and know the noble truth of suffering. |
如是當知、如是當見 無間等。」 |
If you know it, you should see it, etc. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
「若三結盡，貪、恚、癡薄，得斯陀含，彼一切皆 於四聖諦如實知故。 |
"If the three knots are exhausted, greed, transcendence, and obsessiveness, and Stohan, everything will be truthfully known from the Four Noble Truths. |
何等為四？ |
What is four? |
謂知苦聖 諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡 聖諦。 |
It is called the Noble Truth of Knowing Suffering, the Noble Truth of Knowing Suffering, the Noble Truth of Knowing Suffering and Elimination of Suffering, and the Noble Truth of Knowing Suffering. |
如是當知、如是當見、如是無間等， 亦如是說。 |
If you should know, if you should see, if you have no time, etc., so it is. |
「五下分結盡，生般涅槃阿那含，不 還此世，彼一切知四聖諦。 |
"The five sub-comments are finished, and you are born into Nirvana Anahān. If you don't return to this life, you will know the Four Noble Truths. |
何等為四？ |
What is four? |
知苦 聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道 跡聖諦。 |
Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering, and Knowing the Noble Truth of Suffering. |
如是知、如是見、如是無間等，亦如 是說。 |
If you know, if you see, if you have no time, etc., so it is. |
「若一切漏盡，無漏心解脫、慧解脫，見 法自知作證： |
"If everything is leaked, there is no leakage of mind, liberation of wisdom, liberation of wisdom, see the law and testify: |
『我生已盡，梵行已立，所作已作， 自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
彼一切悉知四聖諦。 |
He knows all the Four Noble Truths. |
何等 為四？ |
What is four? |
謂知苦聖諦、知苦集聖諦、知苦滅聖 諦、知苦滅道跡聖諦。 |
Know the noble truth of suffering, know the noble truth of suffering, know the noble truth of suffering and destroy, and know the noble truth of suffering. |
如是知、如是見、如是 無間等，亦如是說。 |
If you know, if you see, if you have no time, etc., and so on. |
「若得辟支佛道證，彼一 切知四聖諦故。 |
"If you can get a certificate of Buddhism, you will know the Four Noble Truths. |
何等為四？ |
What is four? |
謂知苦聖諦、知 苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。 |
It is called knowing the noble truth of suffering, knowing the noble truth of suffering, knowing the noble truth of suffering annihilation, and knowing the noble truth of suffering. |
如是知、如是見、如是無間等，亦如是說。 |
If you know, if you see, if you have no time, etc., and so on. |
「若 得無上等正覺，彼一切知四聖諦故。 |
"If there is no superior enlightenment, he will know the Four Noble Truths. |
何等 為四？ |
What is four? |
謂知苦聖諦、知苦集聖諦、知苦滅聖 諦、知苦滅道跡聖諦。 |
Know the noble truth of suffering, know the noble truth of suffering, know the noble truth of suffering and destroy, and know the noble truth of suffering. |
如是知、如是見、如是 無間等，亦如是說。」 |
If you know, if you see, if you have no time, etc., and so on. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 394 （三九四） 日月 |
SA 394 (three ninety four) Sun Moon |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如日 出，明相先起。 |
"For example, when the sun is out, the Mingxiang starts first. |
如是正盡苦亦有前相起？ |
If you are suffering, there will be a similar situation? |
謂 知四聖諦。 |
That is to know the Four Noble Truths. |
何等為四？ |
What is four? |
知苦聖諦、知苦集聖 諦、知苦滅聖諦、知苦滅道跡聖諦。」 |
Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering and Extinguishing, Knowing the Noble Truth of Suffering. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
如是知。 |
So know. |
如是見。 |
See you so. |
如是無間等，亦如是說。 |
If there is no time, so is it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 395 （三九五） 日月 |
SA 395 (Thirty Nine Five) Sun Moon |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若日月 不出世間者，一切眾星亦不出於世間，晝 夜、半月、一月、時節、歲數、尅數、須臾，皆悉不 現，世間常冥，無有明照，唯有長夜，純 大闇苦現於世間。 |
"If the sun and the moon do not come out of the world, all the stars do not come out of the world. Day and night, half moon, January, season, age, number of grams, and duration are all unknown. The world is always dark and there is no light, only the long night. , Pure great dark suffering appears in the world. |
若如來、應供、等正覺不 出世間時，不說苦聖諦、苦集聖諦、苦滅 聖諦、苦滅道跡聖諦現於世間，世間盲冥，無 有明照。 |
If the Tathagata, the offerings, etc. are not out of the world, the noble truth of suffering, the collection of suffering, the noble truth of suffering, the noble truth of suffering, and the path of suffering, are present in the world, and the world is blind and has no clear light. |
如是長夜，純大闇冥現於世間。 |
If it is a long night, pure darkness appears in the world. |
「若日月出於世間，眾星亦現，晝夜、半月、一月、 時節、歲數、尅數、須臾，悉現世間，長夜明照， 出於世間。 |
"If the sun and the moon are out of the world, the stars will also appear. Day and night, half a month, January, season, age, grams, and timing, know that the world is present, the long night shines, and it is out of the world. |
如是，如來、應、等正覺出於世 間，說苦聖諦現於世間，苦集聖諦、苦滅 聖諦、苦滅道跡聖諦現於世間，不復闇冥， 長夜照明，純一智慧現於世間。」 |
If so, Tathagata, Ying, and other enlightenment come from the world, saying that the Noble Truth of Suffering appears in the world, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering appear in the world, no longer dark, long night illumination, pure one Wisdom is in the world. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 396 （三九六） 日月 |
SA 396 (Three Ninety Six) Sun Moon |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人住 處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如日出， 周行空中，壞諸闇冥，光明顯照。 |
"For example, at sunrise, traveling around in the sky, the darkness is bad, and the light is bright. |
如是，聖弟 子所有集法，一切滅已，離諸塵垢，得法眼 生，與無間等，俱三結斷。 |
If so, the holy disciple's collection of Dharma, all extinction, separation from all the dust, gaining the eye of the Dharma, and uninterruptedness, etc. are all connected. |
所謂身見、戒取、疑， 此三結盡，名須陀洹，不墮惡趣法，必定正 覺，趣七有天人往生，作苦邊。 |
The so-called experience, abstinence, and suspicion, these three knots are exhausted, and the name is Xu Tuohuan. If you don't fall into the evil Qu Dhamma, you must be enlightened. Qu Qi will have the heaven and the human rebirth and be the side of suffering. |
彼聖弟子中 間雖起憂苦，聽彼聖弟子離欲、惡不善 法，有覺有觀，離生喜樂，初禪具足住。 |
Although there are sorrows and sorrows among the disciples of the other saint, listen to the disciples of the saint to liberate from desires, evil and unwholesome methods, to be aware and insightful, to be free from birth and joy, and to live in the first practice. |
不見 彼聖弟子有一法不斷，能令還生此世 者，此則聖弟子得法眼之大義。 |
No one sees that the holy disciple has a constant dharma that can make people still alive in this world. This is the great righteousness of the holy disciple's eyes. |
是故，比丘 於此四聖諦未無間等者，當勤方便，起增 上欲，精進修學。」 |
Therefore, for those who have the Four Noble Truths, Bhikkhus should be diligent and convenient, increase their desires, and study diligently. " |
佛說是經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 397 （三九七） 佉提羅 |
SA 397 (Three Ninety Seven) Cattiloa |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當作 是說，我於苦聖諦未無間等，苦集聖諦、苦滅 聖諦未無間等。 |
"As a matter of fact, I am waiting for the noble truth of suffering, the noble truth of suffering is gathered, the noble truth of suffering is destroyed, etc. |
而言我當得苦滅道跡聖諦 無間等者，此說不應。 |
As far as I am concerned, I should be the one who suffers from the noble truths, and I should not say that. |
所以者何？ |
So what? |
無是處故。 |
No excuse. |
「若苦聖諦、苦集聖諦、苦滅聖諦未無間等，而 欲苦滅道跡聖諦無間等者，無有是處。 |
"If the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc. are not perfect, and those who desire the Noble Truth of Suffering, the Noble Truth of Suffering, etc., have no merit. |
譬如有人言我欲取佉提羅葉，合集作 器，盛水持行者，無有是處。 |
For example, some people say that I would like to take the Katiluo leaves, gather the author, hold the water and hold the walker, there is no merit. |
所以者何？ |
So what? |
無是處故。 |
No excuse. |
如是言我於苦聖諦、苦集聖 諦、苦滅聖諦未無間等，而欲得苦滅道跡 聖諦無間等者，無有是處。 |
It is said that I am in the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Elimination of Suffering, etc., and those who want to get the Path of Suffering, Noble Truth of Suffering, etc. have no merit. |
「若復有言我 當於苦聖諦、苦集聖諦、苦滅聖諦無間等 已得，復得苦滅道跡聖諦者，斯則善說。 |
"If there are words that I should have obtained the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination of Suffering, etc. I have already obtained the Noble Truth of Suffering and the Path of Suffering. |
所 以者何？ |
So what? |
有是處故。 |
There is punishment. |
「若苦聖諦、苦集聖諦、苦 滅聖諦無間等已，而欲苦滅道跡聖諦無間 等者，斯有是處。 |
"If the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc. are nothing but the Noble Truth of Suffering. |
譬如有言我以純曇 摩葉、摩樓迦葉，合集盛水持行者，此則善 說。 |
For example, if it is said that I will use pure Tan Moye and Molokaya to gather the water holders. This is a good point. |
所以者何？ |
So what? |
有是處故。 |
There is punishment. |
如是若言我於苦 聖諦、苦集聖諦、苦滅聖諦無間等已，而欲 苦滅道跡聖諦無間等者，斯則善說。 |
If it is said that I am in the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., and those who want the Noble Truth of Suffering, the Noble Truth of Suffering, etc., are good at saying. |
所以者 何？ |
So what? |
有是處故，若於苦聖諦、苦集聖諦、苦 滅聖諦無間等已，而欲苦滅道跡聖諦無間 等者，斯有是處故。」 |
There is a punishment, if you suffer from the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., and the Noble Truth of Suffering, the Noble Truth of Suffering, etc., there is a punishment. " |
佛說是經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 398 （三九八） 因陀羅柱 |
SA 398 (Three Ninety Eight) Indra Pillar |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「如小綿 丸、小劫貝華丸，置四衢道頭，四方風吹，則 隨風去向於一方。 |
"Such as Xiao Mian Wan and Xiao Jie Bei Hua Wan, set the four corners of the road, and the wind blows from all directions, then they will go to one side with the wind. |
如是，若沙門、婆羅門於 苦聖諦不如實知，於苦集聖諦、於苦滅聖 諦、苦滅道跡聖諦不如實知，當知彼沙門、 婆羅門常觀他面，常隨他說，以不如實知 故，聞彼所說，趣說而受，當知此人不宿 修習智慧故。 |
If so, if Shamen and Brahmans do not know the truth of suffering, but do not know the truth of suffering, gather the truth of suffering, eliminate the truth of suffering, and do not know the truth of suffering, you should know that Shamon and Brahman always watch him and follow him Said, if you don’t know the truth as it is, hear what the other says, and enjoy it, you should know that this person does not live in wisdom. |
「譬如因陀羅柱，銅鐵作之， 於深入地中，四方猛風不能令動。 |
"For example, the Indra pillar is made of copper and iron. Deep in the ground, the strong wind cannot move it. |
如 是，沙門、婆羅門於苦聖諦如實知，苦集聖 諦、苦滅聖諦、苦滅道跡聖諦如實知者，當 知是沙門、婆羅門不視他面，不隨他語。 |
If so, Shamen and Brahmans know the truth of suffering, and those who know the truth of suffering, gather the truth of suffering, eliminate the truth of suffering, and know the truth of suffering, know that it is Shamon or Brahman who does not regard his face and does not follow his words. |
是 沙門、婆羅門智慧堅固，本隨習故，不隨他 語。 |
It is Shamen and Brahmins who are wise and strong. |
是故，比丘！於四聖諦當勤方便，起增上 欲，精進修學。」 |
Yes, Bhikkhu! Be diligent and convenient in the Four Noble Truths, increase your desires, and study diligently. " |
佛說是經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 399 （三九九） 論處 |
SA 399 (Three Nine Nine) |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如石 柱，長十六肘，八肘入地，四方風吹，不能令 動。 |
"For example, a stone pillar is sixteen cubits long and eight cubits into the ground. The wind blows from all directions and cannot move. |
如是，沙門、婆羅門於苦聖諦如實知，於 苦集聖諦，苦滅聖諦，苦滅道跡聖諦如實知， 斯等沙門、婆羅門至諸論處，無能屈。 |
If so, Shamon and Brahman know the truth as they are, gather the Noble Truth of Suffering, destroy the Noble Truth of Suffering, know the Noble Truth of Suffering, and know the truth as they really are. |
其心 解脫、慧解脫者，能使餘沙門、婆羅門反生憂 苦。 |
Those who are liberated in their minds and wise and liberated can make Yu Shamen and Brahmin anxious. |
如是如實知、如實見，皆是先世宿習故， 使智慧不可傾動。 |
To know the truth and see the truth is the habit of the past, so that wisdom cannot be moved. |
是故，比丘！於四聖諦 當勤方便，起增上欲，精進修學。」 |
Yes, Bhikkhu! In the Four Noble Truths, be diligent and convenient, increase your desires, and study diligently. " |
佛說是經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 400 （四〇〇） 衣 |
SA 400 (400) clothing |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如 有人火燒頭衣，當起增上欲，急救令滅。」 |
For example, when someone burns their headgear, when they want to increase their desire, the first aid order is quenched. |
佛告比丘： |
Buddha told Bhikkhu: |
「莫作是說！當置頭衣，於四聖 諦起增上欲，勤加方便，修無間等。 |
"Don't mean it! When putting on your headgear, you can increase your desires from the Four Noble Truths, work harder and more conveniently, and make perfect repairs. |
何等 四？ |
How so four? |
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡 聖諦未無間等，當勤方便，修無間等。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Path of Suffering, the Noble Truth of Suffering, etc. It is convenient for diligence and perfect cultivation. |
所以 者何？ |
So what? |
比丘！長夜熾然，地獄、畜生、餓鬼。 |
Bhikkhu! The night is blazing, hell, beast, hungry ghost. |
諸比 丘！不見極苦，如苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦，未無間等者，是比丘當 忍苦、樂、憂、悲，於四聖諦勤加精進，方便修 習無間等，應當學。」 |
Bhikkhus! There is no extreme suffering, such as the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., Bhikkhus should endure hardship, happiness, sorrow, and sorrow. Practicing has no time, you should learn. " |
佛說是經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
. |
. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 401 （四〇一） 百槍 |
SA 401 (Forty One) Hundred Guns |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如士 夫年壽百歲，有人語言： |
"For example, when a scholar is a hundred years old, some people speak: |
『士夫若欲聞法，當 日日三時受苦，晨朝時受百槍苦，日中、晡 時亦復如是。 |
"If scholars want to hear the Dharma, they will suffer at three o'clock that day, and a hundred spears in the morning, and the same will be true at midday and at night. |
於一日中受三百槍苦。 |
Suffered three hundred shots in one day. |
如是 日日，至於百歲，然後聞法，得無 間 等，汝寧 能不？』 |
If it is day by day, as for a hundred years old, and then listen to the Fa and have to wait endlessly, can you not? 』 |
「時，彼士夫為聞法故，悉堪能受。 |
"At that time, the husband heard the law, so he was quite acceptable. |
所以 者何？ |
So what? |
人生於世，長夜受苦，有時地獄，有時 畜生，有時餓鬼，於三惡道空受眾苦，亦不 聞法，是故我今為無間等故，不以終身受 三百槍為大苦也。 |
I live in the world and suffer long nights, sometimes hell, sometimes beasts, sometimes hungry ghosts, suffering in the three evil ways, and I don’t listen to the law. That’s why I am waiting for this reason, and I don’t take the lifelong suffering of three hundred shots as great . |
是故，比丘！於四聖諦 未得無間等者，當勤方便，起增上欲，學無 間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, those who have not attained perfection, work diligence and convenience, increase desires, and learn perfection. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 402 （四〇二） 平等正覺 |
SA 402 (402) Equality and Enlightenment |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙人 住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於四聖 諦平等正覺，名為如來、應、等正覺。 |
"Equal enlightenment in the Four Noble Truths is called Tathagata, Ying, and other enlightenment. |
何等為 四？ |
What is four? |
所謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道 跡聖諦。 |
The so-called Noble Truth of Suffering, Noble Truth of Suffering Collection, Noble Truth of Suffering Elimination, Noble Truth of Suffering Path. |
於此四聖諦平等正覺，名為如來、 應、等正覺。 |
Here the four noble truths are equal enlightenment, named Tathagata, Ying, and other enlightenment. |
是故，諸比丘！於四聖諦未無間 者，當勤方便，起增上欲，學無間等。」 |
So, monks! In the Four Noble Truths, those who do not have intervening time, work diligently and conveniently, increase their desires, and learn more. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 403 （四〇三） 如實知 |
SA 403 (403) Know the truth |
如是我聞： |
I heard this: |
一時，佛在摩竭國人間遊 行，於王舍城波羅利弗是中間竹林聚落，國 王於中造福德舍。 |
For a while, the Buddha was traveling among the world in the kingdom of Mozhi. The city of Pololifu in the king's house was the middle bamboo settlement, and the king made merits in the middle. |
爾時，世尊與諸大眾於 中宿止。 |
At that time, the Blessed One and the masses stopped at the end. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我與汝等於 四聖諦無知、無見、無隨順覺、無隨順受者， 應當長夜驅馳生死。 |
"I and you are equal to the Four Noble Truths. Those who are ignorant, ignorant, unaware, or obedient, should drive life and death in the long night. |
何等為四？ |
What is four? |
謂苦聖諦、 苦集聖諦、苦滅聖諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering. |
我與汝 等於四聖諦無知、無見、無隨順覺、無隨順 受者，應當長夜驅馳生死。 |
You and I are equal to the Four Noble Truths. Those who are ignorant, ignorant, unaware, or compliant, should drive life and death in the long night. |
以我及汝於此 苦聖諦順知、順入，斷諸有流，盡諸生死，不 受後有。 |
In this way, I and you, the Noble Truth of Suffering, obey the knowledge and enter, cut off the flow of all things, do all life and death, and do not accept what comes after. |
於苦集聖諦、苦滅聖諦、苦滅道跡 聖諦順知、順入，斷諸有流，盡諸生死，不受 後有。 |
To gather the noble truths of suffering, to destroy the noble truths of suffering, and to retreat to the path of suffering. |
是故，比丘！於四聖諦未無間等者，當 勤方便，起增上欲，修無間等。」 |
Yes, Bhikkhu! Those who wait for the Four Noble Truths to have no time, work diligently and conveniently, increase their desires, and practice no time. " |
爾時，世尊即 說偈言： |
At that time, the Blessed One said: |
「我常與汝等， 長夜涉生死， |
"I often wait with you, long nights involved in life and death, |
不見聖諦故， 大苦日增長。 |
Without seeing the Noble Truth, the great suffering grows day by day. |
若見四聖諦， 斷有大流海， |
If you see the Four Noble Truths, there will always be a sea of flowing, |
生死永已除， 不復受後生。」 |
Life and death are forever eliminated, and no longer will be born. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 404 （四〇四） 申恕林 |
SA 404 (404) Shen Shulin |
如是我聞： |
I heard this: |
一時，佛在摩竭國人間遊 行，王舍城波羅利弗是中間竹林聚落，大王 於中作福德舍。 |
For a while, the Buddha was traveling in the world of Mozheguo. The city of Porolifu in the king's house was a settlement in the middle of the bamboo forest, and the king made merit in it. |
爾時，世尊與諸大眾於中 止宿。 |
At that time, the Blessed One and the masses stopped sleeping. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「汝等當行，共至 申恕林。」 |
You should go to Shen Shulin. |
爾時，世尊與諸大眾到申恕林，坐 樹下。 |
At that time, the Lord and the people went to Shenshulin and sat under the tree. |
爾時，世尊手把樹葉，告諸比丘： |
At that time, the Lord handed the leaves and told the monks: |
「此手 中葉為多耶？ |
"The middle leaf of this hand is Duo Ye? |
大林樹葉為多？」 |
How many leaves are there in Dalin? " |
比丘白佛： |
Bhikkhu White Buddha: |
「世 尊！手中樹葉甚少，彼大林中樹葉無量，百千 億萬倍，乃至算數譬類不可為比。」 |
My Lord! There are very few leaves in his hand, and there are countless leaves in the forest, hundreds of millions of times, and they are incomparable. |
「如是，諸 比丘！我成等正覺，自所見法，為人定說者， 如手中樹葉。 |
"So, bhikkhus! I have become enlightened, I have seen the Dhamma, I am the one who speaks for others, like leaves in my hand. |
所以者何？ |
So what? |
彼法義饒益、法饒 益、梵行饒益、明、慧、正覺、向於涅槃。 |
The Dharma and righteousness benefit, the Dharma benefit, the Brahman practice benefit, the lucidity, the wisdom, the enlightenment, toward Nirvana. |
如大林 樹葉，如我成等正覺，自知正法，所不說 者，亦復如是。 |
Like the leaves of the forest, if I have attained enlightenment, knowing the Dhamma, what is not said is the same. |
所以者何？ |
So what? |
彼法非義饒益，非 法饒益，非梵行饒益、明、慧、正覺、正向涅槃 故。 |
The other Dharma is not righteous to benefit, unlawful to benefit, not Brahma to benefit, clear, wisdom, enlightenment, positive Nirvana. |
是故，諸比丘！於四聖諦未無間等者， 當勤方便，起增上欲，學無間等。」 |
So, monks! For those who are waiting for the Four Noble Truths, it is convenient to work hard, to increase desires, and to learn. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 405 （四〇五） 孔 |
SA 405 (forty-five) hole |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴池 側重閣講堂。 |
For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall. |
爾時，尊者阿難晨朝著衣持 鉢，入毘舍離城乞食。 |
At that time, Venerable Ananda turned to his clothes and holding a bowl, and went to Vishali to beg for food. |
時，有眾多離車童子 晨朝從城內出，至精舍門，持弓箭，競射 精舍門孔，箭箭皆入門孔。 |
At that time, there were many children who left the car who came out of the city in the morning to reach the gate of the abode, holding bows and arrows, and shooting at the gate of the abode. |
尊者阿難見已， 以為奇特，彼諸離車童子能作如是難事。 |
When Venerable Ananda saw him, he thought it was peculiar, but it was so difficult for him to do so. |
入城乞食，還舉衣鉢，洗足已，往詣佛所， 稽首佛足，退住一面，白佛言： |
Going to the city to beg for food, raising a mantle, washing one's feet, go to the Buddha's place, check the head of the Buddha's feet, stand aside, the White Buddha said: |
「世尊！我 今晨朝著衣持鉢，入毘舍離城乞食，見 有眾多離車童子從城內出，至精舍門， 競射門孔，箭箭皆入。 |
"My Lord! I was walking into Vishali and begging for food this morning. I saw a large number of chariots coming out of the city to the gate of the Abode. |
我作是念： |
I am reading: |
『此甚奇 特！諸離車童子能為難事。』 |
"This is very peculiar! Every boy in the car can be embarrassed. 』 |
」 |
!!br0ken!! |
佛告阿難： |
Buddha told Ananda: |
「於意 云何？ |
"Yu Yi Yun He? |
離車童子競射門孔，箭箭皆入，此為 難耶？ |
Boys out of the car competed to shoot the goal hole, and all arrows entered. Is this difficult? |
破一毛為百分，而射一毛分，箭箭悉 中，此為難耶？」 |
Breaking a dime is a percentage, and shooting a dime will hit the arrow. Is this embarrassing? " |
阿難白佛： |
Ananda White Buddha: |
「破一毛百分，射 一分之毛，箭箭悉中，此則為難。」 |
Break one cent, shoot one cent, and the arrow will be in the middle. This is difficult. |
佛告阿難： |
Buddha told Ananda: |
「未若於苦聖諦生如實知，此則甚難。 |
"If you don’t know the truth about suffering, it’s very difficult. |
如是， 苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知 見，此則甚難。」 |
If so, it is very difficult to know the truth of suffering, to destroy the truth of suffering, and to understand the truth of suffering. " |
爾時，世尊而說偈言： |
At that time, the Lord said: |
「一毛為百分， 射一分甚難， |
"A dime is a hundred, and it is very difficult to shoot a point. |
觀一一苦陰， 非我難亦然。」 |
View one by one bitter yin, it is also difficult for me. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 406 （四〇六） 龜 |
SA 406 (Forty Six) Turtle |
如是我聞： |
I heard this: |
一時，佛住獼猴池側重閣講 堂。 |
For a while, the Buddha lived in the macaque pool and focused on the pavilion lecture hall. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如大地悉成大 海，有一盲龜壽無量劫，百年一出其頭，海 中有浮木，止有一孔，漂流海浪，隨風東西。 |
"For example, when the earth becomes a great sea, there is a blind tortoise with a lifespan of immeasurable catastrophe. Once a century, there is driftwood in the sea, but there is only one hole. There is drifting in the waves and things that follow the wind. |
盲龜百年一出其頭，當得遇此孔不？」 |
Blind tortoise has been around for a hundred years, should it meet this hole? " |
阿難 白佛： |
Ananda White Buddha: |
「不能。 |
"No. |
世尊！所以者何？ |
Lord! So what? |
此盲龜若至 海東，浮木隨風，或至海西，南、北四維圍 遶亦爾，不必相得。」 |
If this blind tortoise goes to the east of the sea, the driftwood follows the wind, or goes to the west of the sea, and surrounds Yier in four dimensions in the south and north. " |
佛告阿難： |
Buddha told Ananda: |
「盲龜浮木，雖 復差違，或復相得。 |
"Blind tortoise driftwood, even though it's wrong, or it's reunited. |
愚癡凡夫漂流五趣，暫 復人身，甚難於彼。 |
Foolish ordinary people drifting in five fun, temporarily regaining their bodies, it is very difficult for them. |
所以者何？ |
So what? |
彼諸眾生不 行其義、不行法、不行善、不行真實，展轉 殺害，強者陵弱，造無量惡故。 |
Those sentient beings do not do their righteousness, do not do the law, do not do good, do not do the truth, they spread out and kill, the strong will tomb the weak, and cause infinite evil. |
是故，比丘！ 於四聖諦當未無間等者，當勤方便，起增 上欲，學無間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, you should be the one who is not perfect, be diligent and convenient, increase your desire, and learn perfect. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
雜阿含經卷第十五 |
Zaagama Sutra 15 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 407 （四〇七） 思惟 |
SA 407 (Forty Seven) Thinking |
雜阿含經卷第十六 |
Zaagama Sutra 16 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
雜因誦第三品之四 |
Miscellaneous chanting third product fourth |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，有眾多比丘集於食堂，思惟世間 而思惟。 |
At that time, many bhikkhus gathered in the cafeteria, thinking about the world and thinking. |
爾時，世尊知諸比丘心之所念，往詣 食堂，敷座而坐，告諸比丘： |
At that time, the Blessed One knew what the bhikkhus said in their hearts, went to the dining hall, sat down, and told the monks: |
「汝等比丘慎莫 思惟世間思惟。 |
"You and other monks are careful not to think about the world. |
所以者何？ |
So what? |
世間思惟非義 饒益，非法饒益，非梵行饒益，非智、非覺， 不順涅槃。 |
Thinking in the world is non-righteous to benefit, illegal to benefit, non-Brahma to benefit, non-intellect, non-consciousness, and non-nibbana. |
汝等當正思惟： |
You should be thinking: |
『此苦聖諦、此苦 集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』 |
"This Noble Truth of Suffering, this Noble Truth of Suffering, this Noble Truth of Suffering, this Noble Truth of Suffering. 』 |
所以 者何？ |
So what? |
如此思惟則義饒益、法饒益、梵行饒 益，正智、正覺、正向涅槃。 |
Thinking in this way leads to the benefit of righteousness, the benefit of Dharma, the benefit of Brahma, righteous wisdom, enlightenment, and positive Nirvana. |
「過去世時，有一士 夫出王舍城，於拘絺羅池側正坐思惟——世 間思惟。 |
"In the past lives, a scholar came out of Wangshe City and sat thinking at the side of Kuyuluochi—thinking in the world. |
當思惟時，見四種軍——象軍、馬軍、車 軍、步軍，無量無數，皆悉入於一藕孔中。 |
When thinking, see four kinds of armies-elephant army, horse army, chariot army, and infantry army. |
見 已，作是念： |
Seeing, doing and thinking: |
『我狂失性，世間所無，而今見之。』 |
"I have lost my sex, there is nothing in the world, but I see it now. 』 |
爾時，去池不遠，更有大眾一處聚集。 |
At that time, it was not far to the pool, and the masses gathered together. |
時，彼 士夫詣大眾所語言： |
At that time, the language spoken by the general public: |
『諸人，我今發狂，我今 失性，世間所無，而我今見，如上廣說。』 |
"Everyone, I am mad today, I am deprived of sex today, there is nothing in the world, and I see it today, just like Shang Guang said. 』 |
時，彼 大眾皆謂士夫狂發失性，世間所無，而彼 見之。」 |
At that time, the public said that the scholars were madly deprived of sex, there is nothing in the world, but they see it. " |
佛告比丘： |
Buddha told Bhikkhu: |
「然彼士夫非狂失性， 所見真實。 |
"But he is not crazy, what he sees is true. |
所以者何？ |
So what? |
爾時，去拘絺羅池不 遠，有諸天阿修羅興四種軍，戰於空中。 |
At that time, not far from Juyuluochi, there were four kinds of armies of Asuras from heaven fighting in the air. |
時，諸天得勝，阿修羅軍敗，退入彼池一藕孔 中。 |
At that time, the heavens were victorious, and the Asuras were defeated and retreated into a lotus hole in the pool. |
是故，比丘！汝等慎莫思惟世間。 |
Yes, Bhikkhu! You are careful not to think about the world. |
所以者 何？ |
So what? |
世間思惟非義饒益，非法饒益，非梵 行饒益，非智、非覺，非正向涅槃，當思惟 四聖諦。 |
Thinking in the world is not righteous, illegal, non-Brahma, non-wise, non-conscious, and non-positive Nirvana. Consider the Four Noble Truths. |
何等為四？ |
What is four? |
苦聖諦、苦集聖諦、苦滅 聖諦、苦滅道跡聖諦。」 |
The Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 408 （四〇八） 思惟 |
SA 408 (Forty Eight) Thinking |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，有眾多比丘集於食堂，作如是論， 或謂世間有常，或謂世間無常、世間有常無 常、世間非有常非無常，世間有邊、世間無 邊、世間有邊無邊、世間非有邊非無邊，是 命是身、命異身異，如來死後有、如來死後無、 如來死後有無、如來死後非有非無。 |
At that time, there are many bhikkhus gathered in the cafeteria to make such a statement, or it is said that the world has permanence, or that the world is impermanent, the world is impermanent, the world is impermanent, the world is not There is an edge but not boundless, it means fate is body, fate is different, there is after Tathagata death, there is nothing after Tathagata death, there is after Tathagata death, there is nothing after Tathagata death. |
爾時，世 尊一處坐禪，以天耳聞諸比丘集於食堂 論議之聲。 |
At that time, the Blessed One sat in meditation and heard the bhikkhus gathered in the cafeteria to discuss with the heavenly ears. |
聞已，往詣食堂，於大眾前敷座 而坐，告諸比丘： |
After hearing it, go to the dining hall, sit in front of the public, and tell the monks: |
「汝等比丘眾多聚集，何所 言說？」 |
You wait for many monks to gather, what do you say? |
時，諸比丘白佛言： |
At that time, the bhikkhus white Buddha said: |
「世尊！我等眾多比 丘集此食堂，作如是論，或說有常，或說無 常……」如上廣說。 |
"Master! I have waited for many monks to gather in this cafeteria, and talk about it, or say that there is permanence, or say that it is impermanence..." said Shang Guang. |
佛告比丘： |
Buddha told Bhikkhu: |
「汝等莫作如是論 議。 |
"You can't argue like that. |
所以者何？ |
So what? |
如此論者，非義饒益，非法饒 益，非梵行饒益，非智、非正覺，非正向涅槃。 |
Those who say this are non-righteous to benefit, illegal to benefit, non-Brahma for benefit, non-intellect, non-enlightenment, and non-positive Nirvana. |
汝等比丘應如是論議： |
The Bhikkhus like you should say this: |
『此苦聖諦、此苦集 聖諦、此苦滅聖諦、此苦滅道跡聖諦。』 |
"This Noble Truth of Suffering, this Noble Truth of Suffering Set, this Noble Truth of Suffering Suffering, This Noble Truth of Suffering 』 |
所以者 何？ |
So what? |
如是論議，是義饒益、法饒益、梵行饒益、 正智、正覺、正向涅槃。 |
In this way, it is righteousness, Dharma, brahman, righteous wisdom, righteous enlightenment, and positive Nirvana. |
是故，比丘！於四聖諦 未無間等，當勤方便，起增上欲，學無間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, there is no time to wait, it is convenient to work hard, to increase desire, and to learn. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 409 （四〇九） 覺 |
SA 409 (forty nine) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，有眾多比丘集於食堂，或有貪 覺覺者，或瞋覺覺者，或害覺覺者。 |
At that time, there are many bhikkhus gathered in the cafeteria, or those who are greedy, or agitated, or conscious. |
爾時，世尊 知諸比丘心之所念，往詣食堂，敷坐具於 眾前坐，告諸比丘： |
At that time, the Blessed One knew what the bhikkhus were thinking, and he went to the dining hall, put a seat in front of the people, and told the monks: |
「汝等莫起貪覺覺，莫 起恚覺覺，莫起害覺覺。 |
"Don't feel greedy, don't feel awkward, don't feel bad. |
所以者何？ |
So what? |
此諸覺 非義饒益，非法饒益，非梵行饒益，非智、非 正覺，不向涅槃。 |
This enlightenment is not righteous fortune, illegal fortune, not for Brahman, not intellect, not enlightenment, and not towards Nibbana. |
汝等當起苦聖諦覺、苦集 聖諦覺、苦滅聖諦覺、苦滅道跡聖諦覺。 |
You should be the Noble Truth of Suffering, the Settlement of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering. |
所以 者何？ |
So what? |
此四聖諦覺，義饒益、法饒益、梵行饒 益、正智、正覺、向於涅槃。 |
The four noble truths are righteousness, Dharma, Brahman, righteous wisdom, righteous enlightenment, and toward Nirvana. |
是故，諸比丘！於四 聖諦當勤方便，起增上欲，正智正念，精進 修學。」 |
So, monks! In the Fourth Noble Truth, you should be diligent and convenient, increase your desires, be mindful and mindful, and study diligently. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 410 （四一〇） 覺 |
SA 410 (four one ten) |
如是我聞： |
I heard this: |
一時……如上廣說。 |
For a while...as Shangguang said. |
差別者， 起親里覺、國土人民覺、不死覺，乃至聞佛 所說，歡喜奉行。 |
Those who make a difference will start to feel that they are personally aware, that the people of the country, and that they are immortal, and even if they hear what the Buddha said, they are happy to practice. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 411 （四一一） 論 |
SA 411 (Four One One) On |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，有眾多比丘集於食堂，作如是論： |
At that time, there were many bhikkhus gathered in the cafeteria, and said this: |
「或論王事、賊事、鬪戰事、錢財事、衣被事、飲食 事、男女事、世間言語事、事業事、諸海中事。」 |
"Or about kings, thieves, wars, money, clothing, food, men and women, words in the world, careers, and sea affairs." |
爾 時，世尊於禪定中，以天耳聞諸比丘論說 之聲，即從座起，往詣食堂，敷坐具於眾 前坐，告諸比丘： |
At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, he started from the seat, went to the dining hall, put the seat in front of the crowd, and told the bhikkhus: |
「汝等比丘眾多聚集，為何 所說？」 |
Why do you say that there are so many monks gathering together? |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊！我等於此聚集， 或論說王事……」如上廣說。 |
"Master! I mean gathering here, or talking about the king's affairs..." said Shang Guang. |
佛告比丘： |
Buddha told Bhikkhu: |
「汝等莫 作是論，論說王事，乃至不向涅槃。 |
"You should not just talk about the king's affairs, or even go to Nirvana. |
若論說 者，應當論說： |
If a commentator should comment: |
『此苦聖諦、苦集聖諦、苦滅聖 諦、苦滅道跡聖諦。』 |
"This is the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering. 』 |
所以者何？ |
So what? |
此四聖諦以 義饒益、法饒益、梵行饒益、正智、正覺、正向 涅槃。」 |
The Four Noble Truths are based on righteousness, Dharma, brahman, righteous wisdom, righteous enlightenment, and positive Nirvana. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 412 （四一二） 爭 |
SA 412 (four one two) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，有眾多比丘集於食堂，作如是說： |
At that time, many bhikkhus gathered in the cafeteria and said: |
「我知法、律，汝等不知我所說成就，我等所說 與理合； |
"I know the law and the law, you don’t know what I said to achieve, and what I said is consistent with reason; |
汝等所說不成就，不與理合，應前 說者，則在後說； |
If what you say is not fulfilled, it is not in line with reason, and those who should say before will say later; |
應後說者，則在前說，而 共諍論言。 |
Those who respond to the latter will speak first, and altogether criticize the argument. |
我論是汝等不如，能答者當答。」 |
I think you can’t wait as much as you can. " |
爾時，世尊於禪定中，以天耳聞諸比丘 諍論之聲……如是廣說，乃至「於四聖諦無間 等者，當勤起方便，起增上欲，學無間等。」 |
At that time, the Blessed One was in meditation and heard the voices of bhikkhus with the heavenly ears... As it is widely said, even "The Four Noble Truths, etc., should be convenient for diligence, increase desires, and learn." |
佛 說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 413 （四一三） 大力 |
SA 413 (four one three) vigorously |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，有眾多比丘集於食堂，作如是論： |
At that time, there were many bhikkhus gathered in the cafeteria, and said this: |
「波 斯匿王、頻婆娑羅王，何者大力？ |
"King Bosnian, King Pinbhara, which one is strong? |
何者大富？」 |
Who is rich? " |
爾 時，世尊於禪定中，以天耳聞諸比丘論說 之聲，即從座起，往詣食堂，敷坐具於眾前 坐，問諸比丘： |
At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, he started from the seat, went to the dining hall, put the seat in front of the crowd, sat, and asked the bhikkhus: |
「汝等何所論說？」 |
What are you waiting for? |
時，諸比丘即 以上事具白世尊。 |
At that time, the bhikkhus became the White Blessed One. |
佛告比丘： |
Buddha told Bhikkhu: |
「汝等用說諸 王大力、大富為？ |
Will you say that the kings are strong and rich? |
汝等比丘莫作是論。 |
You and other bhikkhus don't make any arguments. |
所以 者何？ |
So what? |
此非義饒益，非法饒益，非梵行饒 益，非智、非正覺，不向涅槃。 |
This is not righteous to benefit, illegal to benefit, not to benefit from Brahman, not to intellect, not to enlightenment, and not to Nirvana. |
汝等當說： |
You should say: |
『此 苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』 |
『This is the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering. 』 |
所以者何？ |
So what? |
此四聖諦是義饒益、法饒益、梵 行饒益、正智、正覺、正向涅槃。 |
The Four Noble Truths are righteousness for benefit, Dharma for benefit, Brahman for benefit, righteous wisdom, righteous enlightenment, and positive Nibbana. |
是故，比丘！於 四聖諦未無間等者，當勤方便，起增上欲， 學無間等。」 |
Yes, Bhikkhu! For those who wait for the Four Noble Truths, it is convenient to work hard, to increase desire, and to learn. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 414 （四一四） 宿命 |
SA 414 (Four One Four) Fate |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，有眾多比丘集於食堂，作如是論： |
At that time, there were many bhikkhus gathered in the cafeteria, and said this: |
「汝 等宿命作何等業？ |
"What kind of work do you wait for fate? |
為何工巧？ |
Why is it ingenious? |
以何自活？」 |
How to live oneself? " |
爾 時，世尊於禪定中，以天耳聞諸比丘論說 之聲，即從座起，往詣食堂，敷坐具於眾 前坐，問諸比丘： |
At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, he started from the seat, went to the dining hall, put the seat in front of the crowd, and asked the bhikkhus: |
「汝說何等？」 |
What did you say? |
時，諸比丘以 上所說具白世尊。 |
At that time, the monks and above said that the Blessed One White. |
佛告比丘： |
Buddha told Bhikkhu: |
「汝等比丘 莫作是說： |
"You wait for the monk, don’t say: |
『宿命所作。』 |
『Fate. 』 |
所以者何？ |
So what? |
此非義 饒益，非法饒益，非梵行饒益，非智、非正覺， 不向涅槃。 |
This non-righteous benefit, illegal benefit, non-Brahma for benefit, non-intellect, non-enlightenment, and non-nibbana. |
汝等比丘當共論說： |
You and other monks should say: |
『此苦聖 諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』 |
"This is the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering. 』 |
所以 者何？ |
So what? |
此義饒益、法饒益、梵行饒益、正智、正 覺、正向涅槃。 |
This righteousness benefit, Dharma benefit, Brahman practice benefit, right wisdom, right enlightenment, positive Nirvana. |
是故，比丘！依於四聖諦未無 間等者，當勤方便，起增上欲，學無間等。」 |
Yes, Bhikkhu! Relying on the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase desires, and learn more. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 415 （四一五） 說論 |
SA 415 (Four One Five) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，有眾多比丘集於食堂，作如是說 論： |
At that time, there were many bhikkhus gathered in the cafeteria to say this: |
「某甲檀越作麁疎食，我等食已，無味無 力，我等不如捨彼麁食，而行乞食。 |
"The more a certain Jiadan is used for food, I have been waiting for food, and it is tasteless and weak. I would rather give up and beg for food. |
所以者 何？ |
So what? |
比丘乞食時得好食，又見好色，時聞 好聲，多人所識，亦得衣被、臥具、醫藥。」 |
When monks begging for food, they have to eat good food, see lust again, smell good at times, and many people know it. They also have clothing, bedding, and medicine. " |
爾時， 世尊於禪定中，以天耳聞諸比丘論說之 聲，即詣食堂……如是廣說，乃至「正向涅槃。」 |
At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, the dining hall... As it is widely said, even "positive Nirvana." |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 416 （四一六） 受持 |
SA 416 (April 16) held |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「汝等持我所說四 聖諦不？」 |
Do you hold onto the Four Noble Truths I said? |
時，有異比丘從座起，正衣服，為 佛作禮，合掌白佛： |
At that time, a different bhikkhu got up from his seat, straightened his clothes, made rituals for the Buddha, and joined his hands together on the white Buddha: |
「唯然，世尊所說四聖諦， 我悉受持。」 |
Only, the Four Noble Truths said by the Blessed One, I fully accept it. |
佛告比丘： |
Buddha told Bhikkhu: |
「汝云何受持四聖諦？」 |
Why do Ruyun hold the Four Noble Truths? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊說言： |
"The Lord speaks: |
『此是苦聖諦，我即受 持，此苦集聖諦、此苦滅聖諦、此苦滅道跡聖 諦。』 |
"This is the Noble Truth of Suffering, and I will hold it, this Noble Truth of Suffering, this Noble Truth of Suffering, and this Noble Truth of Suffering. 』 |
如是世尊說四聖諦，我即受持。」 |
If the Blessed One says the Four Noble Truths, I will be held. " |
佛告比 丘： |
Buddhism Bhikkhu: |
「善哉！善哉！我說苦聖諦，汝真實受持； |
"Goodness! Goodness! I said the Noble Truth of Suffering, you are truly held; |
我 說苦集聖諦、苦滅聖諦、苦滅道跡聖諦，汝真 實受持。」 |
I said that the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering, you really hold. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 417 （四一七） 如如 |
SA 417 (four one seven) such as |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「汝等持我所說四 聖諦不？」 |
Do you hold onto the Four Noble Truths I said? |
時，有比丘從座起，整衣服，偏袒右 肩，為佛作禮，合掌白佛： |
At that time, there was a monk starting from the seat, dressing up, leaning on his right shoulder, making rituals for the Buddha, and putting his hands together in the white Buddha: |
「唯然，世尊所說四 聖諦，我悉受持。」 |
Only, the Four Noble Truths said by the Blessed One, I have been upheld. |
佛告比丘： |
Buddha told Bhikkhu: |
「汝云何持我 所說四聖諦？」 |
Why do Ruyun hold me to the Four Noble Truths? |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊說苦聖諦， 我悉受持。 |
"The Blessed One speaks of the Noble Truth of Suffering, and I fully accept it. |
如如、不離如、不異如，真、實、審 諦、不顛倒，是聖所諦，是名苦聖諦。 |
Such as, indistinguishable, indistinguishable, truth, truth, judgment, and not inversion are the truth of the sanctuary and the truth of suffering. |
世尊說 苦集聖諦、苦滅聖諦、苦滅道跡聖諦，如如、 不離如、不異如，真、實、審諦、不顛倒，是聖 所諦，是為世尊說四聖諦，我悉受持。」 |
The Blessed One said that the Noble Truths of Suffering, the Noble Truth of Suffering, and the Noble Truths of Suffering, such as Ru, Inseparable, Indistinguishable, Truth, Truth, Judgment, and Not Reverse, are the Sanctuary Truths, and the Four Noble Truths for the Blessed One , I am fully held. " |
佛告 比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！汝真實持我所說四聖諦，如 如、不離如、不異如，真、實、審諦、不顛倒，是 名比丘真實持我四聖諦。」 |
Goodness! Goodness! You truly hold the Four Noble Truths that I have said, such as, indistinguishable, indistinguishable, truthfulness, truthfulness, judging truth, and not inverted. It is a monk who truly holds my four noble truths. |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 418 （四一八） 受持 |
SA 418 (April 18) held |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「汝持我所說四聖 諦不？」 |
Do you hold the Four Noble Truths? |
時，有異比丘從座起，整衣服，為佛作 禮，合掌白佛言： |
At that time, a different bhikkhu got up from the seat, dressed up, made rituals for the Buddha, and put his hands together in white Buddha's words: |
「唯然，世尊所說四聖諦，我 悉持之。 |
"Only, the Four Noble Truths said by the Blessed One, I hold to them. |
云何四諦？ |
What is the Four Truths of Cloud? |
世尊說苦聖諦，我悉 持之，苦集聖諦、苦滅聖諦、苦滅道跡聖諦， 我悉持之。」 |
The Blessed One said that the Noble Truth of Suffering, I fully hold it, and I fully hold the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering. " |
佛告彼比丘： |
The Buddha told Piqiu: |
「善哉！善哉！如我 所說四聖諦，汝悉持之。 |
"Goodness! Goodness! As I said, the Four Noble Truths, you will hold them. |
諸比丘！若沙門、婆 羅門作如是說，如沙門瞿曇所說苦聖諦， 我當捨，更立苦聖諦者，但有言數，問已不 知，增其疑惑，以非其境界故。 |
Bhikkhus! If Shamen and Brahmans say this, as Shamen Qutan said, the noble truth of suffering, I should give up, and set up the noble truth of suffering, but there are a few words, and the question is not known, and the doubt is increased because of its state. |
苦集聖 諦、苦滅聖諦、苦滅道跡聖諦，我今當捨，更 立餘四聖諦者，彼但有言數，問已不知，增 其疑惑，以非其境界故。 |
The Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truths of Suffering, I shall leave now, and I will leave the four Noble Truths, but he has a number of words, and he does not know how to ask, increasing his doubts, not because of his realm. |
是故，比丘！於四聖 諦未無間等者，當勤方便，起增上欲，學無 間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase their desires, and have no time to learn. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 419 （四一九） 疑 |
SA 419 (April 19) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若比丘於佛有疑 者，則於苦聖諦有疑，苦集聖諦、苦滅聖諦、 苦滅道跡聖諦則有疑惑； |
"If a monk is suspicious of the Buddha, he is suspicious of the Noble Truth of Suffering, and the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering are doubtful; |
若於法、僧有疑 者，則於苦聖諦疑惑，苦集聖諦、苦滅聖諦、苦 滅道跡聖諦疑惑； |
If there are doubts about the Dharma and the monk, then doubt about the noble truth of suffering, gather the noble truth of suffering, destroy the noble truth of suffering, and doubt the noble truth of suffering; |
若於佛不疑惑者，則於 苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道 跡聖諦不疑惑； |
If there is no doubt in the Buddha, then there is no doubt in the Noble Truth of Suffering, the Noble Truth of Suffering is gathered, the Noble Truth of Suffering is destroyed, and the Path of Suffering is not doubted; |
若於法、僧不疑惑者，則於 苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道 跡聖諦不疑惑。」 |
If there is no doubt about the Dharma and the monk, then there is no doubt about the Noble Truth of Suffering, the Noble Truth of Suffering is gathered, the Noble Truth of Suffering is destroyed, and the Noble Truth of Suffering is not doubted. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 420 （四二〇） 疑 |
SA 420 (four twenty) doubt |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、婆羅門於 苦聖諦有疑者，則於佛有疑，於法、僧有 疑； |
"If Shamon and Brahman have doubts about the truth of suffering, they have doubts about the Buddha, and doubt about the Dharma and Sangha; |
若苦、集、滅、道疑者，則於佛有疑，於法、 僧有疑。 |
If suffering, gathering, extinction, or Taoism is doubtful, there is doubt about the Buddha, and doubt about the Dharma and Sangha. |
若於苦聖諦無疑者，則於佛無 疑，於法、僧無疑； |
If there is no doubt in the noble truth of suffering, then there is no doubt in the Buddha, no doubt in the Dharma and Sangha; |
於集、滅、道聖諦無疑者、 則於佛無疑、於法、僧無疑。」 |
Those who have no doubt in the collection, extinction, and noble truths of the Tao are no doubt in the Buddha, no doubt in the Dharma and Sangha. " |
佛說此經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 421 （四二一） 深嶮 |
SA 421 (four two one) deep |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「汝等共行至深嶮 巖。」 |
You and others will go to the deep rock. |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「唯然，世尊！」 |
Only, Lord! |
爾時，世尊與諸 大眾至深嶮巖，敷座而坐，周匝觀察深嶮 巖已，告諸比丘： |
At that time, the Blessed One and the people sat on the deep rock, and Zhou Za observed the deep rock, and told the monks: |
「此巖極大深嶮。」 |
This rock is extremely deep. |
時，有異比 丘從座起，整衣服，為佛作禮，合掌白佛 言： |
At that time, a different monk got up from his seat, dressed up, made rituals for the Buddha, and put his hands together in the white Buddha. |
「世尊！此極深嶮，然復有一極深嶮極嶮 於此，甚可怖畏者不？」 |
Master! This is very deep, but there is also a very deep and very deep. Here, what terrible one is not? |
佛知其意，即告言： |
The Buddha knows what it means and he declares: |
「如 是，比丘！此極深嶮，然復有大深嶮嶮於 此者，甚可怖畏，謂諸沙門、婆羅門於苦聖 諦不如實知，苦集聖諦、苦滅聖諦、苦滅 道跡聖諦不如實知，彼於生本諸行樂著， 於老、病、死、憂、悲、惱、苦生本諸行樂著，而作是 行； |
"If so, Bhikkhu! This is very deep, but there are those who are deep and deep here. It is terrible. It is said that the sandmen and brahmins do not know the truth of suffering as they are. The noble truths of Taoism are not known as they really are. He is happy in life, and happy in old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
老、病、死、憂、悲、惱、苦行，轉增長故，墮於生 深嶮之處； |
Old age, sickness, death, sorrow, sorrow, grief, asceticism, change to growth, fall into the deep place of birth; |
墮於老、病、死、憂、悲、惱、苦深嶮之處。 |
Fall into old age, sickness, death, sorrow, sorrow, anxiety, and suffering. |
如是，比丘！此則大深嶮嶮於此者。 |
If so, Bhikkhu! This is the one who is deeply bound by this. |
是故，比 丘！於四聖諦未無間等者，當勤方便，起增 上欲，學無間等。」 |
Yes, Bhikkhu! Those who wait for the Four Noble Truths without interruption, work diligently and conveniently, increase their desires, and learn without interruption. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 422 （四二二） 大熱 |
SA 422 (Four Two Two) Hot |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有大熱地獄，若眾 生生於彼中，一向與烔然。」 |
There is a hot hell. If all beings are born in it, they will always be strange. |
時，有異比丘從 座起，整衣服，為佛作禮，合掌白佛言： |
At that time, a different bhikkhu got up from his seat, dressed up, made rituals for the Buddha, and put his hands together in white Buddha said: |
「如 世尊說，此則大熱。 |
"As the Blessed One said, this is very hot. |
世尊！唯此大熱，復有大 熱過於此者，甚可怖畏，無有過上。」 |
Lord! Only this great heat, there will be great heat over this person, so terrible, no one has ever experienced it. " |
「如是，比 丘！此則大熱，亦更有大熱過於此者，甚可 怖畏，無有過上。 |
"If so, Bhikkhu! This is great heat, and there are even more great heat than this. It is terrible and fearless. |
何等為更有大熱，甚可 怖畏，過於此者？ |
How much more heat, so terrifying, than that? |
謂沙門、婆羅門此苦聖諦 不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖 諦不如實知。 |
It is said that the Noble Truth of Suffering in Sammon and Brahman is not known as it is, but the Noble Truth of Suffering is gathered, the Noble Truth of Suffering is eliminated, and the Noble Truth of Suffering is not known as it is. |
如是乃至生、老、病、死、憂、悲、惱、 苦，大熱熾然，是名比丘大熱燒然，甚可怖 畏，無有過者。 |
In this way, birth, old age, sickness, death, sorrow, sorrow, annoyance, and suffering are hot and blazing. It is a monk who is blazing hot and terrible and fearless. |
是故，比丘！於四聖諦未無間 等者，當勤方便，起增上欲，學無間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, etc., it is convenient to be diligent, to increase desire, and to learn. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 423 （四二三） 大闇 |
SA 423 (four two three) big dark |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有大闇地獄，彼 諸眾生，生彼中者，不見自身分。」 |
There is a dark hell, all sentient beings, and those who are born among them, do not see themselves. |
時，有異比 丘從座起，整衣服，為佛作禮，合掌白佛 言： |
At that time, a different monk got up from his seat, dressed up, made rituals for the Buddha, and put his hands together in the white Buddha. |
「世尊！此則大闇，唯此大闇，復更有餘 大闇，甚可怖畏，過於此不？」 |
"Master! This is a great darkness, only this great darkness, there will be more darkness, how terrible is it? |
佛告比丘： |
Buddha told Bhikkhu: |
「如 是，更有大闇，甚可怖畏，過於此者，謂沙 門、婆羅門於四聖諦不如實知，乃至墮於 生、老、病、死、憂、悲、惱、苦大闇之中。 |
"If so, there will be more darkness and terrible fear. If it is above this, it is said that Shaman and Brahman do not know the Four Noble Truths as they are, and even fall into the darkness of life, old age, sickness, death, sorrow, sadness, anxiety, and suffering. . |
是故，比丘！於 四聖諦未無間等者，當勤方便，起增上欲， 學無間等。」 |
Yes, Bhikkhu! For those who wait for the Four Noble Truths, it is convenient to work hard, to increase desire, and to learn. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 424 （四二四） 千明 |
SA 424 (four twenty four) thousand Ming |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「如日遊行，照諸世 界，乃至千日千月，照千世界、千須彌山、千 弗婆提、千閻浮提、千拘耶尼、千欝單越、千 四天王、千三十三天、千炎魔天、千兜率天、 千化樂天、千他化自在天、千梵天，是名小 千世界。 |
"Parade like the sun, according to the world, even the thousand days and the moon, the thousand worlds, the Qianxu Mi Mountain, the Qian Fupoti, the Qian Yan Futi, the Qian Kuyeni, the Qian Qian Shan Yue, the Qian Si Tian Wang, the Qian Thirty Three days, Thousand Flame Demon Heaven, Thousand Dousita Heaven, Thousand Transformation of Lotto, Thousand Other Transformation of Freedom Heaven, Thousand Brahma, is a small world. |
此千世界，中間闇冥，日月光照，有 大德力，而彼不見，其有眾生，生彼中者， 不見自身分。」 |
In this thousand worlds, there is darkness in the middle, the sun and the moon shine, and there are great virtues, but they do not see them, there are sentient beings, and those who are born among them do not see their own points. " |
時，有異比丘從座起，整衣服， 為佛作禮，合掌白佛言： |
At that time, a different bhikkhu got up from his seat, dressed up, made a ceremony for the Buddha, and put his hands together in the white Buddha said: |
「世尊！如世尊說，是 大闇冥，復更有餘大闇冥處過於此耶？」 |
Sovereign! As the Sovereign said, it is the Great Dark Ming, and there will be more Da Dark Ming more than this? |
佛 告比丘： |
Buddha told the monk: |
「有大闇冥過於此者，謂沙門、婆羅 門於苦聖諦不如實知，乃至墮於生、老、病、 死、憂、悲、惱、苦大闇冥中，是名比丘有大闇冥 過於世界中間闇冥。 |
"There is a great darkness over this, it is said that Shamen and Brahmins do not know the truth of suffering as they are, and even fall into birth, old age, sickness, death, sorrow, sorrow, anxiety, suffering and great darkness. It is a monk with great darkness. Ming is more than dark in the middle of the world. |
是故，比丘！於四聖諦 未無間等者，當勤方便，起增上欲，學無間 等。」 |
Yes, Bhikkhu! In the Four Noble Truths, those who do not wait for perfection, work diligence and convenience, increase desires, and learn perfection. " |
佛說此經已，時諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra was over. When the monks heard what the Buddha said, they happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 425 （四二五） 千世界 |
SA 425 (Four Two Five) Thousand Worlds |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「從小千世界數滿 至千，是名中千世界。 |
"From a young age to a thousand worlds, it is a thousand worlds in the name. |
於是中千世界，中間 闇冥，如前所說，乃至於四聖諦未無間等 者，當勤方便，起增上欲，學無間等。」 |
So in the middle of the thousand worlds, in the middle of the darkness, as mentioned above, even those who have no time between the Four Noble Truths, should work conveniently, increase their desires, and learn more. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 426 （四二六） 千世界 |
SA 426 (Four Two Six) Thousand Worlds |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「從中千世界數滿 至千，是名三千大千世界。 |
"From the thousand worlds to the thousand, it is the three thousand great thousand worlds. |
世界中間闇冥 之處，日月遊行，普照世界，而彼不見，乃至 墮於生、老、病、死、憂、悲、惱、苦大闇冥中。 |
In the dark place in the middle of the world, the sun and the moon parade, illuminating the world, without seeing the other, and even falling into the darkness of birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. |
是故，諸 比丘！於四聖諦未無間等者，當勤方便，起 增上欲，學無間等。」 |
So, monks! Those who are waiting for the Four Noble Truths, work diligence and convenience, increase their desires, and learn without interruption. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 427 （四二七） 四聖諦 |
SA 427 (Four Two Seven) The Four Noble Truths |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說四聖 諦。 |
"I should talk about the Four Noble Truths today. |
諦聽！諦聽！善思念之。 |
Listen! Listen! Good miss it. |
何等為四？ |
What is four? |
謂苦聖 諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，是 名四聖諦。」 |
The Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Noble Truth of Suffering, and the Noble Truth of Suffering are the Four Noble Truths. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
如當說，如是有、如是當知，亦如上說。 |
If you say it, if you have it, if you know it, it's the same as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 428 （四二八） 禪思 |
SA 428 (four twenty eight) meditation |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當勤禪思，正方便 起，內寂其心。 |
"Being diligent in meditation, it is convenient to start, and the heart is quiet. |
所以者何？ |
So what? |
比丘禪思，內寂其 心成就已，如實顯現。 |
The bhikkhu meditates, and his heart has been fulfilled in his inner silence, and it is revealed truthfully. |
云何如實顯現？ |
How does the cloud appear as it is? |
謂此 苦聖諦如實顯現，此苦集聖諦、苦滅聖諦、苦 滅道跡聖諦如實顯現。」 |
It is said that the Noble Truth of Suffering appears as it is, and the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering appear truthfully. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 429 （四二九） 三摩提 |
SA 429 (Four Twenty Nine) Three Moti |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當修無量三摩提， 專心正念。 |
"Practice Immeasurable Samati and concentrate on mindfulness. |
所以者何？ |
So what? |
修無量三摩提，專心正 念已。 |
Practicing unlimited samadhi, concentrate on mindfulness. |
如是如實顯現。 |
It appears truthfully. |
云何如實顯現？ |
How does the cloud appear as it is? |
謂此苦 聖諦如實顯現，苦集聖諦、苦滅聖諦、苦滅道 跡聖諦如實顯現。」 |
It is said that the Noble Truth of Suffering appears as it is, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering appear as it is. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 430 （四三〇） 杖 |
SA 430 (four thirty) rod |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「如人擲杖於虛空 中，尋即還墮，或根著地，或腹著地，或頭 著地。 |
"If a person throws a rod in the void, he will fall back when he finds it, or the root will land, or the belly will land, or the head will land. |
如是，沙門、婆羅門於此苦聖諦不如 實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦 不如實知，當知是沙門、婆羅門或墮地獄， 或墮畜生，或墮餓鬼。 |
If so, the noble truths of suffering, the noble truths of suffering, the noble truths of suffering, the noble truths of suffering, and the path of suffering, are not known as they are by Sammon and Brahmins. One should know that it is Sammon, Brahman or falling into hell, or falling into a beast, or falling Hungry ghost. |
是故，比丘！於四聖諦 未無間等者，當勤方便，學無間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, those who do not have no time to wait, be diligent and convenient, and have no time to learn. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 431 （四三一） 杖 |
SA 431 (four three one) rod |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「如人擲杖置虛 空中，其必還墮，或墮淨地，或墮不淨地。 |
"If a person throws a rod into the air, he will fall again, or fall to the ground, or fall to the impure ground. |
如 是，沙門、婆羅門於苦聖諦不如實知，於苦 集聖諦、苦滅聖諦、苦滅道跡聖諦不如實 知； |
If so, Shamen and Brahmans do not know the truth about suffering, but do not know the truth about suffering, gathering the truth about suffering, eliminating the truth about suffering, and knowing the truth about suffering. |
以不如實知故，或生善趣，或生惡趣。 |
In order not to know the truth as it is, it may be good or bad. |
是故，諸比丘！於四聖諦未無間等者，當勤 方便，起增上欲，學無間等。」 |
So, monks! Those who wait for the Four Noble Truths without interruption, work diligence and convenience, increase their desires, and learn without interruption. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 432 （四三二） 五節 |
SA 432 (four three two) five sessions |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「譬如五節相續輪，大 力士夫令速旋轉。 |
"For example, five quarters of a continuous wheel, a strong rotation speed. |
如是，沙門、婆羅門於此 苦聖諦不如實知，此苦集聖諦、苦滅聖諦、 苦滅道跡聖諦不如實知，輪迴五趣，而速 旋轉，或墮地獄，或墮畜生，或墮餓鬼，或人、 或天，還墮惡道，長夜輪轉。 |
If so, Sammon and Brahman do not know the truth of suffering as they are here. The truth of suffering, the truth of suffering, the truth of suffering, and the path of suffering, are not known as they really are. The five senses of reincarnation are spinning quickly, or they fall into hell, or fall into beasts. , Or fall into hungry ghosts, or people, or heaven, fall into the evil way, and rotate in the long night. |
是故，比丘！於四 聖諦未無間等者，當勤方便，起增上欲，學 無間等。」 |
Yes, Bhikkhu! In the fourth noble truths, those who do not have time, work diligently and conveniently, increase their desires, and learn more. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 433 （四三三） 增上說法 |
SA 433 (Four Three Three) Add the argument |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「如來、應、等正覺增 上說法，謂四聖諦，開示、施設、建立、分別、散 說、顯現、表露。 |
"Tathagata, ying, and other enlightenment increase the saying, the four noble truths, discourse, establishment, establishment, separation, discourse, manifestation, and disclosure. |
何等為四？ |
What is four? |
謂苦聖諦、苦集聖 諦、苦滅聖諦、苦滅道跡聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering. |
是故，比丘！於 四聖諦未無間等者，當勤方便，起增上欲， 學無間等。」 |
Yes, Bhikkhu! For those who wait for the Four Noble Truths, it is convenient to work hard, to increase desire, and to learn. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 434 （四三四） 黠慧 |
SA 434 (Four Three Four) Hui Hui |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「何等為黠慧？ |
"What is Huihui? |
為此 苦聖諦如實知，此苦集聖諦、苦滅聖諦、苦滅 道跡聖諦如實知、為不知耶？」 |
For this reason, the noble truth of suffering is known as it is, and the noble truth of suffering is gathered, the noble truth of suffering is eliminated, and the noble truth of suffering is eliminated. " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「如我解世尊所說，於四聖諦如實知者，此 為黠慧。」 |
"As I said, the one who knows the Four Noble Truths as it is, this is Huihui." |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！於苦聖諦、 苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知 者，是則黠慧。 |
"Goodness! Goodness! Those who truthfully know the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering, are known to the truth. |
是故，諸比丘！於四聖諦未 無間等者，當勤方便，起增上欲，學無間 等。」 |
So, monks! In the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase desires, and learn more. " |
佛說是經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 435 （四三五） 須達多 |
SA 435 (four three five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，須達長者往詣佛所，稽首佛足，於 一面坐。 |
At that time, the elder must go to the Buddha's place, check the feet of the Buddha, and sit on one side. |
白佛言： |
White Buddha said: |
「世尊！此四聖諦為漸次 無間等？ |
"My Lord! Are these Four Noble Truths gradually infinite? |
為一頓無間等？」 |
Waiting for a meal? " |
佛告長者： |
Buddha tells the elderly: |
「此四 聖諦漸次無間，非頓無間等。」 |
"The Four Noble Truths are gradually incomprehensible. |
佛告長者： |
Buddha tells the elderly: |
「若有說言於苦聖諦未無間等，而於彼 苦集聖諦、苦滅聖諦、苦滅道跡聖諦無 間等者，此說不應。 |
"If there is someone who talks about the Noble Truth of Suffering, and the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., this should not be said. |
所以者何？ |
So what? |
若於苦聖 諦未無間等，而欲於苦集聖諦、苦滅聖 諦、苦滅道跡聖諦無間等者，無有是處。 |
If the noble truth of suffering is uninterrupted and so on, and there is no merit in those who want to gather the noble truth of suffering, the noble truth of suffering annihilates, and the path of suffering. |
「猶 如有人，兩細樹葉連合為器，盛水持行，無 有是處。 |
"Like a human being, two thin leaves are joined together as a vessel, holding water and holding them in motion, without merit. |
如是於苦聖諦未無間等，而欲 於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間 等者，無有是處。 |
For example, there is no good for those who want to gather the noble truths of suffering, the noble truths of suffering annihilation, and the path of sufferings. |
「譬如有人，取蓮華葉連 合為器，盛水遊行，斯有是處。 |
"For example, there are people who take lotus leaves as a tool and hold water for a parade. |
如是，長者！ 於苦聖諦無間等已，而欲於苦集聖諦、苦 滅聖諦、苦滅道跡聖諦無間等者，斯有是 處。 |
If so, elder! For the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, the path of suffering, the noble truth of suffering, etc., there is always a good place. |
是故，長者！於四聖諦未無間等者，當勤 方便，起增上欲，學無間等。」 |
Yes, elder! Those who wait for the Four Noble Truths without interruption, work diligence and convenience, increase their desires, and learn without interruption. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 436 （四三六） 殿堂 |
SA 436 (four thirty six) palace |
如須達長者所問，有異比丘問，亦如 是說，唯譬有差別： |
If asked by the elders, if there are different bhikkhus, and so on, there is a difference: |
「如有四登階道，昇於 殿堂，若有說言不登初階，而登第二、第 三、第四階昇堂殿者，無有是處。 |
"If there are four steps to ascend to the hall, if there are people who do not ascend to the first order, but ascend to the second, third, and fourth steps, there is no merit. |
所以 者何？ |
So what? |
要由初階，然後次登第二、第三、第四 階得昇殿堂。 |
From the first level, then the second, third, and fourth levels will be promoted to the palace. |
如是，比丘！於苦聖諦未 無間等，而欲於苦集聖諦、苦滅聖諦、苦滅 道跡聖諦無間等者，無有是處。 |
If so, Bhikkhu! For the noble truth of suffering, the noble truth of suffering is uninterrupted, and those who desire to gather the noble truth of suffering, the noble truth of suffering annihilate, the noble truth of suffering annihilation, etc., have no merit. |
「譬如，比丘！ 若有人言： |
"For example, Bhikkhu! If someone says: |
『以四階道昇於殿堂，要由初 階，然後次登第二、第三、第四階得昇殿堂， 應作是說。』 |
"To ascend to the palace with the fourth-tier road, you must go from the first stage, and then ascend to the second, third, and fourth stages to be promoted to the palace. It should be said. 』 |
所以者何？ |
So what? |
要由初階，然後次登 第二、第三、第四階昇於殿堂，有是處故。 |
You have to go from the first level to the second, third, and fourth levels to rise to the palace, which is a punishment. |
如是，比丘！若言於苦聖諦無間等已，然 後次第於苦集聖諦、苦滅聖諦、苦滅道跡 聖諦無間等者，應作是說。 |
If so, Bhikkhu! If it is said that the Noble Truth of Suffering has nothing to do, then the Noble Truth of Suffering, the Noble Truth of Suffering, the Path of Suffering, the Noble Truth of Suffering, etc., should be said. |
所以者何？ |
So what? |
若於 苦聖諦無間等已，然後次第於苦集聖諦、 苦滅聖諦、苦滅道跡聖諦無間等者，有是 處故。」 |
If you wait for the Noble Truth of Suffering, and then the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., there is a punishment. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 437 （四三七） 殿堂 |
SA 437 (four thirty seven) palace |
如異比丘問，阿難所問，亦如是說，唯 譬差別。 |
As the different bhikkhus asked, Ananda asked, so to speak, only difference. |
佛告阿難： |
Buddha told Ananda: |
「譬如四隥梯昇於殿 堂。 |
"For example, the Siyu Ladder ascends to the palace. |
若有說言不由初隥，而登第二、第 三、第四隥昇殿堂者，無有是處。 |
If there is someone who can't help but enter the second, third, and fourth halls, there is no merit. |
如是， 阿難！若於苦聖諦未無間等，而欲苦集聖 諦、苦滅聖諦、苦滅道跡聖諦無間等者，此 不應說。 |
If so, Ananda! If the noble truth of suffering is uninterrupted and so on, but the noble truth of suffering gathers, the noble truth of suffering is eliminated, the noble truth of suffering is uninterrupted, this should not be said. |
所以者何？ |
So what? |
若於苦聖諦未無間 等，而於苦集聖諦、苦滅聖諦、苦滅道跡 聖諦無間等者，無有是處。 |
If the Noble Truth of Suffering is not infinite, etc., there is no merit in those who gather the Noble Truth of Suffering, the Noble Truth of Suffering and Extinguish, and the Path of Suffering. |
「譬如，阿難！由四 隥梯昇於殿堂。 |
"For example, Ananda! Ascend to the palace from the four steps. |
若有人言要由初隥，然 後次登第二、第三、第四隥昇殿堂者，此 所應說。 |
If someone says that he should start from the beginning, and then climb the second, third, and fourth halls, this should be said. |
所以者何？ |
So what? |
要由初隥，然後次登 第二、第三、第四隥昇殿堂者，有是處故。 |
Those who have to go up to the second, third, and fourth halls from the beginning, and then the second, third, and fourth, may be punished. |
如是，阿難！於苦聖諦無間等已，然後次第 苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等 者，斯有是處。」 |
If so, Ananda! In the noble truth of suffering, there is no place for those who have the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, and the path of suffering. " |
佛說是經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 438 （四三八） 蟲 |
SA 438 (four thirty eight) insect |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如大地草 木，悉取為鏘，貫大海中，一切水虫悉能貫 不？」 |
For example, the grass and trees of the earth are taken as 锵, and all water bugs can penetrate through the sea? |
比丘白佛： |
Bhikkhu White Buddha: |
「不能。 |
"No. |
世尊！所以者何？ |
Lord! So what? |
大海諸 虫，種種形類，或於細不可貫，或極大不 可貫。」 |
The worms of the great sea are of various kinds, which may be inconsistent in detail, or extremely inconsistent. " |
佛告比丘： |
Buddha told Bhikkhu: |
「如是，如是。 |
"So, so. |
眾生界無數無 量。 |
The world of sentient beings is infinite. |
是故，比丘！於四聖諦未無間等者，當勤 方便，起增上欲，學無間等。」 |
Yes, Bhikkhu! Those who wait for the Four Noble Truths without interruption, work diligence and convenience, increase their desires, and learn without interruption. " |
佛說是經已， 諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 439 （四三九） 山 |
SA 439 (four thirty nine) mountain |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊手執土石，問諸比丘： |
At that time, the Blessed One asked the monks: |
「於意 云何？ |
"Yu Yi Yun He? |
此手中土石為多？ |
How much earth and rock is in this hand? |
彼大雪山土石為多？」 |
How much soil and rock is the Daxue Mountain? " |
比丘白佛言： |
Bhikkhu White Buddha said: |
「世尊手中土石甚少少耳，雪 山土石甚多無量，百千巨億，算數譬類不可 為比。」 |
The earth and rocks in the hands of the Blessed One are very few, and the snow-capped mountains are infinitely numerous, tens of millions, and they cannot be compared. |
佛告比丘： |
Buddha told Bhikkhu: |
「其諸眾生於苦聖諦如 實知者，苦集聖諦、苦滅聖諦、苦滅道跡聖 諦如實知者，如我手中所執土石； |
"All living beings are in the truth of suffering, those who know the truth, gather the truth of suffering, destroy the truth of suffering, and deceive the truth of suffering. Those who know the truth as they are, like the earth and stone held in my hand; |
其諸眾 生於苦聖諦不如實知，於苦集聖諦、苦 滅聖諦、苦滅道跡聖諦不如實知者，如 彼雪山土石，其數無量。 |
Those who are born in the Noble Truth of Suffering do not know as they really are, and those who are born in the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Path of Suffering do not know as they are. |
是故，比丘！於四聖 諦未無間等者，當勤方便，起增上欲，學無 間等。」 |
Yes, Bhikkhu! In the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase their desires, and have no time to learn. " |
佛說是經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 440 （四四〇） 湖池等 |
SA 440 (four forty) lakes, etc. |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如湖池，深廣 五十由旬，其水盈滿。 |
"For example, the lake is full of water in Shenzhen and Guangzhou in 50 yos. |
若有士夫以髮以毛， 或以指端渧彼湖水，乃至再三。 |
If there are scholars who use their hair and hair, or use their fingers to stop the lake water, or even repeatedly. |
云何？ |
Yun Ho? |
比丘！ 如彼士夫所渧水多？ |
Bhikkhu! As much water as the husband said? |
湖池水多？」 |
How much water does the lake have? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如彼士夫毛髮指端再三渧水，甚少少耳， 彼湖大水，其量無數，乃至算數譬類不可 為比。」 |
"For example, Bishhub's hair has repeated water on his fingertips, with very few ears. The huge water of Bishikesh has countless quantities, and it is even incomparable." |
佛告比丘： |
Buddha told Bhikkhu: |
「如大湖水，甚多無量。 |
"Like a big lake, there are so many infinite amounts. |
如 是多聞聖弟子具足見諦，得聖道果，斷諸 苦本，如截多羅樹頭，於未來世成不生法， 餘不盡者，如彼士夫髮毛指端所渧之水。 |
If the disciple of the holy disciples has sufficient insights, gains the sacred path and decisiveness, breaks all the sufferings, such as cutting off the top of the tree, and becoming infertile in the future life, the remaining inexhaustible is like the water of the sacred fingertips. |
是故，比丘！於四聖諦未無間等者，當勤方 便，起增上欲，學無間等。」 |
Yes, Bhikkhu! For those who are waiting for the Four Noble Truths, they should be diligent and convenient, increase their desires, and learn without interruption. " |
佛說是經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如大湖水譬，如是薩羅多吒迦、恒伽、 耶符那、薩羅遊、伊羅跋提摩醯，及四大 海，其譬亦如上說。 |
For example, the water of the Great Lakes, such as Sarodozaka, Hengga, Jefuna, Saroyu, Iroba Timama, and the four great seas, the analogy is the same as above. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 441 （四四一） 土等 |
SA 441 (four four one) soil etc. |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊手捉團土，大如梨果，告 諸比丘： |
At that time, the Blessed One’s hand grabbed the earth, which was as big as a pear, and told the monks: |
「云何？ |
"Yun He? |
比丘！我手中此團土為多？ |
Bhikkhu! How much soil do I have? |
大雪 山中土石為多？」 |
How much earth and rocks are there in Daxue Mountain? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊手中 團土少少耳，彼雪山王，其土石甚多，百千億 那由他，乃至算數譬類不得為比。」 |
Blessed One's hands are Tuan Tu Shao Er, Bi Xue Mountain King, his earth and rocks are very much, tens of billions, it is not for him, or even count and class. |
佛告諸 比丘： |
Buddha told Bhikkhu: |
「如我所捉團土。 |
"As I caught Tuantu. |
如是，眾生於苦聖 諦如實知，於苦集聖諦、苦滅聖諦、苦滅道 跡聖諦如實知者，亦復如是。 |
If so, all living beings know the truth as they are in the noble truth of suffering, and those who know the truth as they are in the collection of the noble truth of suffering, the elimination of the noble truth of suffering, and the path of suffering. |
如大雪山王 土石者。 |
Such as the King of Snow Mountain, the earth and rock. |
如是，眾生於苦聖諦不如實知， 於苦集聖諦、苦滅聖諦、苦滅道跡聖諦不 如實知者，亦復如是。 |
If so, all beings do not know the truth as they are in the truth of suffering, and those who do not know the truth as they are in the collection of the truth of suffering, the elimination of the truth of suffering, and the path of suffering. |
是故，比丘！於四聖諦 未無間等者，當勤方便，起增上欲，學無間 等。」 |
Yes, Bhikkhu! In the Four Noble Truths, those who do not wait for perfection, work diligence and convenience, increase desires, and learn perfection. " |
佛說是經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如雪山王，如是尼民陀羅山、毘那多迦山、 馬耳山、善見山、佉提羅迦山、伊沙陀羅山、由 揵陀羅山、須彌山王，及大地土石，亦復如 是。 |
Such as the Snow Mountain King, such as Ninmindra, Vinataga, Ma'er Mountain, Shanjian Mountain, Ghatilaga Mountain, Ishadra Mountain, Yuchadhara Mountain, Sumi Mountain King, and the earth and rocks, and so on . |
如梨果，如是阿摩勒迦果、跋陀羅果、迦 羅迦果、豆果，乃至蒜子譬，亦復如是。 |
Such as pear fruit, such as Amoraka fruit, Bhadraka fruit, Kaluoka fruit, bean fruit, and even garlic fruit, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 442 （四四二） 爪甲 |
SA 442 (four four two) claw armor |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊以爪甲擎土已，告諸比 丘： |
At that time, the Blessed One had used his claws to hold the earth and told the monks: |
「於意云何？ |
"Yu Yiyun? |
我爪甲上土為多？ |
How much soil is on my claws? |
此大地土 多？」 |
How much soil is this land? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊甲上土甚少少耳， 此大地土甚多無量，乃至算數譬類不可 為比。」 |
The earth on the Blessed One has very few ears, and the earth is vast and infinite, and it is even incomparable. |
佛告比丘： |
Buddha told Bhikkhu: |
「如甲上土者，若諸眾生，形 可見者，亦復如是。 |
"Like the one who tops the earth, if all beings have a visible form, so too. |
其形微細，不可見者， 如大地土。 |
The shape is subtle and invisible, like the earth. |
是故，比丘！於四聖諦未無間等 者，當勤方便，學無間等。」 |
Yes, Bhikkhu! Those who wait for the Four Noble Truths without intermittent, work diligently and conveniently, and learn without intermittent. " |
佛說是經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如陸地，如是水性亦爾。 |
Such as land, such as water also Er. |
如甲上土，如是眾生、人道者，亦復如是。 |
Like the top of the earth, like all beings and human beings, so too. |
如大地土，如是非人亦爾。 |
Such as the earth, if right and wrong are human. |
如甲上土，如是生中國者亦爾。 |
Such as the top of the earth, and the same as those who give birth to China. |
如大地土，如是生邊地者亦爾。 |
Such as the earth, such as the borderland. |
如甲上土，如是成就聖慧眼者，亦復如 是。 |
Such as the top of the earth, and the one who achieves the sacred eye, so it is. |
如大地土，如是不成就聖慧眼者亦爾。 |
Like the earth and soil, so will the one who does not achieve the holy eye. |
如甲上土，如是眾生知此法、律者，亦復 如是。 |
Such as the top of the earth, if all beings know this law and law, so too. |
如大地土，如是眾生不知法、律者 亦爾。 |
Like the earth, if all living beings don’t know the law or the law, it’s also true. |
如知，如是等知、普知，正想、正覺、正解、 法無間等亦如是。 |
Such as knowing, such as waiting for knowledge, universal knowledge, as well as right thinking, right enlightenment, right solution, infinite Dharma, etc. |
如甲上土，如是眾生知有父母亦爾。 |
Such as the top of the earth, if all beings know that there are parents. |
如大地土，如是眾生不知有父母亦爾。 |
Like the earth, if all beings do not know that they have parents. |
如甲上土，如是知有沙門、婆羅門家之尊 長，作所應作作福，此世他世畏罪行施，受齋 持戒亦爾。 |
For example, if you know that there are the elders of the Sammon and Brahman families, you should do what you should do and be blessed. In this world, you will be afraid of crimes, and you will be fasted. |
如大地土，不知有沙門、婆羅門家之尊長， 作所應作作福，此世他世畏罪行施，受齋持 戒，亦如是說。 |
Like the earth and the earth, I don’t know that there are the elders of the Shamen and the Brahmins, who do what they should do and be blessed. Others in this world fear crimes, fast and obey the precepts, and so on. |
如甲上土，如是眾生不殺、不盜、不邪婬、不 妄語、不兩舌、不惡口、不綺語亦爾。 |
Such as the top of the earth, if all beings do not kill, steal, do not commit adultery, do not lie, do not speak badly, do not speak badly, do not speak too much. |
如大地土，如是眾生不持諸戒者亦爾。 |
Such as the earth and the earth, and even those who do not hold the precepts. |
如 是離貪、恚、邪見，及不離貪、恚、邪見，亦如是 說。 |
The same is true for being free from greed, aversion, and evil views, and not to be free from greed, aversion, and evil views. |
如甲上土，如是不殺、不盜、不邪婬、不妄語、不 飲酒。 |
If you go to the soil, if you don’t kill, steal, commit adultery, speak falsely, or drink alcohol. |
如大地土，如是不持五戒者亦爾。 |
Such as the earth and soil, and even those who do not hold the Five Precepts. |
如甲上土，如是眾生持八戒者亦如是。 |
Like the top of the earth, the same is true of sentient beings who hold the Eight Precepts. |
如大地土，如是眾生不持八戒者亦爾。 |
Such as the earth and the earth, such as beings who do not hold the Eight Precepts. |
如甲上土，如是眾生持十善者亦如是。 |
Like the top of the earth, so is the beings who hold the ten virtues. |
如大地土，如是眾生不持十善者亦如 是。 |
Just like the earth, so is the beings who do not hold the ten virtues. |
如甲上土，如是眾生從地獄命終生人 中者亦如是。 |
Such as the top of the earth, the same is true of all beings who live from hell for life. |
如大地土，如是眾生從地獄命終還生地 獄者亦如是。 |
Just like the earth, if all beings survived from hell, so are the people in hell. |
如地獄，如是畜生、餓鬼亦爾。 |
Like hell, like beasts and hungry ghosts. |
如甲上土，如是眾生從地獄命終生天 上者亦如是。 |
Such as the top of the earth, the same is true of all beings from hell to heaven. |
如大地土，如是眾生從地獄命終還生地 獄者亦如是。 |
Just like the earth, if all beings survived from hell, so are the people in hell. |
如地獄，如是畜生、餓鬼亦爾。 |
Like hell, like beasts and hungry ghosts. |
如甲上土，如是眾生人道中沒還生人道 中者亦如是。 |
Such as the top of the earth, the same is true for the human beings who have not yet returned to the humanity. |
如大地土，其諸眾生從人道中沒生地獄 中者亦如是。 |
Like the earth, so are all beings who have not been born from humanity and in hell. |
如地獄，如是畜生、餓鬼亦爾。 |
Like hell, like beasts and hungry ghosts. |
如甲上土，其諸眾生從天命終還生天上 者亦如是。 |
Just like the top of the earth, so are all sentient beings who survived the destiny of heaven. |
如大地土，其諸眾生天上沒生地獄中者 亦如是。 |
Just like the earth and the earth, so are all sentient beings in heaven and hell. |
如地獄，畜生、餓鬼亦如是。 |
Like hell, so are animals and hungry ghosts. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 443 （四四三） 四聖諦當生來生 |
SA 443 (Four Four Three) The Four Noble Truths shall be in the next life |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我本未聞法時，得 正思惟此苦聖諦，正見已生； |
"When I didn't hear the Fa, I had to think right about this noble truth of suffering, and right view was born; |
此苦集聖諦、此 苦滅聖諦、苦滅道跡聖諦，正見已生。」 |
This is the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, the path of suffering, right view is born. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and all monks heard what the Buddha said and happily followed it. |
如已生，如是今生、當生。 |
If you have been born, if you are in this life, you are now. |
如生，如是起、習、近修、多修、觸、作證亦如是。 |
Such as life, such as awakening, practice, recent practice, more practice, contact, and testimony. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 444 （四四四） 眼藥丸 |
SA 444 (four four four) eye pills |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如眼藥丸，深 廣一由旬，若有士夫取此藥丸，界界安置， 能速令盡，於彼界界，不得其邊。 |
"For example, the eye pill is one ten days from Shenzhen to Guangzhou. If a scholar takes this pill, it will be placed in the realm, and the order will be exhausted quickly. |
當知諸界， 其數無量。 |
When you know the realms, there are countless. |
是故，比丘！當善界學，善種種界，當 如是學。」 |
Yes, Bhikkhu! To learn from the good world, to learn from all kinds of good worlds. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 445 （四四五） 鄙心 |
SA 445 (four, four, five) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眾生常與界 俱，與界和合。 |
"All beings are always in harmony with the world, and they are in harmony with the world. |
云何眾生常與界俱？ |
Yun He is always with the world? |
謂眾生 行不善心時與不善界俱？ |
Does it mean that all beings share the unwholesome realm when they act unwholesomely? |
善心時與善界 俱，勝心時與勝界俱，鄙心時與鄙界俱。 |
When you are kind, you are with the good world, when you are winning, you are with the victory world, and when you are humble, you are both with the bad world. |
是 故，諸比丘！當作是學，善種種界。」 |
Yes, therefore, monks! Think of it as learning, good all kinds of worlds. " |
佛說是經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 446 （四四六） 偈 |
SA 446 (four forty six) verse |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘……廣說如上。 |
At that time, the Blessed One told the Bhikkhus...speaking as above. |
差 別者，即說偈言： |
The difference, that is to say: |
「常會故常生， 相離生則斷， |
"Often meeting and then being born, being separated from being born, |
如人執小木， 而入於巨海， |
Like a person holding a small wood, entering into the giant sea, |
人木則俱沒， 懈怠俱亦然。 |
There is no man and tree, and so is slack. |
當離於懈怠， 卑劣之精進， |
Be free from slack, despicable diligence, |
賢聖不懈怠， 安住於遠離。 |
The wise sage does not slack off, and lives far away. |
慇懃精進禪， 超度生死流， |
Diligent and diligent in Zen, transcending life and death, |
膠漆得其素， 火得風熾然。 |
The glue paint is good, and the fire is blazing. |
珂乳則同色， 眾生與界俱， |
Keru is the same color, and all beings are in the world, |
相似共和合， 增長亦復然。」 |
Similar republics and unity, so does the growth. " |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 447 （四四七） 行 |
SA 447 (four forty seven) line |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眾生常與界俱，與 界和合。 |
"All living beings are always in harmony with the realm, and are in harmony with the realm. |
云何與界俱？ |
How does the cloud meet the world? |
謂眾生不善心時與 不善界俱，善心時與善界俱，鄙心時與鄙 界俱，勝心時與勝界俱。 |
It is said that when beings are unwholesome, they are in the unwholesome world, when they are kind, they are in the good world, when they are contemptuous, they are in the low world, and when they are conquering, they are in the victory world. |
「時，尊者憍陳如與 眾多比丘於近處經行，一切皆是上座多聞 大德，出家已久，具修梵行。 |
"At that time, the Venerable Master Chen Ru and many bhikkhus practiced close by, and everything is the Lord who hears of the great virtues, has been a monk for a long time, and has practiced Brahma. |
「復有尊者大迦 葉與眾多比丘於近處經行，一切皆是少 欲知足，頭陀苦行，不畜遺餘。 |
"There are Venerable Dakya Ye and many monks walking in close proximity, everything is less and contented, and the Dhu Tuo is ascetic, not left behind. |
「尊者舍利 弗與眾多比丘於近處經行，一切皆是大 智辯才。 |
"Venerable Sariputta and many bhikkhus are walking in close proximity, and everything is a great wisdom. |
「時，尊者大目揵連與眾多比丘於 近處經行，一切皆是神通大力。 |
"At that time, the Venerable Damu Qunlian and many monks walked nearby. Everything was supernatural power. |
「時，阿那律 陀與眾多比丘於近處經行，一切皆是天 眼明徹。 |
"At that time, Analudha and many monks walked close by, and everything was clear with the eyes of the sky. |
「時，尊者二十億耳與眾多比丘於 近處經行，一切皆是勇猛精進，專勤修行者。 |
"At that time, the Venerable Two Billion Ears and many bhikkhus practiced nearby. Everything is a brave, diligent, dedicated practitioner. |
「時，尊者陀驃與眾多比丘於近處經行， 一切皆是能為大眾修供具者。 |
"At that time, the Venerable Tubo and many bhikkhus practiced close by, and everything was a person who could practice offerings for the masses. |
「時，尊者優 波離與眾多比丘於近處經行，一切皆是 通達律行。 |
"At that time, Venerable Upolli and many bhikkhus practiced close by, and everything is the law of mastery. |
「時，尊者富樓那與眾多比丘於 近處經行，皆是辯才善說法者。 |
"At that time, Venerable Fuluna and many bhikkhus practiced nearby, and they were all eloquent speakers. |
「時，尊者迦旃 延與眾多比丘於近處經行，一切皆能分 別諸經，善說法相。 |
"At that time, Venerable Kayajan and many bhikkhus practiced nearby, and everything can be distinguished from the sutras, and they are good at explaining the same. |
時，尊者阿難與眾多比 丘於近處經行，一切皆是多聞總持。 |
At that time, Venerable Ananda and many bhikkhus practiced close by, and everything is always heard. |
「時，尊 者羅睺羅與眾多比丘於近處經行，一切 皆是善持律行。 |
"At that time, Venerable Rahula and many bhikkhus practiced close by, and everything was a good practice of the law. |
「時，提婆達多與眾多比丘 於近處經行，一切皆是習眾惡行，是名比 丘常與界俱，與界和合，是故，諸比丘！當善 分別種種諸界。」 |
At that time, Devadatta and many bhikkhus practiced nearby. Everything is a habit of evil deeds. The name bhikkhu is always attached to the realm and reconciles with the realm. So, bhikkhus! Be good and separate the realms. |
佛說是經時。 |
The Buddha said it was time. |
諸比丘聞佛 所說，歡喜奉行。 |
Bhikkhus listened to what the Buddha said and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 448 （四四八） 偈 |
SA 448 (four forty eight) verse |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園……如上廣說已，即說偈言： |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto, the king's residence.... As Shang Guang said, that is to say: |
「常會故常生， 相離生則斷， |
"Often meeting and then being born, being separated from being born, |
如人執小木， 而入於巨海， |
Like a person holding a small wood, entering into the giant sea, |
人木則俱沒， 懈怠俱亦然。 |
There is no man and tree, and so is slack. |
當離於懈怠， 卑劣之精進， |
Be free from slack, despicable diligence, |
賢聖不懈怠， 安住於遠離。 |
The wise sage does not slack off, and lives far away. |
慇懃精進禪， 超度生死流， |
Diligent and diligent in Zen, transcending life and death, |
膠漆得其素， 火得風熾然。 |
The glue paint is good, and the fire is blazing. |
珂乳則同色， 眾生與 界 俱， |
Keru is the same color, all beings and the world are all, |
相似共和合， 增長亦復然。」 |
Similar republics and unity, so does the growth. " |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 449 （四四九） 界和合 |
SA 449 (Four forty-nine) World Hehe |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眾生常與界 俱，與界和合……」如是廣說，乃至「勝心生時與 勝界俱，鄙心生時與鄙界俱，殺生時與殺 界俱，盜婬、妄語、飲酒心時，與，飲酒界俱； |
"All beings are always in harmony with the realm, and are in harmony with the realm..." As it is widely said, even "The conquering mind is born with the conquering realm, the contemptible is born with the contemptible realm, and the killing is accompanied by the killing realm. Theft, lying, and drinking Heart time, and the drinking world; |
不 殺生時與不殺界俱，不盜、不婬、不妄語、不飲 酒，與，不飲酒界俱。 |
When you don’t kill, you are all in the world of not killing, not stealing, not licentious, not talking, not drinking, and not drinking. |
是故，諸比丘！當善分別 種種界。」 |
So, monks! When the goodness is divided into species realms. " |
佛說是經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 450 （四五〇） 少聞等 |
SA 450 (four or fifty) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「眾生常與界俱， 與界和合。 |
"All beings are always in harmony with the world, and they are in harmony with the world. |
不信時與不信界俱，犯戒時與 犯戒界俱，無慚無愧時與無慚無愧界俱； |
When you are unbelief, you are in the world of unbelief, when you violate the precepts, you are in the world of precepts, and when you have no shame and no shame, you are in the world without shame. |
信心時與信界俱，持戒時與持戒界俱，慚 愧心時與慚愧界俱。 |
When you have faith, you are in the world of faith, when you are in precept, you are in the world of precept, and when you are ashamed, you are in the world of shame. |
是故，諸比丘！當善分 別種種諸界。」 |
So, monks! Be good to distinguish all kinds of realms. " |
佛說是經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
如信、不信。 |
Believe it or not. |
如是精進、不精進，失念、不失念， 正受、不正受，多聞、少聞，慳者、施者，惡慧、善慧， 難養、易養，難滿、易滿，多欲、少欲，知足、不知足， 攝受、不攝受界俱，如上經。 |
Such as diligence, not diligence, loss of thoughts, no loss of thoughts, right feeling, wrong feeling, more smell, less smell, saver, giver, evil wisdom, good wisdom, hard to raise, easy to raise, hard to be satisfied, easy to be full, more desire, less desire , Contentment, lack of contentment, receptive and non-receptive realm, as above. |
如是廣說。 |
Say it widely. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 451 （四五一） 界 |
SA 451 (Four Five One) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說種 種諸界。 |
"I should talk about all kinds of realms now. |
諦聽，善思，當為汝說。 |
Listen carefully, think carefully, and say it for you. |
云何為種種 界？ |
What is the cloud? |
謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻 界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、 身識界，意界、法界、意識界，是名種種界。」 |
It means the world of vision, material, vision, ear, sound, ear, nose, incense, nose, tongue, taste, tongue, body, touch, body consciousness, mind Realm, Dharma Realm, and Conscious Realm are all kinds of realms. " |
佛 說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 452 （四五二） 觸 |
SA 452 (four five two) touch |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「緣種種界生 種種觸，緣種種觸生種種受，緣種種受生 種種愛。 |
"Fate and species world produces all kinds of contact, all kinds of relationship touches all kinds of acceptance, and all kinds of relationship produces all kinds of love. |
云何種種界？ |
What kind of cloud? |
謂十八界，眼界、色界、眼 識界，乃至意界、法界、意識界，是名種種界。 |
The eighteen realms, the realms of vision, form, and consciousness, and even the realms of mind, Dharma, and consciousness are all kinds of realms. |
「云 何緣種種界生種種觸，乃至云何緣種種 受生種種愛？ |
"Why does the cloud cause all kinds of contact, and even why does the cloud get all kinds of love? |
謂緣眼界生眼觸，緣眼觸 生眼觸生受，緣眼觸生受生眼觸生愛。 |
It is said that the predestined horizon produces eye contact, the predestined eye touches the prenatal eye touches the birth and the feeling, and the predestined eye touches the birth and the feeling the birth eye touches the love. |
耳、鼻、舌、身、意界緣生意觸，緣意觸生意觸 生受，緣意觸生受生意觸生愛。 |
The ears, nose, tongue, body, and mind are bound by business touch, by mind and by business, by by business and by love. |
「諸比丘！ 非緣種種愛生種種受，非緣種種受生 種種觸，非緣種種觸生種種界，要緣種種 界生種種觸，緣種種觸生種種受，緣種種 受生種種愛，是名比丘緣種種界生種種 觸，緣種種觸生種種受，緣種種受生 種種愛。」 |
Bhikkhus! Non-dependent species love to produce all kinds of acceptance, non-dependent species to produce all kinds of touch, non-dependent kinds of species touch all kinds of species, to be dependent on species borders to produce all kinds of touch, dependent species to produce all kinds of acceptance, dependent kinds of species to produce all kinds of love, yes In the name Bhikkhu, all kinds of borders produce all kinds of contact, all kinds of borders contact all kinds of acceptance, and all kinds of borders produce all kinds of love. |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 453 （四五三） 受 |
SA 453 (Four Five Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「緣種種界生 種種觸，緣種種觸生種種受，緣種種受生 種種愛。 |
"Fate and species world produces all kinds of contact, all kinds of relationship touches all kinds of acceptance, and all kinds of relationship produces all kinds of love. |
云何種種界？ |
What kind of cloud? |
謂十八界，眼界、色界、眼 識界，乃至意界、法界、意識界，是名種種界。 |
The eighteen realms, the realms of vision, form, and consciousness, and even the realms of mind, Dharma, and consciousness are all kinds of realms. |
「云 何緣種種界生種種觸？ |
"Why does the cloud cause all kinds of contact? |
緣種種觸生種種 受？ |
All kinds of fate touch all kinds of accept? |
緣種種受生種種愛？ |
All kinds of love? |
謂緣眼界生眼 觸，非緣眼觸生眼界，但緣眼界生眼觸； |
It is said that the predestined vision produces eye contact, the non-destined eye produces eye contact, but the predestined vision produces eye contact; |
緣眼觸生眼受，非緣眼受生眼觸，但緣 眼觸生眼受； |
The marginal eye touches the eye-receiving, the non-correlated eye-receiving eye-touch, but the marginal eye touches the eye-receiving; |
緣眼受生眼愛，非緣眼愛 生眼受，但緣眼受生眼愛。 |
Dependent eyes are born with eye love, non-conditioned eyes are born with eye love, but dependent eyes are born with eye love. |
如是耳、鼻、舌、身、 意界緣生意觸，非緣意觸生意界，但緣意 界生意觸； |
For example, the ear, nose, tongue, body, and mind are bound by business touch, while non bound and bound touch the business world, but the bound touch is bound by business touch; |
緣意觸生意受，非緣意受生 意觸，但緣意觸生意受； |
Fate touches business, non-fate, but fate touches business; |
緣意受生意愛， 非緣意愛生意受，但緣意受生意愛。 |
To be loved by business, not to love business, but to be loved by business. |
「是 故，比丘！非緣種種愛生種種受，非緣種 種受生種種觸，非緣種種觸生種種界； |
"Yes, therefore, Bhikkhu! Non-destined variety loves all kinds of acceptance, non-destined variety receives all kinds of touch, non-destined variety touches all kinds of boundaries; |
但 緣種種界生種種觸，緣種種觸生種種 受，緣種種受生種種愛，是名比丘當善 分別種種界。」 |
However, the boundary of the various species produces various touches, the various species of predecessor touches all kinds of acceptance, and the various species of predecessor produces all kinds of love. " |
佛說是經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 454 （四五四） 想 |
SA 454 (Four Five Four) Think |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「緣種種界生 種種觸，緣種種觸生種種受，緣種種受生 種種想，緣種種想生種種欲，緣種種欲生 種種覺，緣種種覺生種種熱，緣種種熱生 種種求。 |
"Depending on the world produces all kinds of touch, all kinds of relationship touches all kinds of feelings, all kinds of dependence generate all kinds of thoughts, all kinds of wishes produce all kinds of desires, all kinds of conditions want to produce all kinds of feelings, all kinds of feelings produce all kinds of heat, and all kinds of heat produce all kinds of desire. |
「云何種種界？ |
"What kind of cloud? |
謂十八界，眼界，乃至法 界。 |
The eighteen realms, the horizons, and even the realms of law. |
「云何緣種種界生種種觸？ |
"Why does cloud come into contact with all kinds of realms? |
乃至緣種種 熱生種種求？ |
Or even a variety of predestined conditions? |
謂緣眼界生眼觸，緣眼觸 生眼受，緣眼受生眼想，緣眼想生眼欲， 緣眼欲生眼覺，緣眼覺生眼熱，緣眼熱 生眼求。 |
It is said that the marginal vision produces eye contact, the marginal eye touch produces the eye feeling, the marginal eye produces eye thinking, the marginal eye produces eye desire, the marginal eye desires eye perception, the marginal eye perception produces eye heat, and the marginal eye heat produces eye desire. |
如是耳、鼻、舌、身、意界緣生意觸，緣 意觸生意受，緣意受生意想，緣意想生 意覺，緣意覺生意熱，緣意熱生意求，是 名比丘緣種種界故生種種觸，乃至緣種 種熱生種種求。 |
If the ear, nose, tongue, body, and mind are connected with business, the mind is touched by business, the mind is influenced by business, and the mind is business-conscious, and the business is hot. Therefore, all kinds of contact, and even all kinds of heat, all kinds of demands. |
「比丘！非緣種種求生種種 熱，非緣種種熱生種種覺，非緣種種覺 生種種想，非緣種種想生種種受，非緣 種種受生種種觸，非緣種種觸生種種界， 但緣種種界生種種觸，乃至緣種種熱生 種種求。」 |
Bhikkhu! All kinds of non-conditional surviving all kinds of heat, non-kindling kinds of heat generating all kinds of sensations, non-kindling kinds of realization all kinds of thoughts, non-kind kinds of wanting to produce all kinds of acceptance, non-kindling kinds of being affected by all kinds of touch, non-kindling kinds of touching all kinds of boundaries, But the kindred world produces all kinds of contact, and even all kinds of heat produce all kinds of demands. |
佛說是經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it. |
雜阿含經卷第十六 |
Zaagama Sutra 16 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 455 （四五五） 想 |
SA 455 (four, five, five) think |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹 給孤獨園。 |
For a while, the Buddha lived in the sacred country and gave it to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「緣界種 種故生種種觸，緣種種觸生種種想，緣 種種想生種種欲，緣種種欲生種種覺， 緣種種覺生種種熱，緣種種熱生種種 求。 |
"The predestined realm produces all kinds of touches, all kinds of causes touch all kinds of thoughts, all kinds of desiring causes all kinds of sensations, all kinds of attachments produce all kinds of heat, and all kinds of heat produce all kinds of desire. |
「云何種種界？ |
"What kind of cloud? |
謂十八界，眼界，乃至法 界。 |
The eighteen realms, the horizons, and even the realms of law. |
「云何緣種種界生種種觸？ |
"Why does cloud come into contact with all kinds of realms? |
云何？ |
Yun Ho? |
乃至 緣種種熱生種種求？ |
Or even all kinds of hot causes? |
謂緣眼界生眼觸， 非緣眼觸生眼界，但緣眼界生眼觸； |
It is said that the conditioned vision produces eye contact, the non-conditioned eye produces eye contact, but the conditioned vision produces eye contact; |
緣眼觸生眼想，非緣眼想生眼觸， 但緣眼觸生眼想； |
The marginal eye touches the eye thinking, the non-favored eye produces eye contact, but the marginal eye touches the eye thinking; |
緣眼想生眼欲，非 緣眼欲生眼想，但緣眼想生眼欲； |
Dependent eye wants to give birth to eye desire, non-destined eye wants to give birth to eye desire, but edge eye wants to give birth to eye desire; |
緣 眼欲生眼覺，非緣眼覺生眼欲，但緣 眼欲生眼覺； |
Fate, the eye desires to produce eye sensation, non-causal eye sensation produces eye desire, but predestined eye desires to produce eye sensation; |
緣眼覺生眼熱，非緣眼 熱生眼覺，但緣眼覺生眼熱； |
Dependent eye sensation produces eye heat, non-dependent eye heat produces eye sensation, but dependent eye sensation produces eye heat; |
緣眼熱 生眼求，非緣眼求生眼熱，但緣眼熱 生眼求。 |
If the eye is hot, the eye seeks, and the eye is not to survive. |
如是耳、鼻、舌、身、意界緣生意觸，乃 至緣意熱生意求，亦如是廣說。 |
For example, the ear, nose, tongue, body, and mind are bound by business touch, and even bound by mind and mind is popular for business. |
是名比 丘緣種種界生種種觸，乃至緣種種熱 生種種求，非緣種種求生種種熱，乃至 非緣種種觸生種種界，但緣種種界生 種種觸，乃至緣種種熱生種種求。」 |
It is the name Bhikkhu, all kinds of borders, all kinds of contact, and even all kinds of heat, all kinds of demand, non-related kinds of survival, all kinds of heat, and even non-related kinds of contact, all kinds of contact, and even all kinds of heat, all kinds of demand. " |
佛說 是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
如內六入處，外六入處亦如是說。 |
The same is true for the inner six entrances, the outer six entrances. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 456 （四五六） 正受 |
SA 456 (four, five, six) is receiving |
雜阿含經卷第十七 |
Zaagama Sutra 17 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
雜因誦第三品之五 |
Miscellaneous chanting third product fifth |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有光界、淨界、 無量空入處界、無量識入處界、無所有入處 界、非想非非想入處界、有滅界。」 |
There are light, pure, boundless emptiness into the realm, infinite knowledge into the realm, no-all into the realm, non-imagining or non-imagining into the realm, and extinguishing realm. |
時，有異比 丘從座起，整衣服，稽首禮足，合掌白佛 言： |
At that time, a different bhikkhu started from the seat, adjusted his clothes, bowed his head and bowed his feet, and put his palms together in the white Buddha. |
「世尊！彼光界、淨界、無量空入處界、無量識 入處界、無所有入處界、非想非非想入處界、滅 界。 |
"Blessed One! The other light world, the pure world, the immeasurable emptiness, the immeasurable consciousness, the immeasurable consciousness, the immeasurable state, the immeasurable state, the immeasurable state, the extinction state. |
如此諸界，何因緣可知？」 |
What is the cause and fate of such worlds? " |
佛告比丘： |
Buddha told Bhikkhu: |
「彼光 界者，緣闇故可知，淨界緣不淨故可知， 無量空入處界者，緣色故可知，無量識入處 界者，緣內故可知，無所有入處界者，緣 所有可知，非想非非想入處界者，緣有 第一故可知，滅界者，緣有身可知。」 |
Those who are in the light realm can know for dark reasons, the pure realm can be known because of impureness, those who enter the realm of immeasurable emptiness, can know for reasons of color, those who enter the realm of immeasurable knowledge, know for internal reasons, there is no one who enters the realm. Because of all knowing, those who do not want to enter the realm, and those who have the first reason can know, and those who destroy the realm can know by the body. |
諸比 丘白佛言： |
The words of Qiu Bai Buddha: |
「世尊！彼光界，乃至滅界，以何正 受而得？」 |
Blessed One! The Light Realm, and the Realm of Destruction, how can I get it by receiving it? |
佛告比丘： |
Buddha told Bhikkhu: |
「彼光界、淨界、無量空入 處界、無量識入處界、無所有入處界，此諸界 於自行正受而得，非想非非想入處界，於第 一有正受而得，滅界者，於有身滅正受而 得。」 |
The other light world, the pure world, the immeasurable emptiness into the realm, the infinite knowledge into the realm, and the no-all realm of the realm. These realms are obtained by the right experience of their own, and they must not want to enter the realm. You get by receiving it, and those who destroy the realm will get it by receiving it when the body is destroyed. |
佛說此經已，諸比丘聞佛所說，歡喜奉 行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 457 （四五七） 說 |
SA 457 (Four Five Seven) says |
如是我聞： |
I heard this: |
一時，佛住舍衛國東園鹿 子母講堂。 |
For a while, the Buddha lived in the Deer and Mother Lecture Hall of the East Garden of the Wei Kingdom. |
爾時，世尊晡時從禪覺，於講堂 陰中敷座，於大眾前坐，說優檀那句，告 諸比丘： |
At that time, the Blessed One was enlightened from Zen in the dynasty, put his seat in the shadow in the lecture hall, and sat in front of the public, saying Utan's sentence, and told the monks: |
「緣界故生說，非不界，緣界故生 見，非不界，緣界故生想，非不界。 |
"It is said that it is not unbounded, but unbounded. See, unbounded, but unbounded, unbounded. |
緣 下 界， 我說生下說、下見、下想、下思、下欲、下願、下士 夫、下所作、下施設、下建立、下部分、下顯示、下受 生。 |
In the lower realm, I said to give birth to say, to see, to think, to think, to desire, to aspiration, corporal, to do, to implement, to establish, to show, to be born. |
如是中。 |
As it is. |
如是勝界，緣勝界，我說彼生勝 說、勝見、勝想、勝思、勝願、勝士夫、勝所作、勝施設、 勝建立、勝部分、勝顯示、勝受生勝。」 |
If it is the victorious realm, it is due to the victorious realm. I say that the other is born and wins, wins the view, wins the imagination, wins the thinking, wins the wish, wins the man, wins the work, wins the facility, wins the establishment, wins the part, wins the display, wins the victory. " |
時，有婆迦 利比丘在佛後執扇扇佛，白佛言： |
At that time, there was Bhagavali Picchu holding a fan behind the Buddha, and the White Buddha said: |
「世尊！ 若於三藐三佛陀起非三藐三佛陀見，彼見 亦緣界而生耶？」 |
Blessed One! If the three Buddhas are not the three Buddhas, they will also be born from the boundary? |
佛告比丘： |
Buddha told Bhikkhu: |
「於三藐三佛 陀起非三藐三佛陀見，亦緣界而生，非不 界。 |
"Yu San Miao San Buddha saw the non-San Miao San Buddha, and he was born from the boundary, not the unbounded. |
所以者何？ |
So what? |
凡夫界者，是無明界，如我 先說，緣下界生下說、下見，乃至下受生，中 勝界生勝說、勝見，乃至勝受生。」 |
Ordinary people are the unclear realm. As I said first, the lower realm of the predestined realm gives birth, sees, and even receives birth. The middle victory realm produces victory, wins vision, and even wins birth. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 458 （四五八） 因 |
SA 458 (four five eight) due to |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有因生欲想， 非無因，有因生恚想、害想，非無因。 |
"There is a cause for desire, not without a cause, there is a cause for trance, evil, not without a cause. |
「云何因 生欲想？ |
"What is the reason for the cloud? |
謂緣欲界也。 |
That is also the world of desire. |
緣欲界故，生欲想、 欲欲、欲覺、欲熱、欲求。 |
Due to the world of desires, desires, desires, desires, sensations, desires, and desires arise. |
愚癡凡夫起欲求已， 此眾生起三處邪，謂身、口、心。 |
Stupid ordinary people have had desires, and these beings have three evils, namely body, mouth, and mind. |
如是邪因緣 故，現法苦住，有苦、有礙、有惱、有熱，身壞命終， 生惡趣中，是名因緣生欲想。 |
If it is due to evil causes, the present method suffers from suffering, suffering, hindrance, irritation, and heat, the body is bad and the life ends, in the interest of life evil, it is the name of cause, condition and desire. |
「云何因緣生 恚想、害想？ |
"Why does the cloud be born? |
謂害界也。 |
That's also harmful to the world. |
緣害界，生害想、害欲、害 覺、害熱、害求，愚癡凡夫起害求已，此眾生 起三處邪，謂身、口、心。 |
In the world of prejudice, there are three evils, namely body, mouth, and mind. |
起三處邪因緣已，現 法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡 趣中，是名因緣生害想。 |
There are three evil causes and conditions, and the present method is suffering, suffering, hindrance, irritation, and heat. The body is bad and the life ends. In the interest of generating evil, it is the name of cause and condition. |
「諸比丘！若諸沙門、 婆羅門如是安於生，生危嶮想，不求捨 離，不覺、不吐，彼則現法苦住，有苦、有礙、有 惱、有熱，身壞命終，生惡趣中。 |
"Bhikkhus! If the sandmen and brahmins are at peace with life, thinking about life and danger, and do not ask for abandonment, do not feel, and do not vomit, then he will show the law to live in suffering, suffering, hindrance, anxiety, and heat. Bad life ends, life is in evil fun. |
譬如城邑聚 落不遠有曠野，大火卒起，彼無有力能滅 火者，當知彼諸野中眾生悉被火害。 |
For example, if there is a wilderness not far from a city or a settlement, and a big fire bursts out, those who have no power to extinguish the fire should know that all beings in the wild have been killed by the fire. |
如是 諸沙門、婆羅門安於生，生危嶮想，身壞命 終，生惡趣中。 |
In this way, all the sandmen and brahmins are at peace with their lives, thinking about their dangers, their bodies will die, and their lives will end in evil. |
「諸比丘！有因生出要想，非無 因。 |
"Bhikkhus! Reasons give birth to thoughts, not without reasons. |
云何有因生出要想？ |
Why does the cloud give birth to want to think? |
謂出要界，緣出要 界，生出要想、出要欲、出要覺、出要熱、出要求， 謂彼慧者出要求時，眾生三處生正，謂身、 口、心，彼如是生正因緣已，現法樂住，不苦、 不礙、不惱、不熱，身壞命終，生善趣中，是名 因緣生出要想。 |
It is said that there is going out of the essential realm, the reason is coming out of the essential realm, the birth of wanting to think, the wanting of wanting, the wanting of awareness, the wanting of heat, and the request. It is said that when the other wisdom asks, sentient beings become right in three places, namely body, mouth, and mind. He is born because of the right cause and condition, and the Dharma is happy to live, not suffering, not obstructing, not annoying, not hot, bad body and life end, in the interest of life, it is the name of cause and condition to give birth to thoughts. |
「云何因緣生不恚、不害想？ |
"Why does the cloud survive and do not hurt thoughts? |
謂 不害界也，不害界因緣生不害想、不害欲、 不害覺、不害熱、不害求，彼慧者不害求時，眾 生三處正，謂身、口、心。 |
It means that it does not harm the realm. When it is not harmful to the world, it is not harmful to thoughts, desires, senses, heat, and desires. When the other wisdom is not harmful to seeking, there are three ways of being right, namely body, mouth, and mind. . |
彼正因緣生已，現法樂 住，不苦、不礙、不惱、不熱，身壞命終，生善趣 中，是名因緣生不害想。 |
He is born because of the predestined condition, and the Dharma is happy to live without suffering, no hindrance, no annoyance, and no heat. |
「若諸沙門、婆羅門 安於生，生不害想，不捨離、不覺、不吐，現法 樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣 中。 |
"If all the sandmen and brahmins are content with life, do not want to give up, do not give up, do not feel, do not vomit, show the Dharma happy to live, do not suffer, do not hinder, do not worry, do not heat, the body is bad and life is end, life is good in. |
譬如城邑聚落邊有曠野，大火卒起，有 人堪能手足滅火，當知彼諸眾生依草木 者，悉不被害。 |
For example, there is a wilderness on the edge of a settlement in a city, and there is a big fire. There are people who can put out the fire with their hands and feet. You should know that all living beings depend on the grass and trees, and you will not be killed. |
如是諸沙門、婆羅門安於生， 生正想，不捨、不覺、不吐，現法樂住，不苦、 不礙、不惱、不熱，身壞命終，生善趣中。」 |
In this way, all the sandmen and brahmins are contented with life, are thinking about life, do not give up, do not feel, do not vomit, show the Dharma happy, do not suffer, do not hinder, do not worry, do not heat, bad body and life end, life is good. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 459 （四五九） 自作 |
SA 459 (Four Five Nine) Self-made |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有婆羅門來詣佛所，與世尊面 相慰勞已，於一面住，白佛言： |
At that time, a Brahmin came to the Buddha's place, and he was comforted by the Blessed One and lived on the same side. The White Buddha said: |
「眾生非自作、 非他作？」 |
All beings do not do it by themselves or by others? |
佛告婆羅門： |
Buddha told Brahmin: |
「如是論者，我不與相 見，汝今自來，而言我非自作、非他作？」 |
As a commentator, I don't meet you. You are here now, so I am not doing it by myself or by others? |
婆羅 門言： |
Brahman language: |
「云何？ |
"Yun He? |
瞿曇！眾生為自作、為他作耶？」 |
Qu Tan! Do all beings do it for themselves or for him? " |
佛告婆羅門： |
Buddha told Brahmin: |
「我今問汝，隨意答我。 |
"I am asking you today, answer me as you please. |
婆羅門！ 於意云何？ |
Brahman! Yu Yiyun He? |
有眾生方便界，令諸眾生知作 方便耶？」 |
There is a world of convenience for all living beings, so it is convenient for all living beings to know how to do it? " |
婆羅門言： |
Brahman language: |
「瞿曇！有眾生方便界，令 諸眾生知作方便也。」 |
Qu Tan! There is a realm of convenience for all living beings, so that all living beings know it is convenient. |
佛告婆羅門： |
Buddha told Brahmin: |
「若有方 便界，令諸眾生知有方便者，是則眾生自 作、是則他作。 |
"If there is a convenient boundary, so that all beings know that it is convenient, then all beings will do it themselves, and if it is, they will do it. |
婆羅門！於意云何？ |
Brahman! Yu Yiyun He? |
有眾生 安住界、堅固界、出界、造作界，令彼眾生 知有造作耶？」 |
There are sentient beings who live in the realm, strengthen the realm, go out of the realm, and create the realm, so that all beings know that there is creation? " |
婆羅門白佛： |
Brahman White Buddha: |
「有眾生安住 界、堅固界、出界、造作界，令諸眾生知有造 作。」 |
"There are sentient beings who settle in the realm, strengthen the realm, go out of the realm, and create the realm, so that all beings know that they have an action. |
佛告婆羅門： |
Buddha told Brahmin: |
「若彼安住界、堅固界、出界、 造作界，令諸眾生知有造作者，是則眾生 自作、是則他作。」 |
If he settles in the realm, strengthens the realm, goes out of the realm, and creates the realm, so that all beings know that there are creators, then all beings will make themselves, and if they are, they will make them. |
婆羅門白佛： |
Brahman White Buddha: |
「有眾生自作、 有他作，瞿曇！世間多事，今當請辭。」 |
There are sentient beings who do it by themselves, and others do it, Qu Tan! There are many things in the world, so please resign now. |
佛告婆 羅門： |
Buddha told Brahmin: |
「世間多事，宜知是時。」 |
There are many things in the world, and we should know the time. |
時，彼婆羅門聞 佛所說，歡喜隨喜，從座起去。 |
At that time, the Brahman heard what the Buddha said, rejoicing and rejoicing, and got up from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 460 （四六〇） 瞿師羅 |
SA 460 (forty-six) Qu Shiluo |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿師 羅園。 |
For a while, the Buddha stayed at the Qu master Luo Yuan of Miguo. |
爾時，瞿師羅長者詣尊者阿難所，禮 尊者阿難足，退坐一面，白尊者阿難： |
At that time, the elder Qu Shiluo called the Venerable Ananda, and bowed to the Venerable Ananda's feet, and sat back, and the White Venerable Ananda: |
「所說 種種界。 |
"Said all kinds of realms. |
云何為種種界？」 |
What is the cloud? " |
尊者阿難告瞿師 羅長者： |
Venerable Ananda told Master Qu to Elder Luo: |
「眼界異、色界異喜處，二因緣生識，三 事和合生觸，又喜觸因緣生樂受。 |
"Different horizons and different joys in the physical realms, two factors and conditions produce knowledge, three things are conjoined to produce contact, and they are happy to touch cause and condition to produce happiness. |
如是耳、 鼻、舌、身、意、法，亦如是說。 |
The same is true for ears, nose, tongue, body, mind, and dharma. |
復次，長者！有異眼 界、異色界憂處，二因緣生識，三事和合生 苦觸，彼苦觸因緣生苦受。 |
Repeat, elder! There are different horizons and different-color worlds of worry, two causes and conditions produce knowledge, three things are combined to produce suffering, and the other sufferings cause suffering and suffering. |
如是耳、鼻、舌、身、意、 法，亦如是說。 |
The same is true for ears, nose, tongue, body, mind, and law. |
「復次，長者！異眼界、異色界捨 處，二因緣生識，三事和合生不苦不樂觸， 不苦不樂觸因緣生不苦不樂受。 |
"Frequent times, sir! Different visions, different colors, homes, two causes and conditions produce knowledge, and the three things are in harmony without suffering or unpleasantness. |
如是耳、鼻、 舌、身、意、法，亦如是說。」 |
The same is true for ears, nose, tongue, body, mind, and dharma. " |
爾時，瞿師羅長者聞 尊者阿難所說，歡喜隨喜，禮足而去。 |
At that time, the elder Qu Shiluo heard the words of Venerable Ananda, rejoicing, rejoicing, and leaving. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 461 （四六一） 三界 |
SA 461 (Four Six One) Three Realms |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿師羅 園。 |
For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan. |
爾時，瞿師羅長者詣尊者阿難所，稽首 禮足，於一面坐。 |
At that time, the elder Qu Shiluo, the Venerable Ananda, sat on one side with his head and feet. |
白尊者阿難： |
Venerable White Ananda: |
「所說種種界。 |
"Said all kinds of worlds. |
云何為種種界？」 |
What is the cloud? " |
尊者阿難告瞿師羅長者： |
Venerable Ananda told Qu Shiluo: |
「有三界。 |
"There are three realms. |
云何三？ |
Yun Hesan? |
謂欲界、色界、無色界。」 |
It is called the world of desire, the world of material, and the world of non-material. " |
爾時， 尊者阿難即說偈言： |
At that time, Venerable Ananda said: |
「曉了於欲界， 色界亦復然， |
"When you know the realm of desire, the realm of physicality is also true. |
捨一切有餘， 得無餘寂滅。 |
To give up everything, there is no more dying. |
於身和合界， 永盡無餘證， |
Being in harmony with the body, there is no more proof, |
三耶三佛說， 無憂離垢句。」 |
Sanye Sanfo said, worry-free and free-sounding sentence. " |
尊者阿難說是經已，瞿師羅長者歡喜隨 喜，作禮而去。 |
Venerable Ananda said that it was the sutra, and the elder Qu Shiluo rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 462 （四六二） 三界 |
SA 462 (Four Six Two) Three Realms |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿師羅 園。 |
For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan. |
爾時，瞿師羅長者詣尊者阿難所，稽首 禮足，退坐一面，白尊者阿難： |
At that time, the elder Qu Shiluo called the Venerable Ananda, and the chief ceremonially sat down, and the White Venerable Ananda: |
「所說種種界。 |
"Said all kinds of worlds. |
云何名為種種界？」 |
What is the name of the cloud? " |
尊者阿難告瞿師羅長 者： |
Venerable Ananda told Qu Shiluo: |
「有三界，色界、無色界、滅界，是名三界。」 |
There are three realms, the realm of form, the realm of invisible, and the realm of extinction. They are the three realms of name. |
即 說偈言： |
That is to say: |
「若色界眾生， 及住無色界， |
"If all beings in the realm of form and living in the realm of formlessness, |
不識滅界者， 還復受諸有。 |
Those who don't know the destruction of the realm are still subject to everything. |
若斷於色界， 不住無色界， |
If you are not in the realm of form, you cannot stay in the realm of formlessness, |
滅界心解脫， 永離於生死。」 |
The mind of destroying the realm is free, and is forever free from life and death. " |
尊者阿難說是經已，瞿師羅長者歡喜隨 喜，作禮而去。 |
Venerable Ananda said that it was the sutra, and the elder Qu Shiluo rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 463 （四六三） 三界 |
SA 463 (Four Six Three) Three Realms |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿師羅 園。 |
For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan. |
爾時，瞿師羅長者詣尊者阿難所，稽首禮 足，退坐一面，白尊者阿難： |
At that time, the elder Qu Shiluo, the Venerable Ananda, bowed his head and bowed his feet, and sat back. Venerable White Ananda: |
「所說種種界。 |
"Said all kinds of worlds. |
云何為種種界？」 |
What is the cloud? " |
尊者阿難答瞿師羅長者： |
Venerable Ananda answered Qu Shiluo: |
「謂三種出界。 |
"There are three out of bounds. |
云何三？ |
Yun Hesan? |
謂從欲界出至色界， 色界出至無色界、一切諸行一切思想滅界， 是名三出界。」 |
It is said that from the world of desire to the world of physicality, from the world of physicality to the world of formlessness, and that all deeds and thoughts are extinct. " |
即說偈言： |
That is to say: |
「知從欲界出， 超踰於色界， |
"Knowledge comes from the world of desire, transcends the world of materiality, |
一切行寂滅， 勤修正方便。 |
Everything is extinguished, and it is convenient to make frequent corrections. |
斷除一切愛， 一切行滅盡， |
Cut off all love, all deeds are extinguished, |
知一切有餘， 不復轉還有。」 |
Knowing that there is more than that, there is still no more. " |
尊者阿難說是經已，瞿師羅長者歡喜隨 喜，作禮而去。 |
Venerable Ananda said that it was the sutra, and the elder Qu Shiluo rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 464 （四六四） 上座名者 |
SA 464 (four six four) |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿師羅 園。 |
For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan. |
爾時，尊者阿難往詣上座上座名者所，詣 已，恭敬問訊，問訊已，退坐一面，問上座上 座名者言： |
At that time, Venerable Ananda went to the seat of the nobleman, and asked respectfully. The questioning has been completed. He withdrew and asked the nobleman said: |
「若比丘於空處、樹下、閑房思惟， 當以何法專精思惟？」 |
If a monk is thinking in an empty space, under a tree, or in a free room, how should he concentrate on thinking? |
上座答言： |
The audience replied: |
「尊者阿難！ 於空處、樹下、閑房思惟者，當以二法專精 思惟，所謂止、觀。」 |
Venerable Ananda! Those who think in the empty space, under the tree, or in the free room should use the two methods to concentrate on thinking, the so-called stop and view. |
尊者阿難復問上座： |
Venerable Ananda asked again: |
「修 習於止，多修習已，當何所成，修習於觀，多 修習已，當何所成？」 |
Practicing in cessation, practicing more, what should be accomplished, practicing in view, practicing more, what should be accomplished? |
上座答言： |
The audience replied: |
「尊者阿難！修 習於止，終成於觀，修習觀已，亦成於止。 |
"Venerable Ananda! Practicing in cessation will eventually become in view, and practising in view will also become in cessation. |
謂聖弟子止、觀俱修，得諸解脫界。」 |
It is said that the sage disciple cultivates both cessation and meditation, and gains all the worlds of liberation. " |
阿難復 問上座： |
Ananda asked again: |
「云何諸解脫界？」 |
Yun Ho, Liberation Realm? |
上座答言： |
The audience replied: |
「尊者阿難！ 若斷界、無欲界、滅界，是名諸解脫界。」 |
Venerable Ananda! If the realm of detachment, the realm of desirelessness, and the realm of extinction, it is the realm of liberation. |
尊者 阿難復問上座： |
Venerable Ananda asked again: |
「云何斷界？ |
"How can the cloud be broken? |
乃至滅界？」 |
Or even destroy the world? " |
上座答 言： |
The present answer: |
「尊者阿難！斷一切行，是名斷界； |
"Venerable Ananda! To break all actions is the name to break the realm; |
斷除愛 欲，是無欲界，一切行滅，是名滅界。」 |
To cut off the desire for love is the realm of no desire, and the realm of dying of all things is the realm of fame. " |
時，尊者 阿難聞上座所說，歡喜隨喜，往詣五百比 丘所，恭敬問訊，退坐一面，白五百比丘言： |
At that time, Venerable Anan heard what the upper seat said, rejoice and rejoice, go to the Five Hundred Bhikkhus, respectfully inquire, sit back, and white the Five Hundred Bhikkhus said: |
「若比丘於空處、樹下、閑房思惟時，當以何 法專精思惟？」 |
"If a monk is thinking in an empty space, under a tree, or in a free room, how can he concentrate on thinking?" |
時，五百比丘答尊者阿難： |
At that time, the five hundred bhikkhus answered Venerable Ananda: |
「當 以二法專精思惟，乃至滅界，如上座所說。」 |
The two methods should be used to concentrate on thinking, and even destroy the realm, as the above said. |
時，尊者阿難聞五百比丘所說，歡喜隨喜， 往詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, the Venerable Anan heard the five hundred bhikkhus said, rejoice and rejoice, go to the Buddha's place, check the Buddha's feet, sit back, and the white Buddha said: |
「世尊！若比丘空處、樹下、閑房思惟，當以何 法專精思惟？」 |
"Blessed One! If a monk is thinking in an empty space, under a tree, or in a leisure room, how should he concentrate on thinking?" |
佛告阿難： |
Buddha told Ananda: |
「若比丘空處、樹下、 閑房思惟，當以二法專精思惟，乃至滅界， 如五百比丘所說。」 |
If a bhikkhu thinks in an empty place, under a tree, or in a free room, he should use the two methods to concentrate on thinking and even destroy the realm, as the five hundred bhikkhus said. |
時，尊者阿難白佛言： |
When Venerable Ananda White Buddha said: |
「奇 哉！世尊！大師及諸弟子皆悉同法、同句、同 義、同味，我今詣上座名上座者，問如此義， 亦以此義、此句、此味答我，如今世尊所說， 我復詣五百比丘所，亦以此義、此句、此味而 問，彼五百比丘亦以此義、此句、此味答，如 今世尊所說。 |
"Wonderful! Master! Master and all the disciples all know the same method, the same sentence, the same meaning, and the same taste. I have the same name as the one who is here today, and when I ask such righteousness, I also answer me with this righteousness, this sentence and this taste. What I said, I reiterated the Five Hundred Bhikkhus, and I also asked with this meaning, this sentence, and this taste, and the five hundred Bhikkhus also answered with this meaning, this sentence, and this taste. Now the Blessed One is speaking. |
是故當知，師及弟子一切同法、 同義、同句、同味。」 |
Therefore, we should know that all teachers and disciples have the same method, the same meaning, the same sentence, and the same taste. " |
佛告阿難： |
Buddha told Ananda: |
「汝知彼上座為 何如比丘？」 |
Why do you know how he is like a monk? |
阿難白佛： |
Ananda White Buddha: |
「不知。 |
"I don't know. |
世尊！」 |
Lord! " |
佛告阿難： |
Buddha told Ananda: |
「上座者是阿羅漢，諸漏已盡，已捨重擔，正 智心善解脫，彼五百比丘亦皆如是。」 |
"The one who sits here is an Arahant. All the leaks have been exhausted, the burdens have been surrendered, and the righteous mind is kind and free. The same is true of the five hundred monks." |
佛說 此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over. Venerable Ananda heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 465 （四六五） 著使 |
SA 465 (Four Six Five) |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者羅睺羅詣世尊所，稽首禮 足，退坐一面，白佛言： |
At that time, the Venerable Luohu Luohuo at the World Venerable Place, paid homage to the head and sat back, and the White Buddha said: |
「世尊！云何知、云何見 我此識身及外境界一切相，得無有我、我所 見、我慢繫著使？」 |
Master! How does Yun know, how Yun sees all aspects of my body and outer realm, so there is no me, what I see, and I am slow? |
佛告羅睺羅： |
Buddha told Rahulu: |
「諦聽，善思，當 為汝說。 |
"Listen carefully, think well, say it for you. |
羅睺羅！若比丘於所有地界，若過 去、若未來、若現在，若內、若外，若麁、若細，若好、 若醜，若遠、若近，彼一切非我、不異我、不相 在如實知，水界、火界、風界、空界、識界亦復如 是。 |
Rahuluo! If the bhikkhu is in all the realms, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if close, everything is not me, not different from me, not like In truthful knowledge, the same goes for the water, fire, wind, air, and consciousness. |
「羅睺羅！比丘如是知、如是見，於我此識 身及外境界一切相，無有我、我所見、我慢 繫著使。 |
"Rahula! The bhikkhu knows and sees as it is, knowing everything in my body and in the outer realm. Without me, what I see, I am slow to bind. |
羅睺羅！若比丘於此識身及外境 界一切相，無有我、我所見、我慢繫著使，是 名斷愛縛諸結、斷諸愛，正慢無間等，究竟 苦邊。」 |
Rahuluo! If the bhikkhu knows all aspects of the body and the outer realm here, there is no self, what I see, and I am slow to bind. It is the name of breaking love to bind all knots, breaking all loves, right and slow, etc., what is the bitter side. " |
佛說此經已，尊者羅睺羅聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra was finished. Venerable Rahuluo heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 466 （四六六） 觸因 |
SA 466 (Four Six Six Six) Causes |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者羅睺羅往詣佛所，稽首禮足， 退坐一面，白佛言： |
At that time, Venerable Luo Huluo went to the Buddha's place, paid homage to the head and sat down, and the White Buddha said: |
「世尊！云何知、云何見我 此識身及外境界一切相，得無有我、我所見、 我慢繫著使？」 |
Master! How can the cloud know, how can the cloud see me, and all aspects of the consciousness body and the outer realm, there is no me, what I see, and I am slow? |
佛告羅睺羅： |
Buddha told Rahulu: |
「有三受——苦受、樂 受、不苦不樂受。 |
"There are three feelings-suffering, happy feeling, neither suffering nor happy feeling. |
此三受何因、何集、何生、何轉？ |
What are the causes, collections, births, and transfers of these three effects? |
謂此三受，觸因、觸集、觸生、觸轉； |
It is called the three feelings, touch cause, touch collection, touch birth, touch turn; |
彼彼觸因、 彼彼受生，若彼彼觸滅，彼彼受亦滅、止、清涼、 沒。 |
He and he touches the cause, he and he is born, if he and he is touched, he and he is also destroyed, stop, cool, and not. |
如是知、如是見我此識及外境界一切相， 得無有我、我所見、我慢繫著使。」 |
If you know, if you see all aspects of my knowledge and the outer realm, there is no me, what I see, and I slow down. " |
佛說此經 已，尊者羅睺羅聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, Venerable Luo Hula heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 467 （四六七） 劍刺 |
SA 467 (four six seven) sword thorn |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者羅睺羅往詣佛所，稽首禮 足，退住一面，白佛言： |
At that time, Venerable Luo Huluo went to the Buddha's place, paid homage to his head, and stepped back. The White Buddha said: |
「世尊！云何知、云 何見我此識身及外境界一切相，得無有 我、我所見、我慢繫著使？」 |
Master! How can the cloud know, how can the cloud see all aspects of my body and the outer realm, without me, what I see, and what I do? |
佛告羅睺羅： |
Buddha told Rahulu: |
「有三 受，苦受、樂受、不苦不樂受。 |
"There are three feelings, suffering, happy feeling, and neither suffering nor happy feeling. |
觀於樂受而作 苦想，觀於苦受作劍刺想，觀不苦不樂受 作無常想。 |
Observe the joyful feeling and make hard thinking, observe the hard feeling as a swordsman, and observe whether it is hard or unpleasant and impermanent. |
若彼比丘觀於樂受而作苦想， 觀於苦受作劍刺想，觀不苦不樂受作 無常、滅想者，是名正見。」 |
If the Bhikkhu observes pleasure and suffering, he observes suffering as a swordsman, and he does not accept suffering or happiness as impermanence and annihilation, it is a right view. " |
爾時，世尊即說偈 言： |
At that time, the Blessed One said: |
「觀樂作苦想， 苦受同劍刺， |
"Appreciating pleasure and thinking hard, suffering with the same sword stabbing, |
於不苦不樂， 修無常滅想， |
To think about whether you are not suffering or not happy, cultivating impermanence, |
是則為比丘。 |
If it is, it is a monk. |
正見成就者， |
Right view achiever, |
寂滅安樂道， 住於最後邊， |
Quiet Anle Road, live at the very end, |
永離諸煩惱， 摧伏眾魔軍。」 |
Forever away from all troubles, destroy all demons. " |
佛說此經已，尊者羅睺羅聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and Venerable Luo Hula heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 468 （四六八） 三受 |
SA 468 (Four Six Eight) Three Acceptance |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者羅睺羅往詣佛所，稽首佛足， 退坐一面，白佛言： |
At that time, Venerable Luo Huluo went to the Buddha's place, inspected the Buddha's feet, retreated, and the White Buddha said: |
「世尊！云何知、云何見我 此識身及外境界一切相，得無有我、我所見、 我慢繫著使？」 |
Master! How can the cloud know, how can the cloud see me, and all aspects of the consciousness body and the outer realm, there is no me, what I see, and I am slow? |
佛告羅睺羅： |
Buddha told Rahulu: |
「有三受——苦受、樂 受、不苦不樂受。 |
"There are three feelings-suffering, happy feeling, neither suffering nor happy feeling. |
觀於樂受，為斷樂受貪使 故，於我所修梵行； |
Observe the pleasure, in order to break the pleasure and accept the greed, so I practice the Brahma; |
斷苦受瞋恚使故，於我 所修梵行； |
Don’t suffer and be abusive, and practice Brahma in my place; |
斷不苦不樂受癡使故，於我所 修梵行。 |
Never suffer or be happy to be fooled, and practice Brahma in my practice. |
「羅睺羅！若比丘樂受貪使已斷、已 知，苦受恚使已斷、已知，不苦不樂受癡使已 斷、已知者，是名比丘斷除愛欲縛、去諸結， 慢無間等，究竟苦邊。」 |
"Rahula! If the bhikkhu has been cut off and known by the greed, the suffering is cut off and known, and the person who is not suffering or unhappy has been cut off and known by the delusion, it is a bhikkhu who breaks off the bondage of love and desires The knot, the slowness, etc., is the bitter side.” |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「樂受所受時， 則不知樂受， |
"When you feel happy, you don’t know how you feel happy. |
貪使之所使， 不見出要道。 |
If you are greedy, you can't see the main path. |
苦受所受時， 則不知苦受， |
When you suffer, you don’t know what you suffer. |
瞋恚使所使， 不見出要道。 |
Because of the aggression, there is no way out. |
不苦不樂受， 正覺之所說， |
Not suffering or unpleasant, what is said by the enlightenment, |
不善觀察者， 終不度彼岸。 |
Those who are not good at observers will never go to the other side. |
比丘勤精進， 正知不動轉， |
Bhikkhu diligently works hard, knows not to change, |
如此一切受， 慧者能覺知。 |
With all these feelings, the wise one can be aware. |
覺知諸受者， 現法盡諸漏， |
Be aware of all the recipients, show all the leaks, |
明智者命終， 不墮於眾數。 |
The wise man dies, and he does not fall into the majority. |
眾數既已斷， 永處般涅槃。」 |
Once the mode is broken, there is always nirvana. " |
佛說此經已，尊者羅睺羅聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and Venerable Luo Hula heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 469 （四六九） 深嶮 |
SA 469 (four six nine) deep |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「大海深嶮者，此 世間愚夫所說深嶮，非賢聖法、律所說深嶮。 |
"Those who are deep in the ocean, the foolish man in this world speaks deeply, but not the sage law and law. |
世間所說者，是大水積聚數耳，若從身生諸 受，眾苦逼迫，或惱、或死，是名大海極深嶮 處。 |
What is said in the world is that the great water accumulates several ears. If all sufferings arise from the body, all sufferings are persecuted, or annoyed, or dead, it is a deep sea. |
愚癡無聞凡夫於此身生諸受，苦痛逼 迫，或惱、或死，憂悲稱怨，啼哭號呼，心亂發 狂，長淪沒溺，無止息處。 |
Stupid and unheard of ordinary people in this body suffer from suffering, persecution, or annoyance or death, sorrow and grievance, crying, madness, depravity without drowning, endless place. |
多聞聖弟子於身 生諸受，苦痛逼迫，或惱、或死，不生憂悲、 啼哭號呼、心生狂亂，不淪生死，得止息處。」 |
It is often heard that the saint disciple lives in the body, suffering, persecution, or annoyance, or death, no sorrow, crying, and frantic heart, no life or death, but a place to rest. " |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「身生諸苦受， 逼迫乃至死， |
"The body is born with suffering, persecution and even death, |
憂悲不息忍， 號呼發狂亂， |
Sorrowful and sorrowful, cry out frantically, |
心自生障礙， 招集眾苦增， |
The mind grows up with obstacles, attracts all the suffering, |
永淪生死海， 莫知休息處。 |
Eternal life and death sea, do not know the resting place. |
能捨身諸受， 身所生苦惱， |
Can give up all the experience, the sufferings of the body, |
切迫乃至死， 不起憂悲想。 |
I can't afford to worry and even die. |
不啼哭號呼， 能自忍眾苦， |
Without crying and wailing, able to endure all suffering, |
心不生障礙， 招集眾苦增。 |
The mind does not create obstacles, but it attracts all the suffering. |
不淪沒生死， 永得安隱處。」 |
Don't degenerate, live and die, and always have a quiet place. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 470 （四七〇） 箭 |
SA 470 (four to seventy) arrows |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「愚癡無聞凡夫 生苦樂受、不苦不樂受，多聞聖弟子亦生 苦樂受、不苦不樂受。 |
"Stupid and ignorant ordinary people are born with suffering, not suffering or unpleasant, and many saint disciples are also born with suffering, not suffering or unpleasant. |
諸比丘！凡夫、聖人有 何差別？」 |
Bhikkhus! What is the difference between ordinary people and saints? " |
諸比丘白佛： |
Bhikkhus and White Buddhas: |
「世尊是法根、法眼、法 依。 |
"The Blessed One is the root, the eye, and the basis. |
善哉！世尊！唯願廣說，諸比丘聞已，當受 奉行。」 |
Good! Lord! I only wish to speak widely, that monks have heard about it and should be practiced. " |
佛告諸比丘： |
Buddha told monks: |
「愚癡無聞凡夫身觸 生諸受，苦痛逼迫，乃至奪命，憂愁啼哭，稱 怨號呼。」 |
Stupid and unheard of ordinary people have all kinds of feelings, pain and persecution, and even death, sorrow and crying, calling complaints. |
佛告諸比丘： |
Buddha told monks: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
諸比 丘！愚癡無聞凡夫身觸生諸受，增諸苦 痛，乃至奪命，愁憂稱怨，啼哭號呼，心生 狂亂，當於爾時，增長二受，若身受、若心受。 |
Bhikkhus! Stupid and unheard of ordinary people's body touches all kinds of feelings, increases all kinds of pain, and even kills their lives, sorrows and complains, crying, and frantic heart. |
「譬如士夫身被雙毒箭，極生苦痛，愚癡無 聞凡夫亦復如是。 |
"For example, a scholar is suffering from double poisoned arrows. |
增長二受，身受、心受， 極生苦痛。 |
Increase the two feelings, body and heart, and extreme pain. |
所以者何？ |
So what? |
以彼愚癡無聞凡夫 不了知故，於諸五欲生樂受觸，受五 欲樂，受五欲樂故，為貪使所使； |
He is stupid and ignorant of ordinary people who don’t know the cause, and they are happy and touched by the five desires, received by the five desires, and received by the five desires. |
苦受觸故， 則生瞋恚，生瞋恚故，為恚使所使。 |
Suffering from contact causes aversion, and aversion is caused by the messenger. |
於此二 受，若集、若滅、若味、若患、若離不如實知； |
In this two feelings, if you gather, if you die, if you taste, if you suffer, if you don’t know what you really are; |
不如實知故，生不苦不樂受，為癡使所使。 |
If you don’t know the truth as it is, you don’t feel painful or unhappy when you are born. |
為樂受所繫終不離，苦受所繫終不離，不 苦不樂受所繫終不離。 |
To be tied to pleasure is not to leave, to be tied to suffering is not to leave, not to be tied to suffering or not to be tied to. |
云何繫？ |
What is the cloud? |
謂為貪、恚、癡 所繫，為生、老、病、死、憂、悲、惱、苦所繫。 |
It is related to greed, transgression, and delusion, and is related to life, old age, sickness, death, worry, sorrow, anxiety, and suffering. |
「多聞聖弟 子身觸生苦受，大苦逼迫，乃至奪命，不起 憂 悲 稱怨、啼哭號呼、心亂發狂，當於爾時， 唯生一受，所謂身受，不生心受。 |
"It is often said that the saint’s disciples are born with suffering, suffering, persecution, and even taking their lives. They can’t be sad, complaining, crying, and mad. When you are here, you will only be born and received. The so-called body experience, not the heart. . |
「譬如士夫 被一毒箭，不被第二毒箭，當於爾時，唯生 一受，所謂身受，不生心受。 |
"For example, when a scholar is given a poisoned arrow but not a second poisoned arrow, when he is in your position, he has only one experience. |
為樂受觸，不 染欲樂，不染欲樂故，於彼樂受，貪使不 使。 |
To be touched for pleasure, not to engage in lust, not to engage in lust. |
於苦觸受不生瞋恚，不生瞋恚故，恚 使不使。 |
There is no aversion to suffering in the sense of suffering, and there is no aversion to it. |
於彼二使，集、滅、 味 、患、離如實知， 如實知故，不苦不樂受癡使不使，於彼樂受 解脫不繫，苦受、不苦不樂受解脫不繫。 |
The two ambassadors of Yu Bi, gather, destroy, taste, suffer, and dissociate. Know the truth as it is, know the truth as it is, do not suffer or be happy by delusion and do not use it. . |
於何 不繫？ |
Why is it not? |
謂貪、恚、癡不繫，生、老、病、死、憂、悲、惱、苦不 繫。」 |
It means that greed, ecstasy, and delusion are not related, but birth, old age, sickness, death, worry, sadness, anxiety, and suffering are not related. " |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「多聞於苦樂， 非不受覺知， |
"Smell more of pain and pleasure, not unconsciously, |
彼於凡夫人， 其實大有聞。 |
Mrs. Bi Yufan, actually heard a lot. |
樂受不放逸， 苦觸不增憂， |
Pleasure does not let go, bitter touch does not increase worry, |
苦樂二俱捨， 不順亦不違。 |
Both bitter and happy, neither goes well nor goes against. |
比丘勤方便， 正智不傾動， |
Bhikkhus are convenient, righteous and wise, |
於此一切受， 黠慧能了知。 |
Because of all this experience, Wei Hui can understand. |
了知諸受故， 現法盡諸漏， |
After knowing all the mistakes, presenting all the omissions, |
身死不墮數， 永處般涅槃。」 |
If you die, you will never fall, but you will be in Nirvana forever. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 471 （四七一） 虛空 |
SA 471 (Four Seven One) Void |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如空中狂風卒 起，從四方來，有塵土風、無塵土風、毘濕波 風、鞞嵐婆風、薄風、厚風，乃至風輪起風。 |
"For example, when a violent wind blows in the sky, from all directions, there will be dusty wind, dust-free wind, Vishwa wind, Danlanpo wind, thin wind, thick wind, and even wind from the wind wheel. |
身中 受風亦復如是，種種受起——樂受、苦受、不苦不 樂受，樂身受、苦身受、不苦不樂身受，樂心受、 苦心受、不苦不樂心受，樂食受、苦食受、不苦 不樂食受，樂無食、苦無食、不苦不樂無食受， 樂貪受、苦貪受、不苦不樂貪受，樂出要受、苦 出要受、不樂不苦出要受。」 |
The same is true for feeling in the body, all kinds of feelings—pleasure, suffering, no-suffering or unpleasant, happy body-receiving, hard-bearing body, no-bearing-not-pleasant feeling, happy-hearted feeling, hard-heartedness, and no-suffering or unpleasantness , Happy food, suffering, no suffering, no food, no food, suffering, no food, no suffering, no food, no food If you suffer, you have to suffer, and you have to suffer if you are unhappy. " |
爾時，世尊即說偈 言： |
At that time, the Blessed One said: |
「譬如虛空中， 種種狂風起， |
"For example, in the void, all kinds of gusts, |
東西南北風， 四維亦如是。 |
The east, west, south and north winds are the same in the four dimensions. |
有塵及無塵， 乃至風輪起， |
There is dust and no dust, even the wind wheel rises, |
如是此身中， 諸受起亦然。 |
In this body, so are all suffering. |
若樂若苦受， 及不苦不樂， |
If you are happy if you are suffering, and if you are not suffering or happy, |
有食與無食， 貪著不貪著。 |
Food and non-food, greedy but not greedy. |
比丘勤方便， 正智不傾動， |
Bhikkhus are convenient, righteous and wise, |
於此一切受， 黠慧能了知。 |
Because of all this experience, Wei Hui can understand. |
了知諸受故， 現法盡諸漏， |
After knowing all the mistakes, presenting all the omissions, |
身死不墮數， 永處般涅槃。」 |
If you die, you will never fall, but you will be in Nirvana forever. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 472 （四七二） 客舍 |
SA 472 (four seven two) guest house |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「譬如客舍種種人 住，若剎利、婆羅門、長者居士、野人獵師、持 戒犯戒、在家出家，悉於中住。 |
"For example, all kinds of people live in guest houses, such as Sari, Brahmins, elder laymen, savages hunters, precepts and monks at home, all live in them. |
此身亦復如 是，種種受生——苦受、樂受、不苦不樂受，樂身 受、苦身受、不苦不樂身受，樂心受、苦心受、 不苦不樂心受，樂食受、苦食受、不苦不樂食 受，樂無食受、苦無食受、不苦不樂無食受，樂 貪著受、苦貪著受、不苦不樂貪著受，樂出要 受、苦出要受、不苦不樂出要受。」 |
The same is true for this body, all kinds of feelings-suffering, happy feeling, neither suffering nor happy feeling, happy body feeling, suffering body feeling, not suffering or not happy body feeling, happy feeling, suffering heart feeling, not suffering or not happy feeling, happy Food-receiving, bitter food-receiving, not suffering or happy food-receiving, pleasure without food-receiving, suffering without food-receiving, no suffering or happiness without food-receiving, pleasure-receiving, suffering greedy-receiving, not suffering and greedy-receiving, If you are happy, you need to suffer, if you suffer, you need to suffer, and if you don’t suffer or not, you need to suffer. " |
爾時，世尊即 說偈言： |
At that time, the Blessed One said: |
「譬如客舍中， 種種人住止， |
"For example, in the guest house, all kinds of people stay, |
剎利婆羅門， 長者居士等， |
Shari Brahmins, elders, etc., |
旃陀羅野人， 持戒犯戒者， |
Chandala savage, precepts and offenders, |
在家出家人， 如是等種種， |
If you are a monk at home, etc., |
此身亦如是。 |
The same is true in this body. |
種種諸受生， |
All kinds of beings, |
若樂若苦受， 及不苦不樂， |
If you are happy if you are suffering, and if you are not suffering or not happy, |
有食與無食， 貪著不貪著， |
Food and non-food, greedy but not greedy, |
比丘勤方便， 正智不傾動， |
Bhikkhus are convenient, righteous and wise, |
於此一切受， 黠慧能了知， |
All the feelings here, Wei Hui can understand, |
了知諸受故， 現法盡諸漏， |
After knowing all the mistakes, presenting all the omissions, |
身死不墮數， 永處般涅槃。」 |
If you die, you will never fall, but you will be in Nirvana forever. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 473 （四七三） 禪 |
SA 473 (four seven three) Zen |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，有異比丘獨一靜處禪思，念言： |
At that time, there is a different bhikkhu alone in quiet meditation, saying: |
「世 尊說三受——樂受、苦受、不苦不樂受，又說諸所 有受悉皆是苦，此有何義？」 |
The Blessed One speaks of three feelings—pleasure, suffering, and neither suffering nor unpleasantness. He also said that all experiences are suffering. What is the meaning of this? |
是比丘作是念 已，從禪起，往詣佛所，稽首禮足，退住一 面，白佛言： |
It is the monk who does the mindfulness. Starting from Zen, going to the Buddha's place, paying homage to the head and standing back, the White Buddha said: |
「世尊！我於靜處禪思，念言： |
"Master! I meditated in silence and said: |
『世 尊說三受——樂受、苦受、不苦不樂受，又說諸所 有受悉皆是苦，此有何義？』 |
"The Blessed One speaks of three feelings—pleasure, suffering, and neither suffering nor unpleasantness, and that all experiences are suffering. What's the point? 』 |
」 |
!!br0ken!! |
佛告比丘： |
Buddha told Bhikkhu: |
「我以 一切行無常故，一切諸行變易法故，說諸所 有受悉皆是苦。」 |
I think that all actions are impermanent and all actions change, and I say that all experiences are suffering. |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「知諸行無常， 皆是變易法， |
"Knowing the impermanence of all actions is the law of change, |
故說受悉苦， 正覺之所知。 |
Therefore, it is said that suffering is learned and knowing. |
比丘勤方便， 正智不傾動， |
Bhikkhus are convenient, righteous and wise, |
於諸一切受， 黠 慧能了知。 |
In all feelings, Huineng understands. |
悉知諸受已， 現法盡諸漏， |
Knowing all the experience, the present method makes all the omissions, |
身死不墮數， 永處般涅槃。」 |
If you die, you will never fall, but you will be in Nirvana forever. " |
佛說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully. |
SA 474 （四七四） 止息 |
SA 474 (four seven four) subsiding |
如是我聞： |
Thus have I heard. |
一時，佛住王舍城迦蘭陀 |
At one time, the Buddha was abiding in Rājagṛha in the Kalandaka |
竹園。 |
Bamboo Garden. |
爾時，尊者阿難獨一靜處 |
At that time, Venerable Ānanda was alone in a solitary place, |
禪(jhāna) 思(contemplation)，念言： |
contemplating in dhyāna, and thinking, |
「世尊說 |
“The Bhagavān has spoken |
三(three) 受(vedana)—— |
(of) three (types of) sensations: |
樂受、 |
sensations of pleasure, |
苦受、 |
sensations of pain, |
不苦不樂受， |
and sensations of neither pleasure nor pain. |
又復說諸 |
Moreover, |
所有受悉皆是苦， |
all of these sensations are spoken of as suffering. |
此有何義？」 |
What does this mean?” |
作是念已， |
After thinking this, |
從禪起， |
he arose from dhyāna |
詣世尊所，稽首禮足， |
and went to the place of the Bhagavān. Bowing at his feet, |
退住一面，白佛言： |
he stood to one side and addressed the Buddha,saying, |
「世尊！我獨一靜處 |
“Bhagavān, I was alone at a solitary place, |
禪思，念言： |
in dhyāna thinking, |
『如世尊說 |
“The Bhagavān has spoken of |
三(three) 受(vedana)—— |
(of) three (types of) sensations: |
樂受、 |
sensations of pleasure, |
苦受、 |
sensations of pain, |
不苦不樂受， |
and sensations of neither pleasure nor pain. |
又說一切諸 |
Moreover, |
受悉皆是苦， |
all of these sensations are spoken of as suffering. |
此有何義？』」 |
What does this mean?” |
佛告阿難：「我以一 |
The Buddha said to Ānanda, “The reason I say this |
切行無常故， |
is because they are all conditioned and impermanent. |
一切行變易法故， |
Because all are conditioned dharmas subject to change, |
說諸所有 受悉皆是苦。 |
these sensations are in each case spoken of as suffering. |
又復，阿難！ |
Moreover, Ānanda, |
我以諸行漸次寂 |
I say that because these conditions are gradually extinguished, |
滅故說，以諸行漸次止息故說，一切諸受 |
because these conditions gradually subside, |
悉皆是苦。」 |
that all sensations are entirely suffering.” |
阿難白佛言： |
Ānanda addressed the Buddha, saying, |
「云何？世尊！以諸受 |
“How, Bhagavān, ” |
漸次寂滅故說？」 |
are sensations gradually extinguished? |
佛告阿難：「 |
The Buddha spoke to Ānanda, saying, |
初禪正受時， |
“[1] When in the First Dhyāna, |
言語(language) 寂滅， |
words and speech are extinguished. |
第二禪正受時， |
[2] When in the Second Dhyāna, |
覺(vitakka) 觀(vicāra) 寂滅， |
vitarka and vicāra are extinguished. |
第三禪正受時， |
[3] When in the Third Dhyāna, |
喜心寂滅， |
mental joy is extinguished. |
第四禪正受時， |
[4] When in the Fourth Dhyāna, |
出入息寂滅； |
inhalation and exhalation are extinguished. |
空入處正受時， |
[5] When in the realm of infinite space, |
色想寂滅， |
the appearance of form is extinguished. |
識入處正受時， |
[6] When in the realm of infinite consciousness, |
空入處想寂滅， |
the appearance of the realm of infinite space is extinguished. |
無所有入處正受時， |
[7] When in the realm of nothingness, |
識入處想寂滅， |
the realm of infinite consciousness is extinguished. |
非想非非想入處正受時， |
[8] When in the realm of neither perception nor non-perception, |
無所有入處想寂滅， |
the realm of nothingness is extinguished. |
想受滅正受時， |
[9] With the extinction of perceptions and sensations, |
想受寂滅， |
then perceptions and sensations have been extinguished. |
是名漸次諸行寂滅。」 |
This is called the gradual extinction of conditions.” |
阿難白佛言：「世尊！云何漸次諸 |
Ānanda addressed the Buddha, |
行止息？」 |
saying, |
| “Bhagavān, | |
佛告阿難：「初禪正受時，言語止息， |
how do the various conditions gradually subside?” The Buddha spoke to Ānanda, |
二禪正受時，覺觀止息，三禪正受時，喜心 |
saying, |
止息，四禪正受時，出入息止息；空入處正受 |
“[1] When in the First Dhyāna, |
時，色想止息，識入處正受時，空入處想止 |
words and speech subside. |
息，無所有入處正受時，識入處想止息，非想 |
[2] When in the Second Dhyāna, |
非非想入處正受時，無所有入處想止息，想 |
vitarka and vicāra subside. |
受滅正受時，想受止息，是名漸次諸行止息。」 |
[3] When in the Third Dhyāna, |
| mental joy subsides. | |
| [4] When in the Fourth Dhyāna, | |
| inhalation and exhalation subside. | |
| [5] When in the realm of infinite space, | |
| the appearance of form subsides. | |
| [6] When in the realm of infinite consciousness, | |
| the appearance of the realm of infinite space subsides. | |
| [7] When in the realm of nothingness, | |
| the realm of infinite consciousness subsides. | |
| [8] When in the realm of neither perception nor non-perception, | |
| the realm of nothingness subsides. | |
| [9] With the extinction of perceptions and sensations, | |
| then perceptions and sensations have subsided. | |
| This is called the gradual subsiding of conditions.” Ānanda addressed the Buddha, | |
| saying, | |
| “Bhagavān, | |
| this is called the gradual subsiding of conditions.” |
阿難白佛：「世尊！是名漸次諸行止息。」 |
The Buddha spoke to Ānanda, |
| saying, | |
佛 |
“There is also the supreme subsiding, |
告阿難：「復有勝止息、奇特止息、上止息、無 |
the extraordinary subsiding, |
上止息。如是止息，於餘止息無過上者。」 |
the foremost subsiding, |
| the highest subsiding.” Ānanda addressed the Buddha, | |
阿 |
saying, |
難白佛：「何等為勝止息、奇特止息、上止息、 |
“What is the supreme subsiding, |
無上止息，諸餘止息無過上者？」 |
extraordinary subsiding, |
| foremost subsiding, | |
佛告阿難： |
the highest subsiding, |
「於貪欲心不樂、解脫，恚、癡心不樂、解脫，是 |
unsurpassed by other subsidings?” The Buddha said to Ānanda, |
名勝止息、奇特止息、上止息、無上止息，諸 |
“Toward craving and desires, |
餘止息無過上者。」 |
the mind is dispassionate and liberated. |
| Toward anger and delusion, | |
佛說此經已，尊者阿難 |
the mind is dispassionate and liberated. |
聞佛所說，歡喜奉行。 |
This is what is called the supreme subsiding, |
| extraordinary subsiding, | |
| foremost subsiding, | |
| the highest subsiding, | |
| unsurpassed by other subsidings.” | |
| After the Buddha had spoken this sūtra, | |
| then Venerable Ānanda heard what the Buddha had said, | |
| and blissfully practiced in accordance. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 475 （四七五） 先時 |
SA 475 (four seven five) first time |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「毘婆尸如來未 成佛時，獨一靜處，禪思思惟，作如是觀，觀 察諸受。 |
"When Vipassi Tathagata did not become a Buddha, he was alone in a quiet place, meditating and contemplating, doing so, observing all feelings. |
云何為受？ |
What is the cloud? |
云何受集？ |
What is the cloud collection? |
云何受滅？ |
Why is the cloud destroyed? |
云何受集道跡？ |
Why does the cloud receive the road? |
云何受滅道跡？ |
Why does the cloud suffer? |
云何受味？ |
Why does the cloud smell? |
云 何受患？ |
Why does the cloud suffer? |
云何受離？ |
Why does the cloud suffer? |
如是觀察，有三受——樂受、 苦受、不苦不樂受。 |
In this observation, there are three feelings—pleasure, suffering, and neither suffering nor happiness. |
觸集是受集，觸滅是受滅。 |
To touch the collection is to receive the collection, and to touch off is to suffer. |
若於受愛樂、讚歎、染著、堅住，是名受集道 跡。 |
If you are philharmonic, admired, dyed, and persevering, it is known as the path of collection. |
若於受不愛樂、讚歎、染著、堅住，是名受 滅道跡。 |
If you don’t love music, admire, dye, and persevere, it is the path of suffering. |
若受因緣生樂喜，是名受味，若受 無常變易法，是名受患。 |
If you receive happiness from causes and conditions, it is the name and taste, and if you are subject to impermanence, it is the name and suffering. |
若於受斷欲貪、越 欲貪，是名受離。」 |
If you stop wanting to be greedy, the more you want to be greedy, it is the name of being detached. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
如毘婆尸佛，如是式棄佛、毘濕波浮佛、迦 羅迦孫提佛、迦那迦牟尼佛、迦葉佛，及我釋 迦文佛，未成佛時思惟觀察諸受，亦復如是。 |
For example, the Buddha Buddha, such as Shishiji, Buddha, Vishupava, Kaluo Kasunti, Kanakya Muni, Kassapa, and my Sakyamuni Buddha. When I was not a Buddha, I thought and observed all feelings. . |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 476 （四七六） 禪思 |
SA 476 (Four Seven Six) Meditation |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，有異比丘獨一靜處禪思。 |
At that time, there is a different bhikkhu alone in quiet meditation. |
如是 觀察諸受。 |
In this way, observe all feelings. |
云何受？ |
How does the cloud feel? |
云何受集？ |
What is the cloud collection? |
云何受滅？ |
Why is the cloud destroyed? |
云 何受集道跡？ |
Why does the cloud receive the road? |
云何受滅道跡？ |
Why does the cloud suffer? |
云何受味？ |
Why does the cloud smell? |
云何 受患？ |
Yun He suffers? |
云何受離？ |
Why does the cloud suffer? |
時，彼比丘從禪覺已，詣世 尊所，稽首禮足，退住一面，白佛言： |
At that time, the Bhikkhu had been enlightened from Zen, and the world's nobleman, consecrated his head and saluted his feet, stayed aside, and the White Buddha said: |
「世尊！ 我獨一靜處禪思，觀察諸受。 |
"Master! I am alone in meditating and observing all feelings. |
云何為受？ |
What is the cloud? |
云 何受集？ |
What is the cloud collection? |
云何受滅？ |
Why is the cloud destroyed? |
云何受集道跡？ |
Why does the cloud receive the road? |
云何受滅 道跡？ |
Why is the cloud destroyed? |
云何受味？ |
Why does the cloud smell? |
云何受患？ |
Why does the cloud suffer? |
云何受離？」 |
Why does the cloud suffer? " |
佛告 比丘： |
Buddha told Bhikkhu: |
「有三受——樂受、苦受、不苦不樂受。 |
"There are three feelings--pleasure, suffering, and neither suffering nor happiness. |
觸集是 受集，觸滅是受滅。 |
To touch the collection is to receive the collection, and to touch off is to be destroyed. |
若於受愛樂、讚歎、染著、堅 住，是名受集道跡。 |
If you are philharmonic, admired, dyed, and persevering, it is called the collection of Taoism. |
若於受不愛樂、讚歎、染著、 堅住，是名受滅道跡。 |
If you don't love music, admire, dye, and hold on, it is the path of suffering. |
若受因緣生樂喜，是 名受味，若受無常變易法，是名受患。 |
If happiness arises from causes and conditions, it is the name and taste, and if the impermanence changes, it is the name and suffering. |
若於 受斷欲貪、越欲貪，是名受離。」 |
If Yu Su is cut off from desire and greed, the more he desires to be greedy, it is Ming Su Li. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 477 （四七七） 禪思 |
SA 477 (four seven seven) meditation |
如異比丘問經，尊者阿難所問經亦 如是。 |
Just as the different bhikkhus asked the sutras, so did the Venerable Ananda. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 478 （四七八） 比丘 |
SA 478 (Four Seven Eight) Bhikkhu |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「云何為受？ |
"What does the cloud mean? |
云何 受集？ |
How does the cloud receive the collection? |
云何受滅？ |
Why is the cloud destroyed? |
云何受集道跡？ |
Why does the cloud receive the road? |
云何受滅道 跡？」 |
Why is the cloud affected by the path? " |
諸比丘白佛言： |
The words of the Bhikkhus: |
「世尊是法根、法眼、法依。 |
"The Blessed One is the root, the eye, and the idiom. |
善哉！世尊！唯願廣說，諸比丘聞已，當受奉 行。」 |
Good! Lord! I only wish to speak widely, that monks have heard of it and should be practiced. " |
佛告諸比丘： |
Buddha told monks: |
「諦聽，善思，當為汝說。」 |
Listen carefully, think well, say it for you. |
佛告 比丘： |
Buddha told Bhikkhu: |
「有三受——樂受、苦受、不苦不樂受。 |
"There are three feelings--pleasure, suffering, and neither suffering nor happiness. |
觸集 是受集、觸滅是受滅。 |
To touch the set is to be set, and to touch the set is to be destroyed. |
若於受愛樂、讚歎、染著、 堅住，是名受集道跡； |
If you are loved, admired, dyed, and persevered, it is the name of the collection; |
若於受不愛樂、讚歎、染 著、堅住，是名受滅道跡。 |
If you don't love music, admire, get dyed, and persevere, it's the path of suffering. |
若受因緣生樂喜， 是名受味； |
If happiness arises from causes and conditions, it is fame and taste; |
若受無常變易，是名受患； |
If you are subject to impermanence, you are suffering; |
若於 受斷欲貪、越欲貪，是名受離。」 |
If Yu Su is cut off from desire and greed, the more he desires to be greedy, it is Ming Su Li. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 479 （四七九） 如實知 |
SA 479 (four seven nine) know the truth |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若我於諸受不如 實知，受集、受滅、受集道跡、受滅道跡、受味、受 患、受離不如實知，我於諸天世間、魔、梵、沙門、 婆羅門、天、人眾中，不得解脫、出離、脫諸顛 倒，亦非阿耨多羅三藐三菩提。 |
"If I don’t know the truth as I know, receive, be destroyed, receive the path, receive the path, receive the taste, suffer, and suffer from the truth, I am in the world, the devil, the Brahma, the sandman, Among the Brahmins, the heavens, and the multitude of people, there is no liberation, detachment, and freedom from all inversions, nor is it the three Bodhisattva of the Agudala. |
以我於諸 受、受集、受滅、受集道跡、受滅道跡、受味、受患、 受離如實知故，於諸天世間、魔、梵、沙門、婆羅 門、天、人眾中，為脫、為出、為脫諸顛倒，得阿 耨多羅三藐三菩提。」 |
According to me in the world, demon, brahma, sandman, brahman, heaven, man, Among the crowd, for the sake of liberation, exorcism, and liberation from all perversions, they obtained the Amitala Sanya Sanbodhi. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 480 （四八〇） 沙門婆羅門 |
SA 480 (four eighty) Salmon Brahman |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若沙門、婆羅門 於諸受不如實知，受集、受滅、受集道跡、受 滅道跡、受味、受患、受離不如實知者； |
"If Shamen and Brahmins do not know the truth as they are in all feelings, those who do not know the truth as they are in the collection, the destruction, the collection, the defilement, the taste, the suffering, and the deviance; |
非沙 門、非婆羅門，不同沙門、不同婆羅門，非 沙門義、非婆羅門義，現法自知作證： |
It is not a Shamon, a Brahman, a different Shamon, a different Brahman, a non-Shammon righteousness, a non-Brahman righteousness, the present law knows to testify: |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
「若沙門、婆羅門於諸受如實知，受集、受 滅、受集道跡、受滅道跡、受味、受患、受離如實 知者，彼是沙門之沙門、婆羅門之婆羅門，同 沙門、同婆羅門，沙門義、婆羅門義，現法自 知作證： |
"If Shamon and Brahman know the truth from all feelings, gather, be destroyed, gather the path, suffer, suffer, and depart, and know the truth, they are the Shamon of Shamon and the Brahman of Brahman. Shaman, the same Brahman, Shaman righteous, Brahman righteous, now the law knows to testify: |
『我生已盡，梵行已立，所作已作，自 知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
」 |
!!br0ken!! |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
如沙門、非沙門，如是沙門數、非沙門數亦 如是。 |
Such as Salmon and Non-Salmon, as is the number of Salmon and non-Salmon. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 481 （四八一） 壹奢能伽羅 |
SA 481 (Four Eighty One) One Shinangala |
如是我聞： |
I heard this: |
一時，佛住壹奢能伽羅國 壹奢能伽羅林中。 |
For a while, the Buddha lived in the Shenengkaluo Kingdom. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我 欲於此中半月坐禪。 |
"I want to sit in meditation for half a month. |
諸比丘！勿復遊行， 唯除乞食及布薩，即便坐禪，不復遊行， 唯除乞食及布薩。」 |
Bhikkhus! Do not return to the parade, except begging and busa, even if sitting in meditation, no longer parade, only begging and busa. " |
爾時，世尊半月過已，敷 坐具，於眾前坐，告諸比丘： |
At that time, the Blessed One had passed half a month, put on the seat, sat in front of the crowd, and told the monks: |
「我以初成佛 時所思惟禪法少許禪分，於今半月，思 惟作是念： |
"I used the meditation that I thought when I first became a Buddha to have a little meditation. In this half of the month, thinking and doing is thinking: |
『諸有眾生，生受皆有因緣，非 無因緣。 |
"All beings have a cause and condition, not without cause and condition. |
云何因緣？ |
What is the cause of cloud? |
欲是因緣、覺是因緣、觸 是因緣。』 |
Desire is cause and condition, consciousness is cause and condition, and touch is cause and condition. 』 |
「諸比丘！於欲不寂滅、覺不寂滅、觸 不寂滅，彼因緣故，眾生生受，以不寂滅因 緣故，眾生生受。 |
"Bhikkhus! When desire does not die, feels does not die, touch does not die, because of it, all beings receive, and because of non-perishment, all beings receive. |
彼欲寂滅、覺不寂滅、觸 不寂滅，以彼因緣故，眾生生受，以不寂 滅因緣故，眾生生受。 |
He desires to die, feels not to die, and touches not to die. Because of him, sentient beings receive, and because of not perishing, sentient beings receive. |
彼欲寂滅、覺寂滅、觸 不寂滅，以彼因緣故，眾生生受，以不寂滅 因緣故，眾生生受。 |
He desires to die, feels extinguished, and touches not extinguished. All living beings receive because of his cause, and all beings receive because of not dying. |
彼欲寂滅、覺寂滅、觸寂 滅，以彼因緣故，眾生生受，以彼寂滅因緣 故，眾生生受。 |
He desires to perish, perceives perishes, and touches perishable. All living beings receive it for its cause, and all living beings receive it for its death. |
邪見因緣故，眾生生受，邪見 不寂滅因緣故，眾生生受。 |
All living beings suffer for reasons of wrong view, and all beings suffer for reasons of not perishing. |
邪志、邪語、邪業、邪 命、邪方便、邪念、邪定、邪解脫、邪智因緣故，眾 生生受，邪智不寂滅因緣故，眾生生受。 |
Evil intentions, evil words, evil karma, evil destiny, evil convenience, evil thoughts, evil concentration, evil liberation, evil wisdom, for reasons, all beings suffer, evil wisdom does not die for reasons, all beings suffer. |
正見 因緣故，眾生生受，正見寂滅因緣故，眾生生 受。 |
Right view, for reasons, all beings receive, and right view of death, for reasons, all beings receive. |
正志、正語、正業、正命、正方便、正念、正定、正 解脫、正智因緣故，眾生生受，正智寂滅因緣 故，眾生生受。 |
Righteous will, righteous speech, righteousness, righteous destiny, righteous convenience, righteous thoughts, righteous concentration, righteous liberation, righteous wisdom for reasons, all beings receive, righteous wisdom dies for reasons, all beings receive. |
若彼欲不得者得、不獲者獲、不 證者證生，以彼因緣故，眾生生受，以彼 寂滅因緣故，眾生生受。 |
If the person who does not want it will get, the person who does not get it, and the person who does not prove it, the sentient beings will receive it for its cause, and the sentient beings will receive it for its death. |
是名不寂滅因緣， 眾生生受，寂滅因緣，眾生生受。 |
It is the name of non-perishable cause and condition, sentient beings receive, perishable cause, sentient beings receive. |
「若沙門、婆羅 門如是緣緣、緣緣集、緣緣滅、緣緣集道跡、 緣緣滅道跡不如實知者，彼非沙門之沙 門、非婆羅門之婆羅門，不同沙門之沙門、 不同婆羅門之婆羅門，非沙門義、非婆羅 門義，現法自知作證： |
"If Shamon and Brahman are fate, fate, fate, fate, fate, fate, fate, fate, fate, fate, fate, fate, and fate, do not know the truth, he is not the Shamon of Shamon, or the Brahman of Brahman, different from the Shamon of Shamen. The Brahmin of the Brahmins is not the righteousness of the Salmon, nor the righteousness of the Brahman. Now the law knows to testify: |
『我生已盡，梵行已立， 所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
「若沙門、婆羅門 於此緣緣、緣緣集、緣緣滅、緣緣集道跡、緣 緣滅道跡如實知者，當知是沙門之沙門、婆 羅門之婆羅門，同沙門、同婆羅門，以沙門 義、婆羅門義，現法自知作證： |
"If Shamen and Brahmins know this predestined condition, predestined congregation, condemnation of predestined condition, predestined condition and destiny, congregation of predestined condition, condense and converging path, one who knows the truth, one should know that it is the Shamen of Shamon and the Brahmin of Brahman, same as Shamen and Brahmin, Testify with the righteousness of Sammon and the righteousness of Brahman: |
『我生已盡，梵行 已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 482 （四八二） 喜樂 |
SA 482 (Four Eight Two) Joy |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
夏安居時。 |
When Xia An lived. |
爾時，給孤獨長者來詣佛 所，稽首禮足，却坐一面，佛為說法，示、教、照、 喜，說種種法。 |
At that time, the lonely elders came to the Buddha's place to pay homage to their heads, but to sit down and talk about the Buddha's teachings, teachings, photos, joys, and various methods. |
示、教、照、喜已，從座起，整衣服， 為佛作禮，合掌白佛言： |
Show, teach, take photos, and joy, start from the seat, dress up, make rituals for the Buddha, put your palms together in white Buddha's words: |
「唯願世尊與諸 大眾受我三月請衣被、飲食、應病湯藥。」 |
Only hope that the Lord and the public will receive my March clothing, food, and medicine for sickness. |
爾 時，世尊默然而許。 |
At that time, the Blessed One acquiesced. |
時，給孤獨長者知佛默然 受請已，從座起去，還歸自家，過三月已， 來詣佛所，稽首禮足，退坐一面。 |
At that time, the lonely elders knew the Buddha silently and received the invitation, got up from the seat, and returned to their own home. After three months, I came to the Buddha's place, paid homage to the head, and sat back. |
佛告給孤 獨長者： |
The Buddha told the lone elder: |
「善哉！長者！三月供養衣被、飲食、應病 湯藥。 |
"Goodness! Elder! March provides clothing, food, and decoction for sickness. |
汝以莊嚴淨治上道，於未來世當獲 安樂果報，然汝今莫得默然樂受此法，汝 當精勤，時時學遠離喜樂，具足身作證。」 |
You will be on the path with solemn and pure governance, and you will be rewarded with happiness in your future lives. But you don’t want to accept this method silently. You should be diligent, always learn to stay away from joy, and testify in your own body. " |
時， 給孤獨長者聞佛所說，歡喜隨喜，從座起而 去。 |
At that time, I told the lonely elders to hear what the Buddha said, rejoice and rejoice, and get up from the seat. |
爾時，尊者舍利弗於眾中坐，知給孤獨 長者去已，白佛言： |
At that time, the Venerable Sariputra sat in the crowd, knowing that the lonely elder had gone, and the White Buddha said: |
「奇哉！世尊！善為給孤獨 長者說法，善勸勵給孤獨長者，言： |
"Wonderful! Blessed One! Good advice to the lonely elders, good encouragement to the lonely elders, saying: |
『汝已三月 具足供養如來大眾中，淨治上道，於未來 世，當受樂報； |
"You have been able to support the Tathagata in March, and you will cleanly rule the way. In the future life, you will be rewarded with happiness; |
汝莫默然樂著此福，汝當時 時學遠離喜樂，具足身作證。』 |
You don’t enjoy this blessing silently. At that time, you learned to stay away from joy and testify yourself. 』 |
世尊！若使聖弟 子學遠離喜樂，具足身作證，得遠離五法， 修滿五法。 |
Lord! If the holy disciple learns to stay away from joy and to testify with his own body, he must stay away from the Five Dharma and practice the Five Dharma. |
云何遠離五法？ |
Why is the cloud far away from the Five Laws? |
謂斷欲所長養喜、 斷欲所長養憂、斷欲所長養捨、斷不善所長 養喜、斷不善所長養憂，是名五法遠離。 |
It is said that the director of Absolute Desire raises happiness, the director of Absolute Desire raises sorrow, the director of Absolute Desire raises the house, the director of Absolute Desire raises happiness, the director of Absence Abuse raises sorrow, is the five methods to stay away. |
云何 修滿五法？ |
Yun He, cultivate the five methods? |
謂隨喜、歡喜、猗息、樂、一心。」 |
It means rejoicing, rejoicing, rest, joy, and one mind. " |
佛告舍 利弗： |
Buddha tells the retreat Liver: |
「如是，如是。 |
"So, so. |
若聖弟子修學遠離喜 樂，具足身作證，遠離五法，修滿五法。」 |
If the saint disciple practice study far away from joy, fully testify, stay away from the Five Dharma, practice the Five Dharma. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 483 （四八三） 無食樂 |
SA 483 (four eighty three) no food and pleasure |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有食念者、有 無食念者、有無食無食念者； |
"Those who have appetite, those who have appetite or not, those who have appetite without appetite; |
有食樂者、無 食樂者、有無食無食樂者； |
Those with pleasure, those without pleasure, those with or without food but without pleasure; |
有食捨者、有無 食捨者、有無食無食捨者； |
Those who have food houses, those who have food houses, those who have food without food houses; |
有食解脫者、有 無食解脫者、有無食無食解脫者。 |
Those who have food for liberation, those who have food without food, and those who have food without food. |
「云何食 念？ |
"Yun He Shi Nian? |
謂五欲因緣生念。 |
It is said that the five desires are born from karma. |
云何無食念？ |
Why does the cloud have no thoughts? |
謂比丘離 欲、離惡不善法，有覺有觀，離生喜樂，初禪 具足住，是名無食念。 |
It is said that the monk is free from desire, free from evil and unwholesome dharma, with awareness and insight, free from rebirth and joy, first meditation with sufficient abundance, it is the name without appetite. |
云何無食無食念？ |
Why does the cloud have no food or thoughts? |
謂比 丘有覺有觀息，內淨一心，無覺無觀，定生 喜樂，第二禪具足住，是名無食無食念。 |
It is said that the monk is conscious and mindful, inner pure and one mind, unawareness without insight, concentration and joy, and the second jhana is sufficient for dwelling, which is the name of no food and no food thought. |
「云 何有食樂？ |
"Cloud, why is there food and pleasure? |
謂五欲因緣生樂、生喜，是名有 食樂。 |
It is said that the five desires cause happiness and happiness, which is a name for eating pleasure. |
云何無食樂？ |
Why is there no food and pleasure in the cloud? |
謂息有覺有觀，內淨一心， 無覺無觀，定生喜樂，是名無食樂。 |
It is said that the breath has consciousness and insight, the inner purity of one mind, the unconsciousness without insight, the contemplation of happiness, is the name of no food and happiness. |
云何無 食無食樂？ |
Why is there no food without food? |
謂比丘離喜貪，捨心住正念正知， 安樂住彼聖說捨，是名無食無食樂。 |
It is said that a monk is free from joy and greed, giving up his heart to live righteous thoughts and righteousness, living happily in the other saint and saying home, is the name of no food without food and happiness. |
「云何 有食捨？ |
"Why Yun has a food house? |
謂五欲因緣生捨，是名有食捨。 |
It is said that the five desires are born by the predestined conditions, and it is a food house. |
云 何無食捨？ |
Cloud Why no food house? |
謂彼比丘離喜貪，捨心住正念正 知，安樂住彼聖說捨，第三禪具足住，是名 無食捨。 |
It is said that Bhikkhu is free from joy and greed, gives up his heart to live in mindfulness and righteousness, and live in peace with the sage. The third jhana is sufficient to live in the name without food. |
云何無食無食捨？ |
Yun He has no food and no food house? |
謂比丘離苦息樂， 憂喜先已離，不苦不樂捨，淨念一心，第四禪 具足住，是名無食無食捨。 |
It is said that the bhikkhu is free from suffering, rest and happiness, sorrow and happiness are gone, not suffering or not happy, pure mindfulness, the fourth jhana has sufficient dwelling, which is the name of no food and no food. |
「云何有食解脫？ |
"Why does the cloud have liberation? |
謂 色俱行。 |
It means that color is good. |
云何無食解脫？ |
Why is the cloud free from food? |
謂無色俱行。 |
That is colorless. |
云何無 食無食解脫？ |
Yun He Wu, food without food to liberate? |
謂彼比丘貪欲不染、解脫，瞋恚、 愚癡心不染、解脫，是名無食無食解脫。」 |
It is said that Bhikkhu is free from greed and desire, and is free from aversion and foolishness. It is the name of no food and no food and liberation. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
SA 484 （四八四） 跋陀羅 |
SA 484 (Four Eighty Four) Batura |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
At one time, the Buddha lived in She Wei Kingdom and gave a tree to the solitary garden. |
爾時，尊者跋陀羅比丘及尊者阿 難俱住祇樹給孤獨園。 |
In the meantime, His Holiness Vadoro Picchu and His Holiness Ananda lived in a tree for the Lonely Garden. |
爾時，尊者阿難往 詣尊者跋陀羅所，共相問訊慰勞已，於一面 住。 |
During the same time, His Holiness Ananda went to His Holiness the Bhadra, where they asked for relief and lived together. |
時，尊者阿難問尊者跋陀羅比丘言：「 |
At that time, His Holiness Ananda asked His Holiness Posthara Robichiu: " |
云何 名為見第一？ |
What is called the "foremost in what can seen?" |
云何聞第一？ |
what is called "The foremost in what can be heard?" |
云何樂第一？ |
what is called "The foremost in the experience of pleasure?" |
云何 想第一？ |
Why does Yun want to be number one? |
云何有第一？」 |
Why is cloud first? " |
尊者跋陀羅語尊者 阿難言：「 |
His Holiness the Bhadra, His Holiness Ananda: " |
有梵天自在造作、化如意，為世之 父，若見彼梵天者，名曰見第一。 |
Brahma created and transformed Ruyi freely and became the father of the world. If he sees another Brahma, his name is called first. |
「阿難！ |
"Ananda! |
有眾生離生喜樂， |
A sentient being who, [by virtue of] seclusion, gives rise to happiness and pleasure. |
處處潤澤， |
Such [happiness and pleasure] nourish and pervade everywhere. |
處處敷悅， |
[they are felt as] soothing and pleasing in every part, |
舉 身充滿， |
saturating the whole body. |
無不滿處。 |
There is no part [in the body] that is not saturated/filled. |
所謂離生喜樂， |
This is called "happiness and pleasure born of seclusion." |
彼從 三昧起， |
He (that sentient being) comes out/rises/emerges from the samādhi. |
舉聲唱說， |
He raises his voice to proclaim, |
遍告大眾：『 |
so to inform people in his assembly : " |
極寂靜者， |
As for that (zhe is a nominalizer) which is utterly peaceful, |
離生喜樂， |
it is "the happiness and pleasure born of seclusion." |
極樂者，離生喜樂。』 |
As for that which is utterly pleasurable, it is "the happiness and pleasure born of seclusion." |
諸有聞彼聲 者，是名聞第一。 |
Those who have heard such a proclamation are called "those who have experienced the foremost of what can be heard." |
「復次，阿難！ |
"Furthermore, Ananda: |
有眾生於 此身離喜之樂潤澤， |
A sentient being [may] have his body nourished by the pleasure [that comes from] seclusion from happiness |
處處潤澤， |
[Such pleasure] nourishes every part [of his body], |
敷悅充滿， |
Soothing and pleasing, filling to the brim. |
舉身充滿， |
Pervading and filling the entire body, |
無不滿處， |
There is no part [of the body] that is not pervaded and filled to the brim [with that pleasure]. |
所謂離喜之樂， |
This is known as 'the pleasure [that comes from] seclusion from happiness.' |
是 名樂第一。 |
This is called 'the foremost pleasure.'" |
「云何想第一？ |
"Why do you want to be number one? |
阿難！ |
Ananda! |
有眾生度一 切識入處無所有，無所有入處具足住，若起 彼想者，是名想第一。 |
There are sentient beings who realize that there is nothing in the place where all consciousness enters, and there is sufficient dwelling in the place where there is nothing. If you think of that, it is called the first thought. |
「云何有第一？ |
"Why is there number one? |
復次，阿 難！ |
Again, Ananda! |
有眾生度一切無所有入處，非想非非 想入處具足住，若起彼有者，是名有第一。」 |
There are sentient beings who live in the place where everything is nothing, and there is nothing but non-perception. The place where there is no thought is sufficient to stay. If there is something there, this is called having the first place. " |
尊者阿難語尊者跋陀羅比丘言：「 |
Venerable Ananda spoke to Venerable Bhikkhu Bhadra: " |
多有人 作如是見、如是說，汝亦同彼，有何差別？ |
Many people see and speak like this. You are the same as them. What is the difference? |
我作方便問汝，汝當諦聽，當為汝說。 |
I am asking you conveniently. You should listen carefully and I should explain it to you. |
如 其所觀，次第盡諸漏，是為見第一。 |
As he sees it, all the outflows are eliminated one after another, which is the first point of view. |
如其 所 聞 ，次第盡諸漏，是名聞第一。 |
As he has heard, all leaks are eliminated in order, and he is the first in reputation. |
如所生 樂，次第盡諸漏者，是名樂第一。 |
If the happiness that arises is the one that eliminates all outflows in sequence, it is called the first happiness. |
如其所想， 次第盡諸漏者，是名想第一。 |
As he thinks, he who eliminates all leaks in sequence is called thinking first. |
如實觀察， 次第盡諸漏，是名有第一。」 |
Observe truthfully and eliminate all leaks in order. This is called having the first place. " |
時，二正士共論說 已，從座起去。 |
At that time, the two scholars talked together and went from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 485 （四八五） 優陀夷 |
SA 485 (Four Eighty Five) Uday |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，瓶沙王詣尊者優陀夷所，稽首 作禮，退坐一面。 |
At that time, at the place of the Venerable Utayi, King of Pingsha, the chief inspector bowed and sat down. |
時，瓶沙王白尊者優陀 夷言： |
At the time, Venerable White of Pingsha King Uda |
「云何世尊所說諸受？」 |
All the feelings said by Lord Yunhe? |
優陀夷言： |
Udaya said: |
「大王！ 世尊說三受——樂受、苦受、不苦不樂受。」 |
Majesty! The Blessed One says three feelings—pleasure, suffering, neither suffering nor pleasure. |
瓶沙 王白尊者優陀夷： |
Ping Sha, Venerable Wang Bai, Udaya: |
「莫作是言： |
"Don't make a difference: |
『世尊說三 受——樂受、苦受、不苦不樂受。』 |
『The Blessed One says three feelings—pleasure, suffering, and neither suffering nor happiness. 』 |
正應有二受—— 樂受、苦受。 |
There should be two feelings-happy feeling and suffering. |
若不苦不樂受，是則寂滅。」 |
If you don't suffer or feel unhappy, you will die. " |
如是 三說，優陀夷不能為王立三受，王亦不 能立二受，俱共詣佛所，稽首禮足，退住 一面。 |
In this way, the three said, Udaya cannot establish three receptacles for the king, nor can the king establish two receptacles. They all share the Buddha's retreat, pay attention to the head and feet, and retreat. |
時，尊者優陀夷以先所說，廣白世尊： |
At that time, Venerable Udhayi said earlier that the Guangbai Blessed One: |
「我亦不能立三受，王亦不能立二受，今 故共來具問世尊如是之義，定有幾受？」 |
"I can't set up three receptacles, nor can the king set up two receptives. So now I have come to ask the Blessed One to have the meaning of this. How many senses are there?" |
佛 告優陀夷： |
The Buddha told Udaya: |
「我有時說一受，或時說二受， 或說三、四、五、六、十八、三十六，乃至百八受，或 時說無量受。 |
"Sometimes I say one receiving, sometimes two receiving, or three, four, five, six, eighteen, thirty-six, or even one hundred eight receiving, or sometimes unlimited receiving. |
「云何我說一受？ |
"Why don't I say something? |
如說所有受， 皆悉是苦，是名我說一受。 |
For example, all feelings are all suffering. It means I say one feeling. |
云何說二受？ |
What does Yun say is the second subject? |
說身受、心受，是名二受。 |
To speak of body and heart is the name of two feelings. |
云何三受？ |
Yun He San Shou? |
樂受、 苦受、不苦不樂受。 |
Feeling happy, suffering, not suffering or not feeling happy. |
云何四受？ |
What is the cloud? |
謂欲界繫受、色 界繫受、無色界繫受，及不繫受。 |
It is said that the desire world is receiving, the material world is receiving, the non-material world is receiving, and it is not receiving. |
云何說五 受？ |
Yun He said five accept? |
謂樂根、喜根、苦根、憂根、捨根，是名說五 受。 |
The root of music, the root of happiness, the root of suffering, the root of worry, and the root of sorrow are the five senses. |
云何說六受？ |
How does Yun say six sufferers? |
謂眼觸生受。 |
That is the eye touch. |
耳、鼻、舌、身、意 觸生受。 |
The ears, nose, tongue, body, and mind are touching. |
云何說十八受？ |
Yun He said eighteen sufferers? |
謂隨六喜行、隨六憂 行、隨六捨行受，是名說十八受。 |
It is called the eighteen feelings that follow six joys, six sorrows, and six homes. |
云何三 十六受，依六貪著喜、依六離貪著喜、依 六貪著憂、依六離貪著憂、依六貪著捨、依 六離貪著捨，是名說三十六受。 |
Yunhe thirty-six feelings, greedy for joy according to six factors, greedy for happiness according to six factors, greedy for worry according to six factors, greedy for worry according to six factors, greedy for home according to six factors, greedy for home according to six factors, the name says three Sixteen accept. |
云何說 百八受？ |
Yun He said that one hundred and eight are accepted? |
謂三十六受，過去三十六、未來三 十六、現在三十六，是名說百八受。 |
It means thirty-six acceptance, thirty-six in the past, thirty-six in the future, and thirty-six now. |
云何 說無量受？ |
Yun He said unlimited acceptance? |
如說此受彼受等，比如是無 量名說，是名說無量受。 |
For example, it is the immeasurable name and the immeasurable name. |
「優陀夷！我如是 種種說受如實義，世間不解，故而共諍論， 共相違反，終竟不得我法、律中真實之義 以自止息。 |
"Udayi! I have received all these words as they are, and the world is incomprehensible. Therefore, I share criticisms and violations. In the end, I cannot stop the true meaning of our laws and laws. |
優陀夷！若於我此所說種種受 義，如實解知者，不起諍論、共相違反，起、未 起諍能以法、律止令休息。 |
Yudai! If I speak of all kinds of righteousness, and those who understand the truth truthfully, they will not be able to criticize and violate the universal, and they can rest according to the law and the law. |
「然，優陀夷！有 二受，欲受、離欲受。 |
"Of course, Udaya! There are two feelings, desire feeling and free desire feeling. |
云何欲受，五欲功德因緣 生受，是名欲受。 |
Why do you want to receive, the five virtues of the five desires are born and received, which is the experience of fame and desire. |
云何離欲受？ |
Why does the cloud want to feel? |
謂比丘離 欲、惡不善法，有覺有觀，離生喜樂，初禪具足 住，是名離欲受。 |
It is said that the monk is free from desires, evil and unwholesome dharma, conscious and insight, free from birth and joy, and the first meditation is sufficient, it is the name to free from desire and feeling. |
「若有說言眾生依此初 禪，唯是為樂非餘者，此則不然。 |
"If there are speaking sentient beings who follow this initial meditation, they are only for those who are not happy, but this is not the case. |
所以者 何？ |
So what? |
更有勝樂過於此故，何者是？ |
There is more Shengle than this, which is? |
謂比丘離 有覺有觀，內淨，定生喜、樂，第二禪具足住，是 名勝樂。 |
It is said that the monk is enlightened and has insight, inner purification, samādhi, joy and happiness, and the second jhana is sufficient for dwelling, which is a place of happiness. |
如是，乃至非想非非想入處，轉轉 勝說。 |
If so, even if you don't want to enter the place, turn it around. |
「若有說言： |
"If you speak: |
『唯有此處，乃至非想非非 想極樂非餘。』 |
"Only here, even if you want to be bliss. 』 |
亦復不然。 |
No longer. |
所以者何？ |
So what? |
更有勝 樂過於此故，何者是？ |
There is more joy than this, which is it? |
謂比丘度一切非想 非非想入處，想受滅，身作證具足住，是名勝 樂過於彼者。 |
It is said that bhikkhus do not want to enter, want to be destroyed, and they are enough to bear witness. They are famous places and happy. |
「若有異學出家作是說言： |
"If there is a foreigner who becomes a monk, he is speaking: |
『沙 門釋種子唯說想受滅，名為至樂。』 |
"Samon releases the seeds only to say that they want to be destroyed, and they are called bliss. 』 |
此所不 應。 |
This should not be the case. |
所以者何？ |
So what? |
應當語言： |
Should language: |
『此非世尊所說 受樂數，世尊說受樂數者，如說。』 |
"This is not what the Blessed One said to receive the number of pleasures, the Blessed One said that those who receive the number of pleasures are like saying. 』 |
「優陀夷！有 四種樂。 |
"Udaya! There are four kinds of joy. |
何等為四？ |
What is four? |
謂離欲樂、遠離樂、寂滅樂、 菩提樂。」 |
It is said to be free from desire, far away from happiness, nirvana, and bodhi. " |
佛說此經已，尊者優陀夷及瓶沙 王聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was over. Venerables Udaya and King Pingsha heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 486 （四八六） 一法 |
SA 486 (four eighty six) one method |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於一法，生正厭 離、不樂、背捨，得盡諸漏，所謂一切眾生由 食而存。 |
"If you are in one Dharma, you will be disgusted, unhappy, and renunciation, and you will have all the omissions. The so-called all living beings exist by eating. |
復有二法，名及色。 |
There are two methods, name and color. |
復有三法，謂三 受。 |
There are three methods again, which is called three receiving. |
復有四法，謂四食。 |
There are four methods, called four foods. |
復有五法，謂五受 陰。 |
There are five methods again, which is called five receiving yin. |
復有六法，謂六內外入處。 |
There are six methods again, which are called six internal and external entrances. |
復有七法，謂 七識住。 |
There are seven methods again, that is, the seven consciousnesses. |
復有八法，謂世八法。 |
There are eight laws again, which are the eight laws of the world. |
復有九法，謂 九眾生居。 |
There are Nine Dharma, which is called the dwelling of the nine beings. |
復有十法，謂十業跡。 |
There are ten methods, which is called ten karma. |
於此十法， 生厭、不樂、背捨，得盡諸漏。」 |
Here are the ten methods to be bored, unhappy, and give up. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 487 （四八七） 一法 |
SA 487 (four eight seven) one method |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於一法，生正厭 離、不樂、背捨，究竟苦邊，解脫於苦，謂一 切眾生由食而存。 |
"If in the same way, you are born with disgust, unhappiness, and renunciation, and you are free from suffering, it means that all sentient beings survive from food. |
復有二法，名及色。 |
There are two methods, name and color. |
復有 三法，謂三受。 |
There are three methods, which is called three receiving. |
復有四法，謂四食。 |
There are four methods, called four foods. |
復有五法， 謂五受陰。 |
There are five methods again, which are called five Yin. |
復有六法，謂六內外入處。 |
There are six methods again, which are called six internal and external entrances. |
復有 七法，謂七識住。 |
There are seven dharmas, which is called the seven consciousnesses. |
復有八法，謂世八法。 |
There are eight laws again, which are the eight laws of the world. |
復有 九法，謂九眾生居。 |
There are Nine Laws, which is called the dwelling of the nine beings. |
復有十法，謂十業跡。 |
There are ten methods, which is called ten karma. |
於 此十法，生正厭離、不樂、背捨，究竟苦邊，解 脫於苦。」 |
Here are the ten methods, which is to be born with disgust, unhappiness, and renunciation, which is the bitter side and free from suffering. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 488 （四八八） 一法 |
SA 488 (four eight eight) one method |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於一法，觀察無 常、觀察變易、觀察離欲、觀察滅、觀察 捨離，得盡諸漏，謂一切眾生由食而存。 |
"If in one method, observe impermanence, observe change, observe liberation, observe extinguishment, observe renunciation, and all the omissions are obtained, which means that all sentient beings exist from food. |
復 有二法，名及色。 |
There are two methods, name and color. |
復有三法，謂三受。 |
There are three methods, which is called three receiving. |
復有四 法，謂四食。 |
There are four methods, called four foods. |
復有五法，謂五受陰。 |
There are five methods again, which is called five yin. |
復有六法， 謂六內外入處。 |
There are six methods again, which are called six inner and outer places. |
復有七法，謂七識住。 |
There are seven methods again, that is, the seven consciousnesses. |
復有 八法，謂世八法。 |
There are eight laws again, which are the eight laws of the world. |
復有九法，謂九眾生居。 |
There are Nine Laws, which is called the dwelling of the nine beings. |
復 有十法，謂十業跡。 |
There are ten methods, which is called ten karma. |
於此十法，正觀無常、 觀察變易、觀察離欲、觀察滅、觀察捨離，得 盡諸漏。」 |
Here are the ten methods, observing impermanence, observing change, observing liberation, observing extinguishment, observing renunciation, and all the omissions. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 489 （四八九） 一法 |
SA 489 (Four Eighty Nine) One Method |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若於一法，觀察無 常、觀察變易、觀察離欲、觀察滅、觀察 捨離，究竟苦邊，解脫於苦，謂一切眾生由 食存。 |
"If you are in one method, observe impermanence, observe change, observe liberation, observe cessation, observe renunciation, the end of suffering, liberation from suffering, it means that all sentient beings are stored by food. |
復有二法，名及色。 |
There are two methods, name and color. |
復有三法，謂三 受。 |
There are three methods again, which is called three receiving. |
復有四法，謂四食。 |
There are four methods, called four foods. |
復有五法，謂五受陰。 |
There are five methods again, which is called five yin. |
復有六法，謂六內外入處。 |
There are six methods again, which are called six internal and external entrances. |
復有七法，謂七 識住。 |
There are seven dharmas, which is called seven consciousness. |
復有八法，謂世八法。 |
There are eight laws again, which are the eight laws of the world. |
復有九法，謂九 眾生居。 |
There are Nine Dharma, which is called Nine Living Beings. |
復有十法，謂十業跡。 |
There are ten methods, which is called ten karma. |
於此十業跡， 觀察無常、觀察變易、觀察離欲、觀察滅、 觀察捨離，究竟苦邊，解脫於苦。」 |
Here are the ten karma, observe impermanence, observe change, observe liberation, observe cessation, observe renunciation, what is the bitter side, and free from suffering. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
雜阿含經卷第十七 |
Zaagama Sutra 17 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 490 （四九〇） 難等 |
SA 490 (four to ninety) difficult to wait |
雜阿含經卷第十八 |
Zaagama Sutra 18 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
弟子所說誦第四品 |
The fourth stage of chanting |
如是我聞： |
I heard this: |
一時，佛住摩竭提國那羅 聚落。 |
For a while, the Buddha lived in the Nara settlement in Mahathir. |
爾時，尊者舍利弗亦在摩竭提國那羅 聚落。 |
At that time, the Venerable Sariputta also settled in Nara, Mahathir. |
時，有外道出家名閻浮車，是舍利 弗舊善知識，來詣舍利弗，問訊、共相慰勞 已，退坐一面，問舍利弗言： |
At that time, there was a foreign monk named Yan Fuche, who was a relic of old good knowledge, came to Sariputra, inquired, and sympathized with each other. He retired and asked Sariputra: |
「賢聖法、律中，有 何難事？」 |
What is so difficult in the sage law and the law? |
舍利弗告閻浮車： |
Sariputta told Yan Fuche: |
「唯出家難。」 |
It's hard to be a monk. |
「云何出 家難？」 |
Why is it difficult for Yun to become a monk? |
答言： |
Answer: |
「愛樂者難。」 |
It's hard for a music lover. |
「云何愛樂難？」 |
Yun He loves music hard? |
答言： |
Answer: |
「樂 常修善法難。」 |
It's hard to practice good Dharma with pleasure. |
復問： |
Repeat question: |
「舍利弗！有道有向，修習 多修習，常修善法增長耶？」 |
Sariputra! There is a way and a direction, practice more practice, regular practice of good law grows? |
答言： |
Answer: |
「有。 |
"Have. |
謂八正道。 |
That is the Eightfold Path. |
謂正見、正志、正語、正業、正命、正方便、正念、正 定。」 |
It means right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration. " |
閻浮車言： |
Yan Fuche said: |
「舍利弗！此則善道，此則善向， 修習多修習，於諸善法常修習增長。 |
"Sariputra! This is the good way, this is the good direction, practice and practice more, and often practice and increase in the good ways. |
舍利 弗！出家常修習此道，不久疾得盡諸有漏。」 |
Shariputra! The monk often practiced this path, and soon became so ill that everything went wrong. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
如是比 閻浮車所問序四十經。 |
This is compared to the Forty Sutra asked by Yan Fuche. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「云何名善說法者？ |
"What is the name of a good speaker? |
為世 間正向。 |
For the positive direction of the world. |
云何名為世間善逝？」 |
What is the name of Yun's good death in the world? " |
舍利弗言： |
Sariputta said: |
「若 說法調伏欲貪，調伏瞋恚，調伏愚癡，是名 世間說法者。 |
"If you say that you want to control your desire for greed, you can control your aversion, you can control your stupidity, you are a world speaker. |
若向調伏欲貪，向調伏瞋恚， 向調伏愚癡，是名正向。 |
If you want to be greedy, you are aversion to modulation, and you are stupid. |
若貪欲已盡，無餘 斷知，瞋恚、愚癡已盡，無餘斷知，是名善斷。」 |
If greed is exhausted, there is no more to know, aversion and foolishness are exhausted, and there is no more to know, it is good judgment. " |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多修習，能起 善斷？」 |
Sariputra! There is a way and a direction, practice and practice more, can you make good judgments? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂涅槃者，云何為涅槃？」 |
It is Nirvana, what is Nirvana? |
舍利弗言： |
Sariputta said: |
「涅槃者，貪欲永盡，瞋恚永盡，愚癡 永盡，一切諸煩惱永盡，是名涅槃。」 |
Nirvana, the greed forever, aversion forever, foolishness forever, and all the troubles forever, is the name of Nirvana. |
復問： |
Repeat question: |
「舍 利弗！有道有向，修習多修習，得涅槃耶？」 |
Sariputra! There is a way and a direction, practice more practice, and achieve Nirvana? |
舍 利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正 士共論議已，各從座起而去。 |
At that time, the two princes had discussed and discussed, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「何故於沙門瞿曇所出 家修梵行？」 |
Why did you become a Buddhist monk in Shamen Qutan? |
舍利弗言： |
Sariputta said: |
「為斷貪欲故，斷瞋 恚故，斷愚癡故，於沙門瞿曇所出家修梵 行。」 |
In order to break the greed, hatred, and stupidity, and to break the stupidity and stupidity, I became a monk and practiced at the monk of Shamen Qutan. |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多修習，得 斷貪欲、瞋恚、愚癡耶？」 |
Sariputra! There is a way and a direction, practice and practice more, so that you can stop greed, aversion, and foolishness? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正 道——正見乃至正定。」 |
It is called the Eightfold Path-right view and even right concentration. " |
時，二正士共論議已，各從 座起而去。 |
At that time, the two Zheng Shi had a total discussion, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂有漏盡。 |
"It means there is a leak. |
云何名為有漏 盡？」 |
What is the name of a cloud? " |
舍利弗言： |
Sariputta said: |
「有漏者，三有漏，謂欲有漏、有有 漏、無明有漏。 |
"Those who have leakage, three have leakage, which means that there is leakage in desire, leakage in ignorance and leakage in ignorance. |
此三有漏，欲盡無餘，名有漏 盡。」 |
There are three omissions, there is no more than desire, and the name is omission. " |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多 修習 ，得 漏盡耶？」 |
Sariputra! There is a way and a direction, practice more and practice, so you have to miss it? |
舍利弗答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至 正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂阿羅漢者，云何名 阿羅漢？」 |
The so-called Arahant, what is the name of an Arahant? |
舍利弗言： |
Sariputta said: |
「貪欲已斷無餘，瞋恚、愚癡 已斷無餘，是名阿羅漢。」 |
Crave has been broken, aversion and foolishness have been broken, and he is an Arahant. |
復問： |
Repeat question: |
「舍利弗！有道 有向，修習多修習，得阿羅漢耶？」 |
Sariputra! There is a way and a direction, study and practice more, get an Arahant? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論 議已，各從座起而去。 |
At that time, the two sages had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂阿羅漢者，云何名阿 羅漢者？」 |
The so-called Arahant, what is the name of an Arahant? |
舍利弗言： |
Sariputta said: |
「貪欲永盡無餘，瞋恚、愚癡 永盡無餘，是名阿羅漢者。」 |
Greed is forever, aversion and foolishness are forever, an Arahant. |
復問： |
Repeat question: |
「有道有向， 修習多修習，得阿羅漢者耶？」 |
There is a way and a direction. If you practice more and learn more, you will be an Arahant? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論議 已，各從座起而去。 |
At that time, the two sages discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂無明者，云何為無 明？」 |
The so-called ignorant, what is ignorance? |
舍利弗言： |
Sariputta said: |
「所謂無明者，於前際無知， 後際無知，前、後、中際無知； |
"The so-called ignorant is ignorant in the front, ignorant in the back, and ignorant in the front, back and middle; |
佛、法、僧寶無知，苦、 集、滅、道無知； |
Buddhism, Dharma, and Sangha treasure ignorance, suffering, gathering, extinction, Taoism ignorance; |
善、不善、無記無知，內無知、外無 知，若於彼彼事無知闇障，是名無明。」 |
Goodness, badness, ignorance, internal ignorance, external ignorance, and ignorance of the other side is ignorance. " |
閻浮 車語舍利弗： |
Yan Fu, Che Yu Saripu: |
「此是大闇積聚。」 |
This is a dark accumulation. |
復問： |
Repeat question: |
「舍利弗！ 有道有向，修習多修習，斷無明耶？」 |
Sariputra! There is a way and a direction, practice more and practice, ignorance? |
舍利弗 言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至 正 定。」 |
The Eightfold Path—right view and even right definite. " |
時，二正士共論 議已，各從座起而去。 |
At that time, the two sages had discussed together, and each left from the seat. |
閻浮車復問尊者舍利弗： |
Yan Fuche asked the Venerable Sariputra again: |
「所謂有漏，云何 有漏？」 |
The so-called leak, why is there a leak? |
如前說。 |
As said before. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂有，云何為有？」 |
The so-called yes, what is the cloud? |
舍利 弗言： |
Relic Buddha words: |
「有謂三有——欲有、色有、無色有。」 |
There is three beings-desire, color, and colorlessness. |
復問： |
Repeat question: |
「舍 利弗！有道有向，修習多修習，斷此有耶？」 |
Sariputra! There is a way and a direction, practice and practice more, stop here? |
舍 利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二 正士共論議已，各從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂有身，云何有身？」 |
So-called body, why does cloud have body? |
舍 利弗言： |
Sariputta said: |
「有身者，五受陰。 |
"Those who have the body have five yin. |
云何五受陰？ |
Yun He Wu Yin? |
謂色受 陰，受、想、行、識受陰。」 |
It is called physical and yin, feeling, thinking, behavior, consciousness and yin. " |
復問： |
Repeat question: |
「舍利弗！有道有向， 斷此有身耶？」 |
Sariputra! There is a way and a direction, but there is a body? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見 乃至正定。」 |
It is called the Eightfold Path—right view and even right concentration. " |
時，二正士共論議已，各從座起而 去。 |
At that time, the two sages had a total discussion, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂苦者。 |
"The so-called suffering. |
云何為苦？」 |
What is the cloud? " |
舍 利弗言： |
Sariputta said: |
「苦者，謂生苦、老苦、病苦、死苦、恩愛別 離苦、怨憎會苦、所求不得苦。 |
"The suffering person means life suffering, old suffering, sickness, death, love and separation from suffering, resentment and hatred will suffer, and what you ask for is not suffering. |
略說五受陰苦， 是名為苦。」 |
Slightly speaking, the five sufferings are called suffering. " |
復問： |
Repeat question: |
「舍利弗！有道有向，斷此 苦耶？」 |
Sariputra! There is a way and a direction, stop this pain? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正 定。」 |
The Eightfold Path—right view and even right definite. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂流者，云何為流？」 |
The so-called streamer, what is the cloud? |
舍 利弗言： |
Sariputta said: |
「流者，謂欲流、有流、見流、無明流。」 |
The one who flows means desires to flow, has flow, sees flow, and has no clear flow. |
復 問： |
Reply: |
「舍利弗！有道有向，修習多修習，斷此流 耶？」 |
Sariputra! There is a way and a direction, practice and practice more, stop this flow? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時， 二正士共論議已，各從座起而去。 |
At that time, the two sage scholars had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂扼者。 |
"The so-called choker. |
云何為扼？」 |
What is the cloud? " |
扼如流說。 |
Said as choked. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂取者，云何為取？」 |
The so-called taker, what is cloud taking? |
舍 利弗言： |
Sariputta said: |
「取者，四取，謂欲取、我取、見取、戒取。」 |
The one who takes, the four takes, it means to take, I take, see to take, and abstain from taking. |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多修習，斷此 取耶？」 |
Sariputra! There is a way and a direction, practice and practice more, stop here and take it? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正 定。」 |
The Eightfold Path—right view and even right definite. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂縛者。 |
"The so-called binder. |
云何為縛？」 |
What is the cloud? " |
舍 利弗言： |
Sariputta said: |
「縛者，四縛，謂貪欲縛、瞋恚縛、戒取縛、 我見縛。」 |
The one who is bound, the four bindings, is called greed binding, anger binding, abstinence binding, I see binding. |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多修 習，斷此縛耶？」 |
Sariputra! There is a way and a direction, practice more and practice, stop this bondage? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道。 |
That is the Eightfold Path. |
正見， 乃至正定。」 |
Right view, even right concentration. " |
時，二正士共論議已，各從座起而 去。 |
At that time, the two sages had a total discussion, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂結者。 |
"The so-called knotter. |
云何為結？」 |
What is a cloud? " |
舍 利弗言： |
Sariputta said: |
「結者，九結，謂愛結、恚結、慢結、無明結、 見結、他取結、疑結、嫉結、慳結。」 |
"The knot, the nine knots, are called love knots, sloppy knots, slow knots, ignorant knots, see knots, other knots, doubt knots, jealous knots, and stale knots. |
復問： |
Repeat question: |
「舍利弗！有 道有向，修習多修習，斷此結耶？」 |
Sariputra! There is a way and a direction, practice and practice more, break this knot? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論 議已，各從座起而去。 |
At that time, the two sages had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂使者。 |
"The so-called messenger. |
云何為使？」 |
What makes the cloud? " |
舍 利弗言： |
Sariputta said: |
「使者，七使，謂貪欲使、瞋恚使、有愛使、 慢使、無明使、見使、疑使。」 |
"The messenger, the seven messengers, are called greed messengers, hatred messengers, love messengers, slow messengers, ignorant messengers, see messengers, and doubt messengers.” |
復問： |
Repeat question: |
「舍利弗！有道 有向，修習多修習，斷此使耶？」 |
Sariputra! There is a way and a direction, study and practice more, stop here? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論議 已，各從座起而去。 |
At that time, the two sages discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂欲者。 |
"The so-called desire. |
云何為欲？」 |
What is cloud desire? " |
舍 利弗言： |
Sariputta said: |
「欲者，謂眼所識色可愛、樂、念，染著色。 |
"Desires mean cuteness, happiness, thoughts, and coloring in the colors seen by the eyes. |
耳聲、鼻香、舌味、身所識觸可愛、樂、念，染著觸。 |
Ear sounds, nose smell, tongue smell, body perception, cuteness, happiness, and thoughts, touch. |
閻浮車！此功德非欲，但覺想思惟者。」 |
Yan Fuche! This merit is not desire, but the thinker. " |
是時，舍 利弗即說偈言： |
At that time, Sariputta said: |
「非彼愛欲使， 世間種種色， |
"It’s not the desire of love, the various colors of the world, |
唯有覺想者， 是則士夫欲。 |
Only the one who thinks is the desire of scholars. |
彼諸種種色， 常在於世間， |
The various colors are often in the world, |
調伏愛欲心， 是則黠慧者。」 |
Temper the heart of love, the one who is wise. " |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多修習，斷此 欲耶？」 |
Sariputra! There is a way and a direction, practice more practice, stop this desire? |
舍利弗答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至正 定。」 |
The Eightfold Path—right view and even right definite. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
閻浮車問舍利弗言： |
Yan Fuche asked Sariputta: |
「所謂養者，云何為 養？」 |
The so-called supporter, what is cloud support? |
舍利弗言： |
Sariputta said: |
「養者有五養，謂貪欲養、 瞋恚養、睡眠養、掉悔養、疑養。」 |
There are five nourishments for the supporter, which are called greed nourishment, aversion nourishment, sleep nourishment, remorse nourishment, and doubt nourishment. |
復問： |
Repeat question: |
「舍利 弗！有道有向，修習多修習，斷此五養耶？」 |
Sariputra! There is a way and a direction, practice and practice more, stop this five nourishment? |
舍利弗答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時， 二正士共論議已，各從座起而去。 |
At that time, the two sage scholars had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂穌息者。 |
"The one who breathes. |
云何為穌息？」 |
What is the cloud? " |
舍利弗言： |
Sariputta said: |
「穌息者，謂斷三結。」 |
Those who breathe are said to have broken three knots. |
復問： |
Repeat question: |
「舍利弗！ 有道有向，修習多修習，斷三結耶？」 |
Sariputra! There is a way and a direction, practice and practice more, and break the three knots? |
舍利弗 答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士 共論議已，各從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂得穌息者。 |
"It is the one who has the rest. |
云何為 得穌息者？」 |
What is the cloud? " |
舍利弗言： |
Sariputta said: |
「得穌息者，謂三結已 盡、已知。」 |
Those who receive the breath say that the three knots are exhausted and known. |
復問： |
Repeat question: |
「有道有向，斷此結耶？」 |
There is a way and direction, cut this knot? |
舍利 弗答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正 士共論議已，各從座起而去。 |
At that time, the two princes had discussed and discussed, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂得上穌息。 |
"It's a good breath. |
云何為得 上穌息？」 |
Why does the cloud get the rest? " |
舍利弗言： |
Sariputta said: |
「得上穌息者，謂貪欲永 盡，瞋恚、愚癡永盡，是名得上穌息。」 |
The one who has the breath is said to have eternal greed, and the aversion and foolishness are forever exhausted, and the name has the breath. |
復問： |
Repeat question: |
「舍 利弗！有道有向，修習多修習，得上穌息耶？」 |
Sariputra! There is a way and a direction, practice and practice more, so that you can breathe? |
舍利弗答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時， 二正士共論議已，各從座起而去。 |
At that time, the two sage scholars had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂得上穌息處。 |
"It's a place of rest. |
云何為 得上穌息處？」 |
What is the cloud? " |
舍利弗言： |
Sariputta said: |
「得上穌息處者，謂 貪欲已斷、已知，永盡無餘，瞋恚、愚癡已斷、已 知，永盡無餘，是為得上穌息處。」 |
Those who have attained the resting place mean that greed has been cut off, known, and has no more, and aversion, foolishness have been cut off, known, and never left, is to gain the resting place. |
復問： |
Repeat question: |
「舍利 弗！有道有向，修習多修習，得上穌息處耶？」 |
Sariputra! There is a way and a direction, practice and practice more, so that you can go to the rest place? |
舍利弗答言： |
Sariputta replied: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時， 二正士共論議已，各從座起而去。 |
At that time, the two sage scholars had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂清涼。 |
"The so-called cool. |
云何為清涼？」 |
What is cloud cool? " |
舍利弗言： |
Sariputta said: |
「清涼者，五下分結盡，謂身見、戒取、 疑、貪欲、瞋恚。」 |
Those who are cool and cool have five points, which means seeing, abstaining, suspicion, greed, and aversion. |
復問： |
Repeat question: |
「有道有向，修習多修習， 斷此五下分結，得清涼耶？」 |
There is a way and a direction, practice more practice, cut this five points, get cool? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂 八正道——正見乃至正定。」 |
It is called the Eightfold Path-right view and even right concentration. " |
時，二正士共論議已， 各從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂得清涼。 |
"It's cool. |
云何為得清 涼？」 |
What makes the cloud cool? " |
舍利弗言： |
Sariputta said: |
「五下分已盡、已知，是名得清 涼。」 |
Five points are exhausted and known, it is a cool name. |
復問： |
Repeat question: |
「舍利弗！有道有向，修習多修習，得 清涼耶？」 |
Sariputra! There is a way and a direction, study and practice more, get cool? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至 正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂上清涼者。 |
"The so-called cool person. |
云何為上 清涼？」 |
What is the cloud? " |
舍利弗言： |
Sariputta said: |
「上清涼者，謂貪欲永盡無餘， 瞋恚、愚癡永盡無餘，一切煩惱永盡無餘，是 名上清涼。」 |
One who is cool and cool means that greed will never be left, aversion and foolishness will never be left, and all troubles will never be left. It is a cool name. |
復問： |
Repeat question: |
「有道有向，得此上清涼 耶？」 |
There is a way and a direction, it's so cool, yeah? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時， 二正士共論議已，各從座起而去。 |
At that time, the two sage scholars had discussed together, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂得上清涼。 |
"The so-called cool. |
云何名 得上清涼？」 |
What is the name of the cloud? " |
舍利弗言： |
Sariputta said: |
「得上清涼者，謂貪欲 永盡無餘，已斷、已知，瞋恚、愚癡永盡無餘， 已斷、已知，是名得上清涼。」 |
Those who have the coolness mean that greed is forever, has been broken and known, and aversion and stupidity are always forever, broken and known, and the name is cool. |
復問： |
Repeat question: |
「舍利弗！有 道有向，得此上清涼耶？」 |
Sariputra! There is a way and a direction, so cool? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂八 正道——正見乃至正定。」 |
That is the eight right way-right view and even right concentration. " |
時，二正士共論議已，各 從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「所謂愛。 |
"The so-called love. |
云何為愛？」 |
What is cloud love? " |
舍 利弗言： |
Sariputta said: |
「有三愛，謂欲愛、色愛、無色愛。」 |
There are three loves, which are lust, lust, and colorless love. |
復 問： |
Reply: |
「有道有向，斷此三愛耶？」 |
There is a way and direction, stop these three loves? |
舍利弗言： |
Sariputta said: |
「有。 |
"Have. |
謂 八正道——正見乃至正定。」 |
It is called the Eightfold Path-right view and even right concentration. " |
時，二正士共論議已， 各從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
閻浮車問舍利弗： |
Yan Fuche asked Sariputta: |
「謂業跡。 |
"That is karma. |
云何為業跡？」 |
What is cloud deeds? " |
舍 利弗言： |
Sariputta said: |
「業跡者，十不善業跡，謂殺生、偷盜、邪 婬、妄語、兩舌、惡口、綺語、貪欲、瞋恚、邪見。」 |
Karma, the ten unwholesome karma, are killing, stealing, licentiousness, lying, tongue-in-cheek, nasty talk, lustful speech, greed, aversion, and evil views. |
復問： |
Repeat question: |
「舍利弗！有道有向，斷此十業跡耶？」 |
"Sariputra! There is a way and a direction, cut off these ten karma?" |
舍利弗 言： |
Sariputta said: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士共 論議已，各從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
閻浮車問舍利弗，「所謂穢者。 |
Yan Fuche asked Sariputra, "The so-called filthy one. |
云何為穢？」 |
What is the cloud? " |
舍 利弗言： |
Sariputta said: |
「穢者，謂三穢，貪欲穢、瞋恚穢、愚癡穢。」 |
"The filthy one means the three filthy, greedy, filthy, aversion, and stupid. |
復問： |
Repeat question: |
「舍利弗！有道有向，斷此三穢耶？」 |
Sariputra! There is a way and a direction, stop these three evils? |
舍利 弗言： |
Relic Buddha words: |
「有。 |
"Have. |
謂八正道——正見乃至正定。」 |
The Eightfold Path—right view and even right concentration. " |
時，二正士 共論議已，各從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
如穢，如是垢、膩、刺、戀、縛亦爾。 |
Such as filth, such as dirt, greasy, thorns, love, and binding. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 491 （四九一） 沙門出家所問 |
SA 491 (Forty-nine-one) What Shamen asked |
如閻浮車所問經，沙門出家所問亦 如是。 |
As Yan Fuche asked about the sutras, so did Shamen asked about the monks. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 492 （四九二） 泥水 |
SA 492 (Forty-two) Muddy water |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者舍利弗亦在彼住。 |
At that time, the Venerable Sariputta also lived there. |
時，尊者舍 利弗語諸比丘： |
At that time, the Bhikkhus of Sariputta: |
「若有比丘得無量三昧，身 作證具足住，於有身滅涅槃心不樂著，顧 念有身。 |
"If there is a bhikkhu who has the immeasurable samādhi, the body is sufficient to testify, and the body is extinguished in Nirvana and the heart is unhappy. |
譬如士夫膠著於手，以執樹 枝 ，手 即著樹，不能得離。 |
For example, if the scottish clerk is glued to the hand to hold the branch of the tree, the hand is holding the tree and cannot be separated. |
所以者何？ |
So what? |
膠著手故。 |
Glue the start. |
比 丘！無量三摩提身作證，心不樂著有身滅涅 槃，顧念有身，終不得離，不得現法隨順法 教，乃至命終，亦無所得，還復來生此界，終 不能得破於癡冥。 |
Bhikkhu! The immeasurable samadhi testified with the body, unhappy to have the body to destroy Nirvana, and the mind to have the body, but never to leave, not to show the law and follow the teachings, and even to the end of life, there is no gain, and the world of the next life will not be broken. Yu Chiming. |
譬如聚落傍有泥池，泥 極深溺，久旱不雨，池水乾消，其地破裂。 |
For example, there is a mud pond next to the settlement, and the mud is extremely deep drowning. There is no rain for a long time, the water in the pond is dried up and the ground is broken. |
如是， 比丘！不得見法隨順法教，乃至命終，亦無 所得，來生當復還墮此界。 |
If so, Bhikkhu! You can't see the law and follow the law, or even die, and you won't get any. You will fall back into this world in your next life. |
「若有比丘得無 量三昧，身作證具足住，於有身滅涅槃心 生信樂，不念有身。 |
"If there are Bhikkhus who have infinite samādhi, the body is sufficient to testify, and when the body destroys Nirvana, it produces faith and happiness, and does not mind the body. |
譬如士夫以乾淨手 執持樹枝，手不著樹。 |
For example, a scholar holds a tree branch with clean hands, not the tree. |
所以者何？ |
So what? |
以手淨 故。 |
So clean with hands. |
如是，比丘！得無量三昧，身作證具足住， 於有識滅涅槃心生信樂，不念有身，現法 隨順法教，乃至命終，不復來還生於此界。 |
If so, Bhikkhu! Obtain the immeasurable samādhi, the body is sufficient to testify, the faith and happiness are born in the mind of knowing and extinguishing Nirvana, and the body is not thought of, and the law follows the teachings of the law, and even the death, and will not come back and be born in this world. |
是故，比丘！當勤方便，破壞無明。 |
Yes, Bhikkhu! It is convenient to work hard and destroy ignorance. |
譬如聚落 傍有泥池，四方流水及數天雨，水常入池，其 水盈溢，穢惡流出，其池清淨。 |
For example, there is a mud pool near the settlement, flowing water in all directions and several days of rain. The water often enters the pool, the water overflows, the evils flow out, and the pool is clean. |
如是皆得現 法隨順法教，乃至命終，不復還生此界。 |
If so, you will find the law and follow the teachings of the law, and even your life will end, and you will no longer be alive in this world. |
是 故，比丘！當勤方便，破壞無明。」 |
So, Bhikkhu! It is convenient to work hard and destroy ignorance. " |
尊者舍利弗 說此經已，諸比丘聞其所說，歡喜奉行。 |
The Venerable Sariputta said this sutra, and the monks heard it and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 493 （四九三） 乘船逆流 |
SA 493 (Forty-nine-three) Riding a boat against the current |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，尊者舍利弗告諸比丘： |
At that time, the Venerable Sariputta told the monks: |
「若阿練若比 丘或於空地、林中、樹下，當作是學，內自觀 察思惟： |
"Jao Alian Ruo Bhikkhu may be in a clearing, in a forest, or under a tree, as learning, inwardly observing and contemplating: |
『心中自覺有欲想不？』 |
"Is there a desire in my heart? 』 |
若不覺者，當 於境界，或於淨相，若愛欲起，違於遠離。 |
If you are not aware of it, you should be in the realm or in the pure form. If the desire arises, it will violate the distance. |
譬 如士夫用力乘船，逆流而上，身小疲怠，船 則倒還，順流而下。 |
For example, when a scholar rides a boat hard, he goes up against the current, and his body is weak, while the boat falls back and goes down the current. |
如是，比丘！思惟淨想，還 生愛欲，違於遠離； |
If so, Bhikkhu! Think purely, but still love desire, which violates distance; |
是比丘學時，修下方便， 不得淳淨，是故還為愛欲所漂，不得法 力，心不寂靜，不一其心，於彼淨相隨生愛 欲，流注浚輸，違於遠離。 |
It is a monk who learns and is convenient to practice. It is not pure and pure. Therefore, it is also drifted by lust. It cannot be mad. The heart is not quiet. It does not have a single mind. It is purely with the desire to live with love, flow and dredged, contrary to distance. |
當知是比丘不敢 自記，於五欲功德離欲解脫。 |
Knowing that the monk did not dare to remember himself, he wanted to be liberated from the merits of the five desires. |
「若比丘或於 空地、林中、樹下，作是思惟： |
"If the monk is in the open field, in the forest, under the tree, he thinks: |
『我內心中為離 欲不？』 |
"Do I want to be free in my heart? 』 |
是比丘當於境界，或取淨相，若覺其 心於彼遠離，順趣浚注。 |
It is a monk who should be in the realm, or take the pure form, if he feels that his heart is far away from him, follow the interest and dredge his notes. |
譬如鳥翮，入火則 卷，不可舒展。 |
For example, a bird quill will curl up when it enters a fire and cannot be stretched. |
如是，比丘或取淨相，即順遠 離，流注浚輸。 |
If so, the bhikkhu may take the pure phase, that is, move forward along the distance, flow and dredge. |
比丘！當如是知，於方便行， 心不懈怠，得法寂靜，寂止、息、樂，淳淨一心， 謂我思惟已，於淨相順於遠離，隨順修道， 則能堪任自記，於五欲功德離欲解脫。」 |
Bhikkhu! When knowing this, doing it conveniently, not slack in the mind, get the Dhamma to be quiet, stillness, rest, happiness, pure and pure and one mind, saying that I have been thinking, Yujingxiang is far away, and follow the path, then it can be worthy of self-remembering, in the five desires Desire for liberation. " |
尊 者舍利弗說是經已，諸比丘聞其所說，歡 喜奉行。 |
The Venerable Sariputta said that it was the sutra, and the monks heard what he said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 494 （四九四） 枯樹 |
SA 494 (four ninety four) dead tree |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
尊者舍利弗在耆闍崛山中。 |
The Venerable Sariputta is in the Qitian Mountain. |
爾時，尊者 舍利弗晨朝著衣持鉢，出耆闍崛山，入王 舍城乞食，於路邊見一大枯樹，即於樹下 敷坐具， 歛 身正坐，語諸比丘： |
At that time, the Venerable Saripuchen turned toward the clothes and bowls, went out of the Qidai Mountain, and entered the king's city to beg for food. He saw a large withered tree on the roadside, that is, put a seat under the tree, and sat upright, saying that the monks: |
「若有比丘修 習禪思，得神通力，心得自在，欲令此枯樹 成地，即時為地。 |
"If there are monks who practice meditation, they will gain supernatural powers and feel at ease. If they want to make this dry tree into the ground, it will become the ground immediately. |
所以者何？ |
So what? |
謂此枯樹中有 地界。 |
It is said that there is a land boundary in this dead tree. |
是故，比丘得神通力，心作地解，即成 地不異。 |
For this reason, the monk gains supernatural powers and understands his mind. |
「若有比丘得神通力，自在如意，欲 令此樹為水、火、風、金、銀等物，悉皆成就不 異。 |
"If there is a monk who gains supernatural powers and feels free to make this tree water, fire, wind, gold, silver, etc., all things will be the same. |
所以者何？ |
So what? |
謂此枯樹有水界故。 |
It is said that this dry tree has a water boundary. |
是故，比 丘！禪思得神通力，自在如意，欲令枯樹成 金，即時成金不異，及餘種種諸物，悉成不 異。 |
Yes, Bhikkhu! Meditation gains supernatural powers and is at ease. If you want to make a dead tree become gold, it will become gold immediately, and all other things will become the same. |
所以者何？ |
So what? |
以彼枯樹有種種界故。 |
There are a variety of reasons for the Ebiku tree. |
是故， 比丘！禪思得神通力，自在如意，為種種物 悉成不異，比丘當知，比丘禪思神通境界 不可思議。 |
Yes, Bhikkhu! Meditation gains supernatural powers and is free to wish. It is the same for all things. Bhikkhus should know it. The realm of bhikkhus meditation is incredible. |
是故，比丘！當勤禪思，學諸神通。」 |
Yes, Bhikkhu! Be diligent in meditating and learning the magical powers. " |
舍利弗說是經已，諸比丘聞其所說，歡喜 奉行。 |
The Sariputta said it was the sutra, and the monks heard what he said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 495 （四九五） 戒 |
SA 495 (Four Nine Five) Ring |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，尊者舍利弗在耆闍崛山中。 |
At that time, the Venerable Sariputta was in the Qidai Mountain. |
爾時，尊 者舍利弗告諸比丘： |
At that time, the Venerable Sariputta told the monks: |
「其犯戒者，以破戒故， 所依退減，心不樂住； |
"Those who violate the precepts will break the precepts, and their reliance will decline, and their hearts will be unhappy; |
不樂住已，失喜、息、樂、 寂靜三昧、如實知見、厭離、離欲、解脫已，永 不能得無餘涅槃。 |
Dissatisfaction, loss of happiness, rest, happiness, silent samādhi, truthful knowledge, dissatisfaction, liberation, and liberation, can never achieve full Nibbana. |
如樹根壞，枝葉華果悉 不成就，犯戒比丘亦復如是。 |
If the roots of the tree are broken, the branches and leaves will not be successful, and so will the monks who violate the precepts. |
功德退減，心不 樂住，不信樂已，失喜、息、樂、寂靜三昧、如實 知見、厭離、離欲、解脫，失解脫已，永不能得 無餘涅槃。 |
Worship diminishes, the heart is not happy, not believing in happiness, loss of happiness, rest, happiness, silence, samādhi, truthful knowledge, dissatisfaction, liberation, liberation, loss of liberation, and never will have no more nirvana. |
「持戒比丘根本具足，所依具足，心 得信樂； |
"The monk in the precepts is fundamentally sufficient. |
得信樂已，心得歡喜、息、樂、寂靜三昧、 如實知見、厭離、離欲、解脫； |
To gain faith and happiness, to get joy, rest, happiness, silence, samādhi, truthful knowledge, disgust, liberation, liberation; |
得解脫已，悉能疾 得無餘涅槃。 |
You have been liberated, and you can get rid of Nirvana from illness. |
譬如樹根不壞，枝葉華果悉 得成就，持戒比丘亦復如是。 |
For example, if the roots of the tree are not bad, the branches and leaves of Huaguo have achieved success, and the same is true for the monk. |
根本具足，所 依成就，心得信樂，得信樂已，歡喜、息、樂、寂 靜三昧、如實知見、厭離、離欲、解脫，疾得無餘 涅槃。」 |
Basically sufficient, relying on the achievement, the experience of faith and happiness, the faith and happiness, joy, rest, happiness, silence, samādhi, truthful knowledge, dissatisfaction, liberation, liberation, sickness and nirvana. " |
尊者舍利弗說是經已，諸比丘聞其 所說，歡喜奉行。 |
The Venerable Sariputta said it was the sutra, and the monks heard what he said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 496 （四九六） 靜 |
SA 496 (forty-nine-six) static |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，舍利弗告諸比丘： |
At that time, Sariputta told the monks: |
「若諸比丘諍起 相言，有犯罪比丘、舉罪比丘。 |
"If the bhikkhus speak against each other, there are sin bhikkhus and sin bhikkhus. |
彼若不依正 思惟自省察者，當知彼比丘長夜強梁，諍訟 轉增，共相違反，結恨彌深，於所起之罪，不 能以正法、律止令休息。 |
If he does not follow upright thinking and self-examination, he should know that the bhikkhu has a long night and strong beams, and the lawsuits have increased, and the total violations have been violated. The sins committed are deepened. The sins committed cannot be rested by the law and the law. |
若比丘有此已起 諍訟，若犯罪比丘、若舉罪比丘！俱依正思 惟自省察尅責，當知彼比丘不長夜強梁， 共相違反，結恨轉增，於所起之罪，能以法、 律止令休息。 |
If the bhikkhu has initiated a lawsuit for this, if the bhikkhu commits a crime, if the bhikkhu commits a crime! All in accordance with the right thinking, self-examination and restraint of responsibility, when knowing that the Bhikkhu does not have a strong night, he will violate the common, carry on hatred and increase, and be able to rest with the law and the law. |
「云何比丘正思惟自省察？ |
"Yunhe Bhikkhu is thinking about self-examination? |
比 丘應如是思惟： |
The monk should think like this: |
『我不是、不類、不應作罪，令 彼見我； |
"I'm not, I'm not, I shouldn't commit a crime, let him see me; |
若我不為此罪，彼則不見，以彼 見我罪，不喜嫌責，故舉之耳。 |
If I am not guilty of this, he will not see him, and I will see my sin with him. |
餘比丘聞者， 亦當嫌責，是故長夜諍訟，強梁轉增，諍訟相 言，於所起之罪，不能以正法、律止令休息， 我今自知，如己輸稅。』 |
Those who heard about it should also be blamed. It is because of the long nights of litigation, the reinstatement of strong beams, and the lawsuits said that the crimes committed cannot be rested by the law or the law. I know now that it is like losing tax. 』 |
是名比丘於所起 罪能自觀察。 |
It is the monk who committed the crime and can observe himself. |
「云何舉罪比丘能自省察？ |
"Why can the monk examine himself? |
舉罪 比丘應如是念： |
The bhikkhu should say this: |
『彼長老比丘作不類罪，令 我見之，若彼不作此不類罪者，我則不見。 |
"The elder Bhikkhu committed a crime of no kind, so I saw it. If he did not commit a crime of this kind, I would not see him. |
我見其罪，不喜故舉，餘比丘見，亦當不喜 故舉之，長夜諍訟，轉增不息，不能以正法、 律止所起罪，令其休息。 |
When I saw his crime, I didn't like to do so, but when I saw it, Bhikkhu should not like to do so. Long nights of litigation, constant increase, cannot be committed by the law and law, so that he can rest. |
我從今日，當自去 之，如己輸稅。』 |
From today, I should go away as if I lost taxes. 』 |
如是舉罪比丘善能依正 思惟，內自觀察。 |
In this way, the Bhikkhus are capable of correct thinking and self-observation. |
「是故，諸比丘有罪及舉罪者， 當依正思惟，而自觀察，不令長夜強梁 增長。 |
"For this reason, the guilty monks and those who commit crimes should follow right thoughts and observe themselves so as not to increase the strength of the long night. |
諸比丘！得不諍訟，所起之諍，能以法、 律止令休息。」 |
Bhikkhus! If you don’t have to make a case, you can rest with the law and the law. " |
尊者舍利弗說是經已，諸比 丘聞已，歡喜奉行。 |
The Venerable Sariputta said that it is the sutra, and the monks have heard about it and happily practice it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 497 （四九七） 舉罪 |
SA 497 (Forty-nine-seven) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，尊者舍利弗詣佛所，稽首佛足， 退坐一面，白佛言： |
At that time, the Venerable Sariputta Buddha, consecrated the head of the Buddha's feet, sat back, and the White Buddha said: |
「世尊！若舉罪比丘欲舉 他罪者，令心安住，幾法得舉他罪？」 |
My Lord! If the Bhikkhu wants to punish another sinner, so that he can rest at ease, how many ways can he punish him? |
佛告 舍利弗： |
Buddha told Sariputra: |
「若比丘令心安住，五法得舉他罪。 |
"If the bhikkhu makes the heart rest, the five laws have to condemn him. |
云何為五？ |
What is cloud five? |
實非不實、時不非時、義饒益非 非義饒益、柔軟不麁澁、慈心不瞋恚。 |
Reality is not true, time is not time, righteousness is not righteous and non-righteous, soft and not apathetic, and kindness is not aversion. |
舍利 弗！舉罪比丘具此五法，得舉他罪。」 |
Shariputra! The Bhikkhu has these five methods, and he must be charged with sin. " |
舍利弗 白佛言： |
Sariputta White Buddha said: |
「世尊！被舉比丘復以幾法自安其 心？」 |
Blessed One! How many ways can the Bhikkhu be exalted? |
佛告舍利弗： |
Buddha told Sariputta: |
「被舉比丘當以五法令安 其心。 |
"The raised bhikkhu should use the five decrees to calm his heart. |
念言： |
Say: |
『彼何處得，為實莫令不實，令時 莫令非時，令是義饒益莫令非義饒益， 柔軟莫令麁澁，慈心莫令瞋恚。』 |
"Where can I get it, do not make it untrue, let the time make no order, let the righteousness make no benefit to the non-righteousness, softness does not make you feel embarrassed, and kindness makes no aversion." 』 |
舍利弗！被 舉比丘當具此五法，自安其心。」 |
Sariputta! The exalted monk should have these five methods and feel at ease. " |
舍利弗白 佛言： |
Sariputra White Buddhist words: |
「世尊！我見舉他罪者，不實非實、非 時非是時、非義饒益非為義饒益、麁澁不 柔軟、瞋恚非慈心。 |
"Master! I see those who commit other crimes are untrue and untrue, non-time, non-time, non-righteous for benefit, non-righteous for benefit, not soft, and aversion is not compassionate. |
世尊！於不實舉他罪比 丘，當以幾法饒益令其改悔？」 |
Lord! If you don't really accuse him of sin to the monk, how many ways should he use to make him repent? " |
佛告舍利弗： |
Buddha told Sariputta: |
「不實舉罪比丘當以五法饒益令其改悔， 當語之言： |
"A monk who has not committed a crime should use the five methods to benefit him and make him repent. The words: |
『長老！汝今舉罪，不實非是實， 當改悔； |
"Elder! If you commit a crime today, it is not true or true, so repent; |
不時非是時、非義饒益非是義饒 益、麁澁非柔軟、瞋恚非慈心，汝當改悔。』 |
From time to time, not righteous, not righteous, not righteous, not soft, and aversion not loving, you should repent. 』 |
舍 利弗！不實舉他罪比丘當以此五法饒益 令其改悔，亦令當來世比丘不為不實舉 他罪。」 |
Sariputta! Bhikkhus who falsely accuse him of his sins should use the five methods to benefit him and make him repent, and it will also make him not falsely accuse him of his sins in the next life. " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！被不實舉罪 比丘復以幾法令不變悔？」 |
Holy Lord! How many decrees does the monk make without repentance after being falsely accused? |
佛告舍利弗： |
Buddha told Sariputta: |
「 被 不實舉罪比丘當以五法不自變悔。 |
"Bhikkhus who have been falsely accused of sin should use the five methods to not change their regrets. |
彼 應作是念： |
He should read: |
『彼比丘不實舉罪非是實、非時 非是時、非義饒益非是義饒益、麁澁非柔 軟、瞋恚非慈心，我真 不 變悔。』 |
"Bhikkhu's false accusation of sin is not true, not time, not time, not righteous, not righteous, not soft, and aversion is not compassionate, I really do not regret it. 』 |
被不實舉 罪比丘當以此五法自安其心，不自變 悔。」 |
Sin Bhikkhus who have been misrepresented should use these five methods to calm themselves and not change themselves to regret. " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！有比丘舉罪 實非不實、時不非時、義饒益不非義饒 益、柔軟非麁澁、慈心非瞋恚，實舉罪比丘 當以幾法饒益令不改變？」 |
Blessed One! There is a monk who commits sins. It is not true, time and time, righteousness is not righteousness, softness is not aversion, kindness is not aversion, and the actual sin bhikkhus should be used to benefit and not change? |
佛告舍利弗： |
Buddha told Sariputta: |
「實 舉罪比丘當以五法饒益令不變悔，當作 是言： |
"Indeed, the monk should use the five methods to benefit and make no regrets, as a statement: |
『長老！汝實舉罪非不實、時不非時、義 饒益不非義、柔軟非麁澁、慈心非瞋恚。』 |
"Elder! Your sins are not untrue, not from time to time, righteous but not righteous, soft but not abusive, and compassion is not aversion. 』 |
舍 利弗！實舉罪比丘當以此五法義饒益令 不變悔，亦令來世實舉罪比丘而不變悔。」 |
Sariputta! Bhikkhus who actually commit sins should use these five methods to benefit and make them never repent, and they will also make the monks who commit sins in the next life without repentance. " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！被實舉罪比丘當以 幾法饒益令不變悔？」 |
Blessed One! How many methods should the Bhikkhu use to benefit and make him repent? |
佛告舍利弗： |
Buddha told Sariputta: |
「被舉 罪比丘當以五法饒益令不變悔，當作 是言： |
"The convicted monk should use the five methods to benefit and make no regrets, as a statement: |
『彼比丘實舉罪非不實，汝莫變悔； |
『The fact that Bibiqiu has committed a crime is not true, and you will not regret it; |
時 不非時、義饒益不非義饒益、柔軟非麁澁、 慈心非瞋恚，汝莫變悔。』 |
From time to time, righteousness is not righteousness, softness is not apathy, kindness is not aversion, you will never become regretful. 』 |
」 |
!!br0ken!! |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世 尊！我見被實舉罪比丘有瞋恚者。 |
"My Lord! I see that the Bhikkhu who has been convicted of crimes has aggrieved people. |
世尊！ 被實舉罪瞋恚比丘當以幾法令於瞋恨 而自開覺？」 |
Lord! How many statutes should the abusive bhikkhu who has been convicted of abusive hatred be realized? " |
佛告舍利弗： |
Buddha told Sariputta: |
「被實舉罪瞋恚比 丘當以五法令自開覺，當語彼言： |
"The abusive bhikkhu who has been convicted of crimes should be enlightened by the five decrees and say: |
『長老！ 彼比丘實舉汝罪，非不實，汝莫瞋恨……』乃至 『慈心非瞋恚，汝莫瞋恨。』 |
"Elder! Pei Bhikkhu condemned your sins, not false, you don't hate..." or even "kindness is not hatred, you don't hate. 』 |
舍利弗！被實舉罪 瞋恚比丘當以此五法，令於恚恨而得開 覺。」 |
Sariputta! The embarrassing bhikkhu should use these five methods to make Yu Xun enlightened. " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！有實、不實舉我罪 者，於彼二人，我當自安其心。 |
"My Lord! If there are people who have committed my sins, I should feel at ease with him. |
若彼實者，我 當自知，若不實者，當自開解言： |
If it is true, I should know it, if it is not true, I should explain it by myself: |
『此則不實， 我今自知無此法也。』 |
"This is not true, I know I can't do this now. 』 |
世尊！我當如是，如 世尊所說解材譬經說，教諸沙門： |
Lord! I should be like this, as the Blessed One said, explain the material and say, and teach Shamen: |
『若有賊 來，執汝以鋸解身，汝等於賊起惡念惡 言者，自生障礙。 |
"If there is a thief coming, you will be able to dissolve yourself by holding on to you. You are like a thief who has evil thoughts and words, and creates obstacles. |
是故，比丘！若以鋸解汝身， 汝當於彼勿起惡心變易及起惡言，自作 障礙。 |
Yes, Bhikkhu! If you use a saw to break your body, you should not cause nausea and make evil words, and act as a hindrance. |
於彼人所，當生慈心，無怨無恨，於 四方境界慈心正受具足住，應當學。』 |
In the realm of others, be born with compassion, without grievances or hatreds, and be full of compassion in the realm of the Quartet, and you should learn. 』 |
是故，世 尊！我當如是，如世尊所說，解身之苦，當自 安忍，況復小苦、小謗而不安忍？ |
That's why, Lord! I should be like this, as the Blessed One said, the suffering of liberation should be endured by yourself, and if the situation becomes more painful and slanderous? |
沙門利、沙門 欲，欲斷不善法，欲修善法； |
Shamenli, Shamen Desire, desire to break unwholesome Dharma, desire to practice good Dharma; |
於此不善法 當斷，善法當修，精勤方便，善自防護，繫念 思惟，不放逸行，應當學。」 |
In this case, we should judge the unwholesome law, the good law should be practiced, diligent and convenient, good self-protection, focus on thinking, not let go, should learn. " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世 尊！我若舉他比丘罪，實非不實、時非不時、 義饒益非非義饒益、柔軟非麁澁、慈心不 瞋恚，然彼被舉比丘有懷瞋恚者。」 |
My Lord! If I accuse him of the Bhikkhu's sins, it is not true, from time to time, righteous and non-righteous, soft and not apathetic, compassionate and not apathetic, but then there will be aggression in the bhikkhu. |
佛問舍 利弗： |
Buddha asked Sariputta: |
「何等像類比丘聞舉其罪而生瞋恚？」 |
How is it like a monk who feels aggrieved by hearing his sin? |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！若彼比丘諂曲幻偽、欺 誑不信、無慚無愧、懈怠失念、不定惡慧、慢緩、 違於遠離、不敬戒律、不顧沙門、不勤修 學、不自省察、為命出家、不求涅槃。 |
"Blessed One! If the Bhikkhu is slanderous, deceived, unbelief, unashamed, slack, indecisive, indeterminate, wicked wisdom, slow, disobeyed, disrespectful commandments, disregarded the sand gate, not diligently studied, not self-examined, and fate Be a monk without seeking Nirvana. |
如是 等人，聞我舉罪，則生瞋恚。」 |
If you wait for someone, if you hear my guilt, you will be agitated. " |
佛問舍利弗： |
Buddha asked Sariputra: |
「何 等像類比丘聞汝舉罪而不瞋恨？」 |
How like a monk hearing that you have committed a crime without being hated? |
舍利弗 白佛言： |
Sariputta White Buddha said: |
「世尊！若有比丘不諂曲、不幻偽、 不欺誑、有信、慚愧、精勤正念、正定智慧、不 慢緩、不捨遠離、深敬戒律、顧沙門行、尊 崇涅槃、為法出家、不為性命。 |
"Blessed One! If there are Bhikkhus who are not flattering, not false, not deceiving, faithful, ashamed, diligent and righteous, righteous samādhi and wisdom, not slow, reluctant to stay away, deep respect for the precepts, guarding the monks, respecting Nirvana, and being Dharma Be a monk, not for life. |
如是比丘聞 我舉罪，歡喜頂受，如飲甘露。 |
If the monk hears that I have committed sins, I will endure it with joy, like drinking nectar. |
譬如剎利、婆 羅門女，沐浴清淨，得好妙華，愛樂頂戴，以 冠其首。 |
For example, Shari, Brahmin women, take a clean bath, have a wonderful flower, and love music to wear them first. |
如是，比丘不諂曲、不幻偽、不欺 誑、正信、慚愧、精勤正念、正定智慧、不慢緩、 心存遠離、深敬戒律、顧沙門行、勤修自省、 為法出家、志求涅槃。 |
If so, Bhikkhus are not flattering, not false, not deceiving, righteous faith, ashamed, diligent and righteous, righteous samādhi wisdom, slowness, keeping away from the heart, respecting the precepts, gu sammon, diligent self-examination, monkhood for the Dharma, and aspirations Seeking Nirvana. |
如是比丘聞我舉罪， 歡喜頂受，如飲甘露。」 |
If the monk hears that I have committed a sin, I will endure it with joy, like drinking nectar. " |
佛告舍利弗： |
Buddha told Sariputta: |
「若彼比 丘諂曲幻偽、欺誑、不信、無慚無愧、懈怠失念、 不定惡慧、慢緩、違於遠離、不敬戒律、不顧 沙門行、不求涅槃、為命出家。 |
"If Bibi Qiu confesses falsehood, deceit, unbelief, no shame, slackness, indecision, indeterminate wisdom, slowness, disobedience, disrespect to the precepts, disregard of samantha, do not seek Nirvana, and become a monk. |
如是比丘不 應教授，與共言語。 |
In the case of monks, they should not be taught and talked together. |
所以者何？ |
So what? |
此等比丘破 梵行故。 |
These bhikkhus break the story of Brahma. |
若彼比丘不諂曲、不幻偽、不欺誑、 信心、慚愧、精勤正念、正定智慧、不慢緩、心 存遠離、深敬戒律、顧沙門行、志崇涅槃、為 法出家。 |
If the Bhikkhu is unfaithful, not false, not deceived, confident, ashamed, diligent and righteous, righteous samādhi, wisdom, slowness, staying away from the heart, respecting the precepts, gu sang monk, aspiring to Nirvana, and becoming a monk. |
如是比丘應當教授。 |
If it is a monk, it should be taught. |
所以者何？ |
So what? |
如 是比丘能修梵行，能自建立故。」 |
If the bhikkhus can practice Brahma, they can establish themselves. " |
佛說此經 已，尊者舍利弗聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already, the Venerable Sariputta heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 498 （四九八） 那羅犍陀 |
SA 498 (Forty-nine-eight) Narraganda |
如是我聞： |
I heard this: |
一時，佛住那羅揵陀賣 衣者菴羅園。 |
For a while, the Buddha lived in Anluoyuan, a clothing seller in Naluo. |
爾時，舍利弗詣世尊所，稽首禮 足，退坐一面，白佛言： |
At that time, the Sariputta, the Sovereign Buddha, paid homage to the head and sat back, and the White Buddha said: |
「世尊！我深信世尊，過 去、當來、今現在，諸沙門、婆羅門所有智慧，無 有與世尊菩提等者，況復過上？」 |
Blessed One! I firmly believe that Blessed One, in the past, now, and now, all the wisdom of Shamen, Brahmins, and others like Blessed One, Bodhi, etc., will the situation be over again? |
佛告舍利 弗： |
Buddha tells the relic Buddha: |
「善哉！善哉！舍利弗，善哉所說，第一之說，能 於眾中作師子吼，自言深信世尊，言過去、 當來、今現在，沙門、婆羅門所有智慧，無有與 佛菩提等者，況復過上？」 |
Goodness! Goodness! Sariputra, what is said by the good, the first said, can be a teacher among the crowd, saying that he believes in the Blessed One, saying that the past, the present, the present, the wisdom of the Shamon and the Brahman, nothing and the Buddha Bodhi and others, the situation is over again? |
佛問舍利弗： |
Buddha asked Sariputra: |
「汝能 審知過去三藐三佛陀所有增上戒？」 |
Can you examine all the precepts of the three Buddhas in the past? |
舍利 弗白佛言： |
The relic and the White Buddha said: |
「不知。」 |
I don't know. |
世尊復問： |
The Lord asked again: |
「舍利弗！知如是 法、如是慧、如是明、如是解脫、如是住不？」 |
Sariputra! Knowing as Dhamma, as Wisdom, As Mind, as liberating, as as abiding? |
舍 利弗白佛言： |
Sariputta White Buddha said: |
「不知。 |
"I don't know. |
世尊！」 |
Lord! " |
佛告舍利弗： |
Buddha told Sariputta: |
「汝復 知未來三藐三佛陀所有增上戒。 |
"Rufu knows that the three Buddhas will have the precepts in the future. |
如是法、如 是慧、如是明、如是解脫、如是住不？」 |
If it is Dharma, if it is wisdom, if it is Ming, if it is liberation, if it is not alive? " |
舍利弗 白佛言： |
Sariputta White Buddha said: |
「不知。 |
"I don't know. |
世尊！」 |
Lord! " |
佛告舍利弗： |
Buddha told Sariputta: |
「汝復能知 今現在佛所有增上戒。 |
"You can know that now the Buddha has added precepts. |
如是法、如是慧、如是 明、如是解脫、如是住不？」 |
If it is Dharma, if it is wisdom, if it is lucid, if it is liberation, if it is not alive? " |
舍利弗白佛言： |
Sariputta White Buddha said: |
「不 知。 |
"I don't know. |
世尊！」 |
Lord! " |
佛告舍利弗： |
Buddha told Sariputta: |
「汝若不知過去、未來、今 現在諸佛世尊心中所有諸法。 |
"If you don't know the past, the future, the present and all the dharma in the hearts of the Buddhas. |
云何如是讚 歎？ |
Yun He Ru is praised? |
於大眾中作師子吼，說言： |
As a teacher roar among the public, speak: |
『我深信世尊， 過去、當來諸沙門、婆羅門所有智慧，無有與 世尊菩提等者，況復過上』？」 |
I am convinced that the Blessed One, the past, should come from all the wisdom of the sandmen, Brahmins, nothing and the Blessed Bodhi, etc., the situation is restored"? |
舍利弗白佛言： |
Sariputta White Buddha said: |
「世尊！我不能知過去、當來、今現在諸佛世尊 心之分齊，然我能知諸佛世尊法之分齊。 |
"Master! I can't know the difference between the past, the present, and the present. But I can know the difference between the Buddhas and the Dharma. |
我 聞世尊說法，轉轉深、轉轉勝、轉轉上、轉轉 妙，我聞世尊說法，知一法即斷一法，知一 法即證一法，知一法即修習一法，究竟於 法，於大師所得淨信，心得淨。 |
I heard the words of the Blessed One, turning deeper, winning, turning up, and turning wonderful. I heard the saying that knowing a dhamma means deciding a dharma, knowing a dharma vindicating a dharma, knowing a dharma means practicing a dharma. Dharma, Master Yu has a clean faith and a clean experience. |
「世尊是等 正覺。 |
"The Lord is waiting for enlightenment. |
世尊！譬如國王有邊城，城周匝方直， 牢固堅密，唯有一門，無第二門，立守門 者，人民入出皆從此門，若入若出，其守門者， 雖復不知人數多少，要知人民唯從此門， 更無他處。 |
Lord! For example, if the king has a border city, the surrounding area is straight, and it is firm and dense. There is only one gate, no second gate. The people who stand the gate will enter and exit from this gate. If you enter or leave, the gatekeepers are unknown. The people only follow this door, and there is nowhere else. |
如是，我知過去諸佛、如來、應、等 正覺悉斷五蓋惱心，令慧力羸、墮障礙品、不 向涅槃者，住四念處，修七覺分，得阿耨 多羅三藐三菩提。 |
If so, I know that the past Buddhas, Tathagatas, Yings, etc. have fully realized the five senses of annoying minds, so that Huili Lei, those who fall into obstructions, and those who do not go to Nirvana, live in four places of mindfulness, cultivate the seven points of enlightenment, and get more awakening. Luo Sanming Sanbodhi. |
彼當來世諸佛世尊亦斷 五蓋惱心，令慧力羸、墮障礙品、不向涅槃 者，住四念處，修七覺分，得阿耨多羅三藐 三菩提。 |
The Buddhas in the next life will also break the five-cover annoyed heart, so that the Huili Lei, the obstructive, and the non-Nirvana can live in the four mindful places and cultivate the seven points of enlightenment, and get the three bodhisattvas of Amitara. |
今現在諸佛世尊、如來、應、等正覺亦 斷五蓋惱心，令慧力羸、墮障礙品、不向涅 槃者，住四念處，修七覺分，得阿耨多羅三 藐三菩提。」 |
Today, the Buddhas, Tathagata, Ying, and other enlightenment also break the five and cover the annoying heart, so that Huilili, the obstructive thing, and those who do not go to Nirvana, live in four places of mindfulness, cultivate the seven points of enlightenment, and get the three Sanbodhi. " |
佛告舍利弗： |
Buddha told Sariputta: |
「如是，如是。 |
"So, so. |
舍利弗！ 過去、未來、今現在佛悉斷五蓋惱心，慧力 羸、墮障礙品、不向涅槃者，住四念處，修七 覺分，得阿耨多羅三藐三菩提。」 |
Sariputta! In the past, in the future, in the present and now, the Buddha knows the five factors of annoyance, the wisdom, the obstructive, and the non-Nirvana, staying in four places of mindfulness, cultivating the seven enlightenment points, and gaining the three bodhisattvas of Amitara. " |
佛說是經 已，尊者舍利弗聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, the Venerable Sariputta heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 499 （四九九） 石柱 |
SA 499 (Four Nine Nine) Stone Pillar |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者舍利弗在耆闍崛山中。 |
At that time, the Venerable Sariputta was in the Qidai Mountain. |
時，有 月子比丘！是提婆達多弟子，詣尊者舍利 弗，共相問訊慰勞已，退住一面。 |
When there is a confinement monk! It was the disciple of Devadado, the Venerable Sariputra, who asked and comforted him and stepped back. |
退住一面 已，尊者舍利弗問月子比丘言： |
After retiring, the Venerable Sariputta asked the confinement monk and said: |
「提婆達多比 丘為諸比丘說法不？」 |
Dave Dado Picchu speaks for the monks? |
月子比丘答言： |
The confinement monk replied: |
「說法。」 |
statement. |
尊 者舍利弗問月子比丘言： |
Venerable Sariputta asked the confinement monk and said: |
「提婆達多云何說 法？」 |
How do you say Devada Cloudy? |
月子比丘語尊者舍利弗言： |
Sayings of the Venerable Relic Buddha in Confinement Bhikkhu: |
「彼提婆達多 如是說法言： |
"Pettibha Dado said: |
『比丘心法修心，是比丘能自記 說： |
"The Bhikkhu’s mental method cultivates the mind, it’s the monk who can record himself |
「我已離欲，解脫五欲功德。」 |
I have left my desires, and liberated the five desires. |
』」 |
』」 |
舍利弗語月子 比丘言： |
Sariputa confinement Bhikkhu said: |
「汝提婆達多何以不說法言： |
"Why didn't Rudipo Dado not say: |
『比丘心 法善修心，離欲心，離瞋恚心，離愚癡心， 得無貪法、無恚法、無癡法，不轉還欲有、色有、 無色有法，彼比丘能自記說言： |
"Bhikkhu’s mind-work is good at cultivating the mind, free from desire, free from aversion, free from ignorance, to gain no greed, no dhamma, no delusion, without turning, desire to have, color, and colorless have dharma, Peter can remember that Say: |
「我生已盡，梵 行已立，所作已作，自知不受後有。」 |
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there. |
耶？』 |
Yay? 』 |
」 |
!!br0ken!! |
月子 比丘言： |
Confinement Bhikkhu said: |
「彼不能也。 |
"He can't. |
尊者舍利弗！」 |
Lord Sariputta! " |
爾時，尊者 舍利弗語月子比丘言： |
At that time, the Venerable Sariputta said in the words of the confinement monk: |
「若有比丘心法善 修心者，能離貪欲心、瞋恚、愚癡心，得無貪 法、無恚、無癡法，是比丘能自記說： |
"If there are bhikkhus with good minds and good minds, those who can get rid of greed, aversion, and ignorance, and have no greed, no aversion, and no delusion, the monk can remember that: |
『我生已盡， 梵行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
「譬如 村邑，近有大石山，不斷、不壞、不穿、厚密，正使 東方風來，不能令動，亦復不能過至西 方。 |
"For example, in the village, there is a large rock mountain near it, which is constant, not bad, not worn, thick and dense, which is bringing the eastern wind to it, and it cannot move, nor can it pass to the west. |
如是南、西、北方、四維風來，不能傾動，亦 不能過。 |
If the south, west, north, and four-dimensional winds come, they cannot move and pass. |
如是，比丘心法善修心者，離貪欲 心，離瞋恚心，離愚癡心，得無貪法、無恚法、 無癡法，是比丘能自記說： |
In this way, a monk who is good at cultivating the mind, is free from greed, aversion, and foolishness, and gains no greed, no aversion, and no delusion. It is the monk who can remember to say: |
『我生已盡，梵行已 立，所作已作，自知不受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
「譬如因陀銅 鐵及銅柱深入地中，築令堅密，四方風吹 不能傾動。 |
"For example, Indra's copper, iron, and copper pillars go deep into the ground, and the building is dense, and the wind cannot move from all directions. |
如是，比丘心法善修心已，離貪 欲心，離瞋恚心，離愚癡心，得無貪法、無恚 法、無癡法，是比丘能自記說： |
In this way, the monk’s mind is good at cultivating the mind, free from greed, desire, aversion, free from ignorance, and there is no greed, no aversion, and no delusion. It is the monk who can remember to say: |
『我生已盡，梵 行已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』 |
「譬如石 柱長十六肘，八肘入地，四方風吹不能傾 動。 |
"For example, a stone pillar is sixteen cubits long and eight cubits into the ground. The wind cannot move from all directions. |
如是，比丘心法善修心已，悉離貪欲 心，離瞋恚心，離愚癡心，得無貪法、無恚法、 無癡法，能自記說： |
In this way, the monk's mind is good at cultivating the mind, and he is completely free from greed, hatred, and foolishness, and has no greed, no dhamma, and no idiot, and he can remember: |
『我生已盡，梵行已立，所 作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』 |
「譬如火燒未燒 者，燒已不復更燒。 |
"For example, if the fire is not burned, the burn will no longer be burned. |
如是，比丘心法修心已， 離貪欲心，離瞋恚心，離愚癡心，得無貪法、 無恚法、無癡法，能自記說： |
In this way, the monk has cultivated the mind, freed from greed, aversion, and foolishness, and gained no greed, no dhamma, and no idiot, and he can remember: |
『我生已盡，梵行已 立，所作已作，自知不受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
」 |
!!br0ken!! |
舍利弗說此 經已，諸比丘聞其所說，歡喜奉行。 |
Sariputta said this has been done, and all monks heard what he said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 500 （五〇〇） 淨口 |
SA 500 (500) net mouth |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，尊者舍利弗亦住王舍城迦蘭陀竹 園。 |
At that time, the Venerable Sariputta also lived in the Kalanto Bamboo Garden in the King's City. |
爾時，尊者舍利弗晨朝著衣持鉢，入王 舍城乞食，乞食已，於一樹下食。 |
At that time, the Venerable Saripuchen went to the king's city to beg for food with a bowl and clothes. After begging for food, he went to eat under a tree. |
時，有淨口 外道出家尼從王舍城出，少有所營，見尊 者舍利弗坐一樹下食，見已，問言： |
At that time, there was a pure mouth, a monk from the outside world came out of the city of Wangshe, and there were few camps. Seeing the Venerable Sariputta sitting on a tree to eat, he asked: |
「沙門食 耶？」 |
Samen food yeah? |
尊者舍利弗答言： |
Venerable Sariputta replied: |
「食。」 |
food. |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
沙門下 口食耶？」 |
Under Sammon, eat? " |
答言： |
Answer: |
「不也，姊妹！」 |
No, sister! |
復問： |
Repeat question: |
「仰口食耶？」 |
Take a mouthful? |
答 言： |
Answer: |
「不也，姊妹！」 |
No, sister! |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
方口食耶？」 |
Recipe? " |
答言： |
Answer: |
「不 也，姊妹！」 |
No, sister! |
復問： |
Repeat question: |
「四維口食耶？」 |
Siwei mouthful? |
答言： |
Answer: |
「不也，姊妹！」 |
No, sister! |
復問： |
Repeat question: |
「我問沙門食耶？」 |
I ask Salmon Food? |
答我言： |
Answer me: |
「食。」 |
food. |
我問仰口 耶？ |
I asked, yeah? |
答我言： |
Answer me: |
「不。」 |
Do not. |
「下口食耶？」 |
Give it a bite? |
答我言： |
Answer me: |
「不。」 |
Do not. |
「方口食 耶？」 |
Square food, yeah? |
答我言： |
Answer me: |
「不。」 |
Do not. |
四維口食耶？ |
Four-dimensional mouth food? |
答我言： |
Answer me: |
「不。」 |
Do not. |
如此 所說，有何等義？ |
What is the meaning of this? |
尊者舍利弗言： |
Sayings of the Venerable Relic: |
「姊妹！諸所有 沙門、婆羅門明於事者、明於橫法、邪命求 食者、如是沙門、婆羅門下口食也。 |
"Sister! All the Shamen and Brahmins who know about things, those who know about Hengfa, and those who seek food with evil orders, such as Shamen and Brahmins who eat. |
若諸沙門、 婆羅門仰觀星曆，邪命求食者，如是沙門、 婆羅門則為仰口食也。 |
If the sandmen and brahmins look up to the ephemeris, those who seek food with evil destiny, such as the sandmen and brahmins, will eat up. |
若諸沙門、婆羅門為 他使命，邪命求食者。 |
If all the sandmen and brahmins have a mission for him, those who seek food with evil destiny. |
如是沙門、婆羅門則為 方口食也。 |
In the case of Salmon and Brahman, it is a square mouth food. |
若有沙門、婆羅門為諸醫方種 種治病，邪命求食者，如是沙門、婆羅門則為 四維口食也。 |
If there are Shamen and Brahmans for various medical treatments, those who seek food from evil lives, such as Shamen and Brahmans, are four-dimensional mouth food. |
姊妹！我不墮此四種邪命而 求食也。 |
sisters! I do not fall into these four evil destinies and seek food. |
然我，姊妹！但以法求食而自活也， 是故我說不為四種食也。」 |
Of course me, sister! But to live by seeking food from the Dharma, that's why I said it is not for the four types of food. " |
時，淨口外道出 家尼聞尊者舍利弗所說，歡喜隨喜而去。 |
At that time, Venerable Sariputta Niwen, the monk of Jingkouwaidao, said that he would go with joy. |
時， 淨口外道出家尼於王舍城里巷四衢處讚 歎言： |
At that time, the monk at Jingkou Waidao praised and sighed at the four corners of the lanes in Wangshe City: |
「沙門釋子淨命自活，極淨命自活； |
"Samen Shizi is pure and self-reliant, extremely pure and self-reliant; |
諸有 欲為施者，應施沙門釋種子； |
Everyone who wants to do something should use Salmon to release seeds; |
若欲為福 者，應於沙門釋子所作福。」 |
If you want to be blessed, you should be blessed by Shamen Shizi. " |
時，有諸外道 出家聞淨口外道出家尼讚歎沙門釋子 聲，以嫉妬心，害彼淨口外道出家尼，命終 之後生兜率天，以於尊者舍利弗所生信 心故也。 |
At that time, there were foreign monks who heard the monk from Jingkou and praised the sound of Shamen Shizi, and made him jealous. After his death, he lived and died, and he believed in the faith of the Venerable Sariputta. |
. |
. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 501 （五〇一） 聖默然 |
SA 501 (Five One) St. Moran |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者大目揵連在王舍城耆闍崛 山中。 |
At that time, the Venerable Damu Chulian was in the Qitianjue Mountain of Wangshe City. |
爾時，尊者大目揵連告諸比丘： |
At that time, the Venerable Big Eye rushed to the monks: |
「一時，世 尊住王舍城迦蘭陀竹園。 |
"For a while, the Lord lived in the Kalanto Bamboo Garden in the King's City. |
我於此耆闍崛山 中住，我獨一靜處，作如是念： |
I live here in the Qidai Mountain, and I am alone in a quiet place. |
『云何為聖默 然？』 |
"What is the cloud? 』 |
復作是念： |
Duplicate is to read: |
『若有比丘息有覺有觀，內淨 一心，無覺無觀三昧生喜樂，第二禪具足住， 是名聖默然。』 |
"If there are bhikkhus who breathe, have consciousness, have insight, are pure in one mind, and have no awareness or insight into the samādhi, happiness will be produced, and the second jhana will be sufficient. 』 |
復作是念： |
Duplicate is to read: |
『我今亦當聖默 然，息有覺有觀，內淨一心，無覺無觀三昧生 喜樂，具足住多住； |
"I am also a saintly silence today. I am conscious and mindful, pure in my mind, without conscious and unconscious, samādhi grows joy, sufficient to live more; |
多住已，復有覺有觀心起。』 |
If you live more, you will be able to see your mind again. 』 |
爾時，世尊知我心念，於竹園精舍沒，於耆 闍崛山中現於我前，語我言： |
At that time, the Blessed One knew what I thought, and he didn’t have it in Zhuyuan Jingshe, and he appeared in front of me in the mountains of Qi Wei, and said: |
『目揵連！汝當 聖默然，莫生放逸。』 |
"Mudan! Ru Dang Sheng is silent, never let go. 』 |
我聞世尊說已，即復離 有覺有觀，內淨一心，無覺無觀三昧生喜樂， 第二禪具足住。 |
I heard that the Blessed One has said that it is relapsed. There is consciousness and insight, the inner purity of one mind, and the samādhi without consciousness or insight produces joy, and the second jhana is sufficient. |
如是再三，佛亦再三教我： |
Repeatedly, Buddha taught me again and again: |
『汝當聖默然，莫放逸。』 |
"Ru Dangsheng is silent, don't let go. 』 |
我即復息有覺有 觀，內淨一心，無覺無觀三昧生喜樂，第三禪 具足住。 |
I mean compound breath, conscious and insight, inner pure and one mind, samādhi without consciousness or insight produces joy, and the third jhana is sufficient. |
「若正說佛子從佛口生，從法化生， 得佛法分者，則我身是也。 |
"If it is said that the Buddha was born from the mouth of the Buddha, transformed from the Dharma, and obtained the part of the Dharma, then I am also. |
所以者何？ |
So what? |
我是 佛子，從佛口生，從法化生，得佛法分，以少 方便，得禪、解脫、三昧、正受。 |
I am a Buddha. I was born from the mouth of the Buddha, transformed from the Dharma, and obtained the points of the Dharma. With less convenience, I can obtain Zen, liberation, samadhi, and right feelings. |
譬如轉輪聖王 長太子，雖未灌頂，已得王法，不勤方便，能 得五欲功德。 |
For example, the eldest prince of the sacred king of the wheel, although he has not been empowered, has obtained the king's law, is not diligent and convenient, and can obtain the merits of the five desires. |
我亦如是，為佛之子，不勤方 便，得禪、解脫、三昧、正受，於一日中，世尊以 神通力三至我所，三教授我，以大人處所 建立於我。」 |
The same is true for me, a son of the Buddha, who is not diligent and convenient, and obtains Zen, liberation, samādhi, and right experience. In one day, the Blessed One uses the power of the gods to reach my place and teach me three times, and build on me as an adult. " |
尊者大目揵連說此經已，諸比 丘聞其所說，歡喜奉行。 |
The Venerable Damu Qunlian said this sutra, and all monks heard it and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 502 （五〇二） 無相 |
SA 502 (502) No phase |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者大目揵連在王舍城耆闍崛 山中。 |
At that time, the Venerable Damu Chulian was in the Qitianjue Mountain of Wangshe City. |
爾時，尊者大目揵連告諸比丘： |
At that time, the Venerable Big Eye rushed to the monks: |
「一時，世 尊住王舍城，我住耆闍崛山中。 |
"For a while, the Lord lived in Wangshe City, and I lived in Qitian Mountain. |
我獨一靜 處，作如是念： |
I am alone in silence, and say like this: |
『云何名為聖住？』 |
"What is the name of the cloud? 』 |
復作是念： |
Duplicate is to read: |
『若 有比丘不念一切相，無相心正受，身作證 具足住，是名聖住。』 |
"If there is a monk who does not recite all the forms, has no form of mind and right feelings, and has a sufficient body to testify, it is a sacred abode. 』 |
我作是念： |
I am reading: |
『我當於此聖 住，不念一切相、無相心正受。 |
"I should live in this sacred abode, not thinking about all aspects, and having no aspect in mind. |
身作證具足 住多住，多住已，取相心生。』 |
To testify is enough to live more, live more, and live by the heart. 』 |
爾時，世尊知我心 念，如力士屈申臂頃，以神通力，於竹園 精舍沒，於耆闍崛山中現於我前，語我 言： |
At that time, the Blessed One knew what I thought, like a great man, with his supernatural powers, he did not appear in the bamboo garden or the academy, and he appeared in front of me in the mountain of Qitian, saying: |
『目揵連！汝當住於聖住，莫生放逸。』 |
"Mudan! You should live in the holy residence, do not let go. 』 |
我 聞世尊教已，即離一切相，無相心正受，身 作證具足住。 |
I have heard that the Blessed One teaches, that is, to be separated from all forms, without form, to feel positively, and to bear witness. |
如是至三，世尊亦三來教我： |
If it is the third, the Blessed One also came to teach me: |
『汝當住於聖住，莫生放逸。』 |
"You should live in the holy residence, don't let go. 』 |
我聞教已，離 一切相，無相心正受，身作證具足住。 |
I have heard the teachings, separated from all phases, and have no phase heart and right feelings. |
「諸大德！ 若正說佛子者，則我身是從佛口生，從法 化生，得佛法分。 |
"All the great virtues! If you are talking about the son of Buddha, then I am born from the mouth of the Buddha, reborn from the Dharma, and get the points of the Dharma. |
所以者何？ |
So what? |
我是佛子，從佛 口生，從法化生，得佛法分，以少方便，得 禪、解脫、三昧、正受。 |
I am a Buddha. I was born from the mouth of the Buddha, transformed from the Dharma, and obtained the points of the Dharma. With less convenience, I can obtain Zen, liberation, samadhi, and right feelings. |
譬如轉輪聖王太子，雖 未灌頂，已得王法，不勤方便，能得五欲功 德。 |
For example, the sacred king prince of the wheel, although he has not given enlightenment, he has obtained the Dharma of the king. He is not diligent and convenient, and can obtain the merits of the five desires. |
我亦如是。 |
The same is true for me. |
為佛之子，不勤方便，得禪、解 脫、三昧、正受，於一日中，世尊以神通力三 至我所，三教授我，以大人處建立於我。」 |
As a child of the Buddha, he is not diligent and convenient to gain Zen, liberation, samādhi, and right feelings. In one day, the Blessed One uses his magical powers to reach my institution, teach me the three, and build upon me as an adult. " |
尊 者大目揵連說此經已，諸比丘聞其所說， 歡喜奉行。 |
The Venerable Damu Qunlian said this sutra, and the monks heard it and followed it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 503 （五〇三） 寂滅 |
SA 503 (Five Three) Death |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者舍利弗、尊者大目揵連、尊 者阿難在王舍城迦蘭陀竹園，於一房共 住。 |
At that time, Venerable Sariputra, Venerable Damu Chulian, and Venerable Ananda lived in the same room in the Kalanto Bamboo Garden in the King's City. |
時，尊者舍利弗於後夜時告尊者目揵 連： |
At that time, Venerable Sariputta told Venerable Muxunlian in the evening: |
「奇哉！尊者目揵連！汝於今夜住寂滅正 受。」 |
Wonderful! Your Majesty's eyes are rushing! You live in silence tonight and feel right. |
尊者目揵連聞尊者舍利弗語尊者目揵 連言： |
Venerable Muxu Lianhe Venerable Sariputra Venerable Muxu: |
「我都不聞汝喘息之聲。」 |
I don't even hear your breathing. |
尊者目揵連 言： |
His Holiness Muxunlian said: |
「此非寂滅正受，麁正受住耳。 |
"This is not dying and receiving, you are receiving ears. |
尊者舍利 弗！我於今夜與世尊共語。」 |
Venerable Sariputra! I will speak with the Lord tonight. " |
尊者舍利弗言： |
Sayings of the Venerable Relic: |
「目揵連！世尊住舍衛國祇樹給孤獨園，去此 極遠。 |
"Muzurian! The Blessed One's residence in the Kingdom of Shewei is only a tree to the lonely garden, and it is extremely far away. |
云何共語？ |
What is the cloud? |
汝今在竹園，云何共語？ |
Rujin is in Zhuyuan, so what do you think? |
汝 以神通力至世尊所？ |
Do you use supernatural power to reach the place of the Blessed One? |
為是世尊神通力來 至汝所？」 |
Is it the power of the Blessed One to come to you? " |
尊者目揵連語尊者舍利弗： |
Venerable Sariputta: |
「我不 以神通力詣世尊所，世尊不以神通力來 至我所，然我於舍衛國王舍城中聞，世尊 及我俱得天眼、天耳故。 |
"I do not use magical powers to command the Blessed One's place. The Blessed One does not use magical powers to reach my place. However, I heard in the city of the King of Sāvat that the Blessed One and I have the heavenly eyes and the heavenly ears. |
我能問世尊： |
I can ask the Lord: |
『所謂 慇懃精進。 |
"The so-called diligence. |
云何名為慇懃精進？』 |
What is Yun's name for diligence? 』 |
世尊答我 言： |
The Lord answered me: |
『目揵連！若此比丘晝則經行、若坐，以不障 礙法自淨其心。 |
"Mudan! If this monk walks during the day, if he sits, he will purify his mind with the unobstructed method. |
初夜若坐、經行，以不障礙 法自淨其心。 |
In the first night, if you sit and practice, you can purify yourself without obstacles. |
於中夜時，出房外洗足，還入 房，右脇而臥，足足相累，係念明相，正念正 知，作起思惟。 |
At midnight, wash your feet outside the room, return to the room, and lie on your right side, with your feet tired, mindfulness, mindfulness, mindfulness, and thinking. |
於後夜時，徐覺徐起，若坐亦 經行，以不障礙法自淨其心，目揵連！是名 比丘慇懃精進。』 |
At the end of the night, Xu Juexu rises up, and if he sits and walks, he purifies his mind without obstacles, and his eyes are endless! It is a monk who is diligent and diligent. 』 |
」 |
!!br0ken!! |
尊者舍利弗語尊者目揵連 言： |
Venerable Sariputta, Venerable Muxun: |
「汝大目揵連真為大神通力、大功德力， 安坐而坐，我亦大力，得與汝俱。 |
"Your big eyes, Chulian, are really great powers, great virtues, and sitting still, I am also strong, and I must be with you. |
目揵連！譬 如大山，有人持一小石，投之，大山色味悉 同，我亦如是，得與尊者大力大德，同座而 坐。 |
Muxunlian! For example, in a mountain, some people hold a small stone and cast it. The mountain has the same color and taste. The same is true for me. I have to sit on the same seat with the Venerable. |
譬如世間鮮淨好物，人皆頂戴。 |
For example, the fresh and good things in the world are worn by everyone. |
如是，尊者 目揵連大德大力，諸梵行者皆應頂戴。 |
If this is the case, the Venerable Majesty's vision is strong, and all Brahma practitioners should wear it. |
諸有 得遇尊者目揵連交遊往來，恭敬供養者， 大得善利，今亦得與尊者大目揵連交遊 往來，亦得善利。」 |
Everyone has to meet the venerable to make contact with each other, respect the supporter, and reap great benefits. Today, you also have to interact with the venerable to gain good benefits. " |
時，尊者大目揵連語尊者舍 利弗： |
At the time, Venerable Sariputra with Big Eyes |
「我今得與大智大德尊者舍利弗同座 而坐，如以小石投之大山，得同其色，我亦 如是，得與尊者大智舍利弗同座而坐，為 第二伴。」 |
Today, I have to sit with Sariputra the Great Wisdom and Great Virtue. Just like a mountain cast with a small stone, I have the same color. The same is true for me. I have to sit with the Great Wisdom Sariputra as my second companion. |
時，二正士共論議已，各從座起而去。 |
At that time, the two sages had discussed and discussed, and they all left from their seats. |
雜阿含經卷第十八 |
Zaagama Sutra 18 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 504 （五〇四） 愛盡 |
SA 504 (Five Four) All Love |
雜阿含經卷第十九 |
Miscellaneous Agama Sutra 19 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
爾時，尊者大目揵連在耆闍崛山。 |
At that time, the Venerable Damu Qiaolian was on the mountain of Qixi. |
時，釋提 桓因有上妙堂觀，於夜來詣尊者大目揵 連所，稽首禮足，退坐一面。 |
At that time, Shi Tihuan had a view of the wonderful hall, and at night, he came to the Venerable Da Mu Chu Lian Suo, paid homage to his head, and sat back. |
時，釋提桓因光明 普照耆闍崛山，周匝大明。 |
At that time, Shi Tihuan was shining brightly on Qixi Jueshan and Zhou Zhadaming. |
爾時，釋提桓因坐 已，即說偈言： |
At that time, Shi Tihuan, because he was sitting, said: |
「能伏於慳垢， 大德隨時施， |
"Able to fall into the dust, great virtues can be done at any time, |
是名施中賢， 來世見殊勝。」 |
He is named Shi Zhongxian, and he will see great in the afterlife. " |
時，大目揵連問帝釋言： |
At that time, Damu Qunlian asked the emperor to explain: |
「憍尸迦！云何為調 伏慳垢，見於殊勝，而汝說言： |
"Shanshijia! What is the meaning of the cloud? It is seen in the superior, and you say: |
「『能調伏慳垢， 大德隨時施， |
""Able to calm down the dirt, the great virtue can be applied at any time, |
是則施中賢， 來世見殊勝。』 |
It is Shi Zhongxian, the afterlife will see the best. 』 |
？」 |
? " |
時，天帝釋答言： |
At that time, the Emperor of Heaven answered: |
「尊者大目揵連！勝婆羅門大 姓、勝剎利大姓、勝長者大姓、勝四王天、勝 三十三天，稽首敬禮故。 |
"Venerable Big Eyes Fight Lian! Victory over the Brahmin family name, the victory over the Shari family name, the victory over the elder family name, the victory over the four kings, and the victory over thirty-three days, the chief salutes it. |
尊者大目揵連！我為 勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝 四王天、勝三十三天恭敬作禮，見斯果報， 故說此偈。 |
Venerable Big Eyes! I respectfully salute Victory Brahman, Victory Shari, Victory Elder, Victory Four Kings, Victory Thirty-Three Days, and I say this verse after seeing the results. |
「復次，尊者大目揵連！乃至日所 周行，照於諸方，至千世界、千月千日、千須 彌山王、千弗婆提舍、千欝多羅提舍、千瞿陀 尼迦、千閻浮提、千四天王、千三十三天、炎 摩天、兜率陀天、化樂天、他化自在天、千梵 天，名為小千世界。 |
"Further times, the Lord’s big eyes are rushing! Even the days and weeks are shining on all directions, to the thousand worlds, the thousand moons and the sun, the Qiansumi mountain king, the thousand Buddhas, the thousand dharothes, the thousand Qu Tuo Nijia, Qian Yan Fu Ti, Qian Si Tian Wang, Qian Thirty Three Heavens, Yan Mo Tian, Tus Tuo Tian, Hua Le Tian, He Hua Zi Zai Tian, Qian Brahma, they are called Little Thousand Worlds. |
此小千世界中無有堂 觀與毘闍延堂觀等者，毘闍延有百一樓 觀，觀有七重，重有七房，房有七天后，后各 七侍女。 |
In this small world, there are no such things as temple view and Vijayan temple view. Vijayan has one hundred and one-floor views, with seven layers and seven rooms. The rooms are seven days later, and there are seven maids. |
尊者大目揵連！於小千世界無有 如是堂觀端嚴如毘闍延者，我見是調伏 慳故，有此妙果，故說斯偈。」 |
Venerable Big Eyes! In the world of Xiaoqian, there is no such thing as a person who is as strict as Vijayan, I think it is a kind of temperament, and there is such a wonderful result, so I say Si 偈. " |
大目揵連語帝 釋言： |
The Emperor of Da Mu Chulian Yu Explanation: |
「善哉！善哉！憍尸迦！汝能見此勝妙果 報，而說斯偈。」 |
Goodness! Goodness! Shushijia! If you can see the reward of this victory, you can say Siji. |
時，天帝釋聞尊者大目揵連 所說，歡喜隨喜，忽然不現。 |
At that time, the emperor Shi heard the words of Venerable Damu Qunlian, joy and joy, but suddenly did not appear. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 505 （五〇五） 愛盡 |
SA 505 (Five Five) All Love |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
時，尊者大 目揵連在耆闍崛山中。 |
At that time, the Venerable's big eyes were connected in the Qixi Mountain. |
爾時，尊者大目揵連 獨一靜處禪思，作是念： |
At that time, the Venerable Damu Qunlian only quietly meditated and thought: |
「昔有時，釋提桓因 於界隔山石窟中，問世尊愛盡解脫之義，世 尊為說，聞已隨喜，似欲更有所問義，我 今當往問其喜意。」 |
In the past, Shi Tihuan asked the Blessed One about the righteousness of liberating love because he was in the Jie Geshan Grottoes. The Blessed One said that he has rejoiced when he heard it, and I seem to want to ask more about his righteousness. I should now ask him about his joy. |
作是念已，如力士屈申 臂頃，於耆闍崛山沒，至三十三天，去一分 陀利池不遠而住。 |
It's like thinking about it, just like the great warrior Qushen's arms, and he didn't live in Qitian Mountain. In the thirty-three days, I went to Yifen Tuoli Pond and lived not far away. |
時，天帝釋與五百婇 女遊戲浴池，有諸天女，音聲美妙。 |
At that time, Tiandi Shi and Five Hundred Suun girls play in the bath, there are heaven girls, and the sound is beautiful. |
爾時，帝 釋遙見尊者大目揵連，語諸天女言： |
At that time, the emperor Shi Yao saw the Venerable’s big eyes and rushed in, saying: |
「莫歌。 |
"Mo Ge. |
莫歌。」 |
Mo Ge. " |
時，諸天女即便默然，天帝釋即詣尊 者大目犍連所，稽首禮足，退住一面。 |
At that time, even if the goddesses were silent, the emperor of the heavens said that the Venerable Damu Qianlian was placed at the head and feet, and stayed aside. |
尊 者大目揵連問帝釋言： |
Venerable Damu Qunlianwen's explanation: |
「汝先於界隔山中 問世尊愛盡解脫義，聞已隨喜，汝意云何？ |
"You first asked the Blessed One in the mountains of the world that love is free and righteous, and you have rejoiced when you hear it. What do you mean? |
為聞說隨喜？ |
Rejoice for hearing? |
為更欲有所問，故隨喜耶？」 |
In order to have more questions, so please? " |
天帝釋語尊者大目揵連： |
The big eyes of the Venerable Tiandi Shiyu: |
「我三十三天多 著放逸樂，或憶先事，或時不憶。 |
"I spend more than thirty-three days with leisurely pleasures, or remember previous events, or sometimes never remember. |
世尊今在 王舍城迦蘭陀竹園，尊者欲知我先界隔山 中所問事者，今可往問世尊，如世尊說，汝 當受持。 |
The Blessed One is in the Kalanto Bamboo Garden in the King's City. If you want to know who I am asking about in the mountains across the frontier, you can ask the Blessed One. As the Blessed One said, you should be held. |
然我此處有好堂觀，新成未久，可 入觀看。」 |
Of course, I have a good view here, and I can watch it after a new year. " |
時，尊者大目揵連默然受請，即與 天帝釋共入堂觀。 |
At that time, the Venerable Damu Qunlian silently accepted the invitation, that is, he entered the temple together with the Emperor of Heaven. |
彼諸天女遙見帝釋來， 皆作天樂，或歌或舞。 |
When the heavenly women saw the emperor release from afar, they all made heavenly music, or singing or dancing. |
諸天女輩著身瓔珞 莊嚴之具，出妙音聲，合於五樂，如善作樂， 音聲不異。 |
The female generation of the heavens wears a solemn tool and produces a wonderful sound, which is in harmony with the five music, like good music, the sound is the same. |
諸天女輩既見尊者大目揵連， 悉皆慚愧，入室藏隱。 |
Seeing the majesty’s big eyes, all the female generations were ashamed, and went into the room to hide. |
時，天帝釋語尊者大 目揵連： |
At that time, the Venerable Tiandi Shiyu Damuxunlian: |
「觀此堂觀地好平正，其壁、柱、梁、重 閣、牕牖、羅網、簾障，悉皆嚴好。」 |
It's so straightforward to look at this place, and its walls, pillars, beams, heavy pavilions, bars, nets, and curtains are all fine. |
尊者大目揵連 語帝釋言： |
Venerable Damu Chulian Yudi explained: |
「憍尸迦！先修善法福德因緣，成 此妙果。」 |
Stop the corpse! First cultivate the good deeds and merits to achieve this wonderful result. |
如是，帝釋三自稱歎，問尊者大目 揵連，尊者大目揵連亦再三答。 |
If so, Emperor Shisan professed to sigh, and asked the Venerable Damu Qunlian, and the Venerable Damu Qunlian answered repeatedly. |
時，尊者大目 揵連作是念： |
At that time, the Venerable's big eyes and continual works were read: |
「今此帝釋極自放逸，著界神 住，歎此堂觀，我當令彼心生厭離。」 |
Today, the emperor is extremely self-confident, living in the realm of God, and sighing at this view, I should make him feel disgusted. |
即入三 昧，以神通力，以一足指撇其堂觀，悉令震 動。 |
That is to enter the Samadhi, with supernatural power, with a single finger to cast aside its contemplation, so that it will shake. |
時，尊者大目揵連即沒不現。 |
At that time, the Venerable's big eyes did not show up. |
諸天女眾 見此堂觀震掉動搖，顛沛恐怖，東西馳走， 白帝釋言： |
Seeing the horror and horror of this hall, the female congregation of all heavens sees this hall shaking and shaking things away, Baidi explained: |
「此是憍尸迦大師，有此大功德 力耶？」 |
This is Master Shushijia, with this great merit, yeah? |
時，天帝釋語諸天女： |
At that time, the emperor explained the words of the heavenly women: |
「此非我師，是大 師弟子大目揵連，梵行清淨，大德大力者。」 |
This is not my teacher. It is the master's disciple with big eyes, pure Sanskrit, and great virtue. |
諸 天女言： |
The words of the goddess: |
「善哉！憍尸迦！乃有如此梵行大德大 力同學，大師德力當復如何？」 |
Goodness! Shushijia! There is such a powerful student of the Brahma, how about the master's virtue? |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 506 （五〇六） 帝釋 |
SA 506 (Five Six) Emperor Shi |
如是我聞： |
I heard this: |
一時，佛住三十三天驄色 虛軟石上，去波梨耶多羅、拘毘陀羅香樹不 遠夏安居，為母及三十三天說法。 |
For a while, the Buddha lived on the Congse Xuanruan Stone for thirty-three days, and went to Poriyedoro and Kuvithara not far from the fragrant tree to live in Xia An, as his mother and preached for thirty-three days. |
爾時，尊 者大目揵連在舍衛國祇樹給孤獨園安居。 |
At that time, the Venerable Damu Xunlian settled down in the lonely garden in Shewei Kingdom. |
時，諸四眾詣尊者大目揵連所，稽首禮足， 退坐一面，白尊者大目揵連： |
At that time, the four Venerable Masters’ big eyes rushed together, and the heads saluted their feet, sitting back, and the White Master’s big eyes rushed: |
「知世尊夏安 居處不？」 |
Knowing the Lord, Xia'an, do you live? |
尊者大目揵連答言： |
The Venerable Damu replied: |
「我聞世尊在 三十三天驄色虛軟石上，去波梨耶多羅、拘 毘陀羅香樹不遠夏安居，為母及三十三 天說法。」 |
I heard that the Blessed One was on the Thirty-Three-Day Congse Void and Soft Stone, and went to Poriyedoro and Kuvithara not far from the Fragrant Tree to live in Xia An, and he was the mother and the Thirty-Three Days. |
時，諸四眾聞尊者大目揵連所說， 歡喜隨喜，各從座起，作禮而去。 |
At that time, the four people heard the words of the Venerable Damu Qunlian, rejoicing and rejoicing, each from the seat, and to go away. |
時，諸四眾過三月安居已，復詣尊者大目 揵連所，稽首禮足，退坐一面。 |
At that time, the four congregations had settled down for three months, and the Venerable's big eyes were restored, and the heads and feet were saluted and sat back. |
時，尊者大目揵 連為諸四眾種種說法，示、教、照、喜； |
At that time, the Venerable's big eyes rushed into four kinds of sayings, showing, teaching, taking photos, and joy; |
示、教、照、喜 已，默然而住。 |
Show, teach, take photos, and joy, stay silently. |
時，諸四眾從座而起，稽首作 禮，白尊者大目揵連： |
At that time, the four congregations came up from the seat, the chief inspector made a ceremony, and the white veteran had a big eye: |
「尊者大目揵連！當知我 等不見世尊已久，眾甚虛渴欲見世尊。 |
"Venerable Damu rushes! Knowing that I have been waiting for the Blessed One for a long time, and everyone is thirsty to see the Blessed One. |
尊 者大目揵連！若不憚勞者，願為我等往詣 三十三天，普為我等問訊世尊： |
Venerable big eyes rushing! If you don’t suffer, please wait thirty-three days for me, and ask the Lord for me: |
『少病少 惱，起居輕利，安樂住不？』 |
"Less sickness, less annoyance, light life, can you live in peace?" 』 |
又白世尊： |
And White World Zun: |
『閻浮提 四眾願見世尊，而無神力昇三十三天禮 敬世尊，三十三天自有神力來下人中，唯 願世尊還閻浮提，以哀愍故。』 |
『Yan Futi The four people are willing to see the Blessed One, but they have no divine power to ascend for thirty-three days to respect the Blessed One. For thirty-three days, they have their own divine power to come to the people. Only hope that the Blessed One will return Yan Futi to mourn. 』 |
」時，尊者大目 犍連默然而許。 |
At that time, the Venerable Big Eye Qianlian silently agreed. |
時，諸四眾知尊者大目犍 連默然許已，各從座起，作禮而去。 |
At that time, the four masters of the four wise masters, Damuqian, had even silently agreed, each from his seat, and went away. |
爾時，尊者大目犍連知四眾去已，即入三昧， 如其正受，如大力士屈伸臂頃，從舍衛國 沒，於三十三天驄色虛軟石上，去波梨耶多 羅、拘毘陀羅香樹不遠而現。 |
At that time, the Venerable’s Big Eye Qianlian knew that the four people had gone, that is, he entered the samādhi, as if he was receiving it, as if a strong man bends his arms, he disappeared from the kingdom of Shewei, on the thirty-three days, he went to Poli The scented trees of Yedura and Kuvatra are not far away. |
爾時，世尊與三 十三天眾無量眷屬圍繞說法。 |
At that time, the Blessed One and the Thirty-Three Heavens' immeasurable family members revolved around the statement. |
時，尊者大目 犍連遙見世尊，踊躍歡喜，作是念： |
At that time, the Venerable’s big eyes, Qianlian saw the Blessed One, enthusiastically and joyously, thinking: |
「今日世 尊，諸天大眾圍繞說法，與閻浮提眾會不 異。」 |
Today the Blessed One, the people of the heavens revolve around and speak, and it is no different from the Yanfuti Assembly. |
爾時，世尊知尊者大目犍連心之所念， 語尊者大目犍連言： |
At that time, the Blessed One knew what the Blessed One's Big Eye Qianlian said in his heart, and the Blessed One said: |
「大目犍連！非為自力， 我欲為諸天說法，彼即來集，欲令其去，彼 即還去，彼隨心來，隨心去也。」 |
Big Eye Gunlian! Not for self-reliance, I want to speak for the heavens, he will come and gather, if I want to make it go, he will go back, he will come and go as he pleases. |
爾時，尊者大目 犍連稽首佛足，退坐一面，白世尊言： |
At that time, the Venerable Big Eye Qianlian inspected the head of the Buddha's feet, sitting back, and the White World Venerable said: |
「種種 諸天大眾雲集，彼天眾中，有曾從佛世尊 聞所說法，得不壞淨，身壞命終，來生於此？」 |
All kinds of people from the heavens gather. Among the heavenly people, there are people who have heard from the Buddha that they are not bad, and their body is bad, and they will die here. |
佛告尊者大目犍連： |
The Buddha told Venerable Big Eye Qianlian: |
「如是，如是。 |
"So, so. |
此中種種 諸天來雲集者，有從宿命聞法，得佛不壞 淨，法、僧不壞淨，聖戒成就，身壞命終，來生於 此。」 |
Among them, all the people who gather from the heavens will hear the Dharma from fate, get the Buddha is not bad, the Dharma and the monk are not bad, the holy precepts are fulfilled, the body is bad and the life ends, and they will be born here. " |
時，天帝釋見世尊與尊者大目犍連歎 說，諸天眾共語已，語尊者大目犍連： |
At that time, the emperor said that when he saw the Blessed One and the Venerable Damu Qianlian sighed, the heavens and all the people have spoken together, and the Venerable Yushou Damu Qianlian: |
「如是， 如是。 |
"So, so. |
尊者大目犍連！此中種種眾會皆是宿 命，曾聞正法，得於佛不壞淨，法、僧不壞淨， 聖戒成就，身壞命終，來生於此。」 |
Venerable Big Eye Qianlian! All the congregations here are destiny. I have heard of the Dhamma, obtained from the Buddha's imperfectness, the Dharma and the monk's imperfectness, the fulfillment of the holy precepts, the death of body and death, and the next life. " |
時，有異比 丘見世尊與尊者大目犍連及天帝釋語言 善相述可已，語尊者大目犍連： |
At that time, there were different bhikkhus who saw the Blessed One and the Venerable Big Eye Qianlian and the Emperor interprets the language of goodness, and the Venerable Language Big Eye Qianlian: |
「如是，如是。 |
"So, so. |
尊者大目犍連！是中種種諸天來會此者， 皆是宿命曾聞正法，得於佛不壞淨，法、僧 不壞淨，聖戒成就，身壞命終，而來生此。」 |
Venerable Big Eye Qianlian! Those who come from all kinds of heavens come to this place. They are all destined to have heard of the Dhamma, obtained from the Buddha's imperfectness, the Dharma and the Sangha are impure, the holy precepts are fulfilled, the body is bad and the life ends, and this is the next life. " |
時， 有一天子從座起，整衣服，偏袒右肩，合掌 白佛： |
At that time, one day I got up from my seat, dressed up, turned my right shoulder, and put his hands together. |
「世尊！我亦成就於佛不壞淨，故來生 此。」 |
Master! I have also achieved that the Buddha is not bad, so in the next life. |
復有天子言： |
The emperor said: |
「我得法不壞淨。」 |
I am not bad when I obtain the Fa. |
有言得僧 不壞淨，有言聖戒成就，故來生此。 |
The monk who speaks is not bad, and the holy precepts are fulfilled, so this is the future life. |
如是諸 天無量千數，於世尊前各自記說得須陀 洹法，悉於佛前即沒不現。 |
If there are countless thousands of heavens, each of them recorded the Sudhahuan Dharma in front of the Blessed One, and they did not appear before the Buddha. |
時，尊者大目犍 連知諸天眾去，不久從座起，整衣服，偏袒 右肩，白佛言： |
At that time, the Venerable Damu Qian went to know the heavens and all the people, and soon he got up from the seat, dressed up, leaning on his right shoulder, and the White Buddha said: |
「世尊！閻浮提四眾稽首敬禮 世尊足，問訊世尊： |
"The Lord! Yan Futi, the four chief judges salute the Lord, and ask the Lord: |
『少病少惱，起居輕利，安 樂住不？』 |
"Less sickness, less trouble, light and profitable life, can you live peacefully? 』 |
四眾思慕，願見世尊。 |
The four are longing, and wish to see the Lord. |
又白世尊： |
And White World Zun: |
『我 等人間無有神力昇三十三天禮覲世尊，然 彼諸天有大德力悉能來下至閻浮提，唯 願世尊還閻浮提，愍四眾故。』 |
"I wait for no divine power in the world to rise up to the Blessed One for thirty-three days. However, the heavens have great virtue and power to come down to Yan Futi. I only hope that the Blessed One will return to Yan Futi and stun the four people. 』 |
」 |
!!br0ken!! |
佛告目犍連： |
The Buddha told Mu Qianlian: |
「汝可還彼，語閻浮提人： |
"You can give it back, say Yan Futi: |
『却後七日，世尊當 從三十三天還閻浮提僧迦舍城，於外門 外優曇鉢樹下。』 |
"Seven days later, the Blessed One should return to Yanfuti Sanghashe City from the thirty-three days, under the excellent Tan Bo tree outside the outer gate. 』 |
」 |
!!br0ken!! |
尊者大目揵連受世尊教，即 入三昧。 |
Venerable Da Mu Qun was taught by the World Zun, that is, entering the Samadhi. |
譬如力 士 屈伸臂頃，從三十三天 沒，至閻浮提，告諸四眾： |
For example, the Lishi flexed and stretched his arms, from the thirty-three days to Yan Futi, I told the four people: |
「諸人當知，世尊却 後七日，從三十三天還閻浮提僧迦舍城，於 外門外優曇鉢樹下。」 |
Everyone should know that the Blessed One will return to Yanfuti Sanggashe City from the thirty-three days later, under the excellent Tan Bo tree outside the outer gate. |
如期七日，世尊從三 十三天下閻浮提僧迦舍城優曇鉢樹下，天 龍鬼神，乃至梵天，悉從來下，即於此時，名 此會名天下處。 |
On the 7th day as scheduled, the Blessed One will descend from the Thirty-Three Kingdoms Yanfuti Sangkashe City under the Utan Bo tree, the heavenly dragons, ghosts and gods, and even Brahma. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 507 （五〇七） 天 |
SA 507 (five seven) days |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
時，有四十天子來詣尊者大目犍連 所，稽首作禮，退坐一面。 |
At that time, there were forty emperors who came to the Venerable Damu Qianliansuo, the chief inspector made a salute, and sat down. |
時，尊者大目犍連 語諸天子言： |
At that time, the Venerable Damu Qianlian said in the words of the emperors: |
「善哉！諸天子！於佛不壞淨成 就，法、僧不壞淨成就。」 |
Goodness! Sons of the emperor! The Buddha is not bad, and the Dharma and Sangha are not bad. |
時，四十天子從座起， 整衣服，偏袒右肩，合掌白尊者大目揵連： |
At that time, the forty emperor got up from the seat, finished his clothes, leaned his right shoulder, and put his palms together, Venerable White’s big eyes: |
「我得於佛不壞淨，於法、僧不壞淨，聖戒成 就，故生天上。」 |
"I learned that the Buddha is not pure, the Dharma and the Sangha are not pure, and the holy precepts are fulfilled, so I was born in heaven." |
有一天言： |
One day said: |
「得於佛不壞淨。」 |
Getting from the Buddha is not bad. |
有言： |
Say: |
「得法不壞淨。」 |
Getting the law is not bad. |
有言： |
Say: |
「得僧不壞淨。」 |
Taking a monk is not bad. |
有言： |
Say: |
「聖 戒成就，身壞命終，得生天上。」 |
The holy precepts are fulfilled, the body is bad and the life ends, and you will be born in the sky. |
時，四十天子 於尊者大目犍連前，各自記說得須陀洹 果，即沒不現。 |
At that time, the forty emperors were in front of the Venerable Damu Qianlian, and each recorded the Sudhahuan fruit, which did not show up. |
如四十天子。 |
Such as the forty emperor. |
如是四百、八百、 十千天子亦如是說。 |
The same is true of the four hundred, eight hundred, and ten thousand emperors. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 508 （五〇八） 屠牛兒 |
SA 508 (Five Eight) Cow Slaughter |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
時，尊者大目犍連與尊者勒叉那比丘 共在耆闍崛山中。 |
At that time, the Venerable Damu Qianlian and the Venerable Leshana Bhikkhu were in the Qitian Mountain. |
尊者勒叉那晨朝詣尊者 大目犍連所，語尊者大目犍連： |
Venerable Lecha Nachen, Venerable Big Eye Qianlian Suo, Venerable Speech Big Eye Qianlian: |
「共出耆闍崛 山，入王舍城乞食。」 |
Together, we went out of Qiliju Mountain and entered Wangshe City to beg for food. |
時，尊者大目犍連默然而 許，即共出耆闍崛山，入王舍城乞食。 |
At that time, the venerable Damuqian silently promised that he would go out of Qilijue Mountain and enter Wangshe City for food. |
行至 一處，尊者大目犍連心有所念，欣然微笑。 |
When he walked to one place, the Venerable's big eyes Qianlian had thoughts, and smiled happily. |
尊 者勒叉那見微笑已，即問尊者大目犍連 言： |
Seeing a smile, the Venerable Lezhana asked the Venerable Big Eye Qianlian and said: |
「若佛及佛弟子欣然微笑，非無因緣，尊 者今日何因何緣而發微笑？」 |
If the Buddha and his disciples smile happily, it is not without cause, why does the Venerable smile today because of what cause? |
尊者大目犍連 言： |
Venerable Big Eye Qianlian said: |
「所問非時，且入王舍城乞食，還於世尊 前，當問是事，是應時問，當為汝說。」 |
If you ask at the wrong time, let me go to the royal residence and beg for food, and return it to the Blessed One. When you ask is a matter, you should ask at the time, and you should say it for you. |
時，尊 者大目揵連與尊者勒叉那入王舍城乞 食而還，洗足，舉衣鉢，俱詣佛所，稽首佛足， 退坐一面。 |
At that time, the Venerable Damu Chulian and Venerable Lechanah went into the royal residence city to beg for food and returned, washing their feet, lifting their mantles and bowls, all at the Buddha's place, and the head of the Buddha's feet, sitting back. |
尊者勒叉那問尊者大目揵連： |
Venerable Leshana asked Venerable Big Eyes: |
「我 今晨朝與汝共出耆闍崛山乞食，汝於一 處欣然微笑，我即問汝微笑因緣，汝答我 言所問非時，今復問汝何因何緣欣然微 笑？」 |
This morning I went out with you to beg for food in Qidai Mountain. You smiled happily in one place. I asked you the reason for your smile, and you answered my question. Now I will ask you why you smiled happily? |
尊者大目犍連語尊者勒叉那： |
Venerable Venerable Big Eye Qianlianyu Venerable Leshana: |
「我路中 見一眾生，身如樓閣，啼哭號呼，憂悲苦痛， 乘虛而行。 |
"I saw a sentient being on my way, like a pavilion, crying and crying, sorrowing and sorrowing, taking advantage of the void. |
我見是已，作是思惟： |
I see it right, I think it’s my thought: |
『如是眾生 受如此身，而有如是憂悲大苦。』 |
"If all beings suffer from such a body, and as if they are sad and miserable. 』 |
故發微 笑。」 |
So he smiled slightly. " |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「善哉！善哉！我聲聞 中，住實眼、實智、實義、實法，決定通達，見是 眾生，我亦見此眾生，而不說者，恐人不信。 |
"Goodness! Goodness! In my words, I live with real eyes, real wisdom, real righteousness, and real law, and decide to be masterful. When I see that it is a sentient being, I also see this sentient being. If you don't talk about it, I fear people will not believe it. |
所以者何？ |
So what? |
如來所說，有不信者，是愚癡人 長夜受苦。」 |
The Tathagata said that if there are unbelievers, they are foolish people who suffer long nights. " |
佛告諸比丘： |
Buddha told monks: |
「過去世時，彼大身 眾生在此王舍城，為屠牛兒，以屠牛因緣 故，於百千歲墮地獄中，從地獄出，有屠 牛餘罪，得如是身，常受如是憂悲惱苦。 |
"In the past lives, the big-body sentient beings were in this king's residence to slaughter cows. For the sake of slaughtering cows, they fell into hell at the age of hundreds of thousands and came out of hell. There was a crime of slaughtering cows. Sorrow and distress. |
如是，諸比丘！如尊者大目犍連所見不異， 汝等受持。」 |
If so, monks! As the Venerable Damu Qianlian sees it, you will hold it. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 509 （五〇九） 屠牛者 |
SA 509 (Five Nine) Cattle Slayer |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，尊者大目犍連與尊者勒叉那在 耆闍崛山。 |
At that time, Venerable Damu Qianlian and Venerable Leshana were on the Qili Mountain. |
尊者勒叉那於晨朝時詣尊者 大目犍連所，語尊者大目犍連： |
Venerable Leshana was in the morning dynasty, and the Venerable Big-Mu Qianlian was placed, and the Venerable Yu's Big-Mu Qianlian: |
「共出耆闍崛 山，入王舍城乞食。」 |
Together, we went out of Qiliju Mountain and entered Wangshe City to beg for food. |
尊者大目犍連默然而 許，即共出耆闍崛山，入王舍城乞食。 |
The Venerable Damuqian silently promised that he went out of Qitian Mountain and entered Wangshe City for food. |
行至 一處，尊者大目犍連心有所念，欣然微笑。 |
When he walked to one place, the Venerable's big eyes Qianlian had thoughts, and smiled happily. |
尊 者勒叉那見尊者大目犍連微笑，即問言： |
Venerable Lezhana saw Venerable's big eyes smiling and asked: |
「尊 者！若佛及佛聲聞弟子欣然微笑，非無因 緣，尊者今日何因何緣而發微笑？」 |
"Venerable! If the Buddha and his disciples smile happily, it is not without cause, why does the Venerable smile today?” |
尊者大目 犍連言： |
Venerable Big Eyes Qianlian said: |
「所問非時，且乞食，還於世尊前，當 問是事，是應時問。」 |
"When you ask at a wrong time, you beg for food, and you are still in front of the Blessed One. When asking is a matter, you are asking in time. |
尊者大目犍連與尊者 勒叉那共入城乞食，食已還，洗足，舉衣鉢， 俱詣佛所，稽首佛足，退坐一面。 |
Venerable Damu Qianlian and Venerable Leshana went to the city to beg for food. The food had been returned, the feet were washed, the mantle was raised, and the Buddha's retreat was gathered. |
尊者勒叉 那問尊者大目犍連： |
Venerable Lecha Then asked the Venerable Big Eye Qianlian: |
「我今晨朝與汝共入王 舍城乞食，汝於一處欣然微笑，我即問汝 何因緣笑，汝答我言所問非時，我今問汝 何因何緣欣然微笑？」 |
This morning I joined you in the king's city to beg for food. You smiled cheerfully in one place. I asked you why you laughed. If you answered my question, I asked you why you smiled happily. |
尊者大目犍連語尊者 勒叉那： |
Venerable Venerable Big Eye Qianlianyu Venerable Leshana: |
「我於路中見一眾生，筋骨相連，舉 身不淨，臭穢可厭，烏、鵄、鵰、鷲、野干、餓狗隨而 擭食，或從脇肋探其內藏而取食之，極大 苦痛，啼哭號呼。 |
"I saw a sentient being on the road, connected by bones and bones, unclean, filthy and unpleasant. Crow, lotus, eagle, eagle, wild dry, and hungry dog would eat or take it from their flanks. Eat it, great pain, crying. |
我見是已，心即念言： |
When I see it, my heart says: |
『如是 眾生得如是身，而受如是不饒益苦。』 |
"If it is, all living beings have the body, and receive it without benefiting or suffering. 』 |
」 |
!!br0ken!! |
爾時， 世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「善哉！比丘！我聲聞中住實 眼、實智、實義、實法，決定通達，見如是眾生。 |
"Goodness! Bhikkhu! I live the real eyes, real wisdom, real righteousness, and real law in my voice, and decide to be masterful, and see that it is all beings. |
我亦見是眾生，而不說者，恐不信故。 |
I also saw sentient beings, and not those who said it, I am afraid I would not believe it. |
所以 者何？ |
So what? |
如來所說，有不信者，是愚癡人長夜 當受不饒益苦。 |
According to the Tathagata, if there are unbelievers, it is a foolish person who should suffer without benefit. |
諸比丘！是眾生者，過去世 時，於此王舍城為屠牛弟子，緣屠牛罪 故，已百千歲墮地獄中受無量苦，彼屠牛 惡行餘罪緣故，今得此身，續受如是不饒 益苦。 |
Bhikkhus! He is a living being. In the past life, Wangshe City was a disciple of cattle slaughter in this city. Because of the crime of cattle slaughter, he has fallen into hell for hundreds of years and suffered immeasurably. If it is not beneficial. |
諸比丘！如大目揵連所見，真實不異， 汝等受持。」 |
Bhikkhus! As you can see by Damu Qunlian, the truth is the same. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 510 （五一〇） 屠羊者 |
SA 510 (May 10) The Sheep Slayer |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀竹 園。 |
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City. |
尊者大目犍連與尊者勒叉那在耆闍崛 山中。 |
Venerable Damu Qianlian and Venerable Leshana are in the Qitianju Mountains. |
尊者勒叉那於晨朝時詣尊者大目 犍連所，語尊者大目犍連： |
Venerable Leshana was in the morning dynasty, the Venerable’s big eye Qianliansuo, the Venerable Yu’s big eye Qianlian: |
「共出耆闍崛山， 入王舍城乞食。」 |
Together, we went out of Qilijue Mountain and entered Wangshe City to beg for food. |
尊者大目犍連默然而許，即 共出耆闍崛山，入王舍城乞食。 |
Venerable Damuqian silently promised that he would go out of Qiwei Mountain and enter Wangshe City for food. |
行至一處， 尊者大目犍連心有所念，欣然微笑。 |
When he walked to one place, the Venerable's big eyes Qianlian had thoughts in his heart and smiled happily. |
尊者勒 叉那見尊者大目犍連微笑，即問言： |
Venerable Le Chana saw Venerable’s big eyes smiling and asked: |
「尊者！若 佛及佛聲聞弟子欣然微笑，非無因緣，尊 者今日何因何緣而發微笑？」 |
"Venerable! If the Buddha and his disciples smile happily, it is not without cause, why does the Venerable smile today?” |
尊者大目犍連 言： |
Venerable Big Eye Qianlian said: |
「所問非時，且乞食，還於世尊前，當問是 事，是應時問。」 |
When asking is not the time, and begging for food, it is still in front of the Blessed One. When asking is a matter, it is a time to ask. |
尊者大目犍連與尊者勒叉 那共入城乞食已，還洗足，舉衣鉢，俱詣佛 所，稽首佛足，退坐一面。 |
Venerable Big Mu Qianlian and Venerable Le Cha Na had entered the city to beg for food, and they had washed their feet, raised their mantles and bowls. |
尊者勒叉那問尊 者大目犍連： |
Venerable Leshana asked the Venerable Big Eye Qianlian: |
「我今晨朝共入王舍城乞食， 汝於一處欣然微笑，我即問汝微笑因緣， 汝答我言所問非時，我今問汝何因何緣 欣然微笑？」 |
I went to Wangshe City this morning to beg for food. You smiled happily in one place. I asked you why you smile. If you answer my question, I ask you why you smile happily? |
尊者大目犍連語勒叉那： |
The Venerable Big Eye Qianlian Yu Leshan: |
「我於路 中見一大 身 眾生，舉身無皮，純一肉段，乘空 而行，烏、鵄、鵰、鷲、野干、餓狗隨而擭食，或從脇 肋探其內藏而取食之，苦痛切迫，啼哭號 呼。 |
"I saw a large body of beings on the road. They lifted their bodies without skins and were purely fleshy. They rode in the air. Crows, frogs, eagles, eagles, wild dogs, and hungry dogs ate their food, or explored them from their flanks. Hiding and taking food, weeping and crying. |
我即思惟： |
I think: |
『如是眾生得如是身，乃受如 是不饒益苦。』 |
『If all beings have the body, they will suffer without benefit and suffering. 』 |
」 |
!!br0ken!! |
佛告諸比丘： |
Buddha told monks: |
「善哉！比丘！我聲聞 中，住實眼、實智、實義、實法，決定通達，見是 眾生，我亦見是眾生，而不說者，恐不信故。 |
"Goodness! Bhikkhu! In my words, I live real eyes, real wisdom, real righteousness, and real dharma, and decide to understand. I see that it is all living beings, and I also see that it is all living beings. If you don't talk about it, I'm afraid not to believe it. |
所以者何？ |
So what? |
如來所說，有不信者，是愚癡人 長夜當受不饒益苦。 |
According to the Tathagata, if there are unbelievers, they are foolish people. |
諸比丘！是眾生者，過 去世時，於此王舍城為屠羊者，緣斯罪故， 已百千歲墮地獄中受無量苦，今得此身， 餘罪緣故，續受斯苦。 |
Bhikkhus! Those who are sentient beings, at the time of death, were a sheep slaughter here in Wangshecheng, because of his sins, he has fallen into hell for hundreds of years and suffered immeasurably, and now he has this body, but because of his sins, he will continue to suffer. |
諸比丘！如大目犍連 所見，真實無異，汝等受持。」 |
Bhikkhus! As seen by Damu Qianlian, true is no different, you wait for it. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 511 （五一一） 屠羊第子 |
SA 511 (May 11th) Slaughter the first son |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至尊 者大目犍連於路中見一大身眾生，舉體 無皮，形如脯腊，乘虛而行。 |
For a time, the Buddha lived in the city of Wangshe, and even the venerable Big Eye Qianlian saw a large body of beings in the road. The body was skinless, and the shape was like a preserved wax. |
乃至佛告諸比 丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於此王舍城為屠 羊弟子，屠羊罪故，已百千歲墮地獄中受 無量苦，今得此身，續受斯罪。 |
"This sentient being, in this past life, was a disciple of slaughtering sheep in this king's city. He had fallen into hell for hundreds of thousands of years and suffered immense suffering. Now he has this body and continues to suffer from the sin. |
諸比丘！如大 目犍連所見，真實無異，當受持之。」 |
Bhikkhus! As Damu Qianlian saw, it is true and should be held. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 512 （五一二） 墮胎 |
SA 512 (May 12) Abortion |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至路中 見一大身眾生，舉體無皮，形如肉段，乘虛 而行。 |
For a while, the Buddha lived in Wangshe City, and even saw a large body of sentient beings on the road. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世 時，於此王舍城自墮其胎，緣斯罪故，墮 地獄中已百千歲，受無量苦，以餘罪故，今 得此身，續受斯苦。 |
"This sentient being, in the past life, in this kingshecheng, he aborted his child, because of his sins, he has fallen into hell for hundreds of years, suffering immeasurable suffering, and he has suffered more than his sins. |
諸比丘！如大目犍連所 見，真實無異，當受持之。」 |
Bhikkhus! As Damu Qianlian sees, it is true and should be held. " |
佛說此經已，諸 比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 513 （五一三） 調象子等 |
SA 513 (Five One Three) Tune, etc. |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至尊者 大目犍連於路中見一大身眾生，舉體生 毛，毛如大針，針皆火然，還燒其體，痛徹骨 髓。 |
For a while, the Buddha lived in the city of Wangshe City, and even the venerable Big Eye Qianlian saw a large body of sentient beings in the road. The body was growing hair. The hair was like a large needle. The needles were all fire, and the body was burned, painful to the bones. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時， 於此王舍城為調象士，緣斯罪故，已百千 歲墮地獄中受無量苦，地獄餘罪，今得此 身，續受斯苦。 |
"This sentient being, in the past lives, used to be a psychiatrist in this king's house. Because of his sins, he has fallen into hell for hundreds of years and suffered immeasurable suffering. The remaining sins of hell have acquired this body and continue to suffer. |
諸比丘！如大目犍連所見，真 實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, it is true and should be held. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
如調象士，如是調馬士、調牛士、好 讒 人者， 及諸種種苦切人者，亦復如是。 |
The same is true for the elephants, as for the horses, cattlemen, slanders, and all kinds of hard-hearted people. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 514 （五一四） 好戰 |
SA 514 (May 14) Warlike |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至尊 者大目犍連於路中見一大身眾生，舉身生 毛，毛利如刀，其毛火然，還割其體，痛徹骨 髓。 |
For a while, the Buddha lived in the city of Wangshe, and even the venerable Big Eye Qianlian saw a large body of sentient beings on the road. He raised his body to grow hair. The hair was as sharp as a knife. His hair was fiery, and his body was cut, pained to the bones. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時， 於此王舍城好樂戰諍，刀劍傷人，已百千 歲墮地獄中受無量苦，地獄餘罪，今得此 身，續受斯苦。 |
"Sentient beings, in the past lives, have been in this king's home city happily fighting criticisms, wounding people with swords, and have fallen into hell for hundreds of years and suffered immeasurable suffering, and the remaining sins of hell. Now they have this body and continue to suffer. |
諸比丘！如大目犍連所見，真 實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, it is true and should be held. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 515 （五一五） 獦師 |
SA 515 (Five and Fifteenth) |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至尊 者大目犍連於路中見一大身眾生，遍身 生毛，其毛似箭，皆悉火然，還燒其身，痛 徹骨髓。 |
For a while, the Buddha lived in the city of Wangshe, and even the venerable Big Eye Qianlian saw a large body of sentient beings in the road, with hair growing all over his body, and his hair was like an arrow. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去 世時，於此王舍城曾為獵師，射諸禽獸，緣 斯罪故，已百千歲墮地獄中受無量苦，地 獄餘罪，今得此身，續受斯苦。 |
"This sentient being, in the past lives, was a hunter in Wangshecheng, shooting all kinds of beasts, because of his sins, he has fallen into hell for hundreds of years and suffered immeasurable suffering. bitter. |
諸比丘！如大 目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As Damu Qianlian sees, the truth is the same, and should be held. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 516 （五一六） 殺豬 |
SA 516 (May 16) Killing pigs |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至我 於路中見一大身眾生，舉體生毛，毛如 ［矛＊贊］ 矛 ，毛悉火然，還燒其身，痛徹骨髓。 |
For a time, the Buddha lived in Wangshe City, and even I saw a large body of sentient beings on the road, raising their bodies to grow hair, and the hair was like a [Spear*Zan] spear, and Mao was completely burnt, and he burned his body, pained to his bones. |
乃至佛 告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於此王舍 城為屠猪人， ［矛＊贊］ 殺群猪，緣斯罪故，已百千 歲墮地獄中受無量苦，地獄餘罪，今得此 身，續受斯苦。 |
"This living being, in the past lives, was a pig slaughter in this kingshe city, [Spear*Zan] Killing a herd of pigs, for this reason, he has fallen into hell for hundreds of years and suffered immeasurable suffering, and he has the remaining sins of hell. Body, continue to suffer. |
諸比丘！如大目犍連所見，真 實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, it is true and should be held. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 517 （五一七） 斷人頭 |
SA 517 (five 17) decapitation |
如是我聞： |
I heard this: |
一時，佛住王舍城，乃至我 於路中見一大身無頭眾生，兩邊生目，胸 前生口，身常流血，諸蟲唼食，痛徹骨髓。 |
For a while, the Buddha lived in Wangshe City, and even I saw a large body of headless beings on the road, with eyes on both sides, mouths on the chest, and the body often bleeds. The worms eat, and the pain penetrates the bone marrow. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於 此王舍城好斷人頭，緣斯罪故，已百千歲 墮地獄中受無量苦，今得此身，續受斯苦。 |
"This sentient being, in the past lives, was so beheaded in this king's house. Because of his sins, he has fallen into hell for hundreds of years and suffered immeasurably. Now he has this body and continues to suffer. |
諸比丘！如大目犍連所見，真實不異，當 受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
如斷人頭，捉頭亦如是。 |
If the head is broken, so is the head catching. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 518 （五一八） 何器鍛銅師 |
SA 518 (May 18) What is the bronzesmith |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
乃至我 於路中見一眾生，陰卵如瓮，坐則踞上，行 則肩擔。 |
Even I saw a sentient being on the road, the yin egg is like an urn, sitting on top, and walking on the shoulder. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世 時，於王舍城作鍛銅師，偽器欺人，緣斯罪 故，已地獄中受無量苦，地獄餘罪，今得此 身，續受斯苦。 |
"This living being, in the past lives, worked as a bronzesmith in Wangshe City, using fake weapons to deceive others, because of his sins, he has suffered immense suffering in hell, and his remaining sins in hell. Now he has this body and continues to suffer. |
諸比丘！如大目犍連所見，真 實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, it is true and should be held. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
如鍛銅師，如是斗秤欺人、村主、市監，亦 復如是。 |
Such as the bronzesmith, such as the bullying, the village owner, the city supervisor, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 519 （五一九） 捕漁師 |
SA 519 (May 19) Fisherman |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
乃至路 中見一眾生，以銅鐵羅網自纏其身，火常 熾然，還燒其體，痛徹骨髓，乘虛而行。 |
Even on the road, I saw a sentient being wrapped in a copper and iron net. The fire was always blazing, and the body was still burning, and the pain penetrated the bone marrow, taking advantage of the weakness. |
佛告 諸比丘： |
Buddha told Bhikkhus: |
「此眾生者，過去世時，於此王舍城 為捕魚師，緣斯罪故，已地獄中受無量苦， 地獄餘罪，今受此身，續受斯苦。 |
"This sentient being, in the past life, used to be a fisherman in this king's house. Because of his sins, he has suffered immensely in hell, and he has suffered more from hell. Now he suffers from this body and continues to suffer. |
諸比丘！ 如大目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
如捕魚師，捕鳥、網兔，亦復如是。 |
Like the fisherman, catching birds, and netting rabbits, the same is true. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 520 （五二〇） 卜占女 |
SA 520 (520) Divining female |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
乃至 路中見一眾生，頂有鐵磨，盛火熾然，轉 磨其頂，乘虛而行，受無量苦。 |
Even seeing a sentient being on the road, there is an iron mill on the top, the fire is blazing, turning to the top, taking advantage of the void, and suffering infinitely. |
乃至佛告諸 比丘： |
Even the Buddha told the monk: |
「 此 眾生者，過去世時，於此王舍城為 卜占女人，轉式卜占，欺妄惑人，以求 財物，緣斯罪故，已地獄中受無量苦，地 獄餘罪，今得此身，續受斯苦。 |
"This sentient being, in the past lives, in this king's house, the city was used as a divination woman, turning to divination, deceiving people for money, because of the sin, he has suffered immense suffering in hell, and the remaining sin of hell. This body continues to suffer. |
諸比丘！如大 目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As Damu Qianlian sees, the truth is the same, and should be held. " |
佛說此 經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this has been done, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 521 （五二一） 卜占師 |
SA 521 (Five Two One) Diviner |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
乃至路 中見一眾生，其身獨轉，猶若旋風，乘虛 而行。 |
Even seeing a sentient being on the road, his body turns alone, like a whirlwind, riding on the void. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世 時，於此王舍城為卜占師，誤惑多人，以 求財物，緣斯罪故，已地獄中受無量苦， 地獄餘罪，今得此身，續受斯苦。 |
"This sentient being, in the past life, used this king's city as a diviner, misleading many people in order to obtain money, because of this sin, he has suffered immense suffering in hell, and the remaining sins of hell. bitter. |
諸比丘！如 大目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 522 （五二二） 好他婬 |
SA 522 (Five 22) |
如是我聞： |
I heard this: |
一時，佛住王舍城。 |
For a while, the Buddha lived in Wangshe City. |
乃至路 中見一眾生，傴身藏行，狀如恐怖，舉體被 服，悉皆火然，還燒其身，乘虛而行。 |
Even on the road, I saw a sentient being, hiding and walking like a terror. |
佛告 諸比丘： |
Buddha told Bhikkhus: |
「此眾生者，過去世時，於此王舍城 好行他婬，緣斯罪故，已地獄中受無量苦， 地獄餘罪，今得此身，續受斯苦。 |
"Sentient beings, in the past lives, used this king's residence to commit adultery. Because of his sins, he has suffered immeasurable suffering in hell, and he has sins remaining in hell. Now he has this body and continues to suffer. |
諸比丘！如 大目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 523 （五二三） 賣色 |
SA 523 (five two three) |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙 人住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
時，尊者大目犍連、尊者勒 叉那比丘晨朝共入波羅 ［木＊奈］ 城乞食，於路 中，尊者大目犍連思惟顧念，欣然微笑。 |
At that time, the Venerable Big-eyed Qianlian and the Venerable Leshana Bhikkhu came to Polo [Mu*na] to beg for food. On the road, the Venerable Big-eyed Qianlian thought and smiled joyfully. |
時，尊者勒叉那白尊者大目犍連言： |
At that time, Venerable Leshana White’s big eyes Qianlian said: |
「世尊 及世尊弟子欣然微笑，必有因緣，何緣尊 者今日欣然微笑？」 |
The Blessed One and the Blessed One's disciples smile happily, there must be a cause, why is the Blessed One smiling cheerfully today? |
尊者大目犍連語尊者勒 叉那： |
Venerable Venerable Big Eye Qianlianyu Venerable Le Chana: |
「此非時問，且乞食，還詣世尊前，當問 此 事。」 |
This is not time to ask, and begging for food, but also before the Blessed One, ask this matter. |
時，俱入城乞食，還洗足，舉衣鉢，俱詣 世尊，稽首禮足，退坐一面。 |
At that time, all went into the city to beg for food, but also washed their feet, raised their clothes and bowls, all of them, the Lord, bowed their heads and sat down. |
時，尊者勒叉那 問尊者大目犍連： |
At that time, Venerable Leshana asked the Venerable Big Eye Qianlian: |
「晨朝路中何因何緣欣 然微笑？」 |
Why on the morning road to smile? |
尊者大目犍連語尊者勒叉那： |
Venerable Venerable Big Eye Qianlianyu Venerable Leshana: |
「我 於路中見一大身眾生，舉體膿壞，臭穢不 淨，乘虛而行，烏、鵄、鵰、鷲、野干、餓狗隨逐 擭食，啼哭號呼，我念眾生得如是身，受 如是苦，一何痛哉！」 |
I saw a large body of sentient beings on the road, their bodies are bad, stinky, and filthy, riding on the emptiness, the crow, the frog, the eagle, the eagle, the wild dry, and the hungry dog screaming and crying, I think of the sentient beings. It hurts to be like the body and suffer like this! |
佛告諸比丘： |
Buddha told monks: |
「我亦見此 眾生，而不說者，恐不信故。 |
"I also see this sentient being. If you don't talk about it, I'm afraid you don't believe it. |
所以者何？ |
So what? |
如 來所說，有不信者，是愚癡人長夜受苦。 |
Tathagata said that if there are unbelievers, it is foolish people who suffer long nights. |
此 眾生者，過去世時，於此波羅 ［木＊奈］ 城為女 人賣色自活。 |
This living being, in this past life, in this city [Mu * Nai] sell sex for women. |
時，有比丘於迦葉佛所出家， 彼女人以不清淨心請彼比丘，比丘直心受 請，不解其意，女人瞋恚，以不淨水灑比 丘身，緣斯罪故，已地獄中受無量苦，地 獄餘罪，今得此身，續受斯苦。 |
At that time, there was a monk who was a monk at the Buddha Kassapa. The woman invited him with an impure heart. The monk accepted the invitation straightforwardly, and did not understand her meaning. The woman was agitated and sprinkled the monk with impure water. Because of this sin, she had already suffered in hell. Boundless suffering, the remaining sins of hell, now have this body, continue to suffer. |
諸比丘！如 大目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說 是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 524 （五二四） 瞋恚燈油灑 |
SA 524 (Five Twenty Four) Oil Sprinkler |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙 人住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
乃至我於路中見一大身 眾生，舉體火然，乘虛而行，啼哭號呼，受諸 苦痛。 |
Even I saw a large body of sentient beings on the road, lifting their bodies, taking advantage of the emptiness, wailing, and suffering. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時， 於此波羅 ［木＊奈］ 城為自在王第一夫人，與王 共宿，起瞋恚心，以然燈油灑王身上，緣斯 罪故，已地獄中受無量苦，地獄餘罪，今得 此身，續受斯苦。 |
"This living being, in the past lives, here is the first lady of the King of Zizai [Mu*Nai] The city is the first lady of the King of Freedom, living with the King, agitated, so that the lamp oil spills on the King, because of the sin, has been in hell Suffering immeasurable suffering, hell surplus sin, this body now, continue to suffer. |
諸比丘！如大目犍連所見， 真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說是經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 525 （五二五） 憎嫉婆羅門 |
SA 525 (five-two-five) Brahmin hate |
如是我聞： |
I heard this: |
一時，佛住波羅 ［木＊奈］ 國仙 人住處鹿野苑中。 |
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath. |
乃至尊者大目犍連言： |
Even the Venerable Damu Qianlian said: |
「我 於路中見一眾生，舉體糞穢，以塗其身， 亦食糞穢，乘虛而行，臭穢苦惱，啼哭號呼。」 |
I saw a sentient being on the road, lifting their bodies with filthy dung to paint their bodies, eating dung and filthy, taking advantage of the emptiness, foul and distressed, crying and crying. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於 此波羅 ［木＊奈］ 城為自在王師婆羅門，以憎嫉 心，請迦葉佛聲聞僧，以糞著飯下，試惱 眾僧，緣斯罪故，已地獄中受無量苦，地獄 餘罪，今得此身，續受斯苦。 |
"This living being, in the past lives, in this Polo [Mu*Na] city is the free king of Brahmins, with hatred, please Kassapa Buddha to hear the monks, eat the dung, try to annoy the monks, Yuansi For sin, I have suffered immense suffering in hell, and the remaining sin in hell, I have this body today, and continue to suffer. |
諸比丘！如大目 犍連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 526 （五二六） 知事不分油 |
SA 526 (Five Twenty Six) The governor does not separate oil |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
乃至尊者大目犍連言： |
Even the Venerable Damu Qianlian said: |
「我於路中見 一大身眾生，頭上有大銅鑊，熾然滿中，群 銅流灌身體，乘虛而行，啼哭號呼。」 |
I saw a large body of sentient beings on the road, with a large copper wok on their heads, full of flames, a swarm of copper flowing into the body, taking advantage of the emptiness and walking, crying. |
乃至佛 告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於此舍衛 國迦葉佛所出家，為知事比丘，有檀越送 油應付諸比丘。 |
"This sentient being, in the past lives, was ordained by the Buddha Kassapa in the kingdom of Sāvatā, and for the governor bhikkhus, Tan Yue gave oil to the bhikkhus. |
時，有眾多客比丘，知事比 丘不時分油待客，比丘去然後乃分，緣斯 罪故，已地獄中受無量苦，地獄餘罪，今得 此身，續受斯苦。 |
At that time, there are many guest bhikkhus, the governor bhikkhus from time to time treat the guests with oil, the monks go there and then they are divided, because of the sin, he has suffered immeasurable suffering in hell, hell surplus sin, now has this body, continue to suffer. |
諸比丘！如大目犍連所見， 真實不異。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same. " |
佛說此經已，諸比丘聞佛所說， 歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 527 （五二七） 盜取七果 |
SA 527 (Five Twenty Seven) Steal Seven Fruits |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
乃至尊者大目犍連言： |
Even the Venerable Damu Qianlian said: |
「我於路中 見一大身眾生，有熾熱鐵丸從身出入，乘 虛而行，苦痛切迫，啼哭號呼。」 |
I saw a large body of sentient beings on the road, with hot iron pills coming in and going out of the body, taking advantage of the void, and screaming and crying. |
乃至佛告諸 比丘： |
Even the Buddha told the monk: |
「此眾生者，過去世時，於此舍衛國迦 葉佛法中出家作沙彌，次守眾僧果園，盜 取七果，持奉和上，緣斯罪故，已地獄中 受無量苦，地獄餘罪，今得此身，續受斯 苦。 |
"This living being, in the past lives, became a novice monk in the Kassapa Buddhism of the kingdom of Sravasti, guarded the orchard of the monks for the second time, stole the seven fruits, held the peace, and suffered immense suffering in hell because of his sin. For the rest of the sin, I have this body today and continue to suffer. |
諸比丘！如大目犍連所見，真實不異，當 受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 528 （五二八） 盜食石蜜 |
SA 528 (Five Twenty-eight) Stealing Stone Honey |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至尊者 大目犍連言： |
Even the Venerable Big Mu Qianlian said: |
「我於路中見一大身眾生， 其舌廣長，見有利釿，炎火熾然，以釿其 舌，乘虛而行，啼哭號呼。」 |
I saw a large body of sentient beings on the road, their tongues were wide and long, and when I saw them, the flames were blazing. With their tongues, they walked through the void and wailed. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於此舍衛國迦葉佛法 中出家作沙彌，以斧破石蜜，供養眾僧， 著斧刃者，盜取食之，緣斯罪故，入地獄 中受無量苦，地獄餘罪，今得此身，續受斯 苦。 |
"This living being, in the past lives, became a novice monk in the Kassapa Buddhism of the Kingdom of Sravasti, breaking the stone honey with an axe, offering to the monks, and those who wear the axe, stealing and eating it, because of the sin, he went to hell to suffer Boundless suffering, the remaining sins of hell, now have this body, continue to suffer. |
諸比丘！如大目犍連所見，真實不異，當 受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 529 （五二九） 盜取二 餅 |
SA 529 (Five Twenty-Nine) Two cakes stolen |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至尊 者大目犍連言： |
Even the venerable Damu Qianlian said: |
「我於路中見是大身眾生， 有雙鐵輪在兩脇下，熾然旋轉，還燒其身， 乘虛而行，啼哭號呼。」 |
I saw on the road that there are big-body beings, with twin iron wheels under their flanks, spinning fiercely, and burning their bodies, taking advantage of the void, and crying. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此 眾生者，過去世時，於此舍衛國迦葉佛法中 出家作沙彌，持石蜜 餅 供養眾僧，盜取 二 餅 著於掖下，緣斯罪故，已地獄中受 無量苦，地獄餘罪，今得此身，續受斯苦。 |
"This sentient being, in the past lives, became a novice monk in the Kassapa Buddhism of the kingdom of Sāvatāva, holding stone honey cakes to offer to the monks, stealing two cakes and putting them under the tuck. Because of sin, he has suffered immensely in hell. The rest of the sins in hell, get this body today, continue to suffer. |
諸 比丘！如大目犍連所見，真實不異，當受 持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 530 （五三〇） 比丘比丘尼等 |
SA 530 (Five-Thirty) Bhikkhu Picchuni etc. |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至尊 者大目犍連言： |
Even the venerable Damu Qianlian said: |
「我於路中見一大身眾生， 以熾然鐵葉以纏其身，衣被床臥悉皆熱 鐵，炎火熾然，食熱鐵丸，乘虛而行，啼哭號 呼。」 |
I saw a large body of sentient beings on the road, wrapped in blazing iron leaves, the clothes and bed were hot, iron, the flames were blazing, eating hot iron pills, taking advantage of the void, crying and crying. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時， 於此舍衛國迦葉佛法中出家作比丘，為 眾僧乞衣食，供僧之餘，輒自受用，緣斯罪 故，已地獄中受無量苦，地獄餘罪，今得 此身，續受斯苦。 |
"This living being, in the past lives, became a monk in the Kassapa Buddhism of the Kingdom of Sravasti, begging for food and clothing, providing for the monks, and for their own use, because of their sins, they have suffered immeasurable suffering in hell. Sin, get this body today, continue to suffer. |
諸比丘！如大目犍連所見， 真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
如比丘，如是比丘尼、式叉摩那、沙彌、 沙彌尼、優婆塞、優婆夷，亦復如是。 |
Such as bhikkhus, such as bhikkhunis, Shishamona, novice monks, novices, Upasak, Upayi, and so on. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 531 （五三一） 駕乘牛車 |
SA 531 (five-three-one) Driving in an ox cart |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至尊 者大目犍連言： |
Even the venerable Damu Qianlian said: |
「我於路中見一大身眾生， 熾然鐵車而駕其頸，拔其頸筋，及連四脚 筋以勒其頸，行熱鐵地，乘虛而去，啼哭號 呼。」 |
I saw a large body of beings on the road, driving their necks in a blazing iron cart, pulling their neck ribs, and even four leg ribs to strangle their necks, heating the iron ground, riding away, crying and crying. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時， 於此舍衛國駕乘牛車以自生活，緣斯罪 故，於地獄中受無量苦，地獄餘罪，今得此 身，續受斯苦。 |
"These beings, in the past lives, used the oxcart to live in this savat country. Because of their sins, they suffered immense suffering in hell and the remaining sins of hell. Now they have this body and continue to suffer. |
諸比丘！如大目犍連所見，真 實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, it is true and should be held. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 532 （五三二） 呵責諸比丘 |
SA 532 (five thirty two) blame all monks |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至尊 者大目犍連言： |
Even the venerable Damu Qianlian said: |
「我於路中見一大身眾生， 其舌長廣，熾然鐵釘以釘其舌，乘虛而行， 啼哭號呼。」 |
I saw a large body of sentient beings on the road, their tongues are long and wide, and their tongues are nailed with blazing iron nails, taking advantage of the void, and crying. |
乃至佛告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去 世時，於此舍衛國迦葉佛法中出家作比 丘，為摩摩帝，呵責諸比丘言： |
"This sentient being, in the past lives, became a monk in the Kassapa Buddhism of the Kingdom of Sravasti, and became a monk for Emperor Momo. He rebuked all the monks in saying: |
『諸長老！汝等 可去此處，儉薄不能相供，各隨意去，求 豐樂處，饒衣食所，衣、食、床臥、應病湯藥，可 得不乏。』 |
"Elders! You can go here, frugal and can not provide each other, go as you please, ask for a rich place, spare food, clothing, food, bed, and decoctions for sickness. 』 |
先住比丘悉皆捨去，客僧聞之 亦復不來，緣斯罪故，已地獄中受無量苦， 地獄餘罪，今得此身，續受斯苦。 |
The monks who lived first gave up all the bhikkhus, and the guest monks would never come back when they heard it. Because of their sins, they had already suffered immensely in hell and the remaining sins in hell. Now they have this body and continue to suffer. |
諸比丘！如 大目犍連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 533 （五三三） 惡口形名 |
SA 533 (five-three-three) bad mouth names |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至尊 者大目犍連言： |
Even the venerable Damu Qianlian said: |
「我於路中見一大身眾生，比 丘之像，皆著鐵葉以為衣服，舉體火然，亦 以鐵鉢盛熱鐵丸而食之。」 |
I saw a large body of sentient beings on the road, the image of a monk, all wearing iron leaves and thinking of clothes, they raised their bodies flamingly, and they ate them with iron bowls filled with hot iron pills. |
乃至佛告諸 比丘： |
Even the Buddha told the monk: |
「此眾生者，過去世時，於此舍衛國迦 葉佛法中出家作比丘，作摩摩帝，惡口形 名諸比丘，或言此是惡禿，此惡風法，此惡 衣服，以彼惡口故，先住者去，未來不來， 緣斯罪故，已地獄中受無量苦，地獄餘 罪，今得此身，續受斯苦。 |
"This being, in the past lives, he became a monk in the Kassapa Buddhism of the kingdom of Sāvatāva, and became a monk, and he became the emperor of Momo. He called the bhikkhus with evil mouth, or called this evil baldness, this evil wind law, this evil clothing, and the other For evil reasons, the one who lives first will go, but the future will not come. Because of sin, he has suffered immeasurable suffering in hell, and the remaining sin of hell. Now he has this body and continues to suffer. |
諸比丘！如大目犍 連所見，真實不異，當受持之。」 |
Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. " |
佛說此經 已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 534 （五三四） 好起諍訟 |
SA 534 (Five Three Four) |
如是我聞： |
I heard this: |
一時，佛住舍衛國。 |
For a while, the Buddha lived in the homeland. |
乃至佛 告諸比丘： |
Even the Buddha told the monks: |
「此眾生者，過去世時，於此舍衛 國迦葉佛法中出家作比丘，好起諍訟，鬪 亂眾僧，作諸口舌，令不和合，先住比丘厭 惡捨去，未來者不來，緣斯罪故，已地獄 中受無量苦，地獄餘罪，今得此身續受斯 苦。 |
"This being, in the past lives, he became a monk in the Kassapa Buddhism of the Kingdom of Sravasti, so that he can start a lawsuit, confuse the monks, make all kinds of tongues, make discord, and live in the monk and hate to give up, and the future will not come. Because of this sin, I have suffered immeasurably in hell, and the remaining sin in hell, today I have to continue to suffer. |
諸比丘！如大目揵連所見，真實不異，當 受持之。」 |
Bhikkhus! As you can see by Damu Chulian, the truth is the same and should be held. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 535 （五三五） 獨一 |
SA 535 (Five Three Five) Unique |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者阿那律住松林精舍。 |
At that time, Venerable Analud lived in the Pine Forest Abode. |
時，尊者大目犍連住跋祇聚落失收摩羅 山恐怖稠林禽獸之處。 |
At that time, the Venerable Big Eye Qiang stayed in Bazhi settlement and lost the place where the horrible dense forest beasts of Moruo Mountain were collected. |
時，尊者阿那律獨 一靜處，禪思思惟，作是念： |
At that time, Venerable Analud was alone in quietness, meditating, thinking, and thinking: |
「有一乘道，淨 眾生，離憂、悲、惱、苦，得真如法，所謂四念 處。 |
"There is a path to purify sentient beings, to be free from sorrow, sorrow, annoyance, and suffering, and to obtain the truth as the Dhamma, the so-called four mindful places. |
何等為四？ |
What is four? |
身身觀念處，受、心、法法觀 念處。 |
Body and body concepts, feeling, mind, and Dharma concepts. |
若於四念處遠離者，於賢聖法遠離； |
If you stay away from the four thoughts, stay away from the sage of the sage; |
於賢聖法遠離者，於聖道遠離； |
Those who are far away from the Holy Dharma of Xian, stay away from the Holy Way; |
聖道遠離 者，於甘露法遠離； |
Those who are far away from the holy way are far away from the nectar; |
甘露法遠離者，則不 能脫生、老、病、死、憂、悲、惱、苦。 |
Those who are far away from the nectar cannot escape from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. |
若於四念處信 樂者，於聖法信樂； |
If you believe in happiness in the four thoughts, believe in happiness in the holy law; |
聖法信樂者，於聖道 信樂； |
Believers in the Holy Dharma, believe in the Holy Way; |
聖道信樂者，於甘露法信樂； |
Believers in the Holy Way, believe in the nectar; |
甘露法 信樂者，得脫生、老、病、死、憂、悲、惱、苦。」 |
The nectar method The believer is free from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. " |
爾時，尊 者大目揵連知尊者阿那律心之所念，如力 士屈伸臂頃，以神通力於跋祇聚落失 收摩羅山恐怖稠林禽獸之處沒，至舍 衛城松林精舍尊者阿那律前現，語阿那 律言： |
At that time, the Venerable’s big eyes rushed to know Venerable Anal’s thoughts, like a strong man bending and stretching his arms, using supernatural powers to settle down and collect the beasts of the horrible thick forest of Moluo Mountain, to the pine forest spirit in the city of Shewei The law of Ana of the Venerable Sahib appears before, and the law of Ana: |
「汝獨一靜處，禪思思惟，作是念： |
"You have only a quiet place, meditating and contemplating, doing and thinking: |
『有 一乘道，令眾生清淨，離生、老、病、死、憂、悲、惱、 苦，得真如法，所謂四念處。 |
"There is a path to make all living beings pure, free from life, old age, sickness, death, sorrow, sorrow, annoyance, suffering, and attain the truth as the Dharma, the so-called four mindfulness. |
何等為四？ |
What is four? |
身身 觀念處，受、心、法法觀念處。 |
The concept of body and body, the concept of feeling, mind, and Dharma. |
若於四念處不 樂者，於賢聖法不樂； |
If you are unhappy in four thoughts, Yu Xian Sheng Dharma is unhappy; |
聖法不樂者，於 聖道不樂； |
Those who are unhappy in the Holy Way are unhappy in the Holy Way; |
不樂聖道者，於甘露法亦 不樂； |
Those who are unhappy in the holy way are also unhappy in the nectar; |
不樂甘露法者，則不能脫生、老、病、 死、憂、悲、惱、苦。 |
Those who are unhappy with the nectar cannot escape from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. |
若於四念處信樂者，樂賢聖 法； |
If you believe in joy in the four thoughts, you will be happy in the Holy Dharma; |
樂賢聖法者，樂於聖道； |
A virtuous and holy person, happy in the holy way; |
樂聖道者，得 甘露法； |
The one who enjoys the saints gets the nectar method; |
得甘露法者，得脫生、老、病、死、憂、悲、 惱、苦。』 |
Those who obtain the nectar will be free from birth, old age, sickness, death, sorrow, sadness, worry, and suffering. 』 |
耶？」 |
Yay? " |
尊者阿那律語尊者大目揵連言： |
Venerable Ana Rhythm Venerable Damu Qunyan: |
「如是，如是。 |
"So, so. |
尊者！」 |
Lord! " |
大目犍連語尊者阿那律 言： |
Venerable Analyut of Big Eye Qianlianyu Says: |
「云何名為樂四念處？」 |
What is Yun's name is Le Si Nian Chu? |
尊者大目犍連： |
Venerable Big Eye Haran: |
「若 比丘身身觀念處，心緣身正念住調伏、止 息、寂靜，一心增進。 |
"If the Bhikkhu's body and body concept is at the point of mind, mind-conditioning and body mindfulness will adjust, stop, and be silent, and focus on increasing. |
如是，受、心、法念處，正念 住調伏、止息、寂靜，一心增進，尊者大目犍連， 是名比丘樂四念處。」 |
In this way, the place of receiving, mind, and dharma-satisfaction, mindfulness dwelling, tempering, cessation, silence, and increasing with one mind, the Venerable Big Eye Haran, is the place of bhikkhu music. " |
時，尊者大目犍連即如 其像三昧正受，從舍衛國松林精舍門，還 至跋祇聚落失收摩羅山恐怖稠林禽獸 之處。 |
At that time, the Venerable Big Eye Qianlian was like a Samadhi, from the gate of the pine forest of Saviour, to the place where he lost the horror dense forest of Moluo. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 536 （五三六） 獨一 |
SA 536 (five thirty six) unique |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
乃至尊者大目犍連問尊者阿那律： |
Even the Venerable Big Eye Qianlian asked Venerable Analyut: |
「云何名為四念處修習多修習？」 |
"What is the name of the four mindful places to practice and practice more?" |
尊者阿那律 語尊者大目犍連言： |
Venerable Analyut, Venerable Big Eye Qianlian said: |
「若比丘於內身起 厭離想，於內身起不厭離想、厭離不厭離 俱捨想，正念正知。 |
"If the bhikkhu rises up in his inner body and hates to think, he gets up in the inner body and he is not tired of thinking, and he is not tired of thinking and thinking, mindfulness and knowledge. |
如內身，如是外身、內外 身，內受、外受、內外受，內心、外心、內外心，內 法、外法、內外法，作厭離想、不厭離想、厭離不 厭離俱捨想，住正念正知。 |
Such as inner body, such as outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner mind, outer mind, inner and outer mind, inner law, outer law, inner and outer law, thinking of distancing, thinking of detachment, thinking of detachment Think, live mindfulness and knowledge. |
如是，尊者大目 犍連！是名四念處修習多修習。」 |
If so, Venerable Big Eye, Qianlian! It's the name of four satiation places to practice more practice. " |
時，尊者大 目犍連即入三昧，從舍衛國松林精舍 入三昧神通力，如力士屈伸臂頃，還到 跋祇聚落失收摩羅山恐怖稠林禽獸 住處。 |
At that time, the Venerable Damu Qianlian immediately entered the samādhi, from the pine forest ashram of Shewei Kingdom into the samādhi magical power, such as a strong man bending his arms, and then went to the settlement of Bazhi to lose the residence of the horror dense forest of Moro Mountain. |
雜阿含經卷第十九 |
Miscellaneous Agama Sutra 19 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 537 （五三七） 松林 |
SA 537 (five thirty seven) pine forest |
雜阿含經卷第二十 |
Miscellaneous Agama Sutra 20 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者大目犍連、尊者阿那律 住舍衛國手成浴池側。 |
At that time, Venerable Big Eye Qianlian and Venerable Analud lived at the side of the bathing pool in the Kingdom of Shewei. |
尊者舍利弗詣尊者 阿那律所，共相問訊慰勞已，於一面坐。 |
Venerable Sariputta Venerable Ana Law Firm, who has been inquiring and comforting each other, sat on one side. |
尊 者舍利弗語尊者阿那律言： |
Venerable Sariputra Says Venerable Ana Rhythm: |
「奇哉！阿那律！ 有大德神力，於何功德修習多修習而能 至此？」 |
Wonderful! Analyze! There is great virtue and supernatural power, so how can you do so by practicing more and more practice? |
尊者阿那律語尊者舍利弗言： |
Venerable Ana Rhythm Says Venerable Relic: |
「於四 念處修習多修習，成此大德神力。 |
"Practice more and more practice at the place of four thoughts to become this great virtue and supernatural power. |
何等為 四念處？ |
What is the Four Thoughts? |
內身身觀念處，精勤方便，正念正 知，調伏世間貪憂。 |
The concept of the inner body, diligence and convenience, mindfulness and righteousness, temper the greed and worry of the world. |
如是外身、內外身，內受、 外受、內外受，內心、外心、內外心，內法、外法、內 外法觀念處，精勤方便，正念正知，如是調 伏世間貪憂。 |
Such as the external body, the inner and outer bodies, the inner feeling, the outer feeling, the inner and outer feelings, the inner heart, the outer heart, the inner and outer minds, the inner law, the outer law, the inner and outer law concepts, diligence and convenience, mindfulness and righteousness, such as tempering the world's greed and worry. |
尊者舍利弗！是名四念處修 習多修習，成此大德神力。 |
Lord Sariputta! It is the name of four thoughts, practice and more practice, to become this great virtue and supernatural power. |
「尊者舍利弗！我 於四念處善修習故，於小千世界少作方 便，能遍觀察，如明目士夫於樓觀上，觀下 平地種種之物，我少作方便，觀察小千世 界亦復如是。 |
"Venerable Sariputra! I practice well in the four minds, so I don’t make it easy in the small world, and I can observe everywhere, such as the sight of a man with eyesight upstairs, watching all kinds of things on the ground, I seldom make it easy and observe The same is true for the Little Thousand World. |
如是我於四念處修習多修 習，成此大德神力。」 |
If I practice and practice more at the place of four thoughts, I will become this great virtue and supernatural power. " |
時，二正士共論議已，各 從座起而去。 |
At that time, the two sages had a total discussion, and each left from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 538 （五三八） 松林 |
SA 538 (Five Thirty Eight) Pine Forest |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
尊者舍利弗、尊者大目犍連、尊者阿難、 尊者阿那律住舍衛國。 |
Venerable Sariputra, Venerable Big Eye Qianlian, Venerable Ananda, Venerable Analud live in Saviour. |
爾時，尊者大目犍 連詣尊者阿那律所，共相問訊慰勞已，於 一面坐。 |
At that time, the Venerable Damuhu and the Venerable Ana Law Firm had been inquiring and comforting each other, and sat on the same side. |
時，尊者大目犍連問尊者阿那律： |
At that time, Venerable Big Eye Qianlian asked Venerable Analyut: |
「於何功德修習多修習，成此大德神力？」 |
"Which merit is practiced and practiced more to achieve this great virtue and supernatural power?" |
尊 者阿那律語尊者大目犍連： |
Venerable Analyu Venerable Big Eye Qianlian: |
「我於四念處 修習多修習，成此大德神力。 |
"I practice and practice more at the Four Satiations, and become this great virtue and supernatural power. |
何等為四？ |
What is four? |
內 身身觀繫心住，精勤方便，正念正知，除世 間貪憂，外身、內外身，內受、外受、內外受，內 心、外心、內外心，內法、外法、內外法，觀繫心 住，精進方便，除世間貪憂，是名四念處修 習多修習。 |
The concept of the inner body is tied to the mind, diligent and convenient, mindfulness and righteousness, in addition to world greed, outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner heart, outer heart, inner and outer mind, inner law, outer law, inner and outer Dharma, mind-holding, diligent and convenient, eliminating greed and worries in the world, is the name of four-mindfulness practice. |
成此大德神力，於千須彌山以 少方便悉能觀察，如明目士夫登高山頂， 觀下千多羅樹林。 |
This great virtue and supernatural power can be easily observed in Qianxumi Mountain, such as the sight-seeing sergeant climbing the top of the mountain and viewing the thousand trees. |
如是我於四念處修習 多修習，成此大德神力，以少方便見千須 彌山。 |
If I practice at the Four Satiations, I practice more and become this great virtue and supernatural power, so that I can see Mount Sensumi with less convenience. |
如是，尊者大目犍連！我於四念處修 習多修習，成此大德神力。」 |
If so, Venerable Big Eye Qianlian! I practice and practice more at the places of four thoughts to become this great virtue and supernatural power. " |
時二正士共論 議已，各從座起而去。 |
At that time, the two sages had discussed together, and they all left from their seats. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 539 （五三九） 松林 |
SA 539 (Five Thirty Nine) Pine Forest |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
尊者舍利弗、尊者大目犍連、尊者阿 難、尊者阿那律住舍衛國手成浴池側。 |
Venerable Sariputra, Venerable Big Eye Qianlian, Venerable Ananda, Venerable Analud live on the side of the hand-made bath in the State of Saviour. |
爾時，尊者阿難往尊者阿那律所，共相問 訊慰勞已，於一面坐。 |
At that time, Venerable Ananda went to Venerable Ana's Law Firm, and sat on the same side for inquiries and comfort. |
尊者阿難問尊者阿 那律： |
Venerable Ananda asked Venerable Analut: |
「於何功德修習多修習，成就如是大 德大力大神通？」 |
Which merit is practiced and practiced more to achieve such a great virtue and great supernatural power? |
尊者阿那律語尊者阿難： |
Venerable Ana Rhythm Venerable Ananda: |
「我 於四念處修習多修習，成此大德大力。 |
"I practice more at the Four Satiations, and become this great virtue vigorously. |
何 等為四？ |
What is four? |
內身身觀念處繫心住，精勤方便，正 念正知，除世間貪憂。 |
The mind is tied to the concept of the inner body, diligent and convenient, mindfulness and knowledge, eliminating greed and worry in the world. |
如是外身、內外身，內 受、外受、內外受，內心、外心、內外心，內法、外法、 內外法觀念處繫心住，精勤方便，除世間貪 憂。 |
Such as the outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner heart, outer heart, inner and outer heart, inner law, outer law, inner and outer law concepts are tied to the mind, diligent and convenient, except for worldly greed and worry. |
如是，尊者阿難！我於此四念處修習多 修習，少方便，以淨天眼過天、人眼，見諸 眾生，死時、生時，好色、惡色，上色、下色，善趣、 惡趣，隨業受生，皆如實見。 |
If so, Venerable Ananda! I am here to practice more and more practice, less convenience in the four places of thoughts, to pass the sky and human eyes with the pure eye, see all beings, at death, life, lust, evil, coloring, coloring, good taste, evil taste, follow Karma is born, all see the truth. |
此諸眾生身惡 行，口、意惡行，誹謗賢聖，邪見因緣，身壞命 終，生地獄中。 |
All these beings are evil in their bodies, their mouths and minds are evil, they slander the sages, see their causes and destinies wrongly, and they will end up in hell. |
如是眾生，身善行，口，意善行， 不謗賢聖，正見成就，以是因緣，身壞命終， 得生天上。 |
If it is a sentient being, they will do good deeds, speak, and will do good, do not slander the wise and saints, and achieve right view, so that they will be born in heaven because of cause and condition, bad body and life. |
「譬如明目士夫住四衢道，見諸 人民若來、若去、若坐、若臥，我亦如是，於四 念處修習多修習，成此大德大力神通，見 諸眾生，死時、生時，善趣、惡趣。 |
"For example, a wise man lives in the Four Qudaos and sees that if the people come, go, sit, and lie down, so do I. I practice and practice more at the place of four thoughts, to achieve this great virtue and great power, see all beings, and die. Time and birth, good and evil. |
如是眾生身 惡行，口、意惡行，誹謗賢聖，邪見因緣，生地 獄中。 |
If all beings do evil actions in their bodies, their mouths and minds, slander the wise and sages, see the cause and conditions wrongly, and live in hell. |
如是眾生身善行，口、意善行，不謗賢 聖，正見因緣，身壞命終，得生天上。 |
In this way, all living beings do good deeds, speak and mind, do not slander virtuous saints, see the cause and conditions, and end up badly and live in heaven. |
如是，尊 者阿難！我於四念處修習多修習，成此大 德大力神通。」 |
If so, Venerable Ananda! I practice and practice more at the places of four thoughts to achieve this great virtue. " |
時，二正士共論議已，各從座起 而去。 |
At that time, the two sage scholars had a total discussion, and each started from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 540 （五四〇） 所患 |
SA 540 (Five 40) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，尊者阿那律在舍衛國松林精 舍，身遭病苦。 |
At that time, Venerable Analud suffered from illness in the pine forest of Saviour. |
時，有眾多比丘詣尊者阿那 律所，問訊慰勞已，於一面住，語尊者阿那 律言： |
At that time, there were many bhikkhus at the law firm of Ana, who had been inquiring and comforting, and stayed at one side, and the saying of Ana, the law of words: |
「尊者阿那律！所患增損可安忍不？ |
"Venerable Analyut! Can you bear the increase and loss? |
病 勢漸損不轉增耶？」 |
Is the disease gradually deteriorating but not increasing? " |
尊者阿那律言： |
Sayings of Venerable Ana: |
「我病不 安，難可安忍，身諸苦痛，轉增無損。」 |
I am sick and uneasy, and I can endure all the pains in my body without any damage. |
即說 三種譬，如上叉摩經說。 |
In other words, there are three kinds of examples, as in the Sutra. |
「然我身已遭此苦 痛，且當安忍，正念正知。」 |
Of course I have suffered this pain in my body, and I must bear it, mindfulness and knowledge. |
諸比丘問尊者阿 那律： |
The monks asked the Venerable Analud: |
「心住何所，而能安忍如是大苦，正念 正知？」 |
Where does the heart live, and being able to endure such great suffering, mindfulness and knowledge? |
尊者阿那律語諸比丘言： |
The Bhikkhus of Venerable Ana Rhythm: |
「住四念處， 我於所起身諸苦痛能自安忍，正念正知。 |
"When I live in a place of four thoughts, I can endure all the pains where I stand up, and have righteous thoughts and awareness. |
何 等為四念處？ |
What is the place of four thoughts? |
謂內身身觀念處，乃至受、心、法 觀念處，是名住於四念處，身諸苦痛能自安 忍，正念正知。」 |
It is said that the concept of the inner body, and even the concept of feeling, mind, and Dharma, is to live in the four thoughts, the pains of the body can be tolerated, righteous thoughts and right knowledge. " |
時，諸正士共論議已，歡喜隨 喜，各從座起而去。 |
At that time, all the righteous scholars discussed together, rejoicing and rejoicing, and each left from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 541 （五四一） 所患 |
SA 541 (May 41) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，尊者阿那律在舍衛國松林精舍， 病差未久。 |
At that time, Venerable Analud was in the Pine Forest Abode of Saviour, and he was not long sick. |
時，有眾多比丘往詣阿那律所， 問訊慰勞已，於一面坐，問尊者阿那律： |
At that time, many bhikkhus went to the Ana Law Office to inquire about their comfort, and sat on one side and asked the Venerable Ana Law: |
「安 隱樂住不？」 |
An Yinle live? |
阿那律言： |
Analytical words: |
「安隱樂住，身諸苦痛漸 已休息。」 |
Stay peacefully, the pains of the body are gradually resting. |
諸比丘問尊者阿那律： |
The monks asked the Venerable Analud: |
「住何所住， 身諸苦痛得安隱？」 |
Where to live, so that all the pains of the body are safe? |
尊者阿那律言： |
Sayings of Venerable Ana: |
「住四念 處，身諸苦痛漸得安隱。 |
"Stay at the place of four thoughts, and all the pains in the body will gradually disappear. |
何等為四？ |
What is four? |
謂內身 身觀念處，乃至法法觀念處，是名四念處。 |
The place of the inner body concept, and even the concept of Dharma, is the place of four thoughts. |
住此四念處故，身諸苦痛漸得休息。」 |
Staying in these four thoughts will cause you to gradually rest from the pains of your body. " |
時， 諸正士共論議已，歡喜隨喜，各從座起而 去。 |
At that time, all the sages discussed together, rejoicing and rejoicing, and each left from his seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 542 （五四二） 盡諸漏 |
SA 542 (Five Four Two) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，尊者阿那律在舍衛國松林精舍。 |
At that time, Venerable Analud was in the Pine Forest Abode of Saviour. |
時，有眾多比丘詣尊者阿那律所，共相問訊 慰勞已，於一面坐，問尊者阿那律： |
At that time, there were many bhikkhus who asked the Venerable Ana Law to inquire about the consolation. They sat on one side and asked the Venerable Ana Law: |
「若比丘 在於學地，上求安隱涅槃住，聖弟子云何 修習多修習，於此法、律得盡諸漏，無漏心 解脫、慧解脫，現法自知作證： |
"If the monk is to learn, go up to seek peace and nirvana, the holy disciple Yunhe practice and practice more, and there is no leakage of the Dhamma and the law, no leakage of the mind, liberation, wisdom, liberation, the present method knows to testify: |
『我生已盡，梵行 已立，所作已作，自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
？」 |
? " |
尊者阿那 律語諸比丘言： |
Venerable Ana, the Bhikkhus of the Rhythm: |
「若比丘在於學地，上 求 安 隱涅槃心住，聖弟子云何修習多修習？ |
"If the monk is studying, go up and pray for peace and conceal Nirvana, holy disciple, how to practice more? |
於 此法、律得盡諸漏，無漏心解脫、慧解脫，現 法自知作證： |
In this way, the law and the law have all the omissions, and there is no leakage of the mind and wisdom, and the present law knows to testify: |
『我生已盡，梵行已立，所作已作， 自知不受後有。』 |
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
者？ |
By? |
當住四念處。 |
Stay in four places of thoughts. |
何等為 四？ |
What is four? |
謂內身身觀念處，乃至法法觀念處。 |
It is the concept of the inner body, and even the concept of Dharma. |
如 是四念處修習多修習，於此法、律得盡 諸漏，無漏心解脫、慧解脫，現法自知作證： |
If it is the practice of four mindfulness places, practice more, so that all the leaks of the law and law will be exhausted, and there will be no leakage of mind and wisdom, and the present law will testify by self-knowledge: |
『我 生已盡，梵行已立，所作已作，自知不受後 有。』 |
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』 |
」 |
!!br0ken!! |
時，諸比丘共聞尊者阿那律所說，歡喜隨 喜，各從座起而去。 |
At that time, all monks heard the words of Venerable Analud, rejoicing and rejoicing, and each went away from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 543 （五四三） 阿漢羅比丘 |
SA 543 (Five Four Three) Ahan Luo Picchu |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，尊者阿那律在舍衛國松林精舍 住。 |
At that time, Venerable Analud lived in the Pine Forest Abode of Saviour. |
時，有眾多比丘詣尊者阿那律所，與尊 者阿那律共相問訊慰勞已，於一面坐。 |
At that time, there were many bhikkhus at the Venerable Ana Law Office, and the Venerable Ana Law, inquired and comforted, and sat on the same side. |
語 尊者阿那律言： |
Language Venerable Ana Rhythm: |
「若阿羅漢比丘諸漏已盡， 所作已作，捨離重擔，離諸有結，正智心善 解脫，亦修四念處耶？」 |
If the Arahant Bhikkhu has exhausted all the omissions, has done what he has done, renounced the burden, detached from all the knots, righteous mind, kindness, liberation, and also cultivate four mindful places? |
尊者阿那律語比 丘言： |
Venerable Analyu Bhikkhu: |
「若比丘諸漏已盡，所作已作，捨 離重擔，離諸有結，正智心善解脫，彼亦修 四念處也。 |
"If the bhikkhu's all omissions are exhausted, what he has done has been done, he renounces the burdens, leaves the knots, righteous wisdom, goodness, and liberation, he will also cultivate the four thoughts. |
所以者何？ |
So what? |
不得者得，不證者證， 為現法樂住故。 |
Those who don’t get it, those who don’t prove it, and they live in the past. |
所以者何？ |
So what? |
我亦離諸有漏， 得阿羅漢，所作已作，心善解脫，亦修四念 處故。 |
I also get away from all the omissions, get an Arahant, do what I have done, be kind and free, and also cultivate four thoughts to deal with the cause. |
不得者得，不到者到，不證者證，乃至 現法安樂住。」 |
Those who do not get it, those who do not arrive, those who do not prove it, and even the lawful live in peace. " |
時，諸正士共論議已，歡喜隨 喜，各從座起而去。 |
At that time, all the righteous scholars discussed together, rejoicing and rejoicing, and each left from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 544 （五四四） 何故出家 |
SA 544 (May 4, 4) Why a monk |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
時，尊者阿那律在舍衛國松林精舍。 |
At that time, Venerable Analud was in the Pine Forest Abode of Saviour. |
時，有眾多外道出家詣尊者阿那律所，共相 問訊慰勞已，於一面坐。 |
At that time, there were many foreign monks and monks at Ana Law Firm, who asked for comfort and sat down together. |
語尊者阿那律： |
Venerable Yu Ana: |
「尊 者何故於沙門瞿曇法中出家？」 |
Why did the Venerable become a monk in the Shamen Qutan Method? |
尊者阿那 律言： |
Venerable Ana Says: |
「為修習故。」 |
For practice. |
復問： |
Repeat question: |
「何所修習？」 |
Where to practice? |
答言： |
Answer: |
「謂 修諸根、修諸力、修諸覺分、修諸念處，汝 欲聞何等修？」 |
It means to cultivate the roots, the strengths, the enlightenment points, and the mindfulness. How much do you want to hear? |
復問： |
Repeat question: |
「根、力、覺分，我不知其名 字，況復問義，然我欲聞念處。」 |
I don't know the root, strength, and consciousness. I don't know the name, so I will ask about the meaning, but I want to hear about it. |
尊者阿那律 言： |
Venerable Analyth said: |
「諦聽，善思，當為汝說。 |
"Listen carefully, think well, say it for you. |
若比丘內身身 觀念處，乃至法法觀念處。」 |
If the Bhikkhu's inner body is not only in the body, but also in the notion of Dharma. " |
時，眾多外道出 家聞尊者阿那律所說，歡喜隨喜，各從座 起而去。 |
At that time, many foreign monks heard that Venerable Analud said that they rejoiced and rejoiced, and they all left from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 545 （五四五） 松林 |
SA 545 (Five Four Five) Pine Forest |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者阿那律在舍衛國住松 林精舍。 |
At that time, Venerable Analud lived in the Pine Forest Abode in Savim. |
時，尊者阿那律語諸比丘： |
At that time, the monks of the Venerable Anari: |
「譬如大 樹，生而順下，隨浚隨輸，若伐其根，樹必當 倒，隨所而順下。 |
"For example, a big tree is born and goes down, dredging and losing. If you cut its roots, the tree will fall and go down as you go. |
如是比丘修四念處，長 夜順趣浚輸，向於遠離； |
If the monk cultivates the four thoughts, long nights are smooth and fun, and they tend to stay away; |
順趣浚輸，向於出 要，順趣浚輸，向於涅槃。」 |
Dredging along the fun, wanting to go out, dredging along the fun, toward Nirvana. " |
尊者阿那律說此 經已，諸比丘聞其所說，歡喜奉行。 |
Venerable Analud said that this has been done, and the monks heard it and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 546 （五四六） 澡灌杖 |
SA 546 (five forty six) shower stick |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者摩訶迦旃延在跋蘭那 聚落烏泥池側。 |
At that time, the Venerable Mahakajanyan was on the side of the Wunichi in Balana settlement. |
時，有執澡灌杖梵志詣 摩訶迦旃延所，共相問訊慰勞已，於一面坐， 問摩訶迦旃延言： |
At that time, there was the Mahāgājajanyan who held a bath and filled the staff at the Mahāgājātāṭṭṭhāna, who asked for comfort and comfort, sat on the same side, and asked Mahāgājayan’s words: |
「何因何緣王、王共諍，婆 羅門居士、婆羅門居士共諍？」 |
Why is it that the king and the king are both criticized, and the Brahmin and Brahmin are both criticized? |
摩訶迦旃延 答梵志言： |
Mahakayayan answered the Brahma's words: |
「貪欲繫著因緣故，王、王共諍，婆 羅門居士、婆羅門居士共諍。」 |
Greedness is due to reasons. The king and the king are both criticized, and the Brahmin and Brahmin laymen are both criticized. |
梵志復問： |
Fanzhi asked again: |
「何因 何緣出家、出家而復共諍？」 |
Why did you become a monk and become a monk? |
摩訶迦旃延答言： |
Mahakayajan replied: |
「以見欲繫著故，出家、出家而復共諍。」 |
"The reason is tied to the desire to see, and the renunciation, the renunciation, and then the common criticism." |
梵志 復問： |
Fanzhi Repeated question: |
「摩訶迦旃延！頗有能離貪欲繫著及 離此見欲繫著不？」 |
Maha Kajanyan! Is it possible to be tied to greed and desire to see? |
尊者摩訶迦旃延答言： |
Venerable Maha Kajanyan replied: |
「梵 志！有，我大師如來、應、等正覺、明行足、善逝、世 間解、無上士、調御丈夫、天人師、佛世尊能離 此貪欲繫著及見欲繫著。」 |
Brahma! Yes, my master Tathagata, Ying, etc. Enlightenment, Visible Footsteps, Good Death, World Interpretation, Supreme Master, Regulating Husband, Heavenly Master, Buddha World Zun can leave this greed and desire system Now. |
梵志復問： |
Fanzhi asked again: |
「佛世尊 今在何所？」 |
Buddha, where is it now? |
答言： |
Answer: |
「佛世尊今在婆羅耆人中， 拘薩羅國舍衛城祇樹給孤獨園。」 |
The Lord Buddha is among the Borneo people, and the Kusala Kingdom is only a tree for the solitary garden. |
爾時，梵志 從座起，整衣服，偏袒右肩，右膝著地，向佛 所住處合掌讚歎。 |
At that time, Fanzhi stood up from the seat, dressed up, leaned on his right shoulder and landed on his right knee, admiring the place where the Buddha lived. |
「南無南無佛世尊、如來、應供、等正覺，能離 欲貪諸繫著，悉能遠離貪欲縛及諸見欲，淨 根本。」 |
Nan Wu Nan Wu Buddha, the Buddha, the Tathagata, the offerings, and other enlightenment, can be free from the attachments of desire and greed, and can be free from the bondage of greed and desires, pure and fundamental. |
時，持澡灌杖梵志聞尊者摩訶迦旃 延所說，歡喜隨喜，從座起去。 |
At that time, Venerable Maha Kajanyan from Brahma Zhiwen with a bath and a stick said, "Rejoice, rejoice, get up from the seat." |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 547 （五四七） 執杖 |
SA 547 (five forty-seven) stick |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
尊者摩訶迦旃延在婆羅那烏泥池側， 與眾多比丘集於食堂，為持衣事。 |
The Venerable Maha Kajanyan was on the side of the Uni Pond in Borana and gathered in the dining hall with many bhikkhus to hold clothes. |
時，有執 杖梵志年耆根熟，詣食堂所，於一面柱杖 而住。 |
At that time, there was a scepter who was familiar with the roots of Fanzhi Nian, and lived in a post in the dining hall. |
須臾默然已，語諸比丘： |
After a moment of silence, the monks said: |
「諸長老！汝等 何故見老宿士不共語問訊，恭敬命坐？」 |
Elders! Why do you see the old elders do not talk to inquiries and sit down respectfully? |
時， 尊者摩訶迦旃延亦在眾中坐。 |
At that time, the Venerable Maha Kajanyan also sat in the crowd. |
時，尊者摩 訶迦旃延語梵志言： |
At that time, the Venerable Mahājajanyan Sanskrit words: |
「我法有宿老來，皆 共語問訊，恭敬禮拜，命之令坐。」 |
We have the old elders in our law, and they all talk together for inquiries, respectfully worship, and order to sit. |
梵志言： |
Fan Zhiyan: |
「我見此眾中無有老於我者，不恭敬禮拜、 命坐，汝云何言： |
"I see that there is no one in this crowd who is older than me, who does not respectfully worship or sit down. What do you say: |
『我法見有宿老，恭敬禮 拜，命其令坐。』 |
"I see that there is an old man, respectfully worship, and order him to sit. 』 |
？」 |
? " |
摩訶迦旃延言： |
Mahakaya Yanyan said: |
「梵志！若有 耆年八十、九十，髮白齒落，成就年少法者， 此非宿士； |
"Vanzhi! If there is an old age in the eighties or nineties, those who have white teeth and have achieved the young Dharma, this is not a pensioner; |
雖復年少年二十五，色白髮黑， 盛壯美滿，而彼成就耆年法者，為宿士數。」 |
Although he was twenty-five years old, his color was white and black, and he was magnificent and beautiful, and he was the number of scholars who achieved the old age. " |
梵志問言： |
Questions from Fanzhi: |
「云何名為八十、九十，髮白齒落，而 復成就年少之法，年二十五，膚白髮黑，盛壯 美色，為宿士數？」 |
What is the name of a cloud of eighty or ninety, with white teeth falling, and the method of regaining youth, twenty-five years old, with white and black skin, magnificent beauty, and number of scholars? |
尊者摩訶迦旃延語梵志 言： |
Venerable Maha Kajanyan Sanskrit words: |
「有五欲功德。 |
"There are five virtues. |
謂眼識色愛、樂、念，耳識聲、 鼻識香、舌識味、身識觸愛、樂、念。 |
It means that the eyes recognize color love, happiness, and thought, the ear recognizes the sound, the nose recognizes the fragrance, the tongue recognizes the taste, and the body recognizes the touch of love, pleasure, and mind. |
於此五欲功 德不離貪、不離欲、不離愛、不離念、不 離濁。 |
Here, the merits of the five desires are not free from greed, desire, love, thoughts, and turbidity. |
梵志！若如是者，雖復八十、九十，髮白 齒落，是名成就年少之法。 |
Fanzhi! If this is the case, even though it will be eighty or ninety, with white teeth falling, it is a way of achieving youth. |
雖年二十五，膚 白髮黑，盛壯美色，於五欲功德離貪、離欲、 離愛、離念、離濁，若如是者，雖復年少年二 十五，膚白髮黑，盛壯美色，成就老人法，為宿 士數。」 |
Although he is twenty-five years old, his skin is white and black, and his beauty is magnificent, and he is free from greed, desire, love, thoughts, and turbidity in the five desires. If so, he is twenty-five years old and has white hair. Black, magnificent and beautiful, accomplishing the law of the elderly, and serving as the number of scholars. " |
爾時，梵志語尊者摩訶迦旃延： |
At that time, the Sanskrit Venerable Maha Kajanyan: |
「如尊 者所說義，我自省察，雖老則少，汝等雖少， 成耆年法，世間多事，令便請還。」 |
As the venerable said, I examine myself, although you are old, you are young. Although you are young, you will become the law of old age. There are many things in the world, so please pay back the order. |
尊者摩訶 迦旃延言： |
Venerable Maha Kajanyan said: |
「梵志！汝自知時。」 |
Vanzhi! When you know yourself. |
爾時，梵志聞尊 者摩訶迦旃延所說，歡喜隨喜，還其本處。 |
At that time, the Venerable Maha Kajanyan of the Brahma Zhi heard that, rejoice, rejoice, and return it to its original place. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 548 （五四八） 摩偷羅 |
SA 548 (five forty-eight) Mothura |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
尊者摩訶迦旃延在稠林中住。 |
The Venerable Mahakajanyan lived in the thick forest. |
時， 摩偷羅國王是西方王子，詣尊者摩訶迦 旃延所，禮摩訶迦旃延足，退坐一面，問尊 者摩訶迦旃延： |
At that time, King Mahatura was a western prince, and the Venerable Mahaka Janyansuo, worshiped Mahaka Janyan, and sat back and asked the Venerable Mahaka Janyan: |
「婆羅門自言： |
"The Brahman said to himself: |
『我第一，他人卑 劣，我白，餘人黑，婆羅門清淨，非非婆羅門； |
"I am first, others are despicable, I am white, the rest is black, the Brahmin is pure, not a non-Brahmin; |
是 婆羅門子從口生，婆羅門所化，是婆羅門所 有。』 |
It is that the Brahman was born from the mouth, transformed by the Brahman, and is owned by the Brahman. 』 |
尊者摩訶迦旃延！此義云何？」 |
Venerable Mahakajanyan! What is this righteous cloud? " |
尊者摩訶迦 旃延語摩偷羅王言： |
Venerable Mahaka Says the King Mahathir in Janyan language: |
「大王！此是世間言說 耳。 |
"My lord! This is what the world says. |
世間言說言： |
The world speaks: |
『婆羅門第一，餘人卑劣，婆羅 門白，餘人黑，婆羅門清淨，非非婆羅門。 |
"Brahmins are the first, the rest are despicable, the brahmins are white, the rest are black, the brahmins are pure, not non-Brahmins. |
婆 羅門從婆羅門生，生從口生，婆羅門所化， 是婆羅門所有。』 |
Brahmins are born from Brahmins, born from mouths, and transformed into Brahmins, are owned by Brahmins. 』 |
大王當知，業真實者，是依 業者。」 |
The king should know that those who have real karma are those who depend on it. " |
王語尊者摩訶迦旃延： |
Venerable Wang Yu Maha Kajanyan: |
「此則略說，我 所不解，願重分別。」 |
This is a brief talk, I don't understand, I would like to make a difference. |
尊者摩訶迦旃延言： |
Venerable Maha Kajanyan said: |
「今 當問汝，隨問答我。」 |
Ask you today, and follow along with me. |
即問言： |
That is to say: |
「大王！汝為婆 羅門王，於自國土，諸婆羅門、剎利、居士、長者， 此四種人悉皆召來，以財以力使其侍 衛，先起後臥，及諸使令，悉如意不？」 |
Great King! You are the King of Brahmins. In your own country, all four kinds of people, including Brahmins, Shari, lay persons, and elders, are summoned to guard them with money and strength. They rise first and then lie down. Do not? |
答言： |
Answer: |
「如 意。」 |
Ru Yi. |
復問： |
Repeat question: |
「大王！剎利為王、居士為王、長者 為王，於自國土所有四姓悉皆召來，以財 以力令其侍衛，先起後臥，及諸使令，皆 如意不？」 |
Great King! Shari is the king, the layman is the king, and the elder is the king. All four surnames from the land are summoned to guard him with money and strength. First rise and then lie down, and all the envoys are all satisfied? |
答言： |
Answer: |
「如意。」 |
Wishful. |
復問： |
Repeat question: |
「大王！如是四姓 悉皆平等，有何差別？ |
"Great King! If the four surnames are all equal, what's the difference? |
當知，大王！四種姓者， 皆悉平等，無有勝如差別之異。」 |
Don't worry, King! The four surnames are all equal, and no difference is as good as difference. " |
摩偷羅王 白尊者摩訶迦旃延： |
King Mahatura Maha Kajanyan the White Venerable: |
「實爾，尊者！四姓皆等， 無有種種勝如差別。」 |
Shire, sir! The four surnames are all equal, and there is no such thing as a difference. |
「是故，大王！當知四姓， 世間言說為差別耳，乃至依業，真實無 差別也。 |
"That's why, King! Know the four surnames, the world speaks for different ears, and even by karma, there is no difference in truth. |
復次，大王！此國土中有婆羅門，有 偷盜者，當如之何？」 |
Repeat, King! There are Brahmins and thieves in this country. What should we do? " |
王白尊者摩訶迦旃延： |
Venerable Wang Bai Maha Kajanyan: |
「婆羅門中有偷盜者，或鞭、或縛，或驅出國， 或罰其金，或截手足耳鼻，罪重則殺，及其 盜者。 |
"There are thieves among the Brahmins, who either whip, bind, drive them out of the country, or fine them, or amputate their hands, feet, ears and nose, and kill them for serious crimes, and the thief. |
然婆羅門，則名為賊。」 |
However, Brahman is called a thief. " |
復問： |
Repeat question: |
「大王！若 剎利、居士、長者中有偷盜者，當復如何？」 |
Majesty! If there are thieves among Shari, the laymen, and the elders, what will happen? |
王 白尊者摩訶迦旃延： |
King White Venerable Maha Kajanyan: |
「亦鞭、亦縛，亦驅出國，亦 罰其金，亦復斷截手足耳鼻，罪重則殺。」 |
They also whip and bind, they are also driven abroad, and they are fined, and their hands, feet, ears and nose are also amputated, and the crime is serious. |
「如是，大王！豈非四姓悉平等耶？ |
"If so, King! Isn't it because the four surnames are Xiping? |
為有種 種差別異不？」 |
Are there all kinds of differences? " |
王白尊者摩訶迦旃延： |
Venerable Wang Bai Maha Kajanyan: |
「如是 義者，實無種種勝如差別。」 |
If it is a righteous person, there is really no win as a difference. |
尊者摩訶迦旃 延復語王言： |
Venerable Maha Kajan Yan Fuyu Wang Yan: |
「當知，大王！四種姓者，世間言 說言： |
"Knowledge, King! Four surnames, the world speaks: |
『婆羅門第一，餘悉卑劣，婆羅門白，餘人 悉黑，婆羅門清淨，非非婆羅門。』 |
"Brahmins are the first, Yu is despicable, Brahmins are white, and the rest are black, Brahmins are pure, not non-Brahmins. 』 |
當依業 真實、業依耶？」 |
When Yiye is true, Yiye? " |
復問： |
Repeat question: |
「大王！婆羅門殺生、偷 盜、邪婬、妄言、惡口、兩舌、綺語、貪、恚、邪見，作十 不善業跡已，為生惡趣耶？ |
"Majesty! Brahmin killing, stealing, licentious, slanderous, wicked speech, double tongue, provocative, greedy, transgressive, wicked view, doing ten unwholesome deeds, to live evil? |
善趣耶？ |
Good fun? |
於阿 羅呵所為何所聞？」 |
Why did you hear about it? " |
王白尊者摩訶迦旃延： |
Venerable Wang Bai Maha Kajanyan: |
「婆羅門作十不善業跡，當墮惡趣，阿羅呵 所，作如是聞。 |
"Brahmins do ten unwholesome deeds, you should fall into the evil interest, Aloha, do so. |
剎利、居士、長者亦如是說。」 |
The same goes for Shari, the layman, and the elderly. " |
復 問： |
Reply: |
「大王！若婆羅門行十善業跡，離殺生， 乃至正見，當生何所？ |
"Majesty! If a Brahmin does ten good deeds, away from killing, and even right view, where will he live? |
為善趣耶？ |
Fun for good? |
為惡趣 耶？ |
It's a bad fun, yeah? |
於阿羅呵所，為何所聞？」 |
Why did you hear about it in Aloha? " |
王白尊者摩訶 迦旃延： |
Venerable Wang Bai Maha Kayayan: |
「若婆羅門行十善業跡者，當生 善趣，阿羅呵所，作如是、聞如是，剎利、居士、 長者亦如是說。」 |
If a Brahmin does ten good deeds, he should be born with good interests, and Aloha will do and hear the same, and the same goes for Shari, the layman, and the elderly. |
復問： |
Repeat question: |
「云何？ |
"Yun He? |
大王！如是 四姓，為平等不？ |
King! If the four surnames are equal, are they equal? |
為有種種勝如差別？」 |
For there are various wins such as differences? " |
王白尊者摩訶迦旃延： |
Venerable Wang Bai Maha Kajanyan: |
「如是義者，則為平 等，無有種種勝如差別。」 |
If it is the righteous, it is equal. There are no wins such as differences. |
「是故，大王當知，四 姓悉平等耳，無有種種勝如差別。 |
"That's why, the king should know that the four surnames are equal, and there are no differences like differences. |
世間言 說故有： |
The words of the world therefore have: |
『婆羅門第一，婆羅門白，餘者悉 黑，婆羅門清淨，非非婆羅門； |
"The Brahman is the first, the Brahman is white, the rest is black, the Brahman is pure, not non-Brahmin; |
婆羅門生，生 從口生，婆羅門作，婆羅門化，婆羅門所有。』 |
Born by a Brahman, born from the mouth, made by a Brahman, made by a Brahman, and owned by a Brahman. 』 |
當知業真實、業依。」 |
When knowing the industry is true and dependent. " |
王白尊者摩訶迦旃延： |
Venerable Wang Bai Maha Kajanyan: |
「實 如所說，皆是世間言說，故有： |
"As it is said, they are all spoken in the world, so: |
『婆羅門勝，餘 者卑劣，婆羅門白，餘者悉黑，婆羅門清淨， 非非婆羅門； |
"Brahman wins, the rest is despicable, the brahman is white, the rest is black, the brahmin is pure, not non-Brahmin; |
婆羅門生，生從口生，婆羅門 化，婆羅門所有。』 |
Brahmins are born, born from the mouth, Brahmanized, and owned by Brahmins. 』 |
皆是業真實、依於業。」 |
All karma is true and dependent on karma. " |
爾時，摩 偷羅王聞尊者摩訶迦旃延所說，歡喜隨喜， 作禮而去。 |
At that time, King Mothula heard the words of Venerable Maha Kajanyan, rejoicing and going away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 549 （五四九） 迦梨 |
SA 549 (Five forty-nine) Kali |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者摩訶迦旃延住阿槃 提國拘羅羅咤精舍。 |
At that time, the Venerable Maha Kajan stayed in Apan Tikoluoluozha Abode. |
尊者摩訶迦旃延晨朝 著衣持鉢，入拘羅羅咤精舍，次第乞食，至 迦梨迦優婆夷舍。 |
The Venerable Mahakatan Yanchen, dressed in clothes and bowls, entered the Abode of Custody of Luoluozhao, begging for food for the second time, and went to Kalijiayou Poyishe. |
時，優婆夷見尊者摩訶 迦旃延，即敷床坐，請令就坐，前禮尊者摩 訶迦旃延足，退住一面，白尊者摩訶迦旃 延： |
At that time, Upayi saw the Venerable Maha Kajanyan, she was sitting on the bed, and then asked to sit down, before the Venerable Maha Kajanyan extended his foot, and stayed aside, the White Venerable Maha Kajanyan: |
「如世尊所說，答僧耆多童女所問，如世 尊說僧耆多童女所問偈： |
"As the Blessed One said, answer the questions asked by the virgins of the Sangqi, as the Blessed One said that the virgins asked: |
「實義存於心， 寂滅而不亂， |
"The real meaning is in the heart, dying without chaos, |
降伏諸勇猛， 可愛端正色。 |
Subdue all bravery, lovely and straightforward. |
一心獨靜思， 服食妙禪樂， |
Concentrate on meditation, consume wonderful Zen music, |
是則為遠離。 |
If yes, stay away. |
世間之伴黨， |
Friends of the World Party, |
世間諸伴黨， 無習近我者。 |
The companions of the world, those who have no Xi approach me. |
「尊者摩訶迦旃延！世尊此偈，其義云何？」 |
Venerable Mahakajanyan! What is the meaning of this verse, the Lord? |
尊 者摩訶迦旃延語優婆夷言： |
The Venerable Maha Kajanyan Uvayi said: |
「姊妹！有一沙 門婆羅門言： |
"Sister! There is a Shaman Brahmin saying: |
『地一切入處正受，此則無上， 為求此果。』 |
"Everything in the earth is receiving, and this is supreme, for this result. 』 |
姊妹！若沙門婆羅門於地一切 入處正受，清淨鮮白者，則見其本，見患、見 滅、見滅道跡； |
sisters! If the Salmon Brahman is receiving everything from the place of the earth, and is pure and white, he will see its roots, see trouble, see extinction, and see the path; |
以見本、見患、見滅、見滅道跡 故，得真實義存於心，寂滅而不亂。 |
Seeing the original, seeing the trouble, seeing the destruction, seeing the path of the path, therefore, the truth and righteousness can be in the heart, and the silence will not be chaotic. |
姉妹！ 如是水一切入處、火一切入處、風一切入 處、青一切入處、黃一切入處、赤一切入 處、白一切入處、空一切入處、識一切入 處為無上者，為求此果。 |
sisters! Such as all the entrances of water, all entrances of fire, all entrances of wind, all entrances of blue, all entrances of yellow, all entrances of red, all entrances of white, all entrances of emptiness, and all entrances of consciousness as supreme, To seek this result. |
「姊妹！若有沙門 婆羅門，乃至於識處一切入處正受，清淨 鮮白者，見本、見患、見滅、見滅道跡； |
"Sister! If there is a Shaman or a Brahman, even the one who knows everything is right and received, pure and white, see the original, see the trouble, see the end, see the path; |
以見本、 見患、見滅、見滅道跡故，是則實義存於心， 寂滅而不亂，善見、善入。 |
Seeing the original, seeing the trouble, seeing the destruction, seeing the path of the cause, is the real meaning in the heart, silence but not chaos, kind views, kindness. |
是故世尊答僧耆 多童女所問偈： |
It’s the old Buddha’s answer to the verses asked by many virgins: |
「實義存於心， 寂滅而不亂， |
"The real meaning is in the heart, dying without chaos, |
降伏諸勇猛， 可愛端正色。 |
Subdue all bravery, lovely and straightforward. |
一心獨靜思， 服食妙禪樂， |
Concentrate on meditation, consume wonderful Zen music, |
是則為遠離， 世間之伴黨， |
To be far away, the companion of the world, |
世間諸伴黨， 無習近我者。 |
The companions of the world, those who have no Xi approach me. |
「如是，姊妹！我解世尊以如是義故，說 如是偈。」 |
If so, sister! I explained that the Blessed One is so righteous, saying that it is like this. |
優婆夷言： |
Upa Yi said: |
「善哉！尊者說真實義， 唯願尊者受我請食。」 |
Goodness! The Lord speaks truth and righteousness, and I only wish the Lord to be treated by me. |
時，尊者摩訶迦旃延 默然受請。 |
At that time, the Venerable Mahakajanyan was invited silently. |
時，迦梨迦優婆夷知尊者摩訶 迦旃延受請已，即辦種種淨美飲食，恭敬尊 重，自手奉食。 |
At that time, the Venerable Maha Kajanyan of Kali Kayupa Yizhi had been invited to do all kinds of pure and beautiful food, respect and respect, and serve himself. |
時，優婆夷知尊者摩訶迦旃 延食已，洗鉢、澡嗽訖，敷一卑坐，於尊者 摩訶迦旃延前恭敬聽法。 |
At that time, Upayi knew that the Venerable Maha Kajan had extended the food, washed a bowl, took a bath and coughed, and sat in a humble manner, and listened respectfully before the Venerable Maha Kajan. |
尊者摩訶迦旃延 為迦梨迦優婆夷種種說法，示、教、照、喜； |
The Venerable Maha Kajanyan gave Kali Kayo Poyi various sayings, showing, teaching, taking photos and joy; |
示、教、 照、喜已，從座起而去。 |
Show, teach, take photos, and joy, leave from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 550 （五五〇） 迦旃延 |
SA 550 (Five-Five-Five) Kayayan |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，尊者摩訶迦旃延在舍衛國祇樹 給孤獨園。 |
At that time, the Venerable Maha Kajanyan gave a tree to the loneliness garden in Savim. |
尊者摩訶迦旃延語諸比丘： |
Venerable Maha Kajanyan Bhikkhus: |
「佛世 尊、如來、應、等正覺所知所見，說六法出苦 處昇於勝處，說一乘道淨諸眾生，離諸惱 苦，憂悲悉滅，得真如法。 |
"Buddha, Buddha, Tathagata, Ying, etc., know and see, say that the six dharmas give rise to suffering and ascend to victory, say that the path of one vehicle purifies all sentient beings, is free from all sorrows, sorrows and sorrows are eliminated, and the truth is like the Dharma. |
何等為六？ |
What is six? |
謂聖弟 子念如來、應、等正覺所行法淨，如來、應、等正 覺、明行足、善逝、世間解、無上士、調御丈夫、天人 師、佛世尊。 |
It is said that the saint disciple reads the Tathagata, the response, and other enlightenment practices, the Tathagata, the response, the enlightenment, the clear footsteps, the good death, the world interpretation, the supreme master, the tune of the husband, the deity and the master, the Buddha. |
聖弟子念如來、應所行法故，離 貪欲覺、離瞋恚覺、離害覺。 |
The holy disciple reads the Tathagata, should practice the Dharma and reason, free from greed, aversion, and evil. |
如是，聖弟子出 染著心。 |
If so, the holy disciple came out with the heart. |
何等為染著心？ |
What a taint? |
謂五欲功德，於此 五欲功德離貪、恚、癡，安住正念正智，乘於 直道，修習念佛，正向涅槃，是名如來、應、等 正覺所知所見，說第一出苦處昇於勝處， 一乘道淨於眾生，離苦惱，滅憂悲，得如 實法。 |
It is called the Five Desire Merits, where the Five Desire Merits are free from greed, transcendence, and ignorance, settle in mindfulness and righteousness, multiply on the straight path, practice reciting Buddha, and go to Nirvana. It is the name of the Tathagata, the response, and so on. Ascend to the place of victory, the one way is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness. |
「復次，聖弟子念於正法，念於世尊現 法、律，離諸熱惱，非時，通達，即於現法，緣自 覺悟。 |
"Frequently, the holy disciple reads on the Dhamma, reads on the Blessed One to present the Dharma and the law, free from all the irritations, untimely, accessible, that is, in the present Dharma, and enlightenment. |
爾時，聖弟子念此正法時，不起欲 覺、瞋恚、害覺。 |
At that time, when the holy disciple recites this righteousness, he can't feel desire, aversion, and evil. |
如是，聖弟子出染著心。 |
If so, the holy disciple came out with a heart. |
何等 為染著心？ |
How to get your heart? |
謂五欲功德。 |
That is the merits of the five desires. |
於此五欲功德離 貪、恚、癡，安住正念正知，乘於直道，修習念 法，正向涅槃，是名如來、應、等正覺所知所 見，說第二出苦處昇於勝處，一乘道淨 於眾生，離苦惱，滅憂悲，得如實法。 |
Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, multiply on the straight path, practice mindfulness, and go to Nirvana. It is the name of the Tathagata, the response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness. |
「復次，聖 弟子念於僧法，善向、正向、直向、等向，修 隨順行，謂向須陀洹、得須陀洹果，向斯陀 含、得斯陀含，向阿那含、得阿那含，向阿羅 漢、得阿羅漢。 |
"Frequently, the holy disciple recites in the monk's teachings, virtuous, positive, straight, and isotropic, and follow the direct path, which is called Xiangsu Tuo Huan, De Su Tuo Huan Guo, Xiang Stuhan, De Stuhan, Xiang Anahān, Anahān, an Arahant, an Arahant. |
如是四雙八士，是名世尊弟 子僧戒具足、定具足、慧具足、解脫具足、解 脫知見具足，供養、恭敬、禮拜處，世間無上福 田。 |
Such as four pairs of eight scholars, it is a famous disciple of the Blessed One. The monk has sufficient precepts, concentration, wisdom, liberation, liberation, knowledge and vision, and the place of offering, respect, and worship. |
聖弟子如是念僧時，爾時聖弟子不起 欲覺、瞋恚、害覺。 |
When the holy disciple recites the monk like this, then the holy disciple cannot feel lust, aversion, and evil. |
如是，聖弟子出染著心。 |
If so, the holy disciple came out with a heart. |
何 等為染著心？ |
What is it? |
謂五欲功德。 |
That is the merits of the five desires. |
於此五欲功德 離貪、恚、癡，安住正念正知，乘於直道，修 習念僧，正向涅槃，是名如來、應、等正覺所 知所見，說第三出苦處昇於勝處，一乘道 淨於眾生，離苦惱，滅憂悲，得如實法。 |
Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, ride on the straight path, practice meditation, and go to Nirvana. It is the name of Tathagata, response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness. |
「復 次，聖弟子念於戒德，念不缺戒、不斷戒、純 厚戒、不離戒、非盜取戒、善究竟戒、可讚 歎戒、梵行不憎惡戒。 |
"Twice, the holy disciple chants in virtue, not lack of precepts, continuous precepts, pure precepts, non-removal precepts, non-stealing precepts, good ultimate precepts, admirable precepts, and non-hateful precepts of Brahman. |
若聖弟子念此戒 時，自念身中所成就戒，當於爾時不起 欲覺、瞋恚、害覺。 |
If the saint disciple recites this precept, he thinks of the precepts he has accomplished in his body. When he is here, he cannot feel lust, aversion, or evil. |
如是，聖弟子出染著心。 |
If so, the holy disciple came out with a heart. |
何 等為染著心？ |
What is it? |
謂五欲功德。 |
That is the merits of the five desires. |
於此五欲功德 離貪、恚、癡，安住正念正知，乘於直道，修戒 念，正向涅槃，是名如來、應、等正覺所知所 見，說第四出苦處昇於勝處，一乘道淨於 眾生，離苦惱，滅憂悲，得如實法。 |
Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, multiply on the straight path, practice morality, and go to Nirvana. It is the name of the Tathagata, the response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness. |
「復次，聖弟 子自念施法，心自欣慶。 |
"Frequently, the holy disciple thinks of casting spells and rejoices. |
我今離慳貪垢、 離在居家，解脫心施、常施、捨施、樂施、具足 施、平等施。 |
I am away from saving greed and staying at home. I am free from heart giving, giving often, giving, generously, fully giving, and equal giving. |
若聖弟子念於自所施法時， 不起欲覺、瞋恚、害覺。 |
If the saint disciple is thinking about the spells he has cast, he cannot feel desire, aversion, or evil. |
如是，聖弟子出染著 心。 |
If so, the holy disciple is out of heart. |
於何染著？ |
Yu He Ran? |
謂五欲功德。 |
That is the merits of the five desires. |
於此五欲功 德離貪、恚、癡，安住正念正知，乘於直道，修 施念，正向涅槃，是名如來、應、等正覺所知所 見，說第五出苦處昇於勝處，一乘道淨於 眾生，離苦惱，滅憂悲，得如實法。 |
Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, ride on the straight path, practice mindfulness, and go to Nibbana. It is the name of Tathagata, response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness. |
「復次，聖弟 子念於天德，念四王天、三十三天，炎 摩天、兜率陀天、化樂天、他化自在天，清淨 信心，於此命終，生彼諸天。 |
"Frequently, the holy disciple reads the heavenly virtues, the four kings, the thirty-three days, the Yanmotian, the Tusitao, the heavens, the heavens, the pure faith, the end of life here, and the heavens. |
我亦如是，信、 戒、施、聞、慧，於此命終，生彼天中。 |
The same is true for me, believing, precept, giving, hearing, and wisdom. |
如是，聖 弟子念天功德時，不起欲覺、瞋恚、害覺。 |
If so, when the holy disciple recites the heavenly merits, he does not feel lust, aversion, or evil. |
如 是，聖弟子出染著心。 |
If so, the holy disciple is out of the heart. |
於何染著？ |
Yu He Ran? |
謂五欲功 德。 |
That is the merits of the five desires. |
於此五欲功德離貪、恚、癡，安住正念正 知，乘於直道，修天念，正向涅槃，是名如來、 應、等正覺所知所見，說第六出苦處昇於 勝處，一乘道淨於眾生，離苦惱，滅憂悲， 得如實法。」 |
Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, ride on the straight path, cultivate heavenly mindfulness, and go to Nibbana. It is the name of Tathagata, response, and other righteous consciousnesses. At this place, the one-way path is pure to all beings, free from suffering and sorrow, and obtain truthfulness. " |
尊者摩訶迦旃延說此經已，諸 比丘聞其所說，歡喜奉行。 |
The Venerable Maha Kajanyan said that this sutra was over, and the monks heard it and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 551 （五五一） 訶梨 |
SA 551 (five-five-one) Heli |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，尊者摩訶迦旃延住釋氏訶梨聚 落精舍。 |
At that time, the Venerable Maha Kajan stayed in the Shah’s Heli Settlement. |
時，訶梨聚落長者詣尊者摩訶迦 旃延所，稽首禮足，退坐一面，白尊者摩訶 迦旃延： |
At that time, the elders of the Heli settlement at Mahajanya, the elder, the Venerable Mahajanyan, the chief ceremonially paid tribute to his feet, and he sat back, and the White Lord Mahajanyan: |
「如世尊義品答摩揵提所問偈： |
"As the Blessed One's righteousness answers the question asked by Mochan: |
「斷一切諸流， 亦塞其流源， |
"Cut off all currents and stop their source, |
聚落相習近， 牟尼不稱歎。 |
The settlements are close to each other, and Mou Ni does not admire. |
虛空於五欲， 永以不還滿， |
Void in the five desires, never repaying with dissatisfaction, |
世間諍言訟， 畢竟不復為。 |
The rumors in the world are no more. |
「尊者摩訶迦旃延！此偈有何義？」 |
Venerable Mahakayajan! What is the meaning of this verse? |
尊者摩訶迦 旃延答長者言： |
Venerable Mahaka, Yang Yan answered the elder's words: |
「眼流者，眼識起貪，依眼 界貪欲流出，故名為流。 |
"Those who have eye flow have greed in their eyes, and greed flows out of the eye, hence the name flow. |
耳、鼻、舌、身、意流者， 謂意識起貪，依意界貪識流出，故名為 流。」 |
Those who have ears, nose, tongue, body, and mind flow mean that greed arises in the consciousness, and greed flows out according to the mind, hence the name flow. " |
長者復問尊者摩訶迦旃延： |
The elder asked the Venerable Maha Kajanyan again: |
「云何名為不 流？」 |
What is the name of cloud not flowing? |
尊者迦旃延語長者言： |
The words of the Venerable Kayayan: |
「謂眼識、眼識所 識色依生愛喜，彼若盡、無欲、滅、息、沒，是 名不流。 |
"It is said that eye-consciousness, eye-consciousness-consciousness produces love and happiness, but if it is exhausted, desireless, extinguished, breathed, and absent, it is not famous. |
耳、鼻、舌、身、意、意識、意識所識法依 生貪欲，彼若盡、無欲、滅、息、沒，是名不流。」 |
The ears, nose, tongue, body, mind, consciousness, and consciousness are based on greed and desire, but if they are exhausted, desireless, extinguished, breathed, and absent, they are not famous. " |
復 問： |
Reply: |
「云何？」 |
Yun He? |
尊者摩訶迦旃延答言： |
Venerable Maha Kajanyan replied: |
「謂緣眼及 色，生眼識，三事和合生觸，緣觸生受，樂 受、苦受、不苦不樂受，依此染著流。 |
"It is said that the condition of the eye and the body, the eye consciousness, the three things and the consonant touch, the condition touches the birth and the feeling, the pleasure, the suffering, the neither suffering nor the unpleasant, according to this, the flow. |
耳、鼻、舌、 身、意、意識、意識法，三事和合生觸，緣觸生 受——樂受、苦受、不苦不樂受，依此受生愛喜 流，是名流源。 |
Ear, nose, tongue, body, mind, consciousness, consciousness method, three things and conjugation touch, predestined touch, feel—pleasure, suffering, neither suffering nor unpleasantness. According to this, it is the source of celebrities. . |
云何亦塞其流源？ |
What is the source of the cloud? |
謂眼界取 心法境界繫著使，彼若盡、無欲、滅、息、沒，是名 塞流源。 |
It is said that the realm of the mind and the mind is bound by the enlightenment, which is the source of fame and flow. |
耳、鼻、舌、身、意取心法境界繫著使，彼 若盡、無欲、滅、息、沒，是名亦塞其流源。」 |
The ears, nose, tongue, body, mind, and mind are bound to the realm of mind, and if the other is exhausted, desireless, extinguished, breathed, and absent, it is the name and its source. " |
復問： |
Repeat question: |
「云何名習近相讚歎？」 |
"Yun, what name is Xi Jinxiang admired?" |
尊者摩訶迦旃延答言： |
Venerable Maha Kajanyan replied: |
「在家、出家共相習近，同喜、同憂、同樂、同苦，凡 所為作，悉皆共同，是名習近相讚歎。」 |
"At home and as a monk, we learn to be close to each other, sharing happiness, sorrow, happiness, and suffering. Everything we do is the same, which is the praise of the masters." |
復問： |
Repeat question: |
「云何不讚歎？」 |
"Why don't Yun admire?" |
「在家、出家不相習近，不同喜、 不同憂、不同苦、不同樂，凡所為作，悉不 相悅可，是名不相讚歎。」 |
At home and as a monk, they don’t get close to each other. They have different joys, different worries, different sufferings, and different pleasures. Whatever they do, they don’t agree with each other. It’s a compliment. |
「云何不空欲？」 |
Why don't the clouds have emptiness? |
「謂 五欲功德，眼識色愛樂念長養，愛欲深染 著。 |
"It is said that the merits of the five desires, the eyes, the color, the love and the long-term cultivation, the lust is deeply dyed. |
耳聲、鼻香、舌味、身觸愛樂念長養，愛欲 深染著，於此五欲不離貪、不離愛、不離 念、不離渴，是名不空欲。」 |
Ears, nose, tongue, body touch, love, happiness, and longing, and eros are deeply dyed. Here, the five desires are not separated from greed, not separated from love, not separated from thoughts, not separated from thirst, and not empty. " |
「云何名空欲？」 |
What is the name of a cloud? |
「謂 於此五欲功德離貪、離欲、離愛、離念、離渴， 是名空欲。 |
"It is said that the merits of the five desires are free from greed, free from desire, free from love, free from thoughts, and free from thirst. |
說我繫著使，是名心法還復滿。 |
Saying that I am an emissary is that the name, mind, and law are full. |
彼阿羅漢比丘諸漏已盡，斷其根本，如截 多羅樹頭，於未來世更不復生。 |
All the omissions of the Arahant Bhikkhu are exhausted, and the roots are cut off, just like cutting off the top of a tree, and will never come back to life in the future. |
云何當復 與他諍訟，是故世尊說義品答摩犍提所 問偈： |
Yun He Dangfu sued him, because the Lord said that righteousness and answering the question of Mogati: |
「若斷一切流， 亦塞其流源， |
"If all the flow is cut off, the source of the flow will be blocked, |
聚落相習近， 牟尼不稱歎。 |
The settlements are close to each other, and Mou Ni does not admire. |
虛空於諸欲， 永已不還滿， |
Void in all desires, never full, |
不復與世間， 共言語諍訟。 |
No longer with the world, verbal litigation. |
「是名如來所說偈義分別也。」 |
It's the difference between the meanings of Tathagata. |
爾時，訶梨聚 落長者聞尊者摩訶迦旃延所說，歡喜隨 喜，作禮而去。 |
At that time, the elders of the Heli settlement heard the words of Venerable Maha Kajanyan, and left with joy and joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 552 （五五二） 訶梨 |
SA 552 (five-five-two) Heli |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者摩訶迦旃延住釋氏訶 梨聚落精舍。 |
At that time, the Venerable Maha Kajan stayed at the Pear Settlement Abode of Shishi He. |
時，訶梨聚落主長者詣尊者 摩訶迦旃延所，稽首禮足，退坐一面，白尊 者摩訶迦旃延： |
At that time, the Hali settlement mastered the elder Mahajiajanyan, the chief ceremonially ceremoniously, and sat back, and the white lord Mahajanyan: |
「如世尊於界隔山天帝釋石 窟說言： |
"As the Blessed One speaks in the Shishi Grotto of the Heavenly Emperor in Jiegeshan: |
『憍尸迦！若沙門、婆羅門無上愛 盡解脫，心正善解脫，究竟邊際，究竟無垢， 究竟梵行，畢竟清淨。』 |
"Stop the corpse! If the supreme love of Samana and Brahman is liberated, the heart is righteous and liberated, the ultimate marginal, ultimate innocence, ultimate brahma, after all, pure. 』 |
云何於此法、律究竟 邊際，究竟無垢，究竟梵行，畢竟清淨？」 |
Why is the cloud in this law and law, is it marginal, is it impeccable, and is brahma, after all, pure? " |
尊 者摩訶迦旃延語長者言： |
The words of the elders in Maha Kajanyan: |
「謂眼、眼識、眼識 所識色相依生喜，彼若盡、無欲、滅、息、沒，於 此法、律究竟邊際，究竟無垢，究竟梵行，畢 竟清淨。 |
"It is said that the eye, the eye-consciousness, and the eye-consciousness are dependent on each other to produce happiness. If there is no desire, there is no desire, extinction, breath, and noness. Here, the law and law have the ultimate marginal, innocence, and the brahma, after all, is pure. |
耳、鼻、舌、身、意、意識、意識所識法相 依生喜，彼若盡、滅、息、沒，比丘於此法、律究 竟無垢，究竟梵行，畢竟清淨。」 |
The ears, nose, tongue, body, mind, consciousness, and consciousness are dependent on the dharma to produce happiness. If it is exhausted, extinguished, breathed, and absent, the monk is innocent in this dharma and law. After all, the brahma is pure. " |
時，訶梨聚落 主長者聞尊者摩訶迦旃延所說，歡喜隨 喜，作禮而去。 |
At that time, the elder of the Heli settlement heard the words of Venerable Maha Kajanyan, and left with joy and joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 553 （五五三） 訶梨 |
SA 553 (five-five-three) Heli |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者摩訶迦旃延在釋氏訶 梨聚落。 |
At that time, the Venerable Maha Kajanyan was in the settlement of Shih He pear. |
聚落主長者詣尊者摩訶迦旃延 所，稽首禮足，退坐一面，問尊者摩訶迦旃 延： |
The elder of the settlement, the elder of the settlement, the Venerable Maha Kajanyan, paid his respects to his head, sat back, and asked the Venerable Maha Kajanyan: |
「如世尊界隔山石窟中為天帝釋說言： |
"For example, in the Geshan Grottoes of the World Honored One, explaining for the Emperor of Heaven: |
『憍尸迦！若沙門、婆羅門無上愛盡解脫，心 善解脫，邊際究竟，究竟無垢，究竟梵行，畢 竟清淨。』 |
"Stop the corpse! If the supreme love of Samana and Brahman is liberated, the heart is freed, the marginal, the ultimate innocence, and the ultimate brahma will be pure. 』 |
云何於此法、律究竟邊際，究竟無 垢，究竟梵行，畢竟清淨？」 |
Why is the cloud at the margin of this law and law, is it innocence, and brahman, after all, is pure? " |
尊者迦旃延語長 者言： |
The Venerable Kayayan speaks: |
「若比丘眼界取，心法境界繫著使，彼 若盡、無欲、息、沒，於此法、律究竟邊際，究竟 無垢，究竟梵行，究竟清淨。 |
"If the bhikkhu takes his vision, his mental state is bound to his mind, he is exhausted, desireless, breathless, and absent. At the boundary of this dharma and law, it is unsullied, brahman, and pure. |
耳、鼻、舌、身、意、 意界取，心法境界繫著使，若盡、離、滅、息、沒， 於此法、律究竟邊際，究竟無垢，究竟梵行， 畢竟清淨。」 |
The ears, nose, tongue, body, mind, and mind are bound to the realm of mind and dharma. If they are exhausted, detached, extinguished, breathed, and absent, the boundary of this law and law is ultimately impeccable, and the brahma is pure after all. " |
時，訶梨聚落主長者聞尊者摩 訶迦旃延所說，歡喜隨喜，作禮而去。 |
At that time, the elders of the Heli settlement heard the words of Venerable Maha Kajanyan, that he rejoiced and rejoiced and left as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 554 （五五四） 訶梨 |
SA 554 (Five-Five-Four) Heli |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，尊者摩訶迦旃延住釋氏訶梨 聚落。 |
At that time, the Venerable Mahakajan stayed in the settlement of Shashi Heli. |
時，訶梨聚落主長者身遭病苦。 |
At that time, the elders in the Heli settlement suffered from illnesses. |
尊者 摩訶迦旃延聞訶梨聚落主長者身遭病 苦，聞已，晨朝著衣持鉢，入訶梨聚落乞食， 次第入訶梨聚落主長者舍。 |
The Venerable Maha Kayangyan heard that the elders of the Heli settlement were suffering from illnesses, and when he heard that they had already heard, he walked in the morning with clothes and bowls, went to the Heli settlement to beg for food, and then entered the home of the elders of the Heli settlement. |
訶梨聚落主長 者遙見尊者摩訶迦旃延，從座欲起。 |
The elder of the Heli settlement sees the Venerable Maha Kajanyan in the distance, and starts from the seat. |
尊者 摩訶迦旃延見長者欲起，即告之言： |
Venerable Maha Kajanyan saw that the elders wanted to rise, and he said: |
「長者 莫起！幸有餘座，我自可坐於餘座。」 |
Senior, don't get up! Fortunately, I have more seats. I can sit in more seats. |
語長 者言： |
Long language speakers: |
「云何？ |
"Yun He? |
長者！病可忍不？ |
Senior citizens! Can you bear the disease? |
身諸苦痛漸差 愈不？ |
The pain in the body is getting worse. |
得無增耶？」 |
No gain? " |
長者答言： |
Answer from the elderly: |
「尊者！我病難 忍，身諸苦痛轉增無損。」 |
Sir! I can't bear my illness, and the pains in my body have turned without damage. |
即說三種譬，如前 叉摩比丘經說。 |
In other words, there are three kinds of examples, such as the former Chamo Picchu Sutra. |
尊者摩訶迦旃延語長者言： |
Sayings from the elders in Maha Kayayan: |
「是故，汝當修佛不壞淨、法不壞淨、僧不壞 淨、聖戒成就，當如是學。」 |
"That's why you should cultivate the Buddha to be clean, the Dharma is not clean, the Sangha is not clean, and the holy precepts are fulfilled. |
長者答言： |
Answer from the elderly: |
「如佛所 說四不壞淨，我悉成就，我今成就佛不壞 淨、法不壞淨、僧不壞淨、聖戒成就。」 |
As the Buddha said, the four are not bad and pure, I know how to accomplish it. I have achieved that the Buddha is not bad, the Dharma is not bad, the Sangha is not bad, and the holy precepts are fulfilled. |
尊者摩訶 迦旃延語長者言： |
Saying of the Venerable Maha in the Kayayan language: |
「汝當依此四不壞淨修 習六念。 |
"You should practice the six mindfuls according to the four imperfections. |
長者！當念佛功德，此如來、應、等正覺、 明行足、善逝、世間解、無上士、調御丈夫、天人師、 佛世尊。 |
Senior citizens! One should recite the merits of the Buddha, such as the Tathagata, the response, the enlightenment, the wise movement, the good death, the world interpretation, the supreme master, the tuned husband, the master of heaven, and the Buddha. |
念法功德，於世尊正法、律現法離 諸熱惱，非時通達，緣自覺悟，念僧功德，善 向、正向、直向、等向，修隨順行，謂向須陀洹、 得須陀洹，向斯陀含、得斯陀含，向阿那含、 得阿那含，向阿羅漢、得阿羅漢。 |
To recite the merits of the Dharma, to rectify the Dhamma, the law presents the Dharma to be free from all the irritations, is not time-to-time, due to self-realization, recite the merits of the monk, benevolent, righteous, upright, isotropic, practice following the succumbing, that is, Xiang Xu Tuohuan, To get Sutohuan, to Stohan, to Stohan, to Anah, to Anah, to Arahant, to Arahant. |
如是四雙 八士，是名世尊弟子僧，具足戒、定、慧、解脫、 解脫知見，供養、恭敬、尊重之處，堪為世間 無上福田。 |
In this case, the four pairs of eight scholars, who are the disciples of the world-honored monk, have sufficient precepts, concentration, wisdom, liberation, and liberation of knowledge and perception. The place of offering, respect, and respect is the supreme blessing in the world. |
念戒功德，自持正戒，不毀不缺， 不斷不壞，非盜取戒、究竟戒、可讚歎戒、 梵行戒、不憎惡戒。 |
Recite the merits of the precepts, hold the right precepts, do not destroy or lack, continue to not break, not steal the precepts, ultimate precepts, admirable precepts, brahman precepts, and no hatred precepts. |
念 施 功德，自念布施， 心自欣慶，捨除慳貪，雖在居家，解脫心施、 常施、樂施、具足施、平等施。 |
Reading to give merits, thinking of generosity, rejoicing in the heart, abandoning greed, although at home, freeing the heart, giving regularly, generously, fully and equally. |
念天功德，念四 王天、三十三天、炎摩天、兜率陀天、化樂 天、他化自在天，清淨信戒，於此命終，生 彼天中。 |
Recite the heavenly merits, recite the four kings, the thirty-three days, the Yanmotian, the Tusita, the paradise, and the other paradise, the pure beliefs and precepts, the end of life here, and the life in the heaven. |
我亦如是清淨信、戒、施、聞、慧，生 彼天中。 |
In the same way, I purely believe, precept, practice, smell, and wisdom, and be born in the heaven. |
長者！如是覺依四不壞淨，增六 念處。」 |
Senior citizens! If you feel that the four are not bad, you will add six mindfulness points. " |
長者白尊者摩訶迦旃延： |
The Elder White Venerable Maha Kajanyan: |
「世尊說依四 不壞淨，增六念處，我悉成就，我當修習念 佛功德，念法、念僧、念戒、念施、念天。」 |
The Blessed One said that according to the four is not bad, the six places of mindfulness are added, and I am aware of accomplishment. I should practice the Buddha's merits, recite the Dharma, recite the monk, recite the precepts, recite the practice, and recite the heaven. |
尊者摩訶 迦旃延語長者言： |
Saying of the Venerable Maha in the Kayayan language: |
「善哉！長者！能自記說，得 阿那含。」 |
Goodness! Elder! If you can remember, get Anaham. |
是時，長者白尊者摩訶迦旃延，願 於此食。 |
At that time, the elder Maha Kajanyan, Venerable White, would like to eat here. |
尊者摩訶迦旃延默然受請。 |
Venerable Maha Kajanyan was invited silently. |
訶梨 聚落主長者知尊者摩訶迦旃延受請已， 具種種淨美食，自手供養。 |
Heli, the elder of the settlement, Mahajiajanyan, the elder of the settlement, has been invited to provide a variety of pure delicacies and make offerings by himself. |
飯食訖，澡鉢、洗 嗽畢，為長者種種說法，示、教、照、喜； |
After the meal is finished, the bath bowl, and the coughing are complete, all kinds of sayings for the elderly, showing, teaching, taking photos and joy; |
示、教、照、 喜已，從座起去。 |
Show, teach, take photos, and enjoy yourself, start from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 555 （五五五） 訶梨 |
SA 555 (Five-Five-Five) Heli |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，尊者摩訶迦旃延於釋氏訶 梨聚落住。 |
At that time, the Venerable Maha Kajan lived in the settlement of Shih He Pear. |
時，有八城長者名曰陀施，身遭 病苦。 |
At that time, there was an elder from the eight cities named Tuoshi, who suffered from illness. |
尊者摩訶迦旃延聞陀施長者身遭 苦患，晨朝著衣持鉢，入八城乞食，次到陀 施長者舍，如訶梨長者經廣說。 |
The Venerable Mahakajanyan Wentoshi, who was suffering from physical suffering, went to the eight cities in the morning to beg for food, and then went to the house of the elders of Toshi. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama 雜阿含經 |
SA 556 （五五六） 無相心三昧 |
SA 556 (Five-Five-Six) Samadhi without Xiangxin |
如是我聞： |
I heard this: |
一時，佛住娑祇城安禪林中。 |
For a while, the Buddha lived in the Suozhi Chengan Zen Forest. |
爾時眾多比丘尼詣佛所，稽首禮足，退住 一面。 |
At that time, many bhikkhunis worshipped the Buddha's place. |
爾時，世尊為眾多比丘尼種種說法，示、 教、照、喜； |
At that time, the Blessed One gave various sayings for many bhikkhunis, showing, teaching, taking photos and joy; |
示、教、照、喜已，默然住。 |
Show, teach, take photos, joy, and stay silently. |
時，諸比丘 尼白佛言： |
At that time, the monks and Nibai Buddha said: |
「世尊！若無相心三昧，不涌、 不沒，解脫已住，住已解脫，此無相心三昧， 世尊說是何果、何功德？」 |
Blessed One! If there is no samādhi of samādhi, there is no swelling or noness, liberation is already alive, and samādhi has been liberated, what fruit and merit does the Blessed One say? |
佛告諸比丘尼： |
Buddha told Bhikkhuni: |
「若 無相心三昧，不涌、不沒，解脫已住，住已解 脫，此無相心三昧智果、智功德。」 |
If there is no samādhi of samādhi, there is no surging, no samādhi, liberation is already alive, and abundance has been liberated, this samādhi of no samādhi is wisdom fruit and wisdom merit. |
時，諸比 丘尼聞世尊所說，歡喜隨喜，作禮而 去。 |
At that time, the bhikkhunis heard what the Blessed One had said, rejoicing and rejoicing, and went away as a gift. |
時，眾多比丘尼往詣尊者阿難所，稽首禮足， 退坐一面，白尊者阿難： |
At that time, many bhikkhus went to the Venerable Ananda's place, paid homage to their heads, and sat back, Venerable White Ananda: |
「若無相心三昧，不 涌、不沒，解脫已住，住已解脫，此三昧說，是 何果、何功德？」 |
If there is no samādhi, there is no surging, no cessation, liberation is already alive, and abiding is liberation, what fruit and merit is this samādhi? |
尊者阿難語諸比丘尼： |
Venerable Ananda Bhikkhuni: |
「姊妹！ 若無相心三昧，不涌、不沒、解脫已住，住已解 脫，世尊說是智果、智功德。」 |
Sister! If there is no samādhi of mutual affection, there is no surging, no cessation, liberation is already alive, and abdication is liberated. The Blessed One says it is wisdom fruit, wisdom merit. |
諸比丘尼言： |
The bhikshuni said: |
「奇 哉！尊者阿難！大師及弟子同句、同味、同義，所 謂第一句義。 |
"Wonderful! Venerable Ananda! Master and disciple have the same sentence, the same taste, and the same meaning, which is the first sentence. |
今諸比丘尼詣世尊所，以 如是句、如是味、如是義問世尊，世尊亦已 如是句、如是味、如是義為我等說，如尊者 阿難所說不異，是故奇特，大師及弟子同 句、同味、同義。」 |
Today’s bhikkhus ask the Blessed One to ask the Blessed One with such a sentence, such a taste, and such a righteousness. The Blessed One has also said that such a sentence, such a taste, and such a righteousness for me, etc. As the Venerable Ananda said it is the same, it is so peculiar. The disciples have the same sentence, the same taste, and the same meaning. " |
時，諸比丘尼聞尊者阿難所 說，歡喜隨喜，作禮而去。 |
At that time, the bhikkhus heard the words of the Venerable Ananda, they rejoiced and rejoiced, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 557 （五五七） 闍知羅 |
SA 557 (five-five-seven) |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿 師羅園。 |
For a while, the Buddha stayed at Ju Miguo Qu Shi Luoyuan. |
爾時，尊者阿難亦在彼住。 |
At that time, Venerable Ananda also lived there. |
時，有 闍知羅比丘尼詣尊者阿難所，稽首禮足， 退坐一面，問尊者阿難： |
At that time, there was a person who knew the Venerable Ananda from Lobi Kuni, and paid homage to his head, sat down and asked Venerable Ananda: |
「若無相心三昧，不 涌、不沒，解脫已住，住已解脫。 |
"If there is no samādhi of Xiangxin, there is no rush, no cessation, liberation is already alive, and abiding is liberation. |
尊者阿難！世尊 說此何果、何功德？」 |
Venerable Ananda! Blessed One said what fruit and merit? " |
尊者阿難語闍知羅比丘 尼： |
Venerable Ananda said that he knew Luo Picchu Ni: |
「若無相心三昧，不涌、不沒，解脫已住，住 已解脫，世尊說是智果、智功德。」 |
If there is no samādhi of samādhi, there is no surging or noness, liberation is already alive, and abiding is liberated, the Blessed One says wisdom fruit, wisdom merit. |
闍知羅比 丘尼言： |
Xizhi Robbie Tuny said: |
「奇哉！尊者阿難！大師及弟子同句、同 味、同義。 |
"Wonderful! Venerable Ananda! Master and disciple have the same sentence, the same taste, and the same meaning. |
尊者阿難！昔於一時，佛在娑祇城 安禪林中。 |
Venerable Ananda! In the past, the Buddha was in the Anchan Forest in Suzhicheng. |
時，有眾多比丘尼往詣佛所，問 如此義。 |
At that time, many bhikkhus went to the Buddha's place and asked such righteousness. |
爾時，世尊以如是句、如是味、如是 義為諸比丘尼說，是故當知奇特，大師弟 子所說同句、同味、同義，所謂第一句義。」 |
At that time, the Blessed One used the sentence, the taste, and the righteousness as the bhikkhuni, so you should know the peculiarities, the same sentence, the same taste, and the same meaning, the so-called first sentence meaning. " |
時，闍 知羅比丘尼聞尊者阿難所說，歡喜隨喜， 作禮而去。 |
At that time, Xi Zhiluobixiuni heard the words of Venerable Ananda, rejoicing and going away as a gift. |
如闍知羅比丘尼，迦羅跋比丘尼亦爾。 |
Such as Xi knows Lobhikuni, and Kaluobabhikuni. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 558 （五五八） 阿難 |
SA 558 (Five-Five-Eight) Ananda |
如是我聞： |
I heard this: |
一時，佛住俱睒彌國瞿師 羅園。 |
Suddenly, the Buddha lived and Ju Miguo Qu Master Luo Yuan. |
爾時，尊者阿難亦住俱睒彌國瞿師 羅園。 |
At that time, the Venerable Ananda also lived in Luo Yuan, the Qu master of Jumei Kingdom. |
時，有異比丘得無相心三昧，作是念： |
At that time, when there are differences, the monk gets the Samadhi of the non-communicating mind, acting and thinking: |
「我若詣尊者阿難所，問尊者阿難： |
"If I ask the Lord Ananda to ask the Lord Ananda: |
『若比丘 得無相心三昧，不涌、不沒，解脫已住，住已 解脫，此無相心三昧何果？ |
"If the monk has the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the incommunicado, there is no swelling, no absence, liberation has been alive, and the abiding has been liberated. |
世尊說此何功 德？』 |
What merit does the Blessed One say? 』 |
尊者阿難若問我言： |
Venerable Ananda asked me: |
『比丘！汝得此無 相心三昧耶？』 |
"Bhikkhu! Do you need this samaya? 』 |
『我未曾有。』 |
"I never had. 』 |
實問異答。 |
Real questions and different answers. |
我當 隨逐尊者阿難，脫有餘人問此義者，因 而得聞。」 |
I should follow the Venerable Ananda, and there are more people who ask this righteous one, so I can hear it. " |
彼比丘即隨尊者阿難，經六年中， 無有餘人問此義者，即自問尊者阿難： |
Bibhikkhu followed the Venerable Ananda. After six years, no more than one asked this righteous one, that is, he asked himself Ananda: |
「若 比丘問無相心三昧，不涌、不沒，解脫已 住，住已解脫，世尊說此是何果、何功德？」 |
If the bhikkhu asks the samādhi of the incomparable mind, there is no rush, no, liberation is already alive, and abiding is liberated, what fruit and merit does the Blessed One say? |
尊 者阿難問彼比丘言： |
The Venerable Ananda asked Peter Bhikkhu: |
「比丘！汝得此三昧？」 |
Bhikkhu! Do you have this samādhi? |
彼比丘默然住，尊者阿難語彼比丘言： |
Bibiqiu lived silently, and the Venerable Ananda said in Bibiqiu: |
「若 比丘得無相心三昧，不涌、不沒，解脫已住， 住已解脫，世尊說此是智果、智功德。」 |
If the bhikkhu has the samādhi of non-community, no swelling, no cessation, liberation is already alive, and abiding is liberated, the Blessed One says this is wisdom fruit, wisdom merit. |
尊者阿 難說此法時，異比丘聞其所說，歡喜奉行。 |
Venerable Ananda. When he said this, the Bhikkhu heard it and happily followed it. |
雜阿含經卷第二十 |
Miscellaneous Agama Sutra 20 |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 559 （五五九） 迦摩 |
SA 559 (Five Five Nine) Kama |
雜阿含經卷第二十一 |
The twenty-first book |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住波羅利弗妬路 國，尊者阿難及尊者迦摩亦在波羅利弗 妬路雞林精舍。 |
For a while, the Buddha lived in the Kingdom of Polo River, and His Holiness Ananda and the Venerable Kama also lived in the Jielu Temple of Polo River. |
時，尊者迦摩詣尊者阿難 所，共相問訊慰勞已，於一面坐。 |
At that time, the Venerable Kamala Venerable Ananda sat on one side in question and comfort. |
語尊者 阿難： |
Venerable Yu Ananda: |
「奇哉！尊者阿難！有眼有色、有耳有 聲、有鼻有香、有舌有味、有身有觸、有 意有法，而有比丘有是等法，能不覺知。 |
"Wonderful! Venerable Ananda! There are eyes and colors, ears and sounds, nose and fragrance, tongue and smell, body and touch, intention and Dhamma, and there are monks and dharma, so you can not be aware. |
云何？ |
Yun Ho? |
尊者阿難！彼比丘為有想不覺知，為 無想故不覺知？」 |
Venerable Ananda! Does Piqiu want to be aware of it, or not to be aware of it without thinking? " |
尊者阿難語迦摩比丘言： |
Venerable Ananda’s words of Jamal Bhikkhu: |
「有想者亦不覺知，況復無想。」 |
"Those who have thoughts are not aware of it. |
復問尊者阿 難： |
Ask the Venerable again. Nan: |
「何等為有想於有而不覺知？」 |
How is it to have thought but not be aware of it? |
尊者阿難 語迦摩比丘言： |
Venerable Ananda, in the words of the Jamal Bhikkhu: |
「若比丘離欲、惡不善法，有 覺有觀，離生喜樂，初禪具足住。 |
"If a monk is free from desire, evil and unwholesome Dharma, he has awareness and insight, is free from birth and joy, and the first meditation is sufficient. |
如是有想 比丘有法而不覺知。 |
If you think, Bhikkhu has the Dhamma without being aware. |
如是第二、第三、第四 禪，空入處、識入處、無所有入處具足住。 |
If it is the second, third, and fourth jhana, there is a place of emptiness, a place of consciousness, and no place of entry has sufficient inhabitation. |
如 是有想比丘有法而不覺知。 |
If you think that the monk has the Dhamma without being aware. |
云何無想有 法而不覺知？ |
Why does Yun want to have the law without being aware of it? |
如是比丘一切想不憶念，無 想心三昧身作證具足住，是名比丘無想於 有法而不覺知。」 |
If the bhikkhu thinks about everything or not, the samādhi body is sufficient to testify, it is a monk who does not want to have the Dhamma without being aware. " |
尊者迦摩比丘復問尊者 阿難： |
Venerable Jamal Bhikkhu asked Venerable Ananda again: |
「若比丘無想心三昧，不涌不沒，解 脫已住，住已解脫，世尊說此是何果、何功 德？」 |
If the bhikkhu does not want to think about the samādaka, if there is no flow, no liberation, and the abdication has been liberated, what fruit and merit does the Blessed One say? |
尊者阿難語迦摩比丘言： |
Venerable Ananda’s words of Jamal Bhikkhu: |
「若比丘無想 心三昧，不涌不沒，解脫已住，住已解脫，世 尊說此是智果、智功德。」 |
If the bhikkhu has no thoughts about the samādhi of mind, there is no flow, no liberation, and liberation, the Blessed One says this is wisdom fruit, wisdom merit. |
時，二正士共論議 已，歡喜隨喜，各從坐起去。 |
At that time, the two sages discussed and rejoiced, each sitting up. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 560 （五六〇） 度量 |
SA 560 (Five-Sixty) Measurement |
如是我聞： |
I heard this: |
一時，佛住俱睒彌國瞿師 羅園。 |
Suddenly, the Buddha lived and Ju Miguo Qu Master Luo Yuan. |
爾時，尊者阿難亦在彼住。 |
At that time, Venerable Ananda also lived there. |
時，尊者阿 難告諸比丘： |
At that time, it was difficult for the Venerable to tell the monks: |
「若比丘！比丘尼於我前自 記說，我當善哉慰勞問訊，或求以四道。 |
"Raw Bhikkhu! Bhikkhuni said before me that I should be kind and consoling, or asking for four ways. |
何 等為四？ |
What is four? |
若比丘、比丘尼坐，作如是住心、 善住心、局住心、調伏心、止、觀、一心、等受， 分別於法量度，修習多修習已，得斷諸 使。 |
If the bhikkhus and bhikkhus are sitting, do the mind-staying, benevolent mind-staying, holding mind, regulating the mind, cessation, insight, one mind, and so on. They should be measured by the Dhamma, practice more and practice, and you will be able to judge. |
若有比丘、比丘尼於我前自記說，我 則如是善哉慰喻，或求是，名說初道。 |
If there are bhikkhus or bhikkhuni who remembered before me, I would be kind and consoling, or begging for truth, just like the beginning. |
「復 次，比丘、比丘尼正坐思惟，於法選擇，思 量住心，善住、局住，調伏止觀，一心等受。 |
"Again, the bhikkhus and bhikkhuni are sitting and thinking, choosing from the Dharma, thinking and staying in the mind, staying well, staying in position, adjusting the abundance and staying in mind, waiting for the feeling. |
如是正向多住，得離諸使，若有比丘、比丘 尼於我前自記說，我當如是善哉慰喻， 或求是，名第二說道。 |
If you live more positively, you have to be separated from the envoys. If there are bhikkhus or bhikkhus who will say before me, I should be kind and comforting, or ask for truth, and say the second place. |
「復次，比丘、比丘尼為 掉亂所持，以調伏心坐、正坐，住心、善住心、 局住心，調伏止觀，一心等受化。 |
"Further time, bhikkhus and bhikkhuni are held by chaos. They sit, sit upright, stay at home, stay at home with kindness, stay at home, stay at home, stay at home, stay at home, and be transformed with one mind. |
如是正向 多住已，則斷諸使，若有比丘、比丘尼於我 前自記說，我則如是善哉慰喻，或求是，名 第三說道。 |
If it is a positive way to live more, then all envoys will be discontinued. If there are bhikkhus or bhikkhuni who say before me, I will be kind and consoling, or ask for truth, say the third. |
「復次，比丘、比丘尼止觀和合俱 行，作如是正向多住，則斷諸使。 |
"Frequently, bhikkhus and bhikshunis practice contemplation and harmony, and if they do live more positively, then they will stop. |
若比丘、比 丘尼於我前自記說者，我則如是善哉慰 喻教誡，或求是，名第四說道。」 |
If bhikkhus and bhikshunis remembered themselves in front of me, then I would be kind and comforting to teach, or ask for truth, and say fourth. " |
時，諸比丘聞 尊者阿難所說，歡喜奉行。 |
At that time, all monks heard the words of Venerable Ananda and happily followed them. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 561 （五六一） 婆羅門 |
SA 561 (Five Six One) Brahman |
如是我聞： |
I heard this: |
一時，佛住俱睒彌國瞿師 羅園，尊者阿難亦在彼住。 |
For a while, the Buddha lived in Ju Miguo, the Qu master Luo Yuan, and the Venerable Ananda also lived there. |
時，有異婆羅門 詣尊者阿難所，共相問訊慰勞已，於一面 坐，問尊者阿難： |
At that time, there was a different Brahman Ananda, who asked the Lord Ananda about their comforts. They sat on one side and asked the Lord Ananda: |
「何故於沙門瞿曇所修梵 行？」 |
Why did you practice Brahma by Shamen Qutan? |
尊者阿難語婆羅門： |
Venerable Ananda Brahmin: |
「為斷故。」 |
For the sake of ending. |
復問： |
Repeat question: |
「尊 者何所斷？」 |
Why does the Lord judge? |
答言： |
Answer: |
「斷愛。」 |
Broken love. |
復問： |
Repeat question: |
「尊者阿 難！何所依而得斷愛？」 |
Venerable, it's difficult! How can love be cut off? |
答言： |
Answer: |
「婆羅門！依 於欲而斷愛。」 |
Brahmin! Break love based on desire. |
復問： |
Repeat question: |
「尊者阿難！豈非無邊 際？」 |
Venerable Ananda! Isn't it boundless? |
答言： |
Answer: |
「婆羅門！非無邊際。 |
"Brahmin! Not boundless. |
如是有邊際， 非無邊際。」 |
If there is a margin, it is not infinite. " |
復問： |
Repeat question: |
「尊者阿難！云何有邊際，非 無邊際。」 |
Venerable Ananda! Why is the cloud boundless, not boundless. |
答言： |
Answer: |
「婆羅門！我今問汝，隨意答 我。 |
"Brahmin! I ask you today, answer me as you please. |
婆羅門！於意云何？ |
Brahman! Yu Yiyun He? |
汝先有欲來詣精 舍不？」 |
You have a desire to come to the essence first, don't you? " |
婆羅門答言： |
Brahman replied: |
「如是，阿難！」 |
So, Ananda! |
「如是，婆羅 門！來至精舍已，彼欲息不？」 |
If so, Brahmin! He has come to the abode, is he going to rest? |
答言： |
Answer: |
「如是， 尊者阿難！彼精進、方便、籌量，來詣精舍。」 |
So, Venerable Ananda! He is diligent, convenient, and resourceful, come to the Abode. |
復 問： |
Reply: |
「至精舍已，彼精進、方便、籌量息不？」 |
At the Abode, he is diligent, convenient, and able to raise interest? |
答 言： |
Answer: |
「如是，尊者阿難！」 |
So, Venerable Ananda! |
復語婆羅門： |
Paraphrase Brahmin: |
「如是，婆 羅門！如來、應、等正覺所知所見，說四如 意足，以一乘道淨眾生、滅苦惱、斷憂悲。 |
"So, Brahman! Tathagata, Ying, etc. know and see, say the four wishful things, and use one vehicle to purify all beings, eliminate suffering, and break sorrow. |
何等為四？ |
What is four? |
欲定斷行成就如意足，精進定、 心定、思惟定斷行成就如意足。 |
Desirable actions will achieve wishful feet, diligent concentration, mindfulness, and thoughtful actions will achieve wishful feet. |
如是，聖弟子 修欲定斷行成就如意足，依離、依無欲、依 出要、依滅、向於捨，乃至斷愛，愛斷已，彼 欲亦息。 |
If so, the holy disciple cultivates desire and determination to achieve wishfulness, reliance on separation, reliance on no desire, reliance on resignation, reliance on extinction, desire to give up, and even cut off love, cut off love, and rest on other desires. |
修精進定、心定、思惟定斷行成就， 依離、依無欲、依出要、依滅、向於捨，乃至愛 盡，愛盡已，思惟則息。 |
Practicing diligent concentration, concentration, thinking, determination, and deeds to achieve success, reliance on separation, reliance on no desire, reliance on need, reliance on extinction, and desire to give up, and even love, love, and thought. |
婆羅門！於意云何？ |
Brahman! Yu Yiyun He? |
此非邊際耶？」 |
This is not marginal? " |
婆羅門言： |
Brahman language: |
「尊者阿難！此是 邊際，非不邊際。」 |
Venerable Ananda! This is marginal, not infinite. |
爾時，婆羅門聞尊者阿難 所說，歡喜隨喜，從座起去。 |
At that time, the Brahmin heard the words of Venerable Ananda, rejoicing and rejoicing, and rose from the seat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 562 （五六二） 瞿師多 |
SA 562 (five six two) Qu Shiduo |
如是我聞： |
I heard this: |
一時，佛住拘睒彌國瞿師 羅園，尊者阿難亦在彼住。 |
For a while, the Buddha lived in Jumeigu Qu Master Luo Yuan, and the Venerable Ananda also lived there. |
爾時，瞿師羅長者 詣尊者阿難所，稽首禮足，退坐一面，白 尊者阿難： |
At that time, the elder Qu Shiluo, the Venerable Ananda, bowed his head and bowed his feet, and sat back, Venerable White Ananda: |
「云何名為世間說法者？ |
"What is the name of Yun as a world speaker? |
云何名 世間善向？ |
What is the name of the cloud? |
云何名世間善到？」 |
What is the name of the cloud? " |
尊者阿難語瞿 師羅長者： |
Venerable Ananda Quotations |
「我今問汝，隨意答我。 |
"I am asking you today, answer me as you please. |
長者！於意 云何？ |
Senior citizens! Yu Yi Yun He? |
若有說法，調伏貪欲、調伏瞋恚、調 伏愚癡，得名世間說法者不？」 |
If there is a saying, temper greed, temper aversion, temper stupidity, don't those who get the name of the world speak? " |
長者答言： |
Answer from the elderly: |
「尊 者阿難！若有說法，能調伏貪欲、瞋恚、愚癡， 是則名為世間說法。」 |
Venerable Ananda! If there is a saying that can temper greed, aversion, and stupidity, then it is called the world saying. |
復問： |
Repeat question: |
「長者！於意云何？ |
"Elder! Yu Yiyun what? |
若世間向調伏貪欲、調伏瞋恚、調伏愚癡， 是名世間善向； |
If the world wants to temper greed, aversion, and stupidity, it is a worldly good trend; |
若世間已調伏貪欲、瞋恚、愚 癡，是名善到耶？ |
If the world has tempered greed, aversion, and stupidity, is it so good? |
為非耶？」 |
Is it right? " |
長者答言： |
Answer from the elderly: |
「尊 者阿難！若調伏貪欲，已斷無餘，瞋恚、愚癡 已斷無餘，是名善到。」 |
Venerable Ananda! If you temper greed, you will have no more than aversion and foolishness, and you will be well-known. |
尊者阿難答言： |
Venerable Ananda replied: |
「長者！ 我試問汝，汝便真實答我，其義如此，當 受持之。」 |
Elder! I will ask you, and you will answer me truthfully. This is the righteousness, so hold on. |
瞿師羅長者聞尊者阿難所說，歡 喜隨喜，作禮而去。 |
The elder Qu Shiluo heard the words of Venerable Ananda, and left with joy and joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 563 （五六三） 尼犍 |
SA 563 (Five Six Three) Nigan |
如是我聞： |
I heard this: |
一時，佛住毘舍離獼猴 池側重閣講堂，尊者阿難亦在彼住。 |
For a while, the Buddha lived in the Vishali macaque pool and focused on the pavilion lecture hall, and Venerable Ananda also lived there. |
爾時， 無畏離車，是尼犍弟子、聰明童子離車， 是阿耆毘弟子，俱往尊者阿難所，共相問訊 慰勞已，於一面坐。 |
At that time, Fearless got out of the car, it was the disciple of Nigan and the wise boy who left the car, and the disciple of Ajabi. They all went to the Venerable Ananda, asking each other for inquiries and comforting, and sat in one side. |
時，無畏離車語尊者 阿難： |
At the time, Venerable Ananda: |
「我師尼犍子滅熾然法，清淨超出， 為諸弟子說如是道： |
"My teacher, Niangzi, destroys the blazing dharma, purifies and transcends, and says this for all the disciples: |
『宿命之業，行苦行故， 悉能吐之。 |
"Fateful karma, asceticism, you can vomit it. |
身業不作，斷截橋梁，於未來 世無復諸漏，諸業永盡； |
If you don’t work, you will cut off the bridge, there will be no leakage in the future life, and all your karma will be exhausted forever; |
業永盡故，眾苦 永盡； |
Karma is forever exhausted, all sufferings are forever exhausted; |
苦永盡故，究竟苦邊。』 |
Suffering never ends, what is suffering. 』 |
尊者阿難！此義 云何？」 |
Venerable Ananda! What is this meaning? " |
尊者阿難語離車言： |
Venerable Ananda's words from the car: |
「如來、應、等正覺 所知所見，說三種離熾然清淨超出道，以 一乘道淨眾生、離憂悲、越苦惱，得真如 法。 |
"Tathagata, Ying, etc. Enlightenment knows what you know and sees, saying that there are three kinds of Lizhiran, purifying and transcending the Tao, purifying sentient beings with one vehicle, from sorrow, and suffering. |
何等為三？ |
What is three? |
如是，聖弟子住於淨戒，受波 羅提木叉，威儀具足，信於諸罪過，生怖畏 想。 |
In this way, the holy disciple lives in the pure precepts, receives the Polo Timucha, is full of majesty, believes in all sins, and fears. |
受持如是具足淨戒，宿業漸吐，得現法 離熾然，不待時節，能得正法，通達現見 觀察，智慧自覺。 |
If you have enough pure precepts, the karma gradually vomits, the realization of the Dharma is free, and you can obtain the Dharma without waiting for the season, be able to see and observe, and be wise and conscious. |
離車長者！是名如來、應、等正 覺說所知所見說離熾然，清淨超出，以一 乘道淨眾生、滅苦惱、越憂悲，得真如法。 |
Elderly off the car! It is the name of Tathagata, Ying, etc. Enlightenment, knowing, seeing, saying that is blazing, purifying and transcending, purifying sentient beings by one way, eliminating suffering, and sorrow, and attaining truth as the Dharma. |
「復次，離車！如是淨戒具足，離欲、惡不善法， 乃至第四禪具足住，是名如來、應、等正覺說 離熾然，乃至得如實法。 |
"Frequently, leave the car! If the pure precepts are sufficient, the desires, evil and unwholesome dharma, and even the fourth jhana are sufficient, it is the name of the Tathagata, the response, and other enlightenment, and the truth is obtained. |
復有三昧正受， 於此苦聖諦如實知，此苦集聖諦、苦滅聖 諦、苦滅道跡聖諦如實知。 |
There is the samādhi and right-receiving again, where the noble truth of suffering is known as it is, the noble truth of suffering is gathered, the noble truth of suffering is eliminated, and the noble truth of suffering is known as it is. |
具足如是智慧心， 業更不造，宿業漸已斷，得現正法，離諸 熾然，不待時節，通達現見，生自覺智。 |
If you have such a wise mind, your karma will not be created. The karma is gradually broken, you can get the Dhamma, get away from everything, not wait for the season, understand what you see, and become conscious. |
離 車！是名如來、應、等正覺所知所見說第 三離熾然，清淨超出，以一乘道淨眾生、離 苦惱、滅憂悲，得如實法。」 |
Get out of the car! It is the name of Tathagata, Ying, and so on, knowing, seeing, and so on. It is said that the third liberation is blazing, purifying beyond, purifying sentient beings, liberating from suffering, and eliminating sorrow with the one-way path, and obtaining truthfulness. " |
爾時，尼犍弟子離 車無畏默然住。 |
At that time, the Nigan disciple left the car and lived in fearless silence. |
爾時，阿耆毘弟子離車 聰慧重語離車無畏言： |
At that time, the disciples of Ajabi left the car, clever and stressful words leaving the car fearlessly: |
「怪哉！無畏！何默 然住？ |
"Weird! Fearless! Why live? |
於如來、應、等正覺所說、所知、所見、善 說法，聞不隨喜耶？」 |
When you say, know, see, and say good things in Tathagata, Ying, etc., do you feel happy when you hear it? " |
離車無畏答言： |
Fearless answer from the car: |
「我思 惟其義，故默然住耳。 |
"I think about its meaning, so I stay silent. |
誰聞世尊沙門瞿曇 所說法不隨喜者？ |
Who has heard of those who do not like what the Blessed One Shaman Qutan said? |
若有聞沙門瞿曇說法 而不隨喜者，此則愚夫，長夜當受非義 不饒益苦。」 |
If anyone hears the sayings of Shamen Qutan and does not rejoice, then this is a fool, and the long night should suffer injustice and not benefit. " |
時，尼犍弟子離車無畏、阿耆毘 弟子聰慧重聞佛所說法，尊者阿難陀所說， 歡喜隨喜，從座起去。 |
At that time, the disciples of Nigan left the chariot fearlessly, the disciples of Ajivi were clever and heard what the Buddha said, and the Venerable Ananda said, "Rejoice, rejoice, and get up from the seat." |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 564 （五六四） 比丘尼 |
SA 564 (Five Six Four) Bhikkhuni |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
尊者阿難亦在彼住。 |
Venerable Ananda also lives there. |
時，有異比丘 尼於尊者阿難所，起染著心，遣使白尊者 阿難： |
At that time, there were different bhikkhus who came to Venerable Ananda, afflicting his heart, and sent Venerable White Ananda: |
「我身遇病苦，唯願尊者哀愍見看。」 |
I am suffering from illness, so I only wish the Venerable to be sad. |
尊者 阿難晨朝著衣持鉢，往彼比丘尼所。 |
Venerable Ananda Chen went to Bibikuni with his clothes and bowls. |
彼比 丘尼遙見尊者阿難來，露身體臥床上。 |
Bibi Qiuni saw Venerable Ananda coming from a distance, and was lying on the bed with his body exposed. |
尊者阿難遙見彼比丘尼身，即自攝 歛 諸 根，迴身背住。 |
Venerable Ananda saw Bibhikkuni in the distance, and he picked up the roots, turned around and carried him back. |
彼比丘尼見尊者阿難攝 歛 諸根，迴身背住，即自慚愧，起著衣服， 敷坐具，出迎尊者阿難，請令就座，稽首禮 足，退住一面。 |
When he saw the Venerable Ananda, he grabbed the roots, turned around and carried it on his back. He was ashamed. He got up his clothes, put on the seat, and came out to welcome the Venerable Ananda. He asked to be seated, bowed his head and bowed. |
時，尊者阿難為說法言： |
When Venerable Ananda said: |
「姊 妹！如此身者，穢食長養、憍慢長養、愛所 長養、婬欲長養。 |
"Sister! People in this body are nurtured by filthy food, stubbornly nurturing, loving the boss, and lustful. |
姊妹！依穢食者，當斷穢 食，依於慢者，當斷憍慢，依於愛者，當斷 愛欲。 |
sisters! Those who relied on the filthy food should cut off the filthy food, those who depended on the slow, should cut off the slow, those who depended on the love, should cut off the desire for love. |
姊妹！云何名依於穢食，當斷穢食？ |
sisters! What is Yun's name depends on dirty food, should I stop dirty food? |
謂聖弟子於食計數思惟而食，無著樂想、 無憍慢想、無摩拭想、無莊嚴想，為持身 故、為養活故、治飢渴病故、攝受梵行 故，宿諸受令滅，新諸受不生，崇習長養， 若力、若樂、若觸，當如是住。 |
It means that the saint’s disciple eats while counting, thinking and eating, without joy, no slow thinking, no obsession, no solemn thinking, for the sake of death, to feed the cause, cure the death of hunger, thirst, and accept the Brahma. All the orders are destroyed, the new ones do not regenerate, the practice is long-term cultivation, if the strength, the joy, and the touch, you should stay the same. |
譬如商客以 酥油膏以膏其車，無染著想、無憍慢想、 無摩拭想、無莊嚴想，為運載故，如病瘡 者塗以酥油，無著樂想、無憍慢想、無摩 拭想、無莊嚴想，為瘡愈故。 |
For example, merchants use butter cream to anoint their cars, without coloring, no sway thinking, no friction, no solemn thinking, for transportation reasons, such as those with sores, applying ghee, no joy, no contemplation , No rubbing, no solemn thinking, for sore healing. |
如是，聖弟子 計數而食，無染著想、無憍慢想、無摩拭想、 無莊嚴想，為養活故、治飢渴故、攝受 梵行故，宿諸受離，新諸受不起，若力、若樂、 若無罪觸安隱住。 |
If so, the holy disciple counts and eats, thinking without dyeing, thinking slowly, thinking without obsession, thinking without solemnity, in order to feed the cause, cure the hunger and thirst, absorb the Brahma, stay with all the others, and leave the new ones. Start, Ruo Li, Ruo Le, Ruo Li, Ruo Le, and if not guilty, stay in peace. |
姊妹！是名依食斷食。 |
sisters! It is a fasting. |
「依慢斷慢者。 |
"According to the slow to break the slow. |
云何依慢斷慢？ |
Why does the cloud slow down? |
謂弟子聞 某尊者、某尊者弟子盡諸有漏，無漏心解脫、 慧解脫，現法自知作證： |
It is said that the disciple heard that a certain person, a certain person's disciple had all the omissions, no leakage of the heart, liberation, wisdom liberation, and self-knowledge testimony: |
『我生已盡，梵行已 立，所作已作，自知不受後有。』 |
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』 |
聞已，作是念： |
Smell, do and read: |
『彼聖弟子盡諸有漏，乃至自知不受後有。 |
"The saint disciples have all the omissions, even knowing that they will not be there. |
我今何故不盡諸有漏，何故不自知不受 後有。』 |
Why don't I have all the omissions now, why don't I know that I won't have the following. 』 |
當於爾時則能斷諸有漏，乃至自知 不受後有。 |
When you are here, you can break all the omissions, and even know that you don't have the following. |
姊妹！是名依慢斷慢。 |
sisters! It's the name Yiman, the slowness. |
「姊妹！云 何依愛斷愛？ |
"Sister! Yun He Yiai cut off love? |
謂聖弟子聞某尊者、某尊者弟 子盡諸有漏，乃至自知不受後有。 |
It means that the saint disciple hears that a certain person, a certain person's disciple has all the omissions, and even knows that there is no future. |
我等何 不盡諸 有 漏，乃至自知不受後有。 |
Why don't we wait for everything to be missed, even knowing that there is no future. |
彼於爾 時能斷諸有漏，乃至自知不受後有。 |
Bi Yuer can break all the omissions from time to time, and even know that he will not suffer from the future. |
姊妹！ 是名依愛斷愛。 |
sisters! It's the name Yi Ai cut love. |
姊妹！無所行者，斷截婬 欲、和合橋梁。」 |
sisters! Those who do nothing, cut off lust and reconcile the bridge. " |
尊者阿難說是法時，彼比丘 尼遠塵離垢，得法眼淨，彼比丘尼見法、得 法、覺法、入法，度狐疑，不由於他，於正法、 律，心得無畏。 |
When Venerable Ananda said it was Dhamma, Bibhikkuni was far away from dust and dirt, and his eyes were clean. When he saw Dhamma, obtained Dhamma, realized Dhamma, and entered Dhamma, he was relieved of suspiciousness. Not because of him, he was fearless in Dhamma and law. |
禮尊者阿難足，白尊者阿難： |
Venerable Rite Ananda, Venerable White Ananda: |
「我今發露悔過： |
"I have regretted today: |
愚癡不善，脫作如是不流類 事； |
Being foolish and unkind, get rid of such things as ignorance; |
今於尊者阿難所，自見過、自知過，發露 懺悔，哀愍故！」 |
Today at the Venerable Ananda, I have seen it and knew it before, expressing repentance and mourning! " |
尊者阿難語比丘尼： |
Venerable Ananda Bhikkhuni: |
「汝今真 實自見罪、自知罪，愚癡不善，汝自知作 不類之罪，汝今自知、自見而悔過，於未來 世得具足戒。 |
"You really see your own sins, you know your sins, you are foolish and unkind. You know you have committed such crimes, you know yourself, you see yourself and regret your past, and you will have sufficient precepts in your future lives. |
我今受汝悔過，哀愍故，令 汝善法增長，終不退滅。 |
I feel sorry for your past and mourn the past, so that your good law will grow, but will never fade away. |
所以者何？ |
So what? |
若有自 見罪、自知罪，能悔過者，於未來世得具 足戒，善法增長，終不退滅。」 |
If there are self-confessed sins, self-confessed sins, and those who can repent, they will have sufficient precepts in the future lives, and the good law will grow, and will never fade away. " |
尊者阿難為彼 比丘尼種種說法，示、教、照、喜已，從座起 去。 |
Venerable Ananda started to show, teach, take photos, and delight in all kinds of sayings for Pikkuni. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 565 （五六五） 婆頭 |
SA 565 (five six five) |
如是我聞： |
I heard this: |
一時，佛在橋池人間遊 行，與尊者阿難俱，至婆頭聚落國北身恕 林中。 |
For a while, the Buddha walked around the world in Qiaochi, and he joined His Holiness Ananda, and settled in the forest in the north of the country. |
爾時，婆頭聚落諸童子聞尊者阿難 橋池人間遊行，住婆頭聚落國北身恕林 中。 |
At that time, Venerable Ananda, who lived in the village of Potou, marched in Qiaochi, and the village of Potou in the north of the country was in Shulin. |
聞已，相呼聚集，往詣尊者阿難所，稽首 禮尊者阿難足，退坐一面。 |
Hearing this, gather together, go to the place of Venerable Ananda, pay homage to Venerable Ananda, and sit back. |
時，尊者阿難語 諸童子言： |
At the time, Venerable Ananda's words |
「帝種！如來、應、等正覺說四種 清淨，戒清淨、心清淨、見清淨、解脫清淨。 |
"Emperor species! Tathagata, Ying, etc. enlightenment say four kinds of purification, namely, the purity of abstention, the purity of mind, the purity of seeing, and the purification of liberation. |
「云何為戒清淨？ |
"What is cloud purification? |
謂聖弟子住於戒，波羅提 木叉，戒增長，威儀具足，於微細罪能生恐 怖，受持學戒。 |
It is said that the holy disciple lives in the precepts, the bolotti wooden fork, the growth of the precepts, the prestige is sufficient, the subtle sins can produce terror, and the precepts are held. |
戒身不滿者，能令滿足； |
Dissatisfied people can be satisfied; |
已滿 者，隨順執持，欲精進方便超出，精勤勇猛， 堪能諸身心法，常能攝受，是名戒淨斷。 |
Those who are full, follow along and follow, wanting to be diligent and easy to go beyond, diligent and courageous, capable of all physical and mental dhammas, and often able to receive them. |
「苦 種！云何名為心淨斷？ |
"Bitterness! What is the name of the cloud? |
謂聖弟子離欲、惡不 善法，乃至第四禪具足住； |
It is said that the saint disciple’s liberation, evil and unwholesome dharma, and even the fourth jhana are sufficient; |
定身未滿者令 滿，已滿者隨順執受，欲精進乃至常執受，是 名心淨斷。 |
Those who are not full will make fullness, and those who are full will follow the attachment, and they want to be diligent and even clingy. |
「苦種！云何名為見淨斷？ |
"Bitter seed! What is the name of the cloud? |
謂聖弟 子聞大師說法。 |
Said the saint disciple Master Ziwen said. |
如是如是說法，則如是如 是入如實正觀。 |
If it is said, then it is true and upright view. |
如是如是得歡喜、得隨 喜、得從於佛。 |
If so, get rejoicing, get rejoicing, get obedience to the Buddha. |
「復次，聖弟子不聞大師說 法，然從餘明智尊重梵行者說，聞尊重梵 行者如是如是說，則如是如是入如實 觀察。 |
"Furthermore, the holy disciple does not hear the master's words, but Cong Yu Mingzhi respects the Brahma practitioners and says that if he respects the Brahma practitioners, he will observe the truth. |
如是如是觀察，於彼法得歡喜、隨 喜，信於正法。 |
Observe in this way, rejoice and rejoice in the law, and believe in the right law. |
「復次，聖弟子不聞大師說 法，亦復不聞明智尊重梵行者說，隨先所 聞受持者重誦習，隨先所聞受持者如是 如是重誦已。 |
"Frequently, the holy disciple will not hear the master's words, nor will the wise and respectful Brahman say, repeat it with the holders who heard it before, and repeat it with the holders who heard it before. |
如是如是得入彼法，乃至 信於正法。 |
If so, get into the Dharma, and even believe in the Dharma. |
「復次，聖弟子不聞大師說法，不 聞明智尊重梵行者說，又復不能先所受持 重誦習，然先所聞法為人廣說，先所聞法 如是如是為人廣說。 |
"Frequently, the holy disciple ignores the master's statement, does not hear the wise and respects the Brahman's statement, and can no longer accept and repeat the practice, but then the first heard the Dhamma, and the first heard the Dhamma as such. |
如是如是得入於 法，正智觀察，乃至信於正法。 |
If so, get into the Dhamma, observe the right wisdom, and even believe in the right Dhamma. |
「復次，聖弟子 不聞大師說法，復不聞明智尊重梵行者 說，又復不能先所受持重誦習，亦復不以 先所聞法為人廣說，然於先所聞法獨一 靜處思惟觀察。 |
"Frequently, the holy disciple does not hear the words of the master, and the wise ones respect the Brahman's words, and they can no longer receive and repeat the chanting, nor do they pretend to be the first to hear the Dhamma. Think and observe. |
如是如是思惟觀察，如是 如是得入正法，乃至信於正法。 |
If so, think and observe, if so, get into the Dhamma, and even believe in the Dhamma. |
如是從他 聞，內正思惟，是名未起正見令起，已起正 見令增廣； |
From what he heard, the inner righteous thinking means that the right view order has not been established, and the right view order has been established. |
是名未滿戒身令滿，已滿者隨 順攝受，欲精進方便，乃至常攝受，是名見 淨斷。 |
It is not full of precepts and body orders, and those who are full can accept it as they wish. If it is convenient for diligence, and even take it often, it is the name and view. |
「苦種！云何為解脫清淨斷？ |
"Bitter seed! What does the cloud mean to liberate and purify? |
謂聖弟子 貪心無欲解脫，恚、癡心無欲解脫。 |
It is a saint disciple who is free from greed and desirelessness, and is free from ecstasy and infatuation. |
如是解 脫，未滿者令滿，已滿者隨順攝受，欲精進 乃至常攝受，是名解脫淨斷。」 |
If it is liberation, those who are not full make the order full, and those who are full follow and receive it. If you want to diligently or even receive it regularly, it is called liberation. " |
苦種！尊者阿難 說是法時，婆頭聚落諸童子聞尊者阿難所 說，歡喜隨喜，作禮而去。 |
Bitter planting! When Venerable Ananda said that it was Dharma, all the boys in the village of her mother heard what Venerable Ananda said, rejoicing and going away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 566 （五六六） 那迦達多 |
SA 566 (Five Six Six) Nagdado |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴 羅林中，與眾上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in Luolinzhong, where he was with all the monks. |
時，有質多羅長 者詣諸上座比丘，稽首禮足，退坐一面。 |
At that time, the qualitative elders called the Theravada Bhikkhus, bowed their heads and sat down. |
時， 諸上座比丘為質多羅長者種種說法，示、 教、照、喜； |
At that time, the Theravada Bhikkhus used various sayings, showing, teaching, taking photos, and joys for the quality of the elders; |
種種說法，示、教、照、喜已，默然住。 |
All kinds of sayings, show, teach, take photos, and joy, stay silently. |
時， 質多羅長者稽首禮諸上座比丘足，往詣 那伽達多比丘房，稽首禮那伽達多比丘足， 退坐一面。 |
At that time, the elders of Zhidara paid homage to the feet of the upper seat bhikkhus, and went to the house of the Nagadato bhikkhus, and the princes paid homage to the feet of the Nagadato bhikkhus, and sat back. |
時，那伽達多比丘問質多羅長 者，如所說： |
At that time, Nagadadou Bhikkhu questioned the Elder Dora, as said: |
「枝青以白覆， 一輻轉之車， |
"Branches are covered with white, a spinning car, |
離結觀察來， 斷流不復縛。 |
Observing from the knot, the flow is no longer bound. |
「長者！此偈有何義？」 |
Elder! What's the meaning of this verse? |
質多羅長者言： |
What the elders say: |
「尊者 那伽達多！世尊說此偈耶？」 |
Venerable Nagada! The Lord said this verse? |
答言： |
Answer: |
「如是。」 |
That's it. |
質 多羅長者語尊者那伽達多言： |
Quality Venerable Nagada, the Elder Speaking of Dora, speaks many words: |
「尊者！須臾 默然，我當思惟此義。」 |
Venerable! Be silent, I should think about this meaning. |
須臾默然思惟已，語 尊者那伽達多言： |
After a moment of silent thought, the words of Venerable Nagada said: |
「青者謂戒也，白覆謂 解脫也，一輻者身念也，轉者轉出也，車者止 觀也，離結者有三種結，謂貪、恚、癡。 |
"The young person means precept, the vain means liberation, the one who speaks the body, the one who turns out, the one who stops and observes, and the one who leaves the knot has three kinds of knots, which are called greed, ecstasy, and delusion. |
彼阿羅 漢諸漏已盡、已滅、已知、已斷根本，如截 多羅樹頭更不復生，未來世滅不起法。 |
Pei Arahant's omissions are exhausted, extinct, known, and fundamentally broken, such as truncating the top of the tree, let alone resurrecting, and the future cannot be destroyed. |
「觀 察者謂見也，來者人也，斷流者愛流於生 死。 |
"Observers say that they see it, those who come are also, and those who stop flow love to flow through life and death. |
彼羅漢比丘諸漏已盡、已知，斷其根本， 如截多羅樹頭不復生，於未來世成不起 法。 |
All the leaks of the Bhi Rahan Bhikkhu are exhausted and known, and the roots are cut off, as if the top of the tree does not come back to life, it will not succeed in the future life. |
「不縛者謂三縛，貪欲縛、瞋恚縛、愚癡縛， 彼阿羅漢比丘諸漏已盡、已斷、已知，斷其 根本，如截多羅樹頭更不復生，於未來 世成不起法。 |
"Those who are not bound are called the three bounds, bound by greed, bound by anger, bound by ignorance, and Bhikkhu's omissions are exhausted, broken, known, and cut off the roots, like the top of the tree, and will not come back to life in the future. Start method. |
是故，尊者那伽達多！世尊說 此偈： |
That's why, Venerable Nagadato! The Lord said this verse: |
「枝青以白覆， 一輻轉之車， |
"Branches are covered with white, a spinning car, |
離結觀察來， 斷流不復縛。 |
Observing from the knot, the flow is no longer bound. |
「此世尊所說偈，我已分別也。」 |
This Blessed One said, I have already parted. |
尊者那伽達 多問質多羅長者言： |
Venerable Nagada asked the Elder Dora and said: |
「此義汝先聞耶？」 |
You should hear this first? |
答言： |
Answer: |
「不聞。」 |
"Don't smell." |
尊者那伽達多言： |
Venerable Nagada said more: |
「長者！汝得善利， 於此甚深佛法，賢聖慧眼得入。」 |
Elder! You have good benefits, and you have a deep understanding of the Dharma, and the wisdom of the sages can see. |
時，質多羅 長者聞尊者那伽達多所說，歡喜隨喜，作 禮而去。 |
At that time, the elder Zhidara heard the words of Venerable Nagadadado, rejoicing and rejoicing, and went away. |
Saṃyuktāgama 雜阿含經 |
"Saṃyuktāgama" |
SA 567 （五六七） 那迦達多 |
SA 567 (Five Six Seven) Nagdado |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林精舍，與眾多上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in Anluo Lin Abode, together with many Theravada monks. |
時，有質多羅 長者詣諸上座比丘所，稽首禮足，退坐一 面。 |
At that time, the qualitative elders called the Theravada Bhikkhus, consecrated their heads and bowed their feet, and sat back. |
時，諸上座比丘為質多羅長者種種說 法，示、教、照、喜； |
At that time, the Theravada Bhikkhus taught, taught, took photos, and delighted in various theories of the qualitative elders; |
示、教、照、喜已，默然住。 |
Show, teach, take photos, joy, and stay silently. |
時，質多羅 長者詣尊者那伽達多比丘所，稽首禮足， 退坐一面。 |
At that time, Zhidara, the elder, the Venerable Nagadaduo Bhikkhu, consecrated his head and sat down. |
尊者那伽達多告質多羅長者： |
The Venerable Nagadado sue the Elder Dora: |
「有無量心三昧、無相心三昧、無所有心 三昧、空心三昧。 |
"There is samādhi of immeasurable mind, samādhi of non-community mind, samādhi of no possessive mind, samādhi of hollow mind. |
云何？ |
Yun Ho? |
長者！此法為種種義 故種種名？ |
Senior citizens! This method has various meanings, so various names? |
為一義有種種名？」 |
There are various names for one meaning? " |
質多羅長者 問尊者那伽達多： |
The elder Zidara asked the Venerable Nagadadu: |
「此諸三昧為世尊所說？ |
"These samadhis are spoken by the Blessed One? |
為尊者自意說耶？」 |
Say it for the Lord? " |
尊者那伽達多答言： |
Venerable Nagadato replied: |
「此世 尊所說。」 |
This Blessed One said. |
質多羅長者語尊者那伽達多： |
Venerable Nagadadhara the Elderly Speech: |
「聽我 小思惟此義，然後當答。」 |
Listen to me, think about it, and then answer it. |
須臾思惟已，語尊 者那伽達多： |
After a moment's thought, Nagadadu the Venerable Language: |
「有法種種義、種種句、種種味， 有法一義種種味。」 |
There are all kinds of meanings, all kinds of sentences, all kinds of flavors, and there are all kinds of flavors and meanings. |
復問長者： |
Repeat questions to the elderly: |
「云何有法種 種義、種種句、種種味？」 |
Why does the cloud have various meanings, various sentences, and various flavors? |
長者答言： |
Answer from the elderly: |
「無量三昧 者，謂聖弟子心與慈俱，無怨、無憎、無恚，寬弘 重心，無量修習普緣，一方充滿。 |
"The immeasurable samādhi means that the saint disciple is full of compassion, has no resentment, no hatred, and has no compassion, has a broad center of gravity, immeasurable practice of universal destiny, and one side is full. |
如是二方、三 方、四方上下，一切世間心與慈俱，無怨、無憎、 無恚，寬弘重心，無量修習，充滿諸方，一切世 間普緣住，是名無量三昧。 |
If there are two directions, three directions, four directions up and down, all the hearts of the world are full of kindness, without grievance, hatred, and aversion, broad-minded, immeasurable practice, full of all directions, and all worlds are universally bounded, which is the immeasurable samadhi. |
云何為無相 三昧？ |
What is cloudless samadhi? |
謂聖弟子於一切相不念，無相心三 昧，身作證，是名無相心三昧。 |
It means that the saint’s disciple has no samādhi in all aspects, no samādhi of samādhi of samādhi. |
云何無所有 心三昧？ |
Why is there nothing in the cloud? |
謂聖弟子度一切無量識入處，無 所有，無所有心住，是名無所有心三昧。 |
It means that the saint disciple saves all boundless knowledge, no-ownership, no-ownership mind dwelling, which is the samādhi of name no-ownership mind. |
云 何空三昧？ |
Cloud, how empty Samadhi? |
謂聖弟子世間空，世間空如實觀 察，常住不變易，非我、非我所，是名空心三 昧，是名為法種種義、種種句、種種味。」 |
It is called the emptiness of the world, the emptiness of the world is observed as it is, the habitual residence is not easy to change, the non-self, the non-self, it is the hollow Samadhi, the various meanings, various sentences, and various flavors of the law. " |
復問 長者： |
Repeat questions for the elderly: |
「云何法一義種種味？」 |
What is the meaning of the cloud? |
答言： |
Answer: |
「尊者！謂貪有 量，若無諍者第一無量，謂貪者是有相，恚、 癡者是有相，無諍者是無相。 |
"Venerable! It is said that greed has quantity. If there is no accusation, the first is immeasurable. It is said that the greedy person has the aspect, the idiot and the foolish person have the aspect, and the nonsense person is the invisible. |
貪者是所有， 恚、癡者是所有，無諍者是無所有。 |
The greedy person is everything, the foolish and foolish person is everything, and the blameless person is nothing. |
復次，無 諍者空，於貪空，於恚、癡空，常住不變易空， 非我、非我所，是名法一義種種味。」 |
Repeatedly, there is nothing wrong with people who are empty, greedy empty, in Yun, idiotic empty, permanent and unchanging, non-self, non-self, all kinds of flavors. " |
尊者那 伽達多問言： |
Venerable Na Gadado asked: |
「云何？ |
"Yun He? |
長者！此義汝先所聞耶？」 |
Senior citizens! What did you hear about this righteousness? " |
答言： |
Answer: |
「尊者！不聞。」 |
Venerable! Don't smell it. |
復告長者： |
Reply to the elderly: |
「汝得大利，於 甚深佛法，現賢聖慧眼得入。」 |
"You will gain great benefits, and you will gain deep understanding of the Dharma. |
質多羅長者 聞尊者那伽達多所說，歡喜隨喜，作禮而 去。 |
The elder Zhidara heard the words of Venerable Nagadadado, rejoicing and rejoicing, and go away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 568 （五六八） 迦摩 |
SA 568 (five six eight) Kama |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林中，與諸上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in the Anluo forest, and he was with all the Lord Bhikkhus. |
時，有質多羅長者 詣諸上座比丘所，禮諸上座已，詣尊者 伽摩比丘所，稽首禮足，退坐一面，白尊 者伽摩比丘： |
At that time, there are qualitative elders of the Dorothy who are called the Theravada Bhikkhus, and the Theravadas are already, the Venerable Gama Bhikkhus, the chief salutes the feet, and sit back, the White Venerable Gama Bhikkhu: |
「所謂行者，云何名行？」 |
The so-called traveler, what is the name of the cloud? |
伽摩 比丘言： |
Gama Bhikkhu said: |
「行者，謂三行，身行、口行、意行。」 |
Walker means the three actions, body action, oral action, and mind action. |
復問： |
Repeat question: |
「云何身行？ |
"Where does the cloud go? |
云何口行？ |
Yunhekouhang? |
云何意行？」 |
What does the cloud mean? " |
答言： |
Answer: |
「長者！ 出息、入息名為身行。 |
"Elderly! The ex-breath and the income are the body and behavior. |
有覺、有觀名為口 行。 |
Awareness, a view is called oral action. |
想、思名為意行。」 |
Think, think and act. " |
復問： |
Repeat question: |
「何故出息、入息名 為身行？ |
"Why does the income and the income name the body? |
有覺、有觀名為口行？ |
Feeling, thinking and acting? |
想、思名為意 行？」 |
Thinking, thinking, thinking, okay? " |
答： |
answer: |
「長者！出息、入息是身法，依於身、屬 於身、依身轉，是故出息、入息名為身行。 |
"Elderly! Breath and Breath are the body law, depending on the body, belonging to the body, and turning by the body, so the Breath and Breath are called the body behavior. |
有 覺、有觀故則口語，是故有覺、有觀是口行。 |
If you have awareness, you can speak, and you can speak. |
想、 思是意行，依於心、屬於心、依心轉，是 故想、思是意行。」 |
Thinking and thinking are intentional actions, depending on the heart, belonging to the heart, and turning from the heart. " |
復問： |
Repeat question: |
「尊者！覺、觀已，發口語， 是覺、觀名為口行。 |
"Venerable! Enlightenment and meditation, speaking in spoken words, is the name of awakening and meditation. |
想、思是心數法，依於心、 屬於心想轉，是故想、思名為意行。」 |
Thinking and thinking are the mind counting method, depending on the heart, it belongs to the mind-changing, it is the thinking and thinking as the mind-action. " |
復問： |
Repeat question: |
「尊者！有幾法？ |
"Venerable! How many ways? |
s |
s |
「若人捨身時， 彼身屍臥地， |
"If a person lays down on the ground, |
棄於丘塜間， 無心如木石。」 |
Abandoned in the hills, unintentionally like wood and stone. " |
答言： |
Answer: |
「長者！ |
"Senior citizens! |
「壽暖及與識，捨身時俱捨， |
"Life is warm and knowledge, sacrifices life and time, |
彼身棄塜間，無心如木石。」 |
His body was abandoned in the yard, unintentionally like wood and stone. " |
復問： |
Repeat question: |
「尊者！若死、若入滅盡正受，有差別不？」 |
Venerable! If you die, if you go into extinction and receive all right, is there a difference? |
答： |
answer: |
「捨於壽暖，諸根悉壞，身命分離，是名 為死。 |
"If you give up to Shou Nuan, the roots will be bad, and your body and life will be separated, which means death. |
滅盡定者，身、口、意行滅，不捨壽命， 不離於暖，諸根不壞，身命相屬，此則命終、 入滅正受差別之相。」 |
The one who extinguishes samādhi, the body, mouth, and mind are extinguished, does not give up life, is not separated from the warmth, the roots are not bad, the body and fate belong to each other, this means the end of life, the passing of the death is receiving the difference. " |
復問： |
Repeat question: |
「尊者！云何入滅 正受？」 |
Venerable! How does the cloud enter and die and receive? |
答言： |
Answer: |
「長者！入滅正受，不言： |
"Elders! You are suffering when you pass through, without saying: |
『我入滅正 受，我當入滅正受。』 |
"I am in and receive, and I should be in and receive. 』 |
然先作如是漸息方便， 如先方便，向入正受。」 |
However, if it is convenient for the first to work, it is convenient to gradually breathe. " |
復問： |
Repeat question: |
「尊者！入滅正受 時，先滅何法？ |
"Venerable! What is the method of extinguishing first? |
為身行、為口行、為意行耶？」 |
Do for the body, for the mouth, and for the mind? " |
答言： |
Answer: |
「長者！入滅正受者，先滅口行，次身行、 次意行。」 |
Elders! Those who are the right recipients of extinction will first exterminate their mouths, second body and second minds. |
復問： |
Repeat question: |
「尊者！云何為出滅正受？」 |
Venerable! What does the cloud mean? |
答言： |
Answer: |
「長者！出滅正受者亦不念言： |
"Senior! The one who exterminates the right recipient does not say anything: |
『我今出正受， 我當出正受。』 |
"I am going to receive righteously now, and I should be out of righteous feeling. 』 |
然先已作方便心，如其先心 而起。」 |
However, it has already been made convenient, just like its original intention. " |
復問： |
Repeat question: |
「尊者！起滅正受者，何法先起， 為身行、為口行、為意行耶？」 |
Venerable! How can we start and destroy the right-receiver first, do it for the body, the mouth, and the mind? |
答言： |
Answer: |
「長者！從 滅正受起者，意行先起，次身行，後口行。」 |
Elders! Those who start from extinction and righteousness, mind action first, second body action, then oral action. |
復 問： |
Reply: |
「尊者！入滅正受者。 |
"Venerable! The right recipient of the extinction. |
云何順趣、流注、浚輸？」 |
Yun He Shun Fun, Streaming, Dredging? " |
答言： |
Answer: |
「長者！入滅正受者，順趣於離、流注於 離、浚輸於離，順趣於出、流注於出、浚輸 於出，順趣涅槃、流注涅槃、浚輸涅槃。」 |
Elders! The recipients of the passing-in and extinction are those who follow the interest in leaving, flow in to leave, dredge in to leave, follow in interest in exit, flow in out, dredge out in exit, follow in interest in Nirvana, stream in Nirvana, and dredge in Nirvana. |
復 問： |
Reply: |
「尊者！住滅正受時，為觸幾觸？」 |
Venerable! How many touches are you trying to touch when you are suffering? |
答言： |
Answer: |
「長者！ 觸不動、觸無相、觸無所有。」 |
Elderly! Can't touch, touch nothing, touch nothing. |
復問： |
Repeat question: |
「尊者！入滅 正受時，為作幾法？」 |
Venerable! What do you do when you are undergoing death and receiving? |
答言： |
Answer: |
「長者！此應先問，何 故今問，然當為汝說。 |
"Elder! You should ask first, why ask now, then it's for you. |
比丘入滅正受者，作 於二法，止以觀。」 |
The bhikkhu who is the right recipient of the extinction, performs the two methods and stops observing. " |
時，質多羅長者聞尊者迦摩 所說，歡喜隨喜，作禮而去。 |
At that time, the elder Zhidara heard the words of Venerable Kama, rejoicing and rejoicing, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 569 （五六九） 黎犀達多 |
SA 569 (five six nine) |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林中，與眾多上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks. |
時，質多羅長者 詣諸上座比丘所，稽首禮足，於一面坐。 |
At that time, the elders of Zhiduolu asked the Theravada Bhikkhus to pay homage to their heads and sit on one side. |
諸 上座比丘為質多羅長者種種說法，示、教、 照、喜； |
The Theravada Bhikkhus speak, teach, take photos, and delight for the elders of the Qitara; |
示、教、照、喜已，默然住。 |
Show, teach, take photos, joy, and stay silently. |
時，質多羅長者 從座起，偏袒右肩，右膝著地，合十指掌， 請諸上座言： |
At that time, the elder Zhidoruo rose from the seat, leaned on his right shoulder, touched the ground with his right knee, and put his fingers together, please say: |
「唯願諸尊受我薄食。」 |
Only hope that the deities receive me a light meal. |
時，諸 上座默然受請。 |
At that time, all presenters were invited silently. |
時，彼長者知諸上座默 然受請已，禮足而去。 |
At that time, the elder knew that the audience had silently accepted the invitation, and walked away. |
還歸自家，辦種種飲 食，敷床座，晨朝遣使白： |
Return to home, do all kinds of food, lay on the bed, and send the messenger in the morning: |
「時到。」 |
It's time. |
時，諸上座 著衣持鉢，至長者舍，就座而坐，長者稽 首禮諸上座足，於一面坐。 |
At that time, all the upper seats were wearing clothes and bowls, and when they came to the elder's house, they sat down, and the elders saluted all the upper seats and sat on one side. |
白諸上座： |
Lord Bai: |
「所 謂種種界，云何為種種界？」 |
The so-called various realms, what is the cloud? |
時，諸上座默然而 住。 |
At that time, all of you sat silently. |
如是再三。 |
Repeatedly. |
爾時，尊者梨犀達多眾中 下坐，白諸上座比丘言： |
At that time, the Venerable Rishida sat down in the crowd, and the White Lord Bhikkhus said: |
「諸尊！我欲答 彼長者所問。」 |
Princes! I want to answer the elder's question. |
諸上座答言： |
All the above replied: |
「可。」 |
can. |
長者質多羅即 問言： |
The elder asked Doro immediately: |
「尊者！所謂種種界，何等種種界？」 |
Venerable! What are the so-called realms? |
梨 犀達多答言： |
Pear Rhinoceros replied: |
「長者！眼界異、色界異、眼識 界異； |
"Elder! Different eyes, different colors, different eyes and different consciousness; |
耳界異、聲界異、耳識界異； |
The world of ears is different, the world of sound is different, and the world of ear awareness is different; |
鼻界異、 香界異、鼻識界異； |
The world of nose is different, the world of fragrance is different, and the world of nose consciousness is different; |
舌界異、味界異、舌識 界異； |
Different tongue, different taste, different tongue awareness; |
身界異、觸界異、身識界異； |
Different body world, different touch world, different body consciousness world; |
意界異、 法界異、意識界異。 |
The world of consciousness is different, the world of law is different, and the world of consciousness is different. |
如是，長者！是名種種界。」 |
If so, elder! It is a famous world. " |
爾時，質多羅長者下種種淨美飲食供養。 |
At that time, the quality of the elders of Duoluo provided various pure and beautiful diets. |
眾 僧食已，澡嗽、洗鉢訖，質多羅長者敷一 卑床，於上座前坐聽法。 |
The monks had eaten food, took a bath, coughed, and washed a bowl. The elders put on a humble bed and sat in front of them to listen to the law. |
爾時，上座為長 者種種說法，示、教、照、喜已，從座起去。 |
At that time, the upper seat is for the elders all kinds of sayings, showing, teaching, taking photos, and joys, starting from the seat. |
時， 諸上座於路中語梨犀達多： |
At that time, all the lords were in the Luzhong language, and they said: |
「善哉！善哉！梨 犀達多比丘！汝真辯捷，知事而說，若於餘 時，汝應常如此應。」 |
Goodness! Goodness! Pear Rhinoceros Dado Bhikkhu! You really argue, and the governor said that if you are left, you should always respond like this. |
時，諸上座聞梨犀達多 所說，歡喜奉行。 |
At that time, all of you heard what Rashidado said and happily followed it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 570 （五七〇） 黎犀達多 |
SA 570 (Five Seventy) Li Xidado |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林中，與眾多上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks. |
時，質多羅長者 詣諸上座所，稽首禮足，退坐一面，白諸上 座言： |
At that time, the elders of Dao Luo said to the upper seat, bowed their heads and bowed their feet, and sat back, Bai Zhu said: |
「諸世間所見，或說有我，或說眾生， 或說壽命，或說世間吉凶。 |
"What we see in the world may say that there is me, or sentient beings, or life span, or good or bad in the world. |
云何？ |
Yun Ho? |
尊者！此諸 異見，何本、何集、何生、何轉？」 |
Lord! What is the origin, collection, birth, and transformation of these dissents? " |
時，諸上座默然 不答。 |
At that time, all the attendants remained silent. |
如是三問，亦三默然。 |
If it is three questions, it is also silent. |
時，有一下座 比丘名梨犀達多，白諸上座言： |
At that time, there was a bhikkhu named pear rhinoceros, and Bai Zhu said: |
「我欲答 彼長者所問。」 |
I want to answer the elder's question. |
諸上座言： |
All the previous words: |
「善能答者答。」 |
A good answerer answers. |
時，長 者即問梨犀達多： |
At that time, the elders asked the rhinoceros: |
「尊者！凡世間所見，何本、 何集、何生、何轉？」 |
Venerable! What you see in the world, where, where, where, where, where, how? |
尊者梨犀達多答言： |
Venerable Rishidato replied: |
「長者！ 凡世間所見，或言有我，或說眾生，或說 壽命，或說世間吉凶，斯等諸見，一切皆以 身見為本，身見集、身見生、身見轉。」 |
Elder! Whatever you see in the mortal world, there may be me, or sentient beings, or lifespan, or good or bad in the world, all views, etc., everything is based on the body view, the body sees the body, the body sees the life, the body sees the turn. |
復問： |
Repeat question: |
「尊 者！云何為身見？」 |
Venerable! What is the cloud? |
答言： |
Answer: |
「長者！愚癡無聞凡夫 見色是我、色異我、色中我、我中色，受、想、行、 識見是我、識異我、我中識、識中我。 |
"Elder! I am ignorant and unheard of ordinary people. Seeing form is me, different me, me in me, me in me. Feeling, thinking, acting, knowing is me, knowing different me, I knowing, knowing me. |
長者！是 名身見。」 |
Senior citizens! It is by name. " |
復問： |
Repeat question: |
「尊者！云何得無此身見？」 |
Venerable! Why does Yun have no such sight? |
答言： |
Answer: |
「長者！謂多聞聖弟子不見色是我，不見 色異我，不見我中色、色中我； |
"Elder! It is said that the disciple of Sage Duowen does not see color, it is me who does not see color different from me, does not see me in color, color in me; |
不見受、想、行、 識是我，不見識異我，不見我中識、識中我， 是名得無身見。」 |
Not seeing feeling, thinking, acting, and knowing is me, not seeing different me, not seeing me, knowing me, it is nameless to see. " |
復問： |
Repeat question: |
「尊者！其父何名？ |
"Venerable! What is his father's name? |
於 何所生？」 |
Where was Yu born? " |
答言： |
Answer: |
「長者！我生於後方長者家。」 |
Elder! I was born in an elderly home in the back. |
質多羅長者語尊者梨犀達多： |
Venerable Rishidardo of the Elderly Speech: |
「我及尊者二 父本是善知識。」 |
I and Venerable Two, the father is good knowledge. |
梨犀達多答言： |
Rishidato replied: |
「如是，長者！」 |
So, elder! |
質多羅長者語梨犀達多言： |
The quality of the elder's language is more than that: |
「尊者若能住此 菴羅林中，我盡形壽供養衣服、飲食、隨病 湯藥，尊者梨犀達多默然受請。」 |
If Venerable Venerable can live in this Anluolin, I will provide clothes, food, and decoctions for illnesses as long as I can. Venerable Rishidadu will be invited silently. |
時，尊者梨 犀達多受質多羅長者請，供養障礙故，久 不詣世尊所。 |
At that time, the Venerable Li Xi Da Duo received the request of the elder Duo Luo to provide support for the impoverished and dying people, and he did not give him a long time. |
時，諸上座比丘為質多羅長 者種種說法，示、教、照、喜； |
At that time, the Theravada Bhikkhus are the elders of the quality and have various sayings, showing, teaching, taking photos and joy; |
示、教、照、喜已，質多羅 長者歡喜隨喜，作禮而去。 |
Show, teach, take photos, and rejoice. The elders rejoice with joy and leave as gifts. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 571 （五七一） 摩訶迦 |
SA 571 (Five Seven One) Mahaka |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林中，與眾多上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks. |
時，有質多羅長 者詣諸上座所，稽首禮足，退坐一面，白諸 上座比丘言： |
At that time, the qualitative elders called the Theravada, consecrated their heads and bowed their feet, and sat back, and Bai Zhu said: |
「唯願諸尊於牛牧中受我請 食。」 |
Only hope that the deities will be petted by me in the cattle herd. |
時，諸上座默然受請。 |
At that time, all of you were invited silently. |
質多羅長者知諸 上座默然受請已， 即 自還家。 |
The elders of Zhiduo Luo know that you have accepted the invitation silently, that is, return home. |
星夜備具種 種飲食，晨朝敷座，遣使白諸上座： |
Starry night prepares a variety of diets, sits in the morning, and dispatches the envoys to Bai Zhu: |
「時到。」 |
It's time. |
諸 上座著衣持鉢，至牛牧中質多羅長者舍， 就座而坐。 |
All the upper seats were dressed in clothes and bowls, and the middle-class elders of the cattle and animal husbandry, Dorothy, took their seats. |
時，質多羅長者自手供養種種飲 食。 |
At that time, the elders of Zhiduoluo provided food for themselves. |
食已，洗鉢、澡漱畢，質多羅長者敷一卑 床，於上座前坐聽法。 |
After eating, washing bowls, bathing, and rinsing, the elders put on a humble bed and sit in front of them and listen to the method. |
時，諸上座為長者說 種種法，示、教、照、喜； |
At that time, all the above mentioned various methods for the elders, showing, teaching, taking photos and joy; |
示、教、照、喜已，從座起去， 質多羅長者亦隨後去。 |
Show, teach, take photos, and enjoy yourself, start from the seat, and the elders of the quality will also go there. |
諸上座食諸酥酪 蜜飽滿，於春後月熱時，行路悶極。 |
Zhu Shangzuo eats biscuits and is full of honey. When the moon is hot in the spring, the journey is extremely boring. |
爾時，有 一下座比丘名摩訶迦，白諸上座： |
At that time, there were the following bhikkhus with the name Mahaka, and the white ones: |
「今日大 熱，我欲起雲雨微風，可爾不？」 |
It's very hot today, I want to have a cloud, rain and breeze, can't you? |
諸上座答言： |
All the above replied: |
「汝能爾者，佳。」 |
"Running, good." |
時，摩訶迦即入三昧，如其正 受。 |
At that time, Mahaka enters the samādhi, as if it were receiving. |
應時雲起，細雨微下，涼風亹亹從四 方來，至精舍門，尊者摩訶迦語諸上座言： |
Clouds rise at the time, a light rain falls, and a cool breeze comes from all directions to the gate of the Abode, Venerable Mahāgāṇa said: |
「所作可止？」 |
"Can you stop doing it?" |
答言： |
Answer: |
「可止。」 |
It can stop. |
時，尊者摩訶迦即止 神通，還於自房。 |
At that time, the Venerable Mahaka stopped his supernatural powers and returned to his own room. |
時，質多羅長者作是念： |
At that time, the elders of Zhiduo Luo thought: |
「最 下座比丘而能有此大神通力，況復中座及 與上座。」 |
The lowest monk can have this great supernatural power, so the middle seat and the upper seat are restored. |
即禮諸上座比丘足，隨摩 訶迦 比 丘至所住房，禮尊者摩訶迦足，退坐一面， 白言： |
That is to say, worship the feet of the upper seat bhikkhus, follow the Mahakya monks to the house, and worship the Lord Mahakya, sit back and say: |
「尊者！我欲得見尊者過人法神足現 化。」 |
Venerable! I want to see the supernatural power of the Venerable manifest. |
尊者摩訶迦言： |
Venerable Maha Kayan: |
「長者！勿見恐怖。」 |
Elder! Don't see terror. |
如是三 請，亦三不許。 |
If it is three, please, and three are not allowed. |
長者由復重請願見尊者神 通變化。 |
The elders from Fuzhong petitioned to see the change of his supernatural powers. |
尊者摩訶迦語長者言： |
Sayings of the Venerable Mahāgāga: |
「汝且出外， 取乾草木積聚已，以一張 ［疊＊毛］ 覆上。」 |
Let's go out, take the hay and pile it up, and cover it with a piece of [folding*hair]. |
質多羅 長者即如其教，出外聚薪成 ［卄／積］ ，來白尊者 摩訶迦： |
The quality of the elders is just like what he taught. They go out to gather salaries and become [卄/ji]. Come to Venerable White Mahaka: |
「薪 ［卄／積］ 已成，以 ［疊＊毛］ 覆上。」 |
Salary [卄/product] has been completed, overwrite with [stack *毛]. |
時，尊者摩 訶迦即入火光三昧，於戶鉤孔中出火焰 光，燒其積薪都盡，唯白 ［疊＊毛］ 不然，語長者 言： |
At that time, the Venerable Mahaka immediately entered the fire-light samādhi, and the fire-light came out from the hook hole of the household, burning all the accumulated salary, only white [Stacked hair] Otherwise, the elder said: |
「汝今見不？」 |
See you today? |
答言： |
Answer: |
「已見。 |
"See you. |
尊者！實為奇特。」 |
Lord! It is peculiar. " |
尊 者摩訶迦語長者言： |
The words of the elders in Mahāja: |
「當知此者皆以不放 逸為本，不放逸集、不放逸生、不放逸轉，不 放逸故得阿耨多羅三藐三菩提。 |
"Those who know this are all based on the principle of not letting go, not letting go, letting go, letting go, not letting go, so you get Ahu Duola Sanxia Sanbodhi. |
是故，長者！ 此及餘功德，一切皆以不放逸為本，不放 逸集、不放逸生、不放逸轉，不放逸故得阿 耨多羅三藐三菩提，及餘道品法。」 |
Yes, elder! This and the remaining merits and virtues, everything is based on not letting go, not letting go, letting go, letting go, not letting go, so you get Ahu Duola Sanya Sanbodhi, and Yu Taoism. " |
質多羅長 者白尊者摩訶迦： |
The Elder of Quality Dora Mahāja the White Venerable: |
「願常住此林中，我當盡 壽衣、被、飲食、隨病湯藥。」 |
I wish to live in this forest forever. I will take care of my shroud, quilt, food, and decoction for illness. |
尊者摩訶迦有行 因緣故，不受其請。 |
The Venerable Mahaka has the line for reasons, so he is not invited by him. |
質多羅長者聞說法已， 歡喜隨喜，即從座起，作禮而去。 |
After hearing this, the elders of Zhiduo Luo rejoiced and rejoiced. |
尊者摩訶迦不欲令供養利障罪故，即從 座起去，遂不復還。 |
The Venerable Mahaka did not want to make offerings to benefit the sins, so he got up from the seat and never returned it. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 572 （五七二） 繫 |
SA 572 (five seven two) series |
如是我聞： |
I heard this: |
一時，佛住菴羅林中，與眾 多上座比丘俱。 |
For a while, the Buddha lived in the rambling forest, and was accompanied by many monks. |
爾時，眾多上座比丘集於 食堂，作如是論議： |
At that time, many Theravada bhikkhus gathered in the cafeteria and made the following discussion: |
「諸尊！於意云何？ |
"Zuns! Yu Yiyun what? |
謂眼繫 色耶？ |
What is the eye system? |
色繫眼耶？ |
Color eyes? |
如是耳聲、鼻香、舌味、身觸、 意法，為意繫法耶？ |
If it is ear sound, nose smell, tongue smell, body touch, mind and dharma, is it the dharma of mind? |
法繫意耶？」 |
Legal system meaning? " |
時，質多羅長 者行有所營，便過精舍，見諸上座比丘集 於食堂，即便前禮諸上座足，禮足已，問言： |
At that time, the elders of Zhiduolu went to camp, and then passed the ashram, and saw the Theravada bhikkhus gathered in the dining hall. |
「尊者集於食堂，論說何法？」 |
"Venerables gathered in the cafeteria, what do they say?" |
諸上座答言： |
All the above replied: |
「長 者！我等今日集此食堂，作如此論： |
"Senior! I am waiting to gather in this canteen today and make this statement: |
『為眼繫 色耶？ |
"For the eye system? |
色繫眼耶？ |
Color eyes? |
如是耳聲、鼻香、舌味、身觸、 意法，為意繫法耶？ |
If it is ear sound, nose smell, tongue smell, body touch, mind and dharma, is it the dharma of mind? |
為法繫意耶？』 |
Does it mean the law? 』 |
」 |
!!br0ken!! |
長者問 言： |
Questions from the elderly: |
「諸尊者於此義云何記說？」 |
What do the sages say here in Yiyun? |
諸上座言： |
All the previous words: |
「於 長者意云何？」 |
What is the meaning of the elderly? |
長者答諸上座言： |
The elder replied to the audience: |
「如我意， 謂非眼繫色，非色繫眼，乃至非意繫法， 非法繫意，然中間有欲貪者，隨彼繫也。 |
"As I would like, it means non-eye color, non-color eye, even non-meaning law, illegal meaning, but there are those who want to be greedy, follow the other. |
譬如二牛，一黑一白，駕以軛鞅。 |
For example, two cows, one black and one white, ride on a martingale. |
有人問言： |
Someone asked: |
『為黑牛繫白牛？ |
"Is the black cow the white cow? |
為白牛繫黑牛？』 |
Is the white cow the black cow? 』 |
為等問 不？」 |
To wait to ask? " |
答言： |
Answer: |
「長者！非等問也。 |
"Elder! I can't wait to ask. |
所以者何？ |
So what? |
非黑 牛繫白牛，亦非白牛繫黑牛，然彼軛鞅是 其繫也。」 |
The non-black cattle are the white cattle, nor the white cattle are the black cattle, but the martingale is the same. " |
「如是，尊者！非眼繫色，非色繫眼，乃 至非意繫法，非法繫意，然其中間，欲貪 是其繫也。」 |
"If so, sir! Non-eyes are related to color, non-colors are related to eyes, and even non-consciousness is related to law, illegally related to meaning, but in the middle, desire is the relationship. |
時，質多羅長者聞諸上座所說，歡 喜隨喜，作禮而去。 |
At that time, the elder Zhiduo Luo heard what the audience said, rejoicing and rejoicing, and went away. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 573 （五七三） 阿魯毗迦 |
SA 573 (Five Seven Three) Arubiga |
如是我聞： |
I heard this: |
一時，佛住菴羅林中。 |
For a while, the Buddha lived in An Luo Lin. |
時，有 阿耆毘外道是質多羅長者先人親厚，來 詣質多羅長者所，共相問訊慰勞已，於一面 住。 |
At that time, there was Ajabi Wai Dao who was close to the ancestors of Qidara elders, and came to Qidara Elder's Center to inquire and comfort them, and stayed at one side. |
質多羅長者問阿耆毘外道： |
The elder Zhidara asked Ajabi: |
「汝出家幾 時？」 |
When did you become a monk? |
答言： |
Answer: |
「長者！我出家已來二十餘年。」 |
Senior! I have been a monk for more than 20 years. |
質 多羅長者問言： |
Questions from Elder Doro: |
「汝出家來過二十年，為得 過人法，究竟知見，安樂住不？」 |
You have been a monk for twenty years, in order to obtain the human law, do you know what you see and live in peace? |
答言： |
Answer: |
「長者！ 雖出家過二十年，不得過人法，究竟知見， 安樂住，唯有躶形、拔髮、乞食，人間遊行，臥 於土中。」 |
Elder! Even though you have been a monk for twenty years, you must not pass the human law. You know what you see and live in peace. The only things you can do are squirming, pulling your hair out, begging for food, marching in the world, lying in the soil. |
質多羅長者言： |
What the elders say: |
「此非名稱法、律，此 是惡知，非出要道，非曰等覺，非讚歎處，不 可依止。 |
"This is not the name of the law or the law, this is the evil knowledge, it is not the main way, it is not the awakening, it is not the place of admiration, and it cannot be followed. |
唐名出家過二十年，躶形、拔髮、乞 食，人間遊行，臥灰土中。」 |
Tang Ming has been a monk for twenty years, sculpting, pulling out his hair, begging for food, marching on earth, lying in the dust. " |
阿耆毘問質多羅 長者： |
Ajabi questioned Dora the elder: |
「汝為沙門瞿曇作弟子，於今幾時？」 |
When will you be a disciple of Shamen Qutan? |
質 多羅長者答言： |
Quality Elder Doro replied: |
「我為世尊弟子過二十年。」 |
I have been a disciple of the world for twenty years. |
復問質多羅長者： |
Questioning Elder Doro again: |
「汝為沙門瞿曇弟子過二 十年，復得過人法，勝、究竟知見不？」 |
You have been a disciple of Shamen Qutan for twenty years, and you have regained the human law. You win, do you know what you see? |
質多羅 長者答言： |
The elder replied: |
「汝今當知，質多羅長者要不復 經由胞胎而受生，不復增於丘塜，不復 起於血氣，如世尊所說五下分結，不見一 結而不斷者，若一結不斷，當復還生此世。」 |
You should know now that if the elders of the quality do not be born through the birth, they will not increase in the hills, and will not arise in the blood, as the Blessed One said, the five knots, the one who does not see a knot and continues, if One knot keeps going, and you should come back to this life. |
如是說時，阿耆毘迦悲歎涕淚，以衣拭面， 謂質多羅長者言： |
When he said that, Ajabiga sighed and shed tears, and wiped his face with clothes, saying that the elder Qidara said: |
「我今當作何計？」 |
What am I doing now? |
質多羅 長者答言： |
The elder replied: |
「汝若能於正法、律出家者，我當 給汝衣鉢供身之具。」 |
If you can become a monk in the Dharma and Law, I should give you a mantle and bowl of life. |
阿耆毘迦須臾思惟已， 語質多羅長者言： |
Ajabiga has to contemplate for a while, and the verbal qualities of the elders say: |
「我今隨喜，示我所作。」 |
I rejoice today and show me what I do. |
時，質多羅長者將彼阿耆毘迦往詣諸上 座所，禮諸上座足，於一面坐。 |
At that time, the elder Zhidoruo took the Ajabiga to the upper seat, saluting the upper seat, and sat on one side. |
白諸上座比 丘言： |
The Lord White Bhikkhu said: |
「尊者！此阿耆毘迦是我先人親厚，今 求出家作比丘，願諸上座度令出家，我當 供給衣鉢眾具。」 |
Venerable! This Ajabiga is close to my ancestors. Today I ask to be a monk. May all the Lords make a monk, and I shall provide the mantle and bowl. |
諸上座即令出家，剃除鬚 髮，著袈裟衣。 |
All the masters immediately made monks, shaved their hair and shaved their hair, and wore robes. |
出家已，思惟： |
A monk, thinking: |
「所以善男子剃 除鬚髮，著袈裟衣，出家增進學道，淨修梵 行……。」 |
So good men shave their hair and hair, wear cassocks, become a monk, improve their learning, and practice pure Brahman... |
得阿羅漢。 |
Arhat. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 574 （五七四） 尼乾 |
SA 574 (Five Seven Four) Nigan |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林中，與諸上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in the Anluo forest, and he was with all the Lord Bhikkhus. |
時，有尼犍若提 子與五百眷屬詣菴羅林中，欲誘質多羅 長者以為弟子。 |
At that time, there are Nigan Ruo Tizi and five hundred family members in Luo'an Luo Lin, wanting to lure the elders of Duo Luo into disciples. |
質多羅長者聞尼犍若提子 將五百眷屬來詣菴羅林中，欲誘我為弟 子，聞已，即往詣其所，共相問訊畢，各於一 面坐。 |
The elder of quality Duo Luo Wen Ni Gan Ruo Zi brought five hundred of his family members to Luo Lin, and wanted to entice me to be a disciple. After hearing this, he would go to where he was, and after the interrogation, they would sit on one side. |
時，尼犍若提子語質多羅長者言： |
At that time, Nigan Ruozi's tone of voice is the elder's words: |
「汝 信沙門瞿曇得無覺無觀三昧耶？」 |
You believe in Salmon, so you can't perceive samaya? |
質多羅 長者答言： |
The elder replied: |
「我不以信故來也。」 |
I don't come by faith. |
阿耆毘言： |
Ajabi language: |
「長者！汝不諂、不幻、質直、質直所生。 |
"Elder! You are born of unfaithfulness, unrealistic, straightforward quality, and straightforward quality. |
長者！若能 息有覺有觀者，亦能以繩繫縛於風，若能 息有覺有觀者，亦可以一把土斷恒水 流，我於行、住、坐、臥智見常生。」 |
Senior citizens! If you can breathe and consciously have viewers, you can also be tied to the wind with a rope. If you can breathe and consciously have viewers, you can also break the constant current of the earth. I can live, live, sit, and lie down. " |
質多羅長者 問尼犍若提子： |
The elder Qin Da Luo asked Nigan Ruo Zi: |
「為信在前耶？ |
"Being faithful? |
為智在前耶？ |
Is wisdom ahead? |
信之與智，何者為先？ |
Faith and wisdom, which one comes first? |
何者為勝？」 |
What is winning? " |
尼犍若提 子答言： |
Nija Ruo Tizi replied: |
「信應在前，然後有智，信智相比，智 則為勝。」 |
Faith should come first, and then there is wisdom. Compared with faith and wisdom, wisdom wins. |
質多羅長者語尼犍若提子： |
The quality of the elder's language Nigan Ruo Zi: |
「我已求 得息有覺有觀，內淨一心，無覺無觀，三昧生 喜樂，第二禪具足住。 |
"I have asked for breath to have awareness and insight, inner pureness, one mind without awareness, no insight, samadhi to produce joy, and the second jhana to be sufficient. |
我晝亦住此三昧，夜亦 住此三昧，終夜常住此三昧，有如是智，何 用信世尊為？」 |
I also live in this samādhi during the day, and this samādhi at night, and stay in this samādhi all night long. Just like wisdom, why do I believe in the Blessed One? " |
尼犍若提子言： |
Nigan Ruo said: |
「汝諂曲、幻偽、 不直、不直所生。」 |
You are born of flattery, falsehood, not straight, not straight. |
質多羅長者言： |
What the elders say: |
「汝先言我 不諂曲、不幻、質直、質直所生，今云何言 諂曲、幻偽、不直、不直所生耶？ |
"You first said that I was born of nonsense, unrealistic, straightforward, and straightforward. How can I say that I'm born of flattery, unrealistic, straightforward, and straightforward? |
若汝前實者， 後則虛，後實者，前則虛。 |
If the former is real, the latter is imaginary, and the latter is real, and the front is imaginary. |
汝先言： |
Your first words: |
『我於行、住、 坐、臥知見常生。』 |
"I know how to live, live, sit, and lie down. 』 |
汝於前後，小事不知。 |
You don't know the little things before and after. |
云何 知過人法？ |
Yun Ho knows the human law? |
若知、若見、安樂住事？」 |
If you know, if you see, stay happily? " |
長者復問 尼犍若提子： |
The elder asks again Nija Ruozi: |
「有於一問、一說、一記論，乃至 十問、十說、十記論，汝有此不？ |
"There are one question, one comment, one comment, and even ten questions, ten comments, and ten comments. Do you have this? |
若無一問、一說、 一記論，乃至十問、十說、十記論。 |
If there is no one question, one comment, one comment, or even ten questions, ten comments, and ten comments. |
云何能誘 於我，而來至此菴羅林中欲誘誑我？」 |
How can the cloud seduce me, but here in An Luo Lin wants to seduce me? " |
於是 尼犍若提子息閉掉頭，反拱而出，不復還 顧。 |
So if Nigan closed his head and turned around, he arched out instead of looking back. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 575 （五七五） 病相 |
SA 575 (Five Seven Five) Symptoms |
如是我聞： |
I heard this: |
一時，佛住菴羅聚落菴羅 林中，與眾多上座比丘俱。 |
For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks. |
爾時，質多羅長者 病苦，諸親圍遶，有眾多諸天來詣長者所， 語質多羅長者言： |
At that time, the qualitative elders were sick, surrounded by relatives, and there were many heavens who came to call the elder’s place, and the qualitative elders said: |
「長者！汝當發願得作 轉輪王。」 |
Elder! You should be the king of runners if you wish. |
質多羅長者語諸天言： |
The words of the elders of Zhiduo Luo: |
「若作轉 輪王，彼亦無常、苦、空、無我。」 |
If you are the king of wheels, he is also impermanent, suffering, empty, and selfless. |
時，長者親屬語 長者： |
At the time, the kinship language of the elderly |
「汝當繫念。 |
"You should be connected. |
汝當繫念。」 |
You should read it. " |
質多羅長者語 親屬： |
Qidaro Elderly Language Relatives: |
「何故汝等教我繫念，繫念？」 |
Why are you waiting to teach me to read, to read? |
彼親屬言： |
His relatives said: |
「汝作是言： |
"Your words are: |
『無常、苦、空、無我。』 |
"Impermanence, suffering, emptiness, no self. 』 |
是故教汝繫 念、繫念也。」 |
It's the old school of thought, the school of thought. " |
長者語諸親屬： |
Elderly relatives: |
「有諸天人來 至我所，語我言： |
"There are heavens and people coming to our place, |
『汝當發願得作轉輪聖 王，隨願得果。』 |
"You must make a vow to be the holy king of runners, and get fruit as you wish. 』 |
我即答言： |
I immediately replied: |
『彼轉輪王亦復無 常、苦、空、非我。』 |
"The king of the runner is also impermanent, suffering, empty, and non-self. 』 |
」 |
!!br0ken!! |
彼諸親屬語質多羅長者： |
The linguistic qualities of the relatives of the elders: |
「轉 輪王有何，而彼諸天教汝願求？」 |
What is the Lord of Wheels, and the heavens teach you to ask? |
長者答言： |
Answer from the elderly: |
「轉輪王者以正法治化，是故諸天見如是 福利故，而來教我為發願求。」 |
"The king of the wheel is governed by righteous law, so the heavens see that it is welfare, so he came to teach me to make a wish." |
諸親屬言： |
Words from relatives: |
「汝今用心，當如之何？」 |
"What are you doing with your heart?" |
長者答言： |
Answer from the elderly: |
「諸親屬！我 今作心，唯不復見胞胎受生，不增丘塜， 不受血氣，如世尊說，五下分結我不見有， 我不自見一結不斷，若結不斷，則還生 此世。」 |
All relatives! I am in my mind now, but I will never see the birth of the baby, the growth of the hills, and the vitality. As the Blessed One said, I don’t see the knot at five points. , Is still alive. |
於是長者即從床起，結加趺坐，正念 在前，而說偈言： |
So the elder got up from the bed, sat down with a lot of mindfulness, and said the verse: |
「服食積所積， 廣度於眾難， |
"It’s difficult for everyone to take the accumulated food |
施上進福田， 殖斯五種力。 |
Shi Shangjin Fukuda, and the five powers of Shisi. |
以斯義所欲， 俗人處於家， |
Ez does what he wants, the laity is at home, |
我悉得此利， 已免於眾難。 |
I am aware of this benefit, and have been spared from all difficulties. |
世間所聞習， 遠離眾難事， |
What the world has learned and learned, keep away from all difficult things, |
生樂知稍難， 隨順等正覺。 |
It's a little harder to be happy, so follow along and wait for enlightenment. |
供養持戒者， 善修諸梵行， |
Those who support the precepts, practise all the brahmas well, |
漏盡阿羅漢， 及聲聞牟尼。 |
Exhaust the arhat, and the sound of Muni. |
如是超越見， 於上諸勝處， |
If it is beyond seeing, in the place of victory, |
常行士夫施， 剋終獲大果。 |
Often the scholars will give great results in the end. |
習行眾多施， 施諸良福田， |
Practice many practices, Shi Zhuliang Futian, |
於此世命終， 化生於天上。 |
At the end of this life, he was born in the sky. |
五欲具足滿， 無量心悅樂， |
The five desires are full, boundless heart pleasure, |
獲斯妙果報， 以無慳悋故。 |
Rewarded by the wonderful results, so that there is no saving. |
在所處受生， 未曾不歡喜。」 |
I have never been unhappy in my life. " |
質多羅長者說此偈已，尋即命終，生於不 煩熱天。 |
The elders of Zhiduo Luo said that this verse is complete, and he was born in the hot weather. |
爾時，質多羅天子作是念： |
At that time, the emperor Zhi Duo Luo thought: |
「我不應 停此，當往閻浮提禮拜諸上座比丘。」 |
I shouldn't stop here, but go to Yanfuti and worship the Lord Bhikkhus. |
如 力士屈伸臂頃，以天神力至菴羅林中， 放身天光，遍照菴羅林。 |
For example, a strong man flexed his arms and used the power of the heavens to reach the An Luo Lin, and let the sky light shine all over the An Luo Lin. |
時，有異比丘夜起 出房，露地經行，見勝光明普照樹林。 |
At that time, a different bhikkhu got up at night and went out of the house, walking in the open area, and seeing the bright light shining through the woods. |
即 說偈言： |
That is to say: |
「是誰妙天色， 住於虛空中， |
"Who is the sky, living in the void, |
譬如純金山， 閻浮檀淨光。」 |
For example, the pure gold mountain, Yan Fu Tan is pure light. " |
質多羅天子說偈答言： |
The emperor said: |
「我是天人王， 瞿曇名稱子， |
"I am the King of Heaven, Qu Tan's name, |
是菴羅林中， 質多羅長者， |
It’s an elder in the Anluo forest, |
以淨戒具足， 繫念自寂靜， |
Be full with pure precepts |
解脫身具足， 智慧身亦然， |
The liberated body is sufficient, so is the wisdom body, |
我知法故來， 仁者應當知， |
I know the Fa, so the benevolent should know, |
當於彼涅槃， 此法法如是。」 |
When in Nirvana, this dharma is like this. " |
質多羅天子說此偈已，即沒不現。 |
The emperor Zhiduoluo said that this verse is complete, and it has not appeared. |
雜阿含經卷第二十一 |
The twenty-first book |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 576 （五七六） 歡喜園 |
SA 576 (Five Seven Six) Happy Garden |
雜阿含經卷第二十二 |
Miscellaneous Agama Sutra 22 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子說偈白佛： |
At that time, the emperor said: |
「不處難陀林， 終不得快樂， |
"If you don't live in the hard forest, you will never be happy. |
忉利天宮中， 得天帝名稱。」 |
In the Kuli Temple, the name of the Emperor of Heaven is given. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「童蒙汝何知， 阿羅漢所說， |
"What do you know about Tongmeng, what the Arahant said, |
一切行無常， 是則生滅法， |
All impermanence is the birth and death law, |
生者既復滅， 俱寂滅為樂。」 |
Once the living is extinct, all death is happiness. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 577 （五七七） 鉤錙 |
SA 577 (five seven seven) hook |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子即說偈言： |
At that time, the emperor said: |
「斷一切鉤鏁， 牟尼無有家， |
"Stop everything, Muni has no home, |
沙門著教化， 我不說善哉。」 |
Sammon is cultivating, I don’t say goodness. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「一切眾生類， 悉共相纏縛， |
"All sentient beings are all bound together, |
其有智慧者， 孰能不愍傷？ |
Who is wise, who can not be stunned? |
善逝哀愍故， 常教授眾生， |
Good death and sadness, often teach sentient beings, |
哀愍眾生者， 是法之所應。」 |
Those who mourn sentient beings are the answer of the law. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 578 （五七八） 慚愧 |
SA 578 (five seven eight) ashamed |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，身諸光明遍照祇樹給 孤獨園。 |
At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「常習慚愧心， 此人時時有， |
"I'm often ashamed, this person sometimes, |
能遠離諸惡， 如顧鞭良馬。」 |
Able to stay away from all evils, like a good horse. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「常習慚愧心， 此人實希有， |
"Often used to be ashamed, this person is really rare, |
能遠離諸惡， 如顧鞭良馬。」 |
Able to stay away from all evils, like a good horse. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖悉過， 永超世恩愛。」 |
Everything has been horrified, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 579 （五七九） 不善知 |
SA 579 (Five Seven Nine) Unknowing |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，身諸光明遍照祇樹給 孤獨園。 |
At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「不習近正法， 樂著諸邪見， |
"If you don’t practice the Dhamma, you are happy to see evil views, |
睡眠不自覺， 長劫心能悟。」 |
Sleep is not conscious, but the heart can understand. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「專修於正法， 遠離不善業， |
"Specialize in Dhamma, stay away from unwholesome karma, |
是漏盡羅漢， 嶮惡世平等。」 |
It is to omit all the Arhats, and to hate equality in the world. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖悉過， 永超世恩愛。」 |
Everything has been horrified, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 580 （五八〇） 善調 |
SA 580 (Five-80) Good tuning |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，身諸光明 遍 照祇樹給 孤獨園。 |
At that time, there was an emperor with a wonderful face. In the night afterwards, he came to the Buddha's place, inspected the Buddha's feet, and gave the light to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「以法善調伏， 不隨於諸見， |
"Take the Dharma kindly to regulate, not follow the opinions, |
雖復著睡眠， 則能隨時悟。」 |
Even if you sleep again, you can realize it at any time. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「若以法調伏， 不隨餘異見， |
"If you use the Dharma to modulate, you don’t follow any dissent, |
無知已究竟， 能度世恩愛。」 |
Ignorance is over, can live the world with love. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 581 （五八一） 羅漢 |
SA 581 (Five Eighty One) Arhat |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，身諸光明遍照祇樹給 孤獨園。 |
At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「若羅漢比丘， 自所作已作， |
"If Arhat Bhikkhu, he has done his own work, |
一切諸漏盡， 持此後邊身， |
Everything is exhausted, |
記說言有我， 及說我所不？」 |
Remember to say there is me, and say what I don’t? " |
爾時，世尊即說偈答： |
At that time, the Blessed One said: |
「若羅漢比丘， 自所作已作， |
"If Arhat Bhikkhu, he has done his own work, |
一切諸漏盡， 持此後邊身， |
Everything is exhausted, |
正復說有我， 我所亦無咎。」 |
Just say that there is me, and I have no blame. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「若羅漢比丘， 自所作已作， |
"If Arhat Bhikkhu, he has done his own work, |
一切漏已盡， 持此最後身， |
All leakage is over, hold this last body, |
心依於我慢， 而說言有我， |
The heart relies on my slowness, and I speak, |
及說於我所， 有如是說不。」 |
And say no to what I said. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「已離於我慢， 無復我慢心， |
"I have left me slow, no longer my slow heart, |
超越我我所， 我說為漏盡。 |
Beyond what I am, I say it's missing. |
於彼我我所， 心已永不著， |
In my place, my heart is never |
善解世名字， 平等假名說。」 |
Empathetic names, equal pseudonyms. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 582 （五八二） 羅漢 |
SA 582 (five-eight-two) Arhat |
如是我聞： |
I heard this: |
一時，佛在舍衛國祇樹給 孤獨園。 |
For a while, the Buddha gave only a tree to the solitary garden in Savim. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，身諸光明遍照祇樹給 孤獨園。 |
At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden. |
時，彼天子說偈白佛： |
At that time, the emperor said: |
「若羅漢比丘， 漏盡持後身， |
"If Luohan Bhikkhu, if you miss your back, |
頗說言有我， 及說我所不？」 |
Quite talking about me, and saying what I don’t? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「若羅漢比丘， 漏盡持後身， |
"If Luohan Bhikkhu, if you miss your back, |
亦說言有我， 及說有我所。」 |
I also say that there is me, and that there is me. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「若羅漢比丘， 自所作已作， |
"If Arhat Bhikkhu, he has done his own work, |
已盡諸有漏， 唯持最後身， |
I have exhausted everything, but hold on to the last body, |
何言說有我， 說何是我所。」 |
He said that there is me, what is said to be me. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「若羅漢比丘， 自所作已作， |
"If Arhat Bhikkhu, he has done his own work, |
一切諸漏盡， 唯持最後身， |
All the omissions are exhausted, only the last body, |
說我漏已盡， 亦不著我所， |
Saying that I've missed out, I won't see what I've been, |
善解世名字， 平等假名說。」 |
Empathetic names, equal pseudonyms. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛 足，即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 583 （五八三） 月天子 |
SA 583 (Five Eighty Three) Moon Emperor |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，羅睺羅阿修羅王障月天子。 |
At that time, the king of Asura Rahulu was the emperor of the moon. |
時，諸月天子悉皆恐怖，來詣佛所，稽首佛 足，退住一面。 |
At that time, the emperors of all moons are all terrifying, come to the Buddha's place, check the head of the Buddha's feet, and stay away. |
說偈歎佛： |
Said and sighed Buddha: |
「今禮最勝覺， 能脫一切障， |
"This ceremony is the most victorious, able to get rid of all obstacles, |
我今遭苦惱， 是故來歸依。 |
I am in distress now because I have come back. |
我等月天子， 歸依於善逝， |
I wait for the emperor of the moon, return to the good death, |
佛哀愍世間， 願解阿修羅。」 |
The Buddha mourned the world and wished to relieve Asura. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「破壞諸闇冥， 光明照虛空， |
"Destroy the darkness, light shines on the void, |
今毘盧遮那， 清淨光明顯。 |
Today Vairocana, the pure light is obvious. |
羅睺避虛空， 速放飛兔像， |
Luo Hu avoids the void and quickly releases the flying rabbit statue, |
羅睺阿修羅， 即捨月而還。 |
Rahu, Asura, pays back the month after giving up. |
舉體悉流污， 戰怖不自安， |
The body is full of filth, fearful and uneasy, |
神昬志迷亂， 猶如重病人。」 |
Shen Zhuzhi is confused, like a serious patient. " |
時，有阿修羅名曰婆稚，見羅睺羅阿修羅 疾捨月還，便說偈言： |
At that time, there was an Asura whose name was Po Zhi, and when he saw that Rahula Asura was repaying the month, he said: |
「羅睺阿修羅， 捨月一何速， |
"Rahuan Asura, how fast is the moon? |
神體悉流污， 猶如重病人。」 |
The divine body is filthy, like a serious patient. " |
羅睺阿修羅說偈答言： |
Rahu Asura said and answered: |
「瞿曇說呪偈， 不速捨月者， |
"Qu Tan said that 偈偈, those who do not give up the moon quickly, |
或頭破七分， 受諸隣死苦。」 |
Or break seven points in the head, and suffer the death of neighbors. " |
婆稚阿修羅復說偈言： |
Pozhi Asura replied with verses: |
「佛興未曾有， 安隱於世間， |
"Buddha has never existed before, but is hidden in the world, |
說呪偈能令， 羅睺羅捨月。」 |
Said that 呪偈能令, Luohu Luosheyue. " |
佛說此經已，時月天子聞佛所說，歡喜隨 喜，作禮而去。 |
The Buddha said that this sutra was over, and the emperor of the time heard what the Buddha said, rejoicing and rejoicing, and went away as a gift. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 584 （五八四） 手杻 |
SA 584 (Five Eighty Four) Handball |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「為有族本不？ |
"Does it for the family? |
有轉生族耶？ |
Is there a reincarnated race? |
有俱相屬無， 云何解於縛？」 |
There is nothing but nothing, how can the cloud be unbound? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「我無有族本， 亦無轉生族， |
"I have no clan origin, nor reincarnated clan, |
俱相屬永斷， 解脫一切縛。」 |
All phases belong to eternal breaking, free from all bondage. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「何名為族本， 云何轉生族， |
"What is the origin of the clan? What is the reincarnated clan? |
云何俱相續， 何名為堅縛？」 |
What is the continuation of the cloud, what is the name of the strong bond? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「母為世族本， 妻名轉生族， |
"The mother belongs to the family, the wife's name is reincarnated, |
子俱是相屬， 愛欲為堅縛， |
All children belong to each other, and love is a bondage, |
我無此族本， 亦無轉生族， |
I have no roots of this clan, nor reincarnated clan, |
俱相屬亦無， 是名脫堅縛。」 |
Both belong and have nothing, it is the name to break the bondage. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「善哉無族本， 無生族亦善， |
"Goodness has no family roots, and innocent races are also good. |
善哉無相屬， 善哉縛解脫。 |
Goodness has nothing to do with it, and goodness is free from bondage. |
久見婆羅門， 逮得般涅槃， |
Seeing the Brahmin for a long time, catching Nirvana, |
一切怨悉過， 永超世恩愛。」 |
All the grievances have been cleared up, and the love of the world will never be exceeded. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛 足，即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 585 （五八五） 獨一住 |
SA 585 (five-eight-five) live alone |
如是我聞： |
I heard this: |
一時，佛住釋氏優羅提那 塔所。 |
For a while, the Buddha lived in the Sakyamuni Pagoda. |
爾時，世尊新剃鬚髮，於後夜時結加 趺坐，直身正意，繫念在前，以衣覆頭。 |
At that time, the Blessed One had a new shave, and at the end of the night, he sat down and stood upright, with thoughts in front, and his head covered with clothes. |
時，優 羅提那塔邊有天神住，放身光明，遍照精 舍，白佛言： |
At that time, there was a deity living next to the tower of Urotinah, letting go of the light and illuminating the abode, the White Buddha said: |
「沙門憂耶？」 |
Samen Worry? |
佛告天神： |
The Buddha told the gods: |
「何所忘失？」 |
Why have you forgotten? |
天神復問： |
The god asked again: |
「沙門為歡喜耶？」 |
Saman is happy? |
佛告天神： |
The Buddha told the gods: |
「為何 所得？」 |
Why did you get it? |
天神復問： |
The god asked again: |
「沙門不憂不喜耶？」 |
Salmon is not worried or happy? |
佛告天 神： |
Buddha tells God: |
「如是，如是。」 |
If yes, so yes. |
爾時，天神即說偈言： |
At that time, the god said: |
「為離諸煩惱， 為無有歡喜， |
"To be free from all worries, to rejoice in nothing, |
云何獨一住？ |
Yun He lives alone? |
非不樂所壞。」 |
Not unhappy. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「我無惱解脫， 亦無有歡喜， |
"I have no liberation, no joy, |
不樂不能壞， 故獨一而住。」 |
Unhappiness cannot be bad, so I live alone. " |
時，彼天神復說偈言： |
At that time, the other god replied: |
「云何得無惱？ |
"Why don't you worry about the cloud? |
云何無歡喜？ |
Why is the cloud unhappy? |
云何獨一住？ |
Yun He lives alone? |
非不樂所壞。」 |
Not unhappy. " |
爾時世尊說偈答言： |
The Blessed One said: |
「煩惱生歡喜， 喜亦生煩惱， |
"Worries give rise to happiness, and happiness gives rise to troubles, |
無惱亦無喜， 天神當護持。」 |
No worries nor joy, the gods should protect them. " |
時，彼天神復說偈言： |
At that time, the other god replied: |
「善哉無煩惱， 善哉無歡喜， |
"Goodness has no troubles, goodness has no joy, |
善哉獨一住， 不為不喜壞。 |
Goodness lives alone, not for the bad. |
久見婆羅門， 逮得般涅槃， |
Seeing the Brahmin for a long time, catching Nirvana, |
一切怖 已 過， 永超世恩愛。」 |
All horror has passed, eternal love. " |
時，彼天神聞佛所說，歡喜隨喜，稽首佛 足，即沒不現。 |
At that time, when the other god heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 586 （五八六） 利劍 |
SA 586 (Five Eighty Six) Sharp Sword |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色妙絕，於後夜時 來詣佛所，稽首佛足，身諸光明遍照祇樹 給孤獨園。 |
At that time, one day, with a wonderful appearance, I came to the Buddha's place in the next night, inspected the Buddha's feet, and the light shines on the tree to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「猶如利劍害， 亦如頭火燃， |
"It’s like a sword hurts, like a head fire, |
斷除貪欲火， 正念求遠離。」 |
Cut off the greed and fire, and seek to stay away with righteous thoughts. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「譬如利劍害， 亦如頭火燃， |
"For example, if a sharp sword hurts, it's like a fire, |
斷除於後身， 正念求遠離。」 |
Cut off from the back, mindfulness seeks to stay away. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 587 （五八七） 天女 |
SA 587 (Five Eighty Seven) Goddess |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，身諸光明遍照祇樹 給孤獨園。 |
At that time, one day, with a wonderful appearance, in the next night, I came to the Buddha's place, inspected the feet of the Buddha, and the light shines on the tree to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「天女眾圍遶， 如毘舍脂眾， |
"The goddess surrounds, like the Vaishali people, |
癡惑叢林中， 何由而得出？」 |
In the jungle of obsessiveness, where did it come from? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「正直平等道， 離恐怖之方， |
"Integrity and equality, away from terror, |
乘寂默之車， 法想為密覆， |
Riding in the car of silence, Dharma thinking is secret cover, |
慚愧為長縻， 正念為羈絡， |
Ashamed of being long, righteous thoughts are the bondage, |
智慧善御士， 正見為前導， |
Wisdom and good princes, right view is the forerunner, |
如是之妙乘， 男女之所乘， |
Such is the wonderful multiplication, the multiplication of men and women, |
出生死叢林， 逮得安樂處。」 |
Born into a dead jungle, caught in peace. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 588 （五八八） 四轉輪 |
SA 588 (five eighty eight) four runners |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，身諸光明遍照祇樹 給孤獨園。 |
At that time, one day, with a wonderful appearance, in the next night, I came to the Buddha's place, inspected the feet of the Buddha, and the light shines on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「有四轉九門， 充滿貪欲住， |
"There are four turns and nine doors, full of greed, |
深溺烏泥中， 大象云何出？」 |
Drowning in the black mud, where does the elephant cloud come out? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「斷愛喜長縻， 貪欲等諸惡， |
"Broken love likes everlasting, greed and other evils, |
拔愛欲根本， 正向於彼處。」 |
Pull out the root of eros, and be there. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 589 （五八九） 羅吒園 |
SA 589 (Five Eighty Nine) Luo Zhayuan |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「賴吒槃提國， 有諸商賈客， |
"Lai Zhapan, there are many merchants, |
大富足財寶， 各各競求富， |
Great wealth and treasure, and each one is competing for wealth, |
方便欲財利， 猶如然熾火， |
Convenience is like making money |
如是競勝心， 欲貪常馳騁， |
If it is a competitive heart, desire and greed often gallop, |
云何當斷貪， 息世間勤求？」 |
Why should the cloud stop greed and be diligent in the world? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「捨俗出非家， 妻子及財寶， |
"Success to the vulgar to leave home, wife and treasure, |
貪恚癡離欲， 羅漢盡諸漏， |
Greedy, ignorant and detached from desires, Arhat makes all the leaks, |
正智心解脫， 愛盡息方便。」 |
Righteous mind is liberated, love is easy to rest. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 590 （五九〇） 古客 |
SA 590 (Five-nine-90) Gu Ke |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去世時，拘薩 羅國有諸商人，五百乘車，共行治生，至曠 野中。 |
"In the past life, the merchants of the Kusalayan state traveled to the wilderness by traveling five hundred vehicles to govern their lives. |
曠野有五百群賊在後隨逐，伺便 欲作劫盜。 |
Five hundred groups of thieves followed in the wilderness, waiting for the robbery. |
時，曠野中有一天神，止住路 側。 |
At that time, one day in the wilderness, God stopped on the side of the road. |
「時，彼天神作是念： |
"At the time, the god of the other day said: |
『當往詣彼拘薩羅國 諸商人所，問其義理。 |
"Go to the merchants' offices in the Salo Kingdom and ask them about their rationale. |
若彼商人喜我所問， 時解說者，我當方便令其安隱，得脫賊難； |
If the businessman likes what I ask, I should make it easy for the narrator, and it is difficult to get rid of thieves; |
若不喜我所問者，當放捨之，如餘天神。』 |
If you don’t like what I ask, you should let it go, just like Yu Tianshen. 』 |
「時，彼天神作是念已，即放身光，遍照商人 車營，而說偈言： |
"At that time, the god of the other god did his own mind, that is, let his light go, illuminate the merchant's car camp, and say: |
「『誰於覺睡眠， 誰復睡眠覺， |
""Who sleeps, who sleeps again, |
誰有解此義， 誰能為我說。』 |
Who can explain this meaning, who can speak for me. 』 |
「爾時，商人中有一優婆塞信佛、信法、信比丘 僧，一心向佛、法、僧，歸依佛、法、僧，於佛離疑， 於法、僧離疑，於苦、集、滅、道離疑，見四聖 諦得第一無間等果，在商人中與諸商人 共為行侶。 |
"At that time, one of the merchants had an excellent woman who believed in Buddha, Dhamma, and Bhikkhus. He devoted himself to the Buddha, Dhamma, and Sangha. He turned to the Buddha, Dhamma, and Sangha. Collecting, extinguishing, and the way of dispelling doubts, seeing the Four Noble Truths achieve the first incompatibility and other results, in the merchants and the merchants as a companion. |
彼優婆塞於後夜時端坐思惟， 繫念在前，於十二因緣逆順觀察，所謂是 事有故是事有，是事起故是事起。 |
Bi Youposai sits and contemplates in the latter night, with thoughts in front, observing the twelve causes and conditions. The so-called is that there are things that happen, and that things happen. |
謂緣無明 行，緣行識，緣識名色，緣名色六入處，緣六 入處觸，緣觸受，緣受愛，緣愛取，緣取有， 緣有生，緣生老、死、憂、悲、惱、苦。 |
It means that it is due to ignorance, knowledge of movement, knowledge of name and form, six points of mind and form, contact of six points of contact, contact by contact, love by love, love by love, by love, by birth, by birth, Death, sorrow, sorrow, worry, suffering. |
如是純大苦 聚集； |
If it is pure great suffering, gather; |
如是無明滅則行滅，行滅則識滅，識滅 則名色滅，名色滅則六入處滅，六入處滅則 觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅， 取滅則有滅，有滅則生滅，生滅則老、死、憂、悲、 惱、苦滅，如是如是純大苦聚滅。 |
If ignorance is extinguished, it will be extinguished, if it is extinguished, the name and form will be extinguished, the name and form will be extinguished at the six entrances, and the six will be extinguished. If you take it away, you will die. If you die, you will die. If you die, you will die, die, sorrow, sorrow, worry, suffering, and die. |
「時，彼優婆塞 如是思惟已，而說偈言： |
"At that time, Biyouposai thought about it, and said: |
「『我於覺睡眠， 我於睡眠覺， |
"『I sleep in sleep, I sleep in sleep, |
我解知此義， 能為人記說。』 |
I understand this meaning and can remember it. 』 |
「時，彼天神問優婆塞： |
"At that time, the god asked Upase: |
『云何覺睡眠？ |
"How does Yun sleep? |
云何睡眠 覺？ |
Yun He sleep sleep? |
云何能解知？ |
How can the cloud be understood? |
云何能記說？』 |
How can the cloud remember? 』 |
「時，優婆塞說偈 答言： |
"At the time, Upasai said and answered: |
「『貪欲及瞋恚， 愚癡得離欲， |
"'Creed and aversion, foolishness leads to liberation, |
漏盡阿羅漢， 正智心解脫， |
Exhausted arhats, righteous mind and liberation, |
彼則為覺悟， 我於彼睡眠， |
He is enlightenment, I sleep with him, |
不知因生苦， 及苦因緣集， |
I don’t know the cause of suffering and the collection of suffering, |
於此一切苦， 得無餘滅盡， |
All suffering here is endless, |
又不知正道， 等趣息苦處， |
I don’t know the right way, waiting for fun, |
斯等為常眠， 我於彼則覺， |
Si waits to sleep, I feel that, |
如是覺睡眠， 如是睡眠覺， |
If sleep, if sleep, |
如是善知義， 如是能記說。』 |
If it is kind and knowing righteousness, if it can be remembered. 』 |
「時，彼天神復說偈言： |
"At that time, the god said again: |
「『善哉覺睡眠， 善哉眠中覺， |
""Sleep good, sleep in good sleep, |
善哉解知義， 善哉能記說， |
Kindness understands knowledge, kindness can remember, |
久遠乃今見， 諸兄弟而來， |
See you for a long time, brothers come, |
緣汝恩力故， 令諸商人眾， |
Because of your grace, all merchants, |
得免於劫賊， 隨道安樂去。』 |
Avoid robbers and go with peace. 』 |
「如是，諸比丘！彼拘薩羅澤中諸商人眾皆 得安隱從曠野出。」 |
So, bhikkhus! All the merchants in Bikusa Rotze came out of the wilderness in peace. |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 591 （五九 輸波羅 一 ） |
SA 591 (five or nine lose Polo one) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去世時，海洲 上優婆塞至他優婆塞舍會坐，極毀呰欲， 言： |
"In the past life, Haizhou went to Upasai until his Upasai would sit, extremely ruining desires, saying: |
『此欲者，虛妄不實，欺誑之法，猶如幻化， 誑於嬰兒。』 |
"This desire is false and untrue, and the method of deceiving is like illusion, slandering a baby. 』 |
還自己舍，恣於五欲，是優婆塞 舍有天神止住。 |
Give up oneself, choose five desires, it is Upasai who has a god to stop. |
時，彼天神作是念： |
At that time, the god of the other day said: |
『是優 婆塞不勝不類，於餘優婆塞舍會坐眾中 極毀呰欲，言： |
"It's you, Posay is incomparable, and Yuyou Posaishe is extremely ruined in the crowd, saying: |
「如是欲者，虛偽不實，欺誑 之法，如誑嬰兒。」 |
If it is a desire, it is hypocritical and deceiving, like a baby. |
還己舍已，自恣五欲，我 今寧可發令覺悟。』 |
To give up one's own self and let the five desires for oneself, I would rather send an order to awaken. 』 |
而說偈言： |
And say the verse: |
「『於大聚會中， 毀呰欲無常， |
"『In big gatherings, ruin is impermanent, |
自沒於愛欲， 如牛溺深泥。 |
Lost in love, like a cow drowning in the mud. |
我觀彼會中， 諸優婆塞等， |
I watched the meeting, Zhu Youposai, etc., |
多聞明解法， 奉持於淨戒。 |
Learn more about the solution and follow the pure precepts. |
汝見彼樂法， 而說欲無常， |
When you see the music, and talk about impermanence, |
如何自恣欲， 不斷於貪愛， |
How to be self-willed, keep on craving, |
何故樂世間， 畜妻子眷屬。』 |
Why is happy in the world, family members of beasts' wives. 』 |
「時，彼天神如是如是開覺彼優婆塞已。 |
"At that time, the other god enlightened him like this. |
如 是如是彼優婆塞覺悟已，剃除鬚髮，著 袈裟衣，正信非家，出家學道，精勤修習，盡 諸有漏，得阿羅漢。」 |
If so, Pyo Posai is awakened, shaves his hair and shaves, wears robes, believes in non-home, monks, learns the way, diligently practices, and gains an Arahant. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 592 （五九二） 須達 |
SA 592 (five ninety-two) must reach |
如是我聞： |
I heard this: |
一時，佛住王舍城寒林中 丘塚間。 |
For a while, the Buddha lived among the hills and mounds in the cold forest of Wangshe City. |
時，給孤獨長者有小因緣至王舍 城，止宿長者舍。 |
At that time, the lonely elders have a small cause to go to the city of Wangshe, and only stay in the elders. |
夜見長者告其妻子、僕使、 作人言： |
At night, the elders told their wives, servants, and others: |
「汝等皆起，破樵然火，炊飯作 餅 調和眾味，莊嚴堂舍。」 |
You all rise up, break the woods, cook rice and make cakes to harmonize the tastes, and the stately house. |
給孤獨長者見已，作 是念： |
To meet the lonely elders, to read: |
「今此長者何所為作，為嫁女娶婦 耶？ |
"What do the elders do today? To marry a woman? |
為請賓客、國王、大臣耶？」 |
To invite guests, kings and ministers? " |
念已，即問長者： |
After reading, ask the elders: |
「汝何所作？ |
"What did you do? |
為嫁女娶婦？ |
To marry a woman? |
為請賓客、國王、 大臣耶？」 |
To invite guests, kings and ministers? " |
時，彼長者答給孤獨長者言： |
At that time, the elder said to the lonely elder: |
「我不 嫁女娶婦，亦不請呼國王、大臣，唯欲請佛 及比丘僧，設供養耳。」 |
I don't marry women, nor call kings or ministers. I only want to invite Buddhas and monks to set up offerings. |
時，給孤獨長者聞未 曾聞佛名字已，心大歡喜，身諸毛孔皆悉怡 悅，問彼長者言： |
At that time, I told the lonely elder that I had never heard of the Buddha’s name, and my heart was overjoyed, and my body’s pores were full of joy, and I asked the elder: |
「何名為佛？」 |
What is a Buddha? |
長者答言： |
Answer from the elderly: |
「有沙 門瞿曇，是釋種子，於釋種中剃除鬚髮，著 袈裟衣，正信非家，出家學道，得阿耨多羅三 藐三菩提，是名為佛。」 |
There is Shamen Qutan, which is the seed of Shamen, shaved the hair and hair in Shamen, wears robes, believes in non-family, monks and learns Taoism, and obtains the Three Bodhisattvas of Amitala, which is called Buddha. |
給孤獨長者言： |
To the lonely elderly: |
「云何 名僧？」 |
Who is a monk? |
彼長者言： |
The elder said: |
「若婆羅門種剃除鬚髮，著 袈裟衣，信家非家，而隨佛出家； |
"If a Brahman kind of shaves his hair and shaves, and wears a cassock, he believes in a family other than a family, but becomes a monk with the Buddha; |
或剎利種、 毘舍種、首陀羅種善男子等剃除鬚髮，著 袈裟衣，正信非家，彼佛出家而隨出家，是 名為僧。 |
Or Shari, Visha, Sudra, and other good men who shave their hair and shave, wear cassocks, and believe in non-households. The other Buddha becomes a monk and follows the monk, and is called a monk. |
今日請佛及現前僧，設諸供養。」 |
Today, the Buddha and the current monks are invited to make offerings. " |
給 孤獨長者問彼長者言： |
To the lonely elder to ask the elder: |
「我今可得往見世 尊不？」 |
I can see the world today, don't you? |
彼長者答言： |
The elder replied: |
「汝且住此，我請世尊來 至我舍，於此得見。」 |
Let's stay here, I invite the Lord to come to my house and see here. |
時，給孤獨長者即於其 夜至心念佛，因得睡眠。 |
At that time, to the lonely elders is to meditate on the Buddha at night to get sleep. |
天猶未明，忽見 明相，謂天已曉，欲出其舍，行向城門，至 城門下，夜始二更，城門未開，王家常法，待 遠使命來往，至初夜盡，城門乃閉，中夜已 盡，輒復開門，欲令行人早得往來。 |
The sky is still unclear, and suddenly I see the bright state, saying that the sky has already dawned. I want to leave my home. Go to the city gate, to the city gate. Closed, midnight is over, and the door is reopened, hoping to make pedestrians get back and forth early. |
爾時，給 孤獨長者見城門開，而作是念： |
At that time, when the lonely elder saw the city gate open, he said: |
「定是夜過天 曉門開。」 |
It must be night before dawn and the door opens. |
乘明相出於城門，出城門已，明相 即滅，輒還闇冥。 |
When the bright phase comes out of the city gate, the bright phase is gone, and it is still dark. |
給孤獨長者心即恐怖，身 毛為竪，得無為人及非人，或姦姣人恐 怖我耶？ |
To the lonely elders is horror, their hair is vertical, and they are inhuman and inhuman, or treacherous people fear me? |
即便欲還。 |
Even if you want to pay it back. |
爾時，城門側有天神住。 |
At that time, there was a god on the side of the city gate. |
時，彼天神即放身光，從其城門至寒林丘 塜間光明普照，告給孤獨長者言： |
At that time, the god of heaven immediately released his body, from the gate to the cold forest hills, the light was shining, and he told the lonely elder: |
「汝且前 進，可得勝利，慎勿退還。」 |
Go ahead and win, be careful not to return. |
時，彼天神即說 偈言： |
At that time, the god said |
「善良馬百匹， 黃金滿百斤， |
"A hundred kind horses, a hundred catties of gold, |
騾車及馬車， 各各有百乘， |
The mule cart and the carriage each have a hundred rides, |
種種諸珍奇， 重寶載其上， |
All kinds of treasures are loaded on it, |
宿命種善根， 得如此福報， |
Destiny has good roots, so blessed, |
若人宗重心， 向佛行一步， |
If the people's center of gravity, one step towards the Buddha, |
十六分之一， 過前福之上。 |
One sixteenth, above the previous blessing. |
「是故，長者！汝當前進，慎勿退還！」即復說偈： |
That's why, sir! If you go ahead, be careful not to return it! |
「雪山大龍象， 純金為莊飾， |
"The big dragon elephant in the snow mountain, pure gold decorated by Zhuang, |
巨身長大牙， 以此象施人， |
The giant grows big teeth, acting like this, |
不及向佛福， 十六分之一。 |
Not as good as the Buddha, one sixteenth. |
「是故，長者！當速前進，得其大利，非退還也。」 |
That's why, sir! Go ahead as fast as you can, and you will benefit from it, not a refund. |
復說偈言： |
To reiterate the verse: |
「金菩闍國女， 其數有百人， |
"The daughter of the Golden Buddha, there are hundreds of them, |
種種眾妙寶， 瓔珞具莊嚴， |
All kinds of wonderful treasures, Yingluo is solemn, |
以是持施與， 不及行向佛， |
Therefore, it is not as good as to do to the Buddha, |
一步之功德， 十六分之一。 |
One step of merit, one sixteenth. |
「是故，長者！當速前進，得其勝利，非退還 也。」 |
That's why, sir! Go ahead as fast as you can, and you won't be refunded. |
時，給孤獨長者問天神言： |
When asked the gods of the lonely elderly: |
「賢者！汝是 何人？」 |
Sage! Who are you? |
天神答言： |
The god replied: |
「我是摩頭息揵大摩那婆 先，是長者善知識，於尊者舍利弗、大目揵連 所起信敬心，緣斯功德，今得生天，典此城 門，是故告長者： |
"I am the first wife of Motosi and Damana, the elders who have good knowledge. I have faith and respect from the Venerable Sariputra and Damu Chulian, and I have merits, and I will be born today and call this city gate. This is the reason for the elders: |
『但當進前，慎莫退還，前 進得利，非退還也。』 |
"But before entering, you should be careful not to return. If you move forward, you must return. 』 |
」 |
!!br0ken!! |
時，給孤獨長者作是念： |
When, for the lonely elders: |
「佛興於世，非為小事； |
"Buddha's prosperity in the world is not a trivial matter; |
得聞正法，亦非小 事。 |
It is not a trivial matter to hear the Dhamma. |
是故天神勸我令進，往見世尊。」 |
It is because the gods advised me to come in and see the world-zun. " |
時，給孤 獨長者尋其光明，逕至寒林丘塜間。 |
At that time, look for the light for the lonely elders, and go to the cold forest hills. |
爾時，世 尊出房露地經行，給孤獨長者遙見佛已， 即至其前，以俗人禮法恭敬問訊： |
At that time, the Blessed One went out of the house and walked in the open, to see the Buddha in the distance to the lonely elders, that is, before him, respectfully inquire with the layman's etiquette: |
「云何？ |
"Yun He? |
世 尊！安隱臥不？」 |
Lord! Can you sleep quietly? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「婆羅門涅槃， 是則常安樂， |
"Brahmin Nirvana is always peaceful and happy, |
愛欲所不染， 解脫永無餘。 |
Eros is untouched, and there is no more liberation. |
斷一切希望， 調伏心熾燃， |
Cut all hope, temper the burning heart, |
心得寂止息， 止息安隱眠。」 |
The feeling of silence ceases, and the rest rests peacefully. " |
爾時，世尊將給孤獨長者往入房中，就座 而坐，端身繫念。 |
At this time, the Blessed One will enter the room for the lonely elders, sit down and sit down, sing. |
爾時，世尊為其說法，示、教、 照、喜已，世尊說： |
At that time, the Blessed One said for him, showing, teaching, taking photos, and delighting. The Blessed One said: |
「諸法無常，宜布施福事、持 戒福事、生天福事，欲味、欲患、欲出，遠離之 福。」 |
All dharmas are impermanent. It is advisable to give blessings, precepts, blessings, and blessings of life, taste, desire, desire, and stay away from. |
給孤獨長者聞法、見法、得法、入法、解法， 度諸疑惑，不由他信，不由他度，入正法、 律，心得無畏，即從座起，正衣服，為佛作 禮，右膝著地，合掌白佛言： |
For the lonely elders to hear the Dharma, see the Dharma, obtain the Dharma, enter the Dharma, solve the Dharma, overcome all doubts, can not help but believe, can not help others, enter the Dharma, the law, and feel fearless, that is, start from the seat, straighten your clothes, make a gift for the Buddha, right knee Touch the ground and join the palms of the white Buddha's words: |
「已度。 |
"It's done. |
世尊！已度。 |
Lord! Already degree. |
善逝！我從今日盡其壽命，歸佛、歸法、歸 比丘僧，為優婆塞，證知我。」 |
Good death! From today I will do my best to return to the Buddha, to the Dharma, to the monk monk, to be the Upas, and to know me. " |
爾時，世尊問給 孤獨長者： |
Then, the Blessed One asked the lonely elder: |
「汝名何等？」 |
What is your name? |
長者白佛： |
Elderly White Buddha: |
「名須達 多。 |
"There are many names. |
以常給孤貧辛苦故，時人名我為給 孤獨。」 |
In order to often give the poor and the lonely to work hard, the people at that time named me as loneliness. " |
世尊復問： |
The Lord asked again: |
「汝居何處？」 |
Where do you live? |
長者白佛言： |
White Buddha's words of the elderly: |
「世 尊！在拘薩羅人間，城名舍衛，唯願世尊 來舍衛國，我當盡壽供養衣被、飲食、房舍、 床臥、隨病湯藥。」 |
World Lord! In the world of Kusala, the city is named Shewei. I only wish the Lord to come to Shewei. I shall provide clothing, food, house, bed, and decoction for illness. |
佛問長者： |
The Buddha asked the elders: |
「舍衛國有精 舍不？」 |
Isn't Shewei State Abode? |
長者白佛： |
Elderly White Buddha: |
「無也，世尊！」 |
Nothing, Lord! |
佛告長者： |
Buddha tells the elderly: |
「汝可 於彼建立精舍，令諸比丘往來宿止。」 |
You can build an abode there, so that the monks can stay together. |
長者 白佛： |
Elderly White Buddha: |
「但使世尊來舍衛國，我當造作精舍 僧房，令諸比丘往來止住。」 |
But if the Blessed One comes to Sravasti, I shall make a monastery room to stop the exchange of monks. |
爾時，世尊默然 受請。 |
At that time, the Lord silently accepted the invitation. |
時，長者知佛世尊默然受請已，從座 起，稽首佛足而去。 |
At that time, the elders knew that the Buddha was invited silently, and from the seat, the head of the Buddha walked away. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 593 （五九三） 須達生天 |
SA 593 (Five Nine Three) |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，給孤獨長者疾病命終，生兜率 天，為兜率天子，作是念： |
At that time, the lonely elders will die of illness, and they will be happy in their lives, for the sake of the emperor. |
「我不應久住於 此，當往見世尊。」 |
I shouldn't live here for long, I should see the Blessed One. |
作是念已，如力士屈申 臂頃，於兜率天沒，現於佛前，稽首佛足， 退坐一面。 |
To do is to think of oneself, just like a great man with a moment of arms, Yutou rate the sky, now in front of the Buddha, check the Buddha's feet, and sit back. |
時，給孤獨天子身放光明，遍照 祇樹給孤獨園。 |
At that time, light up the lonely emperor's body, and shine all over the tree to the lonely garden. |
時，給孤獨天子而說偈言： |
At that time, I said a verse to the lonely emperor: |
「於此祇桓林， 仙人僧住止， |
"Here only Huanlin, the fairy monk stays, |
諸王亦住此， 增我歡喜心， |
The kings also live here, adding to my joy, |
深信淨戒業， 智慧為勝壽， |
Believe in pure precepts, wisdom is longevity, |
以此淨眾生， 非族姓財物， |
To purify sentient beings, non-ethnic property, |
大智舍利弗， 正念常寂默， |
Dazhi Sariputra, mindfulness is always silent, |
閑居修遠離， 初建業良友。」 |
Stay away from home and build a good friend. " |
說此偈已，即沒不現。 |
Saying that this verse is complete, it doesn't appear. |
爾時，世尊其夜過已，入於僧中，敷尼師壇， 於眾前坐，告諸比丘： |
At that time, the Blessed One’s night was over, he entered the monk’s altar, sat in front of the nuns, and told the monks: |
「今此夜中，有一天 子，容色絕妙，來詣我所，稽首我足，退坐一 面。 |
"Tonight, one day, with a wonderful face, come to my office, check my feet, and sit back. |
而說偈言： |
And say the verse: |
「於此祇桓林， 仙人僧住止， |
"Here only Huanlin, the fairy monk stays, |
諸王亦住此， 增我歡喜心， |
The kings also live here, adding to my joy, |
深信淨戒業， 智慧為勝壽， |
Believe in pure precepts, wisdom is longevity, |
以此淨眾生， 非族姓財物， |
To purify sentient beings, non-ethnic property, |
大智舍利弗， 正念常寂默， |
Dazhi Sariputra, mindfulness is always silent, |
閑居修遠離， 初建業良友。」 |
Stay away from home and build a good friend. " |
爾時，尊者阿難白佛言： |
At that time, Venerable Ananda White Buddha said: |
「世尊！如我解世尊 所說，給孤獨長者生彼天上，來見世尊，然 彼給孤獨長者於尊者舍利弗極相敬重。」 |
Blessed One! As I explained to the Blessed One, give birth to the lonely elder in the heavens, come to see the Blessed One, and then give the lonely elder a great respect to the Venerable Sariputra. |
佛 告阿難： |
Buddha told Ananda: |
「如是，如是。 |
"So, so. |
阿難！給孤獨長者生 彼天上，來見於我。」 |
Ananda! Give birth to the lonely elders, come to see me from heaven. " |
爾時，世尊以尊者舍利 弗故，而說偈言： |
At that time, the Blessed One said in a verse with the relic of the Lord: |
「一切世間智， 唯除於如來， |
"All world wisdom, except Tathagata, |
比舍利弗智， 十六不及一。 |
Sixteen is less than one. |
如舍利弗智， 天人悉同等， |
Like Sariputra, heaven and man are equal, |
比於如來智， 十六不及一。」 |
Compared to Tathagata wisdom, sixteen is less than one. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 594 （五九四） 首長者生天 |
SA 594 (Five-nine-fourth) |
如是我聞： |
I heard this: |
一時，佛住曠野精舍。 |
For a while, the Buddha lived in the wilderness sanctuary. |
時，有 曠野長者疾病命終，生無熱天。 |
At times, the elderly in the wilderness died of illness, and there was no hot weather. |
生彼天已， 即作是念： |
To be born to the heavens is to read: |
「我今不應久於此住，不見世尊。」 |
I shouldn't live here for long, not seeing the Lord. |
作是念已，如力士屈申臂頃，從無熱天 沒，現於佛前。 |
Doing is thinking about yourself, just like a great man, who has never been in hot weather, and now appears in front of the Buddha. |
時，彼天子天身委地，不能自 立，猶如酥油委地，不能自立。 |
At that time, the emperor was committed to the earth and could not support himself, just like the ghee was committed to the earth, unable to support himself. |
如是，彼天子 天身細軟，不自持立。 |
If so, the emperor has a soft body and does not stand on his own. |
爾時，世尊告彼天子： |
At that time, the World Zun told the emperor: |
「汝當變化作此麁身，而立於地。」 |
"You should change into this body and stand on the ground." |
時，彼天子 即自化形，作此麁身，而立於地。 |
At that time, the son of the emperor transformed himself into form, made this body, and stood on the ground. |
於是，天子 前禮佛足，退坐一面。 |
Therefore, the emperor bowed to the Buddha's feet before sitting down. |
爾時，世尊告手天子： |
At that time, the World Zun succumbed to the emperor: |
「汝手天子，本於此間為人身時，所受經法， 今故憶念不悉忘耶？」 |
"You hand, the emperor, he was born here when he was a human being, but now he remembers what he received?" |
手天子白佛言： |
The White Buddha's words: |
「世尊！ 本所受持，今悉不忘。 |
"My Lord! I will not forget this practice. |
本人間時，有所聞 法，不盡得者，今亦憶念，如世尊善說。 |
From time to time, I have heard of the Dharma, but I still remember those who have not obtained everything, as the Blessed One said. |
世 尊說言： |
The Lord said: |
『若人安樂處，能憶持法，非為苦處。』 |
"If people are in peace and can remember the Dhamma, it is not suffering. 』 |
此說真實。 |
This is true. |
如世尊在閻浮提，種種雜類，四 眾圍遶，而為說法，彼諸四眾聞佛所說，皆 悉奉行。 |
For example, in Yanfuti, the Blessed One is surrounded by all kinds of miscellaneous things, and for the sake of sayings, the four people who heard the Buddha said, they all practiced. |
我亦如是，於無熱天上，為諸天 人大會說法，彼諸天眾悉受修學。」 |
The same is true for me, in the non-heated heaven, to speak for the assembly of the heavens, and the people of the heavens learn to learn. " |
佛告 手天子： |
Buddha tells the emperor: |
「汝於此人間時，於幾法無厭足 故，而得生彼無熱天中？」 |
When you are in this world, how many ways are you insatiable, so you can be born in the heatless sky? |
手天子白佛： |
Hand Emperor White Buddha: |
「世尊！ 我於三法無厭足故，身壞命終，生無熱 天。 |
"Master! I am insatiable in the three methods, my body is bad, and my life is not hot. |
何等三法？ |
What are the three methods? |
我於見佛無厭故，身壞命 終生無熱天； |
I see Buddha forever, my body is bad and my life is not hot; |
我於佛法無厭足故，生無 熱天； |
I am insatiable in Buddhism, and there is no hot weather; |
供養眾僧無厭足故，身壞命終，生無 熱天。」 |
To provide for all the monks is insatiable, the body is bad, and the life is not hot. " |
時，手天子即說偈言： |
At that time, the emperor of the hand said: |
「見佛無厭足， 聞法亦無厭， |
"Seeing Buddha is insatiable, and hearing Dharma is also insatiable, |
供養於眾僧， 亦未曾知足， |
Offering to the monks, and never content, |
受持賢聖法， 調伏慳著垢， |
Receiving the sacred sage of the virtuous, tempering and saving dirt, |
三法不知足， 故生無熱天。」 |
The three methods are not enough, so there is no hot weather. " |
時，手天子聞佛所說，歡喜隨喜，即沒不 現。 |
At that time, the emperor of the hand heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 595 （五九五） 無煩天 |
SA 595 (Five Nine Five) No trouble days |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有無煩天子，容色絕妙，來詣佛 所，稽首佛足，退坐一面。 |
At that time, whether there is an annoying emperor, with a wonderful face, come to the Buddha's place, check the Buddha's feet, and sit back. |
其身光明遍照祇 樹給孤獨園。 |
His body is full of light and only trees give to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「生彼無煩天， 解脫七比丘， |
"Being born without trouble, liberating the seven monks, |
貪瞋恚已盡， 超世度恩愛， |
Greed and hatred are gone, love beyond the world, |
誰度於諸流， 難度死魔軍， |
Who lives in the currents, the difficulty of the deadly army, |
誰斷死魔縻， 永超煩惱軛。」 |
Whoever breaks the devil's yoke is always super troublesome. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「尊者優波迦， 及波羅揵荼、 |
"Venerable Euboga, and Polo Chanta, |
弗迦羅娑梨、 跋提、揵陀疊、 |
Fuga Luosuo Pear, Bati, Chutodie, |
亦婆休難提， 及波毘瘦 ［少／兔］ ， |
Yi Po Xiu is hard to mention, and Poppy thin [Shao/Rabbit], |
如是等一切， 悉皆度諸流， |
Waiting for everything like this |
斷絕死魔縻， 度彼難度者， |
To sever the devil, to save those who are difficult, |
斷諸死魔縻， 超越諸天軛， |
Break all the dead demons, transcend the yoke of the heavens, |
說甚深妙法， 覺悟難知者， |
Talking about the profound way, the awakened is hard to know, |
巧便問深義， 汝今為是誰？」 |
I asked Shen Yi by coincidence, who is Ru Jin? " |
時，彼天子說偈白佛： |
At that time, the emperor said: |
「我是阿那含， 生彼無煩天， |
"I am Anahama, I am born without trouble, |
故能知斯等， 解脫七比丘， |
Therefore, we can know Si and others, and liberate the seven monks, |
盡貪欲瞋恚， 永超世恩愛。」 |
Full of greed and aversion, forever beyond the world's love. " |
爾時，世尊復說偈言： |
At that time, the Lord said again: |
「眼耳鼻舌身， 第六意入處， |
"Eyes, ears, nose, tongue and body, the sixth intent, |
若彼名及色， 得無餘滅盡， |
If one’s name and physicality, there is no end to it, |
能知此諸法， 解脫七比丘， |
To know these dharmas, to liberate the seven monks, |
貪有悉已盡， 永超世恩愛。」 |
The greed is exhausted, and the love forever surpasses the world. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「鞞跋楞伽村， 我於彼中住， |
"Darbarranga Village, I live there, |
名難提婆羅， 造作諸瓦器， |
The name is hard to mention Bharat, made of pottery, |
迦葉佛弟子， 持優婆塞法， |
Disciple of Buddha Kassapa, holding Upa Safa, |
供養於父母， 離欲修梵行， |
Provided to your parents |
世世為我友， 我亦彼知識， |
The world is my friend, and I also have knowledge, |
如是等大士， 宿命共和合， |
If you wait for the Tuas, fate and republic, |
善修於身心， 持此後邊身。」 |
Be good at cultivating both body and mind, holding the back side. " |
爾時，世尊復說偈言： |
At that time, the Lord said again: |
「如是汝賢士， 如汝之所說， |
"As you are the magi, as you say, |
鞞跋楞伽村， 名難提婆羅， |
Danbarranga Village, named Nandibolu, |
迦葉佛弟子， 受優婆塞法， |
A disciple of Buddha Kassapa, received by your prince, |
供養於父母， 離欲修梵行， |
Provided to your parents |
昔是汝知識， 汝亦彼良友， |
It used to be your knowledge, and you are also good friends, |
如是諸正士， 宿命共和合， |
Like the philosophers, fate republic and unite, |
善修其身心， 持此後邊身。」 |
Cultivate his body and mind well, and hold his back. " |
佛說此經已，時彼天子聞佛所說，歡喜隨 喜，即沒不現。 |
The Buddha said that this sutra was over. When the emperor heard what the Buddha said, he rejoiced and rejoiced. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 596 （五九六） 常驚 |
SA 596 (fifty-nine-six) often shocked |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜 時來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with an exquisite appearance, I came to the Buddha's place in the next night, inspected the Buddha's feet, and sat back. |
身諸 光明遍照祇樹給孤獨園。 |
The light of the body shines on only the tree to the lonely garden. |
時，彼天子說偈 問佛： |
At that time, the emperor said and asked the Buddha: |
「此世多恐怖， 眾生常惱亂， |
"This world is terrifying, and sentient beings are always upset. |
已起者亦苦， 未起亦當苦， |
Those who have risen are also suffering, and those who have not risen are also suffering, |
頗有離恐處， 唯願慧眼說。」 |
Quite frightening, I only wish to say with a bright eye. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「無有異苦行， 無異伏諸根， |
"There is no difference in penance, no difference in the roots, |
無異一切捨， 而得見解脫。」 |
It's no different from all giving up, but getting free from understanding. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 597 （五九七） 顏色 |
SA 597 (Five Nine Seven) Color |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「云何諸眾生， 受身得妙色？ |
"How can all sentient beings be wonderfully affected by the body? |
云何修方便， 而得乘出道？ |
Why is it convenient for Yun to make his debut? |
眾生住何法， 為何所修習， |
What do people live in, why do they practice, |
為何等眾生， 諸天所供養。」 |
Why wait for sentient beings to be supported by the heavens. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「持戒明智慧， 自修習正受， |
"Hold the precepts and wisdom, self-study and correct experience, |
正直心繫念， 熾然憂悉滅， |
The upright mind is connected with the thoughts, the blazing worry is extinguished, |
得平等智慧， 其心善解脫， |
Gain equal wisdom, be kind and free, |
斯等因緣故， 受身得妙色， |
For some reasons, Si et al. |
成就乘出道， 心住於中學， |
Achievement by debut, heart in middle school, |
如是德備者， 為諸天供養。」 |
If one is virtuous, he provides for the heavens. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 598 （五九八） 睡眠 |
SA 598 (five ninety-eight) sleep |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「沈沒於睡眠， 欠呿不欣樂， |
"Sink in sleep, owe it or not happy, |
飽食心憒閙， 懈怠不精勤， |
Satiated, slack and diligent, |
斯十覆眾生， 聖道不顯現。」 |
After ten overthrowing all beings, the holy way does not appear. " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「心沒於睡眠， 欠呿不欣樂， |
"The heart is not in sleep, it is not happy, |
飽食心憒閙， 懈怠不精勤， |
Satiated, slack and diligent, |
精勤修習者， 能開發聖道。」 |
The diligent practitioner can develop the holy way. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 599 （五九九） 髻髮 |
SA 599 (Five Nine Nine) Updo |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「外纏結非纏， 內纏纏眾生， |
"The outer entanglement is not entangled, the inner entanglement of sentient beings, |
今問於瞿曇， 誰於纏離纏？」 |
Today I asked Yu Qu Tan, who is the entanglement? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「智者建立戒， 內心修智慧， |
"The wise man establishes precepts and cultivates wisdom in his heart, |
比丘勤修習， 於纏能解纏。」 |
Bhikkhus practice diligently, Yu Zang can unwind. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
Saṃyuktāgama 雜阿含經 |
Saṃyuktāgama |
SA 600 （六〇〇） 極難盡 |
SA 600 (600) is extremely difficult |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有一天子，容色絕妙，於後夜時 來詣佛所，稽首佛足，退坐一面。 |
At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back. |
身諸光明 遍照祇樹給孤獨園。 |
The light in the body shines only on the tree to the lonely garden. |
時，彼天子而說偈言： |
At that time, the emperor said: |
「難度難可忍， 沙門無知故， |
"The difficulty is unbearable, Sandman is ignorant, |
多起諸艱難， 重鈍溺沈沒， |
Many hardships, heavy drowning and sinking, |
心隨覺自在， 數數溺沈沒， |
The heart feels at ease, counts drowning and sinking, |
沙門云何行， 善攝護其心？」 |
What does Sammonyun do, take good care of his heart? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「如龜善方便， 以殼自藏六， |
"It’s as convenient as a turtle, |
比丘習禪思， 善攝諸覺想， |
Bhikkhus practice meditation and contemplate all enlightenments, |
其心無所依， 他莫能恐怖， |
His heart has nothing to rely on, he can't be scared, |
是則自隱密， 無能誹謗者。」 |
It is self-confidential and incompetent to slander. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
. |
. |
SA 601 （六〇一） 池水 |
SA 601 (sixty one) pool water |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，身諸光明遍照祇樹給 孤獨園。 |
At that time, there was an emperor with a wonderful face. In the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「薩羅小流注， 當於何反流， |
"Saro's little streamer, why should it be refluxed, |
生死之徑路， 於何而不轉， |
The path of life and death, why not turn, |
世間諸苦樂， 何由滅無餘？」 |
How can all the sufferings and joys in the world disappear? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「眼耳鼻舌身， 及彼意入處， |
"Eyes, ears, nose, tongue, and body, |
名色滅無餘， 薩羅小還流， |
The fame is extinct, Salo is still small, |
生死道不轉， 苦樂滅無餘。」 |
Life and death do not turn, there is no more suffering than happiness. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
SA 602 （六〇二） 伊尼延 |
SA 602 (Sixty Two) Iniyan |
如是我聞： |
I heard this: |
一時，佛住在舍衛國祇樹 給孤獨園。 |
For a while, the Buddha lived in the lonely garden in the tree of Savim. |
時，有天子容色絕妙，於後夜時 來詣佛所，稽首佛足，身諸光明遍照祇樹 給孤獨園。 |
At that time, there was an emperor with a wonderful face. In the next night, he came to the Buddha's place, inspected the Buddha's feet, and gave the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「伊尼耶鹿 ［跳-兆＋專］ ， 仙人中之尊， |
"Inye Deer [Jump-Zhao+Special], the venerable among immortals, |
少食不嗜味， 禪思樂山林， |
Eat less and not addicted to taste, meditate on the mountain forest, |
我今敬稽首， 而問於瞿曇， |
I respected the leader today, and asked Yu Qutan, |
云何出離苦？ |
Where does the cloud come from suffering? |
云何苦解脫？ |
Why is the cloud free? |
我今問解脫， 於何而滅盡？」 |
I am asking about liberation, where will it end? " |
爾時，世尊說偈答言： |
At that time, the Blessed One said: |
「世間五欲德， 心法說第六， |
"The Five Desires of the World, the Sixth Method of Mind, |
於彼欲無欲， 解脫一切苦， |
Yu He desires no desires, frees all suffering, |
如是於苦出， 如是苦解脫， |
If it comes from suffering, if it is free from suffering, |
汝所問解脫， 於彼而滅盡。」 |
The liberation you ask will be destroyed in that. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
SA 603 （六〇三） 流 |
SA 603 (sixty three) stream |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有天子容色絕妙，於後夜時來 詣佛所，稽首佛足，退坐一面。 |
At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place, checked the Buddha's feet, and sat back. |
身諸光明遍 照祇樹給孤獨園。 |
Light all over the body, take the tree to the lonely garden. |
時，彼天子說偈問佛： |
At that time, the emperor said to ask the Buddha: |
「云何度諸流？ |
"How does the cloud save the streams? |
云何度大海？ |
How do clouds save the sea? |
云何能捨苦？ |
How can the cloud give up suffering? |
云何得清淨？」 |
Why is the cloud clean? " |
爾時，世尊即說偈言： |
At that time, the Blessed One said: |
「信能度諸流， 不放逸度海， |
"Faith can save the currents, don't let go of the sea, |
精進能除苦， 智慧得清淨。」 |
Diligence can eliminate suffering, and wisdom can be purified. " |
時，彼天子復說偈言： |
At that time, the emperor said again: |
「久見婆羅門， 逮得般涅槃， |
"I have seen Brahmin for a long time, and I have captured Nirvana, |
一切怖已過， 永超世恩愛。」 |
All horror is over, forever surpassing the love of the world. " |
時，彼天子聞佛所說，歡喜隨喜，稽首佛足， 即沒不現。 |
At that time, the emperor heard what the Buddha said, rejoicing and rejoicing. |
雜阿含經卷第二十二 |
Miscellaneous Agama Sutra 22 |
SA 604 Aśokavadāna |
SA 604 Aśokavadāna |
雜阿含經卷第二十三 |
Miscellaneous Ahamam Scripture 23 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊晨朝著衣持鉢，共諸比丘 僧入城乞食，如偈所說： |
At that time, the Blessed One was walking toward the clothes and holding bowls, and the monks and monks came to the city to beg for food, as the verse said: |
「身色如金山， 端嚴甚微妙， |
"The body looks like a golden mountain, and it's strict and subtle. |
行步如鵝王， 面如淨滿月， |
Walk like a king of goose, face like a full moon, |
世尊與眾俱。」 |
The Blessed One is with everyone. " |
時，世尊以足踐城門限地，作六種震動，如 偈所說： |
At that time, the Blessed One made six kinds of vibrations with his feet on the threshold of the city, as the verse said: |
「大海及大地， 城郭并諸山， |
"The sea and the earth, the city and the mountains, |
牟尼足所踐， 動搖如浪舟。」 |
What Muni's feet sway, shake like a boat. " |
佛變現如是神力。 |
The realization of the Buddha is such a supernatural power. |
時，諸民人高聲唱言： |
When the people sang loudly: |
「奇 特未嘗有法！變現神力，如佛世尊，入城示 現如是種種未曾有法。」 |
There is no way to be peculiar! Realizing divine power, like the Buddha, enter the city to show that there has never been a way. |
如偈所說： |
As the verse says: |
「地下即成平， 高地反為下， |
"The ground is level, but the high ground is down. |
由佛威神故， 荊棘諸瓦礫， |
From the Buddha’s power, the thorns and the rubble, |
皆悉不復見， 聾盲及瘖瘂， |
I've never seen them anymore, deaf-blindness and scrofula, |
即得見聞語， 城郭 諸 樂器， |
That is, you can see and hear the words, the various musical instruments of the city, |
不擊妙音出。」 |
Don't hit the wonderful sound. " |
時，彼世尊光相普照，如千日之焰，如偈所 說： |
At that time, the light of that world-honored person was shining everywhere, like the flame of a thousand days, as the verse said: |
「世尊身光明， 普照城邑中， |
"The Lord is bright, shining all over the city, |
民人蒙佛光， 涼若栴檀塗。」 |
The people are blessed with the light of the Buddha, and they are as cool as sandalwood. " |
時，世尊順邑而行。 |
At that time, the Lord walked along the town. |
時，彼有兩童子，一者上 姓，二者次姓，共在沙中嬉戲。 |
At that time, he had two boys, one with the last name and the two with the second name, playing in the sand. |
一名闍耶， 二名毘闍耶，遙見世尊來，三十二大人相 莊嚴其體。 |
One is Saiya, and the other is Vishiya. Seeing the Blessed One in the distance, the thirty-two lords are majestic. |
時，闍耶童子心念言： |
At that time, Xi Yetong said in his heart: |
「我當以麥 麨 ，仍手捧細沙，著世尊鉢中。」 |
I should take the wheat and still hold the fine sand in the bowl of the Blessed One. |
時，毘闍耶合 掌隨喜，如偈所說： |
At that time, Vijaya closed his palms and rejoiced, as the verse said: |
「見大悲世尊， 通身一尋光， |
"See the Great Compassionate Blessed One, look for the light, |
勇顏覩世尊， 心生大敬信， |
The brave face of the world-zun, the heart is born with great respect, |
捧沙即奉施， 得離生老際。」 |
To hold the sand is to give it to you, and you must be separated from the old age. " |
時，彼童子而發願言： |
At that time, the boy made a vow: |
「以惠施善根功德，令 得一天下一繖蓋王，即於此生得供養諸 佛。」 |
With benefits and virtues of good roots, one can make one day an umbrella king, that is, make offerings to all Buddhas in this life. |
如偈所說： |
As the verse says: |
「牟尼知彼心， 及彼意所願， |
"Muni knows his heart and his wishes, |
受果增善根， 及福田力故， |
Receiving the fruit increases the good root, and the Futian force, |
即以大悲心， 受其奉施沙。」 |
That is, with great compassion, receive the sand. " |
時，闍耶以此善根，當得為王，王閻浮提， 乃至得成無上正覺，故世尊發微笑。 |
At that time, Xiye used this good root to be king, Wang Yanfuti, and even attained supreme enlightenment, so the world-zun smiled. |
爾時， 阿難見世尊發微笑，即便合掌向佛，而白 佛言： |
At that time, Ananda smiled when he saw the Blessed One, even though he put his palms together towards the Buddha, and the white Buddha said: |
「世尊！諸佛世尊阿羅訶三藐三佛陀， 非無因緣而能發微笑，今佛世尊以何因 緣而發微笑？」 |
Blessed One! The three Buddhas, the three Buddhas, the three Buddhas, can smile without predestined conditions. Why does the present Buddha smile because of predestined conditions? |
如偈所說： |
As the verse says: |
「世尊離調笑， 無上世中尊， |
"Blessed Lord Li laughs, Supreme Lord, |
齒白如珂玉， 最勝今發笑， |
The teeth are as white as Keyu, better than laughing today, |
勇猛勤精進， 無師而自覺， |
Be brave and diligent, conscious without a teacher, |
妙言令樂聞， 無上柔軟音， |
Wonderful words make you happy, supreme soft sound, |
而記彼童子， 梵音遠清徹， |
And remember the boy, the Sanskrit sound is far and clear, |
無上兩足尊， 記彼施沙果。」 |
The supreme bipedal deity, remember Bishi Shaguo. " |
爾時，世尊告阿難曰： |
Then, the Blessed One told Ananda: |
「如是，如是，如汝所說。 |
"If yes, if yes, as you said. |
諸佛無有因緣亦不發笑，我今笑者，其 有因緣。 |
The Buddhas do not laugh because they have no cause or predestined relationship. Those who laugh today have a cause and predecessor. |
阿難當知，於我滅度百年之後，此 童子於巴連弗邑統領一方，為轉輪王，姓 孔雀，名阿育，正法治化，又復廣布我舍利， 當造八萬四千法王之塔，安樂無量眾生。 |
Ananda should know that after a hundred years of my extinction, this boy led the party in Balenfuyi. He was the king of runners, whose surname was Peacock, and was named Ashoka. He was ruled by law, and he was once again spreading my relics. The tower, there are boundless beings with peace and happiness. |
「如偈所說： |
"As the verse says: |
「於我滅度後， 是人當作王， |
"After my death, man is king, |
孔雀姓名育， 譬如頂生王， |
Peacock’s name education, such as the top king, |
於此閻浮提， 獨王世所尊。 |
Here Yan Futi is honored by the king. |
「阿難！取此鉢中所施之沙，捨著如來經行 處，當行彼處。」 |
Ananda! Take the sand cast in this bowl, give up the place where the Tathagata is going, and walk there. |
阿難受教，即取鉢沙，捨經 行處。 |
When Ananda is taught, he will take bowl of sand and leave the place of prayer. |
「阿難當知，於巴連弗邑，有王名曰月 護。 |
"Ananda should know that in Balenfiyah, there is a king named Moon Guardian. |
彼王當生子，名曰頻頭娑羅，當治彼 國。 |
The king was a son, and his name was Frequent Sala, and he was to rule the country. |
彼復有子，名曰修師摩。 |
He has a son, and his name is Xiu Shimo. |
「時，彼瞻婆國 有一婆羅門女，極為端正，令人樂見，為國 所珍，諸相師輩見彼女相，即記彼女： |
"At that time, there was a Brahmin woman in the country of Bizhan, who was extremely upright and pleasant to see. She was cherished by the country. When the masters saw her appearance, they remembered her: |
『當為 王妃，又生二子，一當領一天下，一當出 家學道，當成聖跡。』 |
"When you are a princess, you have two sons, you will lead the whole day, and you will be a monk to learn Taoism and become a holy relic. 』 |
「時，彼婆羅門聞彼相師 所說，歡喜無量，即持其女，詣巴連弗邑，種 種莊嚴，莊嚴其體，欲嫁與修師摩王子。 |
"At that time, the Brahman heard that Master Bishop said that he was full of joy, that is, holding his daughter, Balenfiyah, all kinds of solemnity, solemn body, and wanting to marry and master Prince Mo. |
相 師云： |
The photographer said: |
『應嫁與頻頭娑羅王，彼女當生福德 子，子當紹王基。』 |
"Should be married to King Sala, the daughter should be the son of merit, and the son should be the king of Shao. 』 |
婆羅門即以其女嫁與此 王。 |
The Brahman married the king with his daughter. |
王見其女，端正有德，即為夫人。 |
When Wang saw his daughter, he was upright and virtuous, and he was his wife. |
前夫人 及諸婇女見是夫人來，作是念言： |
The former lady and the maids saw that it was the lady who came, and said: |
『此女極 為端正，國中所珍，王若與彼相娛樂者，棄 捨我等，乃至目所不視。』 |
"This female is very upright, treasured in the middle of the country, Wang Ruo and others entertain each other, abandon us and wait, and even ignore it. 』 |
「諸女輩即使學習 剃毛師業。 |
"All girls even learn to shaving. |
彼悉學已，為王料理鬢髮。 |
He learned that he had learned and served the king's sideburns. |
料理 之時，王大歡喜，即問彼女： |
While cooking, Wang Dahuan was pleased and asked his daughter: |
『汝何所求欲？』 |
"What do you want? 』 |
女 啟王言： |
Female Qi Wang said: |
『唯願王心愛念我耳！』如是三啟。 |
"May the king love my ears! 』It's like Three Enlightenment. |
「時，王言： |
"When, Wang Yan: |
『我是剎利灌頂王，汝是剃毛師，云 何得愛念汝？』 |
"I am the Shari Empowerment King, and you are the shaver. Why do you miss you? 』 |
彼女白王言： |
The White King's words: |
『我非是下姓生， 乃是高族婆羅門之女。 |
"I am not a child of the next surname, but the daughter of a brahmin from the high race. |
相師語我父云： |
My father said: |
此女應嫁與國王。 |
This woman should marry the king. |
是故來至此耳！』王言： |
The reason is here! "Wang Yan: |
『若 然者，誰令汝習下劣之業？』 |
"If so, who makes you acquainted with bad karma? 』 |
女啟王言： |
Nv Qi Wang's words: |
『是 舊夫人及婇女令我學此。』 |
"It was the old lady and the maid who made me learn this. 』 |
「王即勅言： |
"The king said: |
『自 今勿復習下業。』 |
"Don't review your job now. 』 |
王即立為第一夫人。 |
Wang Jili is the first lady. |
王恒 與彼自相娛樂，仍便懷體，月滿生子，生 時安隱，母無憂惱。 |
Wang Heng entertained himself with him, but he still had his body in his arms. The full moon gave birth to a child, and he was born peacefully and without worries. |
過七日後，立字無憂。 |
After seven days, I have no worries about writing. |
又復生子，名曰離憂。 |
He was reborn again, and his name was Liyou. |
無憂者，身體麁澁，父 王不大附捉，情所不念。 |
The worry-free person is physically awkward, the father is not too attached to it, and he does not think about it. |
又王欲試二子， 呼賓伽羅阿。 |
Then the king wanted to try his second son, Hubinga Luoa. |
語 婆羅門言： |
Language Brahman language: |
『和上觀我諸 子，於我滅後，誰當作王？』 |
"And my sons, after I die, who will be king? 』 |
婆羅門言： |
Brahman language: |
『將此諸 子出城金殿園館中，於彼當觀其相。』 |
"Leave these sons out of the city’s Golden Palace Garden Pavilion, and watch their appearances in Bidang. 』 |
乃 至出往彼園。 |
Even out of the garden. |
「時，阿育王母語阿育言： |
"At the time, Ashoka’s native language, Ashoka: |
『承王 出金殿園館中，觀諸王子，於我滅後，誰 當作王。 |
"King Cheng, come out of the Golden Palace Garden Pavilion, and watch the princes, who will be the king after I die. |
汝今云何不去？』 |
Why don't Ru Jinyun go? 』 |
阿育啟言： |
Ashoka's words: |
『王既 不念我，亦復不樂見我。』 |
"The king neither misses me, nor is he happy to see me. 』 |
母復言： |
Mother remarks: |
『但往彼 所。』 |
"But go there. 』 |
阿育復啟： |
Ashoka: |
『母復勅令往，今便往去，願母 當送飲食。』 |
"The mother will go after the edict, and will go today. May the mother send food. 』 |
母言： |
Mother speech: |
『如是。 |
"That's it. |
當出城去。』 |
When going out of town. 』 |
「時，出門 逢一大臣，名曰阿 ［少／兔］ 羅陀。 |
"When I went out to meet a minister, his name was A [Shao/Rabbit] Luo Tuo. |
此臣問阿育言： |
The minister asked Ayuyan: |
『王子今至何所？』 |
"Where is the prince? 』 |
阿育答言： |
Ashoka replied: |
『聞大王出在金殿 園館，觀諸王子，於我滅後，誰當作王。 |
"Wen King came out of the Golden Palace Garden Pavilion, watching the princes, who will be the king after I die. |
今 往詣彼。』 |
Today we go to the other side. 』 |
「王先勅大臣： |
"Minister Wang Xianchi: |
『若阿育來者，當使其 乘老鈍象來，又復老人為眷屬。』 |
"If Ashoka comes, let him take the old blunt elephant and return the old as his dependents. 』 |
時，阿育乘 是老象，乃至園館中，於諸王子中地坐。 |
At that time, Ashoka was an old elephant, and even in the garden, sitting among the princes. |
「時， 諸王子各下飲食，阿育母以瓦器盛酪 飯，送與阿育。 |
"At that time, the princes each ate their food, and Ashoka served the cheese with a pottery and sent it to Ashoka. |
如是諸王子各食飲食。 |
So the princes eat and eat. |
時，父 王問師言： |
When the father asked the teacher: |
『此中誰有王相，當紹我位？』 |
"Who is the king of the king, who should be my position?" 』 |
時， 彼相師視諸王子，見阿育具有王相，當得 紹位。 |
At that time, the master of the prince regarded the princes and saw that Ashoka had the king's prince, and he should be the king. |
又作是念： |
Also read: |
『此阿育，王所不應，我若 語言當作王者，王必愁憂不樂。』 |
"Asoka, the king shouldn't. If I am the king of words, the king will be sad and unhappy. 』 |
即語言： |
Namely language: |
『我 今總記。』 |
"I remember it today. 』 |
王報言： |
Wang Bao said: |
『如師所教。』 |
"As the teacher taught. 』 |
師言： |
Teacher's Statement: |
『此中若有 乘好乘者，是人當作王。』 |
"If there is a multiplier in this, the person is the king. 』 |
時，諸王子聞彼 所說，各念言： |
At that time, the princes heard what he said, and each said: |
『我乘好乘。』 |
"I'm good. 』 |
時，阿育言： |
When Ayuyan: |
『我乘老 宿象，我得作王。』 |
"I take the old elephant, I have to reign. 』 |
「時，王又復語師言： |
"When Wang Youfuyu said: |
『願更為 觀授記。』 |
"I wish to be more insightful. 』 |
師復答言： |
The teacher replied: |
『此中有第一座者，彼當 作王。』 |
"There is the first one among them, and he is the king. 』 |
諸王子各相謂言： |
The princes said: |
『我坐第一座。』 |
"I take the first seat. 』 |
阿育 言： |
Ashoka's words: |
『我今坐地，是我勝座，我當作王。』 |
"I sit on the ground today, I am the winner, I am the king. 』 |
「復語 師： |
"Fuyu Teacher: |
『更為重觀。』 |
"More importantly. 』 |
師又報言： |
The teacher also reported: |
『此中上器、上食，此 當得王。』 |
『This is the middle and upper utensils, the upper food, this is the king. 』 |
乃至阿育念言： |
And even Ashoka said: |
『我有勝乘、勝座、勝 食。』 |
"I have the victory vehicle, the victory seat, and the victory food. 』 |
時，王觀子相畢，便即還宮。 |
At that time, Wang Guanzi returned to the palace immediately after he finished his meeting. |
「時，阿育母 問阿育言： |
"When Ashoka asked Ashoka: |
『誰當作王？ |
"Who is the king? |
婆羅門復記誰耶？』 |
Who did the Brahmin remember? 』 |
阿育啟言： |
Ashoka's words: |
『上乘、上座、上器、上食，當作王子， 自見當作王： |
"Superior, supreme, supreme, supreme, eat, be a prince, be a king: |
老象為乘，以地為坐，素器 盛食，粳米雜酪飯。』 |
The old elephant is the multiplication, the ground is the sitting, the vegetarian food is served, the japonica rice is mixed with cheese. 』 |
「時，彼婆羅門知阿育當 作王，數修敬其母。 |
"At that time, the Brahmin knew that Ashoka was king, and he respected his mother. |
其母亦重餉婆羅門，即 便問言： |
His mother also pays a premium to Brahman, and immediately asked: |
『大王崩後，誰當作王？』 |
"After the great king collapses, who will be the king? 』 |
師答言： |
The teacher replied: |
『此 不可說也。』 |
"This cannot be said. 』 |
如是乃至三問。 |
If so, even three questions. |
師言： |
Teacher's Statement: |
『吾當語 汝，慎勿使人知，汝生此子，名曰阿育，是其 人也。』 |
"I should say, you, be careful not to let others know, you are born with this son, and his name is Ayu. 』 |
夫人白言： |
Mrs. free words: |
『我聞此語，歡喜踊躍，若 王聞者，於師所不生敬信，師今可還本 住處； |
"When I hear this, I am enthusiastic about it. If the king hears this, he is not born and respected by the teacher, and the teacher can now pay back his residence; |
若子作王者，師當一切得吉利，盡形 供養。』 |
If the son is the king, the teacher should be auspicious in everything and make all kinds of support. 』 |
「時，頻頭羅王邊國德叉尸羅反。 |
"At that time, the King Bianguo De Si Luo turned back. |
時， 王語阿育： |
When, Wang Yu Ayu: |
『汝將四兵眾，平伐彼國。』 |
"You will command four soldiers to defeat the country. 』 |
王子去 時，都不與兵甲。 |
When the prince went, he was not with the soldiers. |
「時，從者白王子言： |
"When the servant Prince White said: |
『今往 伐彼國，無有軍仗。 |
"Today, there is no military war in the country. |
云何得平？』 |
How does the cloud get peace? 』 |
阿育言： |
Ayuyan: |
『我若 為王，善根果報者，兵甲自然來。』 |
"If I am the king, the one who is good for the root and the fruit, the soldier will come naturally. 』 |
應發是 語時，尋聲地開，兵甲從地而出，即將四 兵，往伐彼國。 |
When you should say yes, you will start looking for the sound, and the first soldier will come out from the ground, and the four soldiers will go to the other country. |
「時，彼諸國民人聞阿育來，即 平治道路，莊嚴城郭，執持吉瓶之水，及種 種供養，奉迎王子，而作是言： |
"At that time, the people of the people heard of Ashura, that is, the road to peace, the stately city, holding the water in the auspicious bottle, and all kinds of offerings, to welcome the prince, and said: |
『我等不反 大王及阿育王子，然諸臣輩不利我等， 我等是故背違聖化。』 |
"I can't wait to oppose the King and Prince Ashoka, but the ministers are against us, so I'm against sanctification. 』 |
即以種種供養王子， 請入城邑。 |
That is to provide the prince with all kinds of things, please enter the city. |
平此國已，又使至伐佉沙國。 |
This country has been leveled, and it has been brought to the country. |
「時，彼二大力士為王平治道路，推諸山石。 |
"At that time, the two strong men ruled the road for Wang Ping and pushed the mountains and rocks. |
又復諸天宣令此國： |
And the heavens proclaimed this country: |
『阿育當王此天下，汝 等勿興逆意。』 |
"Asoka is the king of the world, so don’t be upset. 』 |
彼國王即便降伏。 |
Even if the king surrendered. |
如是，乃至 平此天下，至於海際。 |
If so, even this world will be leveled, as far as the sea. |
「時，修師摩王子出外 遊戲，又復遇逢一大臣，臣不修禮法，王子 即使人打拍其身。 |
"At that time, the prince Xiu Moro went out to play, and then he met a minister who did not practice etiquette, even if the prince patted him. |
大臣念言： |
The minister read: |
『此王子未得 王位，用性如是； |
"This prince hasn't won the throne, just like that; |
若得王者，不可而當。 |
If you win the king, you can't take it. |
又聞 阿育得天下，得壞五百大臣，我等相與立 阿育為王，領此天下。』 |
I also heard that Ayu has gained the world and destroyed five hundred ministers. We will wait for the minister and make Ayu the king to lead the world. 』 |
「又，德叉尸羅國反，諸 臣共議： |
"Furthermore, the German scorpion rebels, the ministers discussed: |
『令修師摩王子去。』 |
"Let the prince Xiu Shimo go. 』 |
王亦應可，即便 往彼國，不能降伏。 |
The king should be OK, even if he goes to another country, he can't surrender. |
「時，父王復得重疾，王 語諸臣： |
"At that time, the father and the king recovered from a serious illness. |
『吾今欲立修師摩為王，令阿育 往至彼國。』 |
"I want to make Master Mo as the king, and let Ashoka go to that country. 』 |
時，諸臣欲令阿育作王，以黃 物塗阿育體及面手脚已，諸臣白王言： |
At that time, the ministers wanted Ashoka to be king, and painted the body, face, hands and feet with yellow things. The white kings said: |
『阿 育王子今得重疾。』 |
"Prince Ashok is seriously ill today. 』 |
諸臣 即 便莊嚴阿育，將至 王所： |
The ministers will be solemn, Asoka, and will come to the king's place: |
『今且立此子為王，我等後徐徐當 立修師摩為王。』 |
"Now let this son be the king, and I will gradually become the master teacher Mo as the king. 』 |
時，王聞此語，甚以不喜，憂 愁不樂，默然不對。 |
At that time, when Wang heard this, he was very unhappy, sad, unhappy, and silent. |
「時，阿育心念口言： |
"At the time, Ashoka thought: |
『我應 正得王位者，諸天自然來，以水灌我頂，素 繒繫首。』 |
"I should be the one who has the throne, the heavens will come naturally, fill me with water, and be the first. 』 |
尋聲諸天即以水灌阿育頂，素繒 繫首。 |
Seeking the sound of the heavens is to irrigate Ayuding with water, and Su Zhu is the head. |
時，王見此相貌，極生愁惱，即便命終。 |
When Wang saw this appearance, he was very annoyed, even if he died. |
「阿育王如禮法殯葬父王已，即立阿 ［少／兔］ 樓 陀為大臣。 |
"Ashoka is just like the rites and burials of his father, that is, A [Shao/tu] Lou Tuo is a minister. |
「時，修師摩王子聞父崩背，今立 阿育為王，心生不忍，即集諸兵，而來伐阿 育。 |
"At that time, the prince Xiu Mo heard that his father had collapsed, and now he made Ashoka the king. He couldn't bear it, so he gathered all the soldiers and came to defeat Ashoka. |
阿育王四門中，二門安二力士，第三門 安大臣，自守東門。 |
Among the four gates of King Ashoka, the second gate is An Er Lishi, and the third gate is the Minister of Ann, who guards the East Gate. |
「時，阿 ［少／兔］ 樓陀大臣機關 木象，又作阿育王像，像即騎象，安置東門 外。 |
"Shi, A [Shao/Rabbit] A wooden elephant in the office of Minister Loutuo, and a statue of King Ashoka, which is a riding elephant and placed outside the east gate. |
又作無烟火坑聚，以物覆之。 |
Also make a smokeless fire pit and cover it with objects. |
修師摩既 來到時，阿 ［少／兔］ 樓陀大臣語修師摩王子： |
When Shimoji arrived, A [Shao/Rabbit] Minister Lou Tuo said Shimo Prince Shimo: |
『欲 作王者，阿育在東門，可往伐之，能得此 王者，自然得作王。』 |
『Whoever wants to be king, Ashoka is at the east gate, and he can go down to it. If he can get this king, he will naturally be king. 』 |
時，彼王子即趣東門，即 墮火坑，便即死亡。 |
At that time, the prince was at the east gate of Qu, that is, fell into the fire pit and died. |
「爾時，有一大力士，名曰跋陀羅由陀，聞修 師摩終亡，厭世，將無量眷屬，於佛法中出 家學道，加勤精進，逮得漏盡，成阿羅漢道。 |
"At that time, there was a great man named Bhadrayatra. He heard that Shima died and was tired of the world. He went out of the Dharma to learn the Tao, worked diligently, and caught everything, and became an Arahant. |
「阿育王正法治化。 |
"Ashoka is being ruled by law. |
時，諸臣輩我等共立阿 育為王故，輕慢於王，不行君臣之禮，王 亦自知諸臣輕慢於我。 |
At that time, all the ministers and I waited together to establish Ashok as the king, so he was lighter than the king and did not perform the courtesy of the emperor. The king also knew that the officials were lighter than me. |
「時，王語諸臣曰： |
"At that time, the officials of Wang Yu said: |
『汝 等可伐花果之樹，植於刺棘。』 |
"You, etc., trees that cut flowers and fruits are planted in thorns. 』 |
諸臣答曰： |
The ministers replied: |
『 未 甞見聞却除華果而植刺樹，而見除伐刺 樹而植果實。』 |
"If you don’t see and hear, you will plant thorn trees in addition to Chinese fruits, and when you see thorn trees, you will plant fruits. 』 |
乃至王三勅令伐，彼亦不從。 |
Even when Wang Sanchi ordered the attack, he also refused. |
「爾時，國王忿諸大臣，即持利劍，殺五百大 臣。 |
"At that time, the king angered the ministers, that is, holding a sharp sword, killed five hundred ministers. |
又時，王將婇女眷屬，出外園中遊戲，見 一無憂樹，華極敷盛。 |
At the same time, the family members of the king's daughter-in-law went out to play in the garden and saw a worry-free tree, which was extremely prosperous. |
王見已，此華樹與我 同名。 |
Wang Jianye, this tree has the same name as me. |
心懷歡喜。 |
Happy. |
王形體醜陋，皮膚麁澁，諸 婇女輩，心不愛王，憎惡王故，以手毀折 無憂華樹。 |
The king is ugly in shape and skinny. The maids, who do not love the king in heart, hate the king, and destroy the worry-free tree with their hands. |
王從眠覺，見無憂樹華狼藉在 地，心生忿怒，繫諸婇女，以火燒殺。 |
When Wang Congmian felt that the worry-free tree blossoms were lying on the ground, his heart was angry, and he tied the handmaidens and killed them with fire. |
王行 暴惡，故曰暴惡阿育王。 |
Wang Xing is violent, so it is called Ashoka. |
「時，阿 ［少／兔］ 樓陀大臣 白王言： |
"Shi, A [Shao/Rabbit] Minister Lou Tuo, Bai Wang said: |
『王不應為是法。 |
"The king should not be the law. |
云何以手自殺人， 諸臣婇女？ |
Why does Yun commit suicide with his hands, the servants and maids? |
王今當立屠殺之人，應有所殺， 以付彼人。』 |
Wang Jin should be a slaughterer, and he should kill something to pay for the other person. 』 |
王即宣教立屠殺者。 |
The king is the slaughterer. |
彼有一山， 名曰耆梨，中有一織師家。 |
There is a mountain named Qili, and there is a weaver's house in it. |
織師有一子，亦 名耆梨，兇惡撾打繫縛小男小女，及捕水 陸之生，乃至拒逆父母，是故世人傳云兇 惡耆梨子。 |
The weaver has a son, also known as Qi Li, who is fiercely tying boys and girls, catching water and land, and even rebelling against his parents. It is the old man who is said to be evil Qi Li. |
「時，王諸使語彼： |
"When Wang Zhushi said: |
『汝能為王斬諸兇 人不？』 |
"Can you kill all the evil for the king? 』 |
彼答曰： |
He replied: |
『一切閻浮提有罪者，我能淨 除，況復此一方？』 |
"I can get rid of all Yan Futi who is guilty, but this is the case? 』 |
「時，諸使輩還啟王言： |
"At that time, the envoys also gave the king's words: |
『彼 人已得兇惡者。』 |
"That person has become a vicious one. 』 |
王言： |
Wang Yan: |
『覓將來也！』諸使呼彼， 彼答言： |
"Look for the future! 』The envoys call him, he replied: |
『小忍，先奉辭父母。』 |
"Xiao Ren, let's resign my parents first. 』 |
具說上事，父 母言： |
Gu said the matter, father and mother said: |
『子不應行是事。』 |
"You shouldn't do things right. 』 |
如是三勅，彼生不 仁之心，即便殺父母已，然後乃至。 |
If it is the three emperor, he is born with unkind heart, even if he kills his parents, then even. |
「諸使問 曰： |
"The envoys asked: |
『何以經久不速來也？』 |
"Why does it take so long? 』 |
時，彼兇惡具說上 事。 |
At that time, he was vicious with talking about the matter. |
諸使者以是事具啟王。 |
The messengers are thought to be the King of Enlightenment. |
王即勅彼： |
Wang Jibi: |
『我 所有罪人，事應至死，汝當知之。』 |
"All my sinners, things should die, you must know them. 』 |
彼啟王 言： |
King Biqi said: |
『為我作舍。』 |
"Make a house for me. 』 |
王乃至為其作舍屋室，極為 端嚴，唯開一門，門亦極精嚴，於其中間， 作治罪之法羅列，狀如地獄，彼獄極為 勝好。 |
The king even made the dormitory room for him. It was extremely strict. Only one door was opened, and the door was also extremely strict. In the middle, it was listed as the law of conviction, which looked like hell, and that hell was extremely good. |
時，彼兇人啟王言： |
At that time, the evil man enlightened Wang said: |
『今從王乞願，若人 來入此中者，不復得出。』 |
"Today, the king begs, if people come into this, no one will come out. 』 |
王答言： |
Wang answered: |
『如汝所啟 乞願，當以與汝。』 |
"As you have enlightened, beg with you. 』 |
「時，彼屠主往詣寺中，聽 諸比丘說地獄事。 |
"At that time, Lord Pi Tu went to the monastery and heard the monks talk about hell. |
時，有比丘講地獄經： |
At that time, there was a monk who talked about the Hell Sutra: |
『有眾生生地獄者，地獄即執彼罪人，以熱 鐵鉗鉗開其口，以熱鐵丸著其口中。 |
"There are all living beings who live in hell, and hell will hold on to the sinner, open his mouth with hot iron tongs, and pill his mouth with hot iron. |
次融 銅灌口，次復鐵斧斬截其體，次復杻械枷 鏁檢繫其身，次復火車鑪炭，次復鐵鑊，次 復灰河，次復刀山劍樹。』 |
The second melts the copper to fill the mouth, the second complex iron axe cuts its body, the second restores the weapon flail to inspect the body, the second restores the locomotive charcoal, the second restores the iron wok, the second restores the gray river, the second restores the sword mountain and the sword tree. 』 |
具如天五使經所說。 |
As said by Tian Wu Shi Jing. |
彼屠主具聞比丘說是諸事，開其住處， 所作治罪之法如彼所說，案此法而治罪 人。 |
The master Guwen Bhikkhu said that it was all things, opened his residence, and used the method to convict the crime as he said. |
「又一時，商主將其婦入於大海，入海時， 婦便生子，名曰為海。 |
"At another time, the merchant brought his wife into the sea. When she entered the sea, the woman gave birth to a son, and the name was the sea. |
如是在海十有餘年， 採諸重寶，還到本鄉，道中值五百賊，殺於 商主，奪彼寶物。 |
If I have been in the sea for more than ten years, I have collected the treasures and returned to my hometown. The median value of the road is 500 thieves. They kill the merchant and seize the treasure. |
「爾時，商主之子見父傷死， 及失寶物，厭世間苦故，於如來法中出家 學道，還其本土，遊行諸國，次至巴連弗 邑。 |
"At that time, the merchant's son saw his father wounded and died, and lost his treasures. He hated the sufferings of the world. He became a monk in the Tathagata to learn the Tao, returned to his native land, marched across the kingdoms, and then went to Balenpho. |
過此夜已，晨朝著衣持鉢，入城次第 乞食，誤入屠殺舍中。 |
After the night, Chen moved into the city to beg for food and strayed into the slaughterhouse. |
「時，彼比丘遙見舍裏， 見火車鑪炭等治諸眾生，如地獄中，尋 生恐怖，衣毛皆竪，便欲出門。 |
"At that time, Pebchuk saw the house in the distance, saw the charcoal of the train, and healed all living beings, like in hell, looking for terror, with upright clothes, and wanted to go out. |
時，兇惡即往， 執彼比丘言： |
When the evil goes, follow the words of the Bhikkhu: |
『入此中者，無有得出，汝今 於此而死。』 |
"Those who enter this have nothing to know, you die here today. 』 |
比丘聞其所說，心生悲毒，泣淚 滿目。 |
When the monk heard what he said, his heart was sad, and his eyes were full of tears. |
兇主問曰： |
The murderer asked: |
『汝云何如小兒啼？』 |
"How is Ruyun like a child crying?" 』 |
「爾時，比 丘以偈答曰： |
"At that time, the monk replied with a verse: |
「『我不恐畏死， 志願求解脫， |
"'I'm not afraid of death, I volunteer to get out of it, |
所求不成果， 是故我啼泣， |
What I ask for is not fruitful, so I cry, |
人身極難得， 出家亦復然， |
The human body is extremely rare, even as a monk, |
遇釋師子王， 自今不重覩。』 |
Yu Shi, master and king, has never been too shameless. 』 |
「爾時，兇主語比丘曰： |
"At that time, the vicious subject Bhikkhu said: |
『汝今必死，何所憂惱？』 |
"You must die today, why are you worried? 』 |
比丘復以哀言答云： |
The monk replied with a lament: |
『乞我少時生命，可 至一月。』 |
"Begging me to live for a short time, but it can be as long as one month. 』 |
彼兇不聽。 |
He fiercely refused to listen. |
如是日數漸減，止於 七日，彼即聽許。 |
If the number of days gradually decreases and ends at seven days, he will listen to the promise. |
「時，此比丘知將死不久，勇 猛精進，坐禪息心，終不能得道。 |
"At that time, this monk knew that he was about to die soon, so he was brave and diligent, sitting in meditation and rested his mind, and finally could not gain the way. |
至於七 日，時，王宮內人有事至死，送付兇惡之人， 令治其罪。 |
As for the seven days, when the people in the palace died due to troubles, they were sent to the vicious people and ordered to be punished. |
兇主將是女人著臼中，以杵擣 之，令成碎末。 |
The culprit will be a woman in a mortar, pounding it with a pestle to make it into pieces. |
「時，比丘見是事，極厭惡此身： |
"When the monk saw that it was something, he hated this body: |
『嗚呼！苦哉！我不久亦當如是。』 |
"Alas! Painful! I should do the same soon. 』 |
而說偈言： |
And say the verse: |
「『嗚呼大悲師， 演說正妙法， |
"『Master of Great Compassion, speak the right way, |
此身如聚沫， 於義無有實。 |
This body is like a foam, there is nothing in righteousness. |
向者美女色， 今將何所在， |
The beauty of Xiangzhe, where will it be today, |
生死極可捨， 愚人而貪著。 |
Life and death are extremely tolerable, foolish and greedy. |
係心緣彼處， 今當脫鏁木， |
To the other side of the heart, now it is time to get rid of the wood, |
令度三有海， 畢竟不復生。 |
Ling Dusan has the sea, after all, it will not be reborn. |
如是勤方便， 專精修佛法， |
If it is diligent and convenient, specializing in Dharma, |
斷除一切結， 得成阿羅漢。』 |
Cut off all knots and become an Arahant. 』 |
「時，彼凶惡人語此比丘： |
"At that time, the vicious man said this monk: |
『期限已盡。』 |
"The time limit has expired. 』 |
比丘問 曰： |
The monk asked: |
『我不解爾之所說。』 |
"I don't understand what you said. 』 |
彼兇答曰： |
Bi Xiu replied: |
『先期七 日，今既已滿。』 |
"Seven days in advance, it is full now. 』 |
比丘以偈答曰： |
The monk replied with a verse: |
「『我心得解脫， 無明大黑闇， |
"『My heart is free, ignorance is dark, |
斷除諸有蓋， 以殺煩惱賊， |
Cut off all the covers to kill the troubled thieves, |
慧日今已出， 鑒察心意識， |
Hui Rijin has come out, to examine the mind consciousness, |
明了見生死， 今者愍人時， |
Seeing life and death clearly, when people are stunned today, |
隨順修聖法， 我今此身骸， |
Follow the Holy Dharma, I am here now, |
任爾之所為， 無復有悋惜。』 |
Regardless of what you have done, there is no more regret. 』 |
「爾時，彼兇主執彼比丘著鐵鑊油中，足與 薪火，火終不然，假使然者，或復不熱。 |
"At this time, the fierce master, the bhikkhu, was holding the iron in a wok, and the fire was full of fire. The fire will not be the case. If it does, it may not be hot again. |
兇主 見火不然，打拍使者，而自然火，火即猛盛； |
If you see the fire, the fierce master beats the messenger, but the natural fire makes the fire violent; |
久久，開鐵鑊蓋，見彼比丘鐵鑊中蓮華上 坐，生希有心，即啟國王，王即便嚴駕，將無 量眾，來看比丘。 |
After a long time, I opened the iron wok cover and saw the lotus flower in the iron wok of Biqiu sitting on it. He was very hopeful, and the king would be enlightened. Even if the king is strictly driving, there will be an infinite crowd to see the monk. |
「時，彼比丘調伏時至，即身 昇虛空，猶如鴈王，示種種變化，如偈所說。 |
"When the time comes, the Bhikkhu adjusts the time, that is, the body rises into the void, like a goose king, showing various changes, as the verse said. |
「王見是比丘， 身昇在虛空， |
"The king sees it as a monk, rising in the void, |
心懷大歡喜， 合掌觀彼聖： |
With great joy, join your hands to watch the saint: |
「『我今有所白， 意中所不解， |
"'I have something white now, but I don't understand it. |
形體無異人， 神通未曾有， |
There is no other person in the body, no magical powers, |
為我分別說， 修習何等法， |
Say separately for me, what kind of method to practice, |
令汝得清淨， 為我廣敷演， |
Make you clean, play for me, |
令得勝妙法， 我了法相已， |
The magical method of victory, I have learned the method, |
為汝作弟子， 畢竟無有悔。』 |
Be a disciple for you, after all, there is no regret. 』 |
「時，彼比丘而作是念： |
"At the time, Pebchuk wrote: |
『我今伏是王，多有所 導，攝持佛法，當廣分布如來舍利，安樂無 量眾生，於此閻浮提，盡令信三寶。』 |
"I am the king today, I have many instructions, take the Dharma, and distribute the Tathagata relics widely, so that countless sentient beings are happy and happy. Here, Yan Futi, I do my best to believe in the Three Jewels. 』 |
以是因 緣故，自顯其德。 |
So it is for this reason that it shows its virtue. |
而向王說偈言： |
And said to the king: |
「『我是佛弟子， 逮得諸漏盡， |
"'I am a disciple of the Buddha, I have caught everything, |
又復是佛子， 不著一切有， |
He is a Buddha again, without everything, |
我今已調伏， 無上兩足尊， |
I have now adjusted, the supreme biped, |
息心得寂靜， 生死大恐怖， |
I feel quiet, life and death are terrible, |
我今悉得脫， 有離三有縛， |
I'm free now, I'm free from the three and bound, |
如來聖法中， 獲得如是利。』 |
In the sacred teachings of the Tathagata, such benefits are obtained. 』 |
「時，阿育王聞彼比丘所說，於佛所生大敬 信，又白比丘言： |
"At that time, King Ashoka heard what Piqiu said that he was born with a great respect for the Buddha, and he said: |
『佛未滅度時，何所記說？』 |
"When the Buddha is not extinct, what do you remember? 』 |
比丘答言： |
Bhikkhu replied: |
『佛記大王： |
"Buddha King: |
「於我滅後，過百歲之 時，於巴連弗邑，有三億家，彼國有王，名 曰阿育，當王此閻浮提，為轉輪王，正法治 化； |
"After my extinction, when I was over a hundred years old, there were 300 million families in Balenfuyi. The king of that country was named Ashoka. When the king was Yanfuti, he was the king of runners, and he was ruled by law; |
又復 廣 布我舍利，於閻浮提立八萬四 千塔。」 |
Once again, my relic was widely spread, and 84,000 towers were erected in Yanfu. " |
佛如是記大王。 |
The Buddha is like a king. |
然大王今造此大地 獄，殺害無量民人，王今宜應慈念一切眾 生，施其無畏，令得安隱，佛之所記大王 者，王當如法修行。』 |
However, King Jin created this great hell and killed immeasurable people. King Jinyi should be kind to all sentient beings, exercise their fearlessness, and make them safe and quiet. The King who is recorded by the Buddha, the King should practice as the law. 』 |
而說偈言： |
And say the verse: |
「『當行哀愍心， 莫惱諸群生， |
"'Let's be sad, don't annoy the crowds, |
當修習佛法， 廣布佛舍利。』 |
When practicing Buddhism, spread Buddha relics. 』 |
「時，彼阿育王於佛所極生敬信，合掌向比 丘作禮： |
"At that time, King Asoka was born in the Buddha's place and worshipped the monk together with his hands together: |
『我得大罪，今向比丘懺悔，我之 所作甚為不可，願為佛子，受我懺悔。 |
"I have committed a serious sin. I confess to the monk today. What I have done is not possible. I am willing to be the Buddha and be repented by me. |
捨心 勿復責，我愚人今復歸命。』 |
Give up your heart and don't take the blame, I'm a fool today. 』 |
而說偈言： |
And say the verse: |
「『我今歸依佛， 無上勝妙法， |
"『I’m back to the Buddha today, |
比丘諸眾尊， 我今盡命歸， |
Bhikkhus deities, I will return with all my life, |
我今當勇猛， 奉受世尊勅， |
I shall be brave today |
於此閻浮提， 普立諸佛塔， |
Here, Yan Futi, erect all the pagodas, |
種種諸供養， 懸繒及幡幢， |
All kinds of offerings, hanging and flags, |
莊嚴世尊塔， 妙麗世希有。』 |
The majestic world-honored pagoda is wonderfully present. 』 |
「時，彼比丘度阿育王已，乘空而化。 |
"At that time, Pebchuk Du Ashoka had already taken advantage of the air to transform. |
「時，王從 地獄出，兇主白王言： |
"When the king came out of hell, the evil master Bai Wang said: |
『王不復得去。』 |
"The king can no longer go. 』 |
王曰： |
Wang Yue: |
『汝 今欲殺我耶？』 |
"You want to kill me today? 』 |
彼曰： |
He said: |
『如是。』 |
"That's it. 』 |
王曰： |
Wang Yue: |
『誰先入此中？』 |
"Who is here first? 』 |
答曰： |
Answer: |
『我是。』 |
"I'm. 』 |
王曰： |
Wang Yue: |
『若然者，汝先應取死。』 |
"If so, you should die first. 』 |
王 即勅人，將此兇主著作膠舍裏，以火燒 之，又勅壞此地獄，施眾生無畏。 |
The king is the emperor, and he burned it with fire in a plastic house written by the murderer, and then destroyed this hell, giving all beings fearless. |
「時，王欲建 舍利塔，將四兵眾，至王舍城，取阿闍世王 佛塔中舍利， 還 復修治此塔，與本無異。 |
"At that time, the king wanted to build a stupa. He brought the four soldiers to the city of the king's house and took the relic from the stupa of King Asai, and repaired and repaired the stupa, just like the original one. |
如 是取七佛塔中舍利，至羅摩村中。 |
In this case, take the relics from the seven stupas to the village of Rama. |
時，諸龍 王將是王入龍宮中，王從龍索舍利供養， 龍即與之。 |
At that time, the king of the dragons will enter the dragon palace, and the king will provide for the relic from the dragon, and the dragon will follow it. |
王從彼而出，如偈所說： |
The king came from him, as the verse said: |
「『羅摩羅村中， 所有諸佛塔， |
"『In Ramoro Village, all the stupas, |
龍王所奉事， 守護而供養， |
The dragon king serves, guards and provides for, |
王從龍索分， 諸龍開懷與， |
Wang Conglong seeks points, and all dragons are happy, |
即持此舍利， 漸進於餘方。』 |
That is to hold this relic, and gradually progress to the rest. 』 |
「時，王作八萬四千金、銀、琉璃、頗梨篋，盛佛 舍利； |
"At that time, the king made eighty-four thousand gold, silver, colored glaze, and pear 箧 to hold Buddha relics; |
又作八萬四千四寶瓶，以盛此篋，又 作無量百千幡幢繖蓋，使諸鬼神各持舍 利供養之具，勅諸鬼神言： |
Also made eighty-four thousand four treasure bottles to hold this rubbish, and also made an infinite umbrella cover with hundreds of thousands of banners, so that the ghosts and gods can each hold a relic of support, and the ghosts and gods: |
『於閻浮提，至 於海際，城邑聚落滿一億家者，為世尊 立舍利塔。』 |
"At Yanfuti, as for the sea, there are 100 million families in the city, and they build a stupa for the Lord. 』 |
「時，有國名著叉尸羅，三十六億 家，彼國人語鬼神言： |
"At that time, there was a famous national book, Chashi Luo, with 3.6 billion homes, and the people of that country said: |
『三十六篋舍利與 我等，起立佛塔。』 |
"Thirty-six bamboo relics and I wait and stand up the stupa. 』 |
王作方便，國中人少者，令 分與彼，令滿家數，而立為塔。 |
It is convenient for the king, and those in the middle of the country with few people will make the points and the others, so that the whole family will be counted and stand as a tower. |
「時，巴連弗邑 有上座，名曰耶舍，王詣彼所，白上座曰： |
"At that time, there was a seat in Balenfuyi, and the name was Yeshe, Wang Youbesuo, and the seat in White said: |
『我欲一日之中，立八萬四千佛塔，遍此閻浮 提，意願如是。』 |
"I want to build eighty-four thousand pagodas in one day, all over Yanfuti, and the wish is so. 』 |
如偈讚曰： |
As the verse praised: |
「『大王名阿育， 於先八塔中， |
"『The king's name is Ayu, in the eight towers, |
各取其舍利， 於此閻浮提， |
Each takes its own relics, here Yan Futi, |
建立諸佛塔， 八萬及四千， |
To build stupas, 80,000 and 4,000, |
縱廣殊妙勝， 一日都使畢。』 |
A wide range of extraordinary victories will be completed in one day. 』 |
「時，彼上座白王言： |
"When he took the seat, the White King said: |
『善哉！大王！剋後十五日 月食時，令此閻浮提起諸佛塔。』 |
"Good! King! At the time of the lunar eclipse on the fifteenth day, Yan Fu was asked to lift up the stupas. 』 |
如是乃至 一日之中，立八萬四千塔，世間民人，興慶 無量，共號名曰法阿育王。 |
In this way, even in one day, eighty-four thousand pagodas were erected, and the people of the world will celebrate the immeasurable prosperity, and they will be called Fa Ashoka. |
如偈讚曰： |
As the verse praised: |
「『王聖種孔雀， 安樂世間人， |
"『The King Sacred Peacock, the peaceful world, |
於此閻浮提， 建立勝妙塔， |
Here, Yan Futi, built the Shengmiao Tower, |
本名為惡王， 今造勝妙業， |
His real name is the evil king. |
共號名法王， 相傳至於後。』 |
The total name is the King of Kings, and it is said to be the queen. 』 |
「王已建八萬四千塔，歡喜踊躍，將諸群臣 往詣鷄雀精舍，白耶舍上座曰： |
"The king has built eighty-four thousand towers, and he is enthusiastic about bringing all his officials to the henhouse, Baiyeshe said: |
『更有比 丘，佛所授記，當作佛事不？ |
"There are even more monks, should the Buddha's teachings be regarded as Buddha's things? |
我當往詣彼 所供養恭敬。』 |
I should be respectful of offerings to you. 』 |
「上座答曰： |
"The upper seat replied: |
『佛臨般涅槃時，降 伏阿波羅龍王、陶師旃陀羅、瞿波梨龍。』 |
"When the Buddha is in nirvana, he will subdue Apollo Dragon King, Tao Shi Chandala, and Qubo Lilong. 』 |
詣摩偷羅國，告阿難曰： |
He told Ananda to steal the kingdom of Luo, and said: |
『於我般涅槃後， 百世之中，當有長者，名瞿多，其子名曰 優波崛多，當出家學道，無相佛教授於人， 最為第一，當作佛事。』 |
"After my nirvana, in the hundreds of generations, there should be elders, with many names, and their sons are called Ubakuduo. When a monk learns the Tao, teaches the Buddha to others, and is the first, as a Buddha. 』 |
佛告阿難曰： |
The Buddha told Ananda and said: |
『遙見 彼山不？』 |
"See you in the distance? 』 |
阿難白佛： |
Ananda White Buddha: |
『見也。 |
"See you. |
世尊！』佛告阿難： |
Lord! "The Buddha told Ananda: |
『此 山名優留曼茶，是阿蘭若處名那茶 婆低，隨順寂靜。 |
"This mountain is famous for Luman tea. It is Alan Ruochu's name for the tea, and she is silent. |
而偈讚曰： |
And the verse said: |
「『優波崛比丘， 教授最第一， |
"『Uhabori Bhikkhu, the professor is the first, |
名聞振四方， 最勝之所記， |
Famous and heard everywhere, the most remarkable record, |
於我滅度後， 當得作佛事， |
After I die, I should do Buddhahood, |
度諸眾生類， 其數無有限。』 |
There is no limit to the number of saving sentient beings. 』 |
「時，王問上座曰： |
"When the king asked the audience, |
『尊者優波崛今已出世不？』 |
"Have you been born now? 』 |
上座答曰： |
The upper seat replied: |
『已出世，出家學道，降伏煩惱，是 阿羅漢，共諸無量比丘眷屬一萬八千，住在 優留曼茶山中阿蘭若處，哀愍眾生，如佛 說淨妙法，度無量諸天及人，令入甘露城。』 |
"I have been born, a monk to learn the Tao, to subdue troubles, it is an Arahant, a total of 18,000 members of the immeasurable bhikkhus, living in Alanruo in the Uluman tea mountain, mourning all beings, like the Buddha said the pure magic method, saving the immeasurable heavens and People, let into Ganlu City. 』 |
王聞已，歡喜踊躍，即勅群臣，速辦嚴駕，將 無量眷屬往詣彼所，修敬供養優波崛多。 |
Wang Wen has been happily enthusiastic, that is, to impose an imperial court, quickly handle the strict driving, and send countless family members to the other place, repair and provide for Upoduo. |
「時，臣白王言： |
"Shi, Chen Baiwang said: |
『彼聖既在王國，宜當遣信奉 迎之，彼自當來。』 |
『Since the saint is in the kingdom, he should be sent to welcome him, he should come by himself. 』 |
王答臣曰： |
Wang Dachen said: |
『不宜遣信至 彼所，應當自往，彼不宜來也。』 |
"It is not advisable to send a letter to the place, but to go by yourself, nor to come. 』 |
而說偈曰： |
And the verse says: |
「『汝得金剛舌， 那能不斷壞， |
"'You got the vajra tongue, it can keep going bad, |
諫我莫往彼， 親近田舍人。』 |
Admonish me not to go there, get close to the people in Tianshe. 』 |
「王即遣信，往彼尊者所言： |
"The king sent a letter to what the Venerable One said: |
『某日當來尊所。』 |
"Someday, I should come to Zunsuo. 』 |
時，尊者思惟： |
When the Venerable thought: |
『若王來者，無量將從，受諸 大苦，逼殺害微蟲、聚落人民。』 |
"If the king comes, immeasurable will follow, suffer all kinds of hardships, and force them to kill small insects and settle the people. 』 |
作是念已， 答使者曰： |
The answer to the messenger said: |
『我當自往詣王所。』 |
"I should go to the king's place. 』 |
時，王聞尊者 自來，歡喜踊躍，從摩偷羅至巴連弗邑，於 其中間，開安舟航，於航懸諸幢蓋。 |
At that time, Venerable Wang Wen came, happily and enthusiastically, from Motoluo to Balenfuyi, in the middle of which he opened a boat and hung the buildings. |
「時，尊者 優波崛愍念王故，將一萬八千阿羅漢眾， 隨於水道徑至王國。 |
"At that time, the Venerable Upobori remembered the king's story and took 18,000 arhats along the waterway to the kingdom. |
時，國中人啟王言： |
At that time, the middle-schooler Qi Wang said: |
『尊 者優波崛將一萬八千比丘眾來至。』 |
"Venerable Upobori will come to 18,000 bhikkhus. 』 |
「王聞， 大歡喜踊躍，即脫瓔珞，價直千萬，而授與 之。 |
"Wang Wen, great joy and enthusiasm, that is, take it off, the price is tens of millions, and grant it. |
王將諸大臣眷屬，即出往尊者所， 即 為下 食，五體投地，向彼作禮，長跪合掌，而作 是言： |
The king sent the family members of the ministers to the place of the venerable, that is, to eat, throw his five bodies on the ground, bow to him, kneel and put his hands together, and say: |
『我今領此閻浮提，受於王位，不以 為喜； |
『I am taking this Yan Futi today, I am subject to the throne, and I am not happy; |
今覩尊者， 踊躍 無量，如來弟子，乃 能如是，如覩於佛。』 |
Today’s Venerable Venerable is boundlessly active, and the disciples of the Tathagata are able to do so, like a Buddha. 』 |
而說偈言： |
And say the verse: |
「『寂滅已度世， 汝今作佛事， |
"'The dying has passed the world, now you do Buddha's affair, |
世間愚癡滅， 如日照佛世， |
The world’s foolishness and ignorance die out, as the sun shines on the Buddha’s world, |
為世作導師， 說法中第一， |
Be a mentor for the world, first in the saying, |
眾生可依怙， 我今大歡喜。』 |
All beings can rely on you, I am so happy today. 』 |
「時，王勅使者宣令國界： |
"At that time, the emissary of the king declared the border: |
『尊者優波崛比丘 今來此國。』 |
"Venerable Uhabori Bhikkhu comes to this country today. 』 |
如是唱言： |
Say something like this: |
「『欲得富貴者， 遠離貧窮苦， |
""Those who want to be rich, stay away from poverty, |
常處天上樂， 解脫涅槃者， |
Always be happy in the heavens, liberate Nirvana, |
當值優波崛， 修敬今供養， |
When you are on duty, Xiu Jingjin provides support, |
未見諸佛者， 今覩優波崛。』 |
Those who have not seen the Buddhas will rise today. 』 |
「時，王嚴飾國界，平治道路，懸繒幡蓋，燒香 散華，及諸伎樂。 |
"At that time, Wang Yan decorated the borders of the country, the roads of Pingzhi, hanging flags and covers, burning incense and dispersing flowers, and all kinds of music. |
舉國人民皆出奉迎尊 者優波崛，供養恭敬。 |
The people of the whole country have come out to honor the honorable person, and provide respect. |
「爾時，尊者優波崛白王 言： |
"At this time, the Venerable Upogori White King said: |
『大王！當以正法治化，哀愍眾生，三寶 難遇，於三寶中，常以供養恭敬，修念讚 歎，廣為人說。 |
"The King! We should rule by righteous law and mourn sentient beings. The Three Treasures are hard to come by. Among the Three Treasures, we should always respect and admire by offerings and chanting. |
所以者何？ |
So what? |
如來、應供、等正覺 知人見人，常為記說： |
Tathagata, confession, etc. Enlightenment knowing that people see others, they often say: |
「我之正法，寄在國王， 及我比丘僧等。」 |
My Dharma is sent to the king, and my monks and so on. |
』而說偈曰： |
』And the verse said: |
「『世雄人中尊， 正勝妙大法， |
""Zhong Zun Shixiong, righteous victory over Miao Dafa, |
寄付於大王， 及我比丘僧。』 |
Send it to the king, and my monk. 』 |
「時，王白優波崛曰： |
"At that time, Wang Baiyoubo said: |
『我已建正法。』 |
"I have established Dhamma. 』 |
而說偈曰： |
And the verse says: |
「『我已造諸塔， 莊嚴諸國界， |
"'I have built towers, solemn borders, |
種種興供養， 幡幢及諸寶， |
All kinds of offerings, banners and treasures, |
廣布佛舍利， 遍於閻浮提， |
Buddha relics are widely spread all over Yanfuti, |
我興如是福， 意願悉已滿， |
I am so happy, my wishes are full, |
自身及妻兒， 珍寶及此地， |
Myself and his wife and children, treasures and this place, |
今已悉捨施， 供養賢聖塔。』 |
Now I have learned to donate to the sage tower. 』 |
「時，尊者優波崛讚王言： |
"At that time, the Venerable Upodori praised the king: |
『善哉！善哉！大王應 行如是法。』 |
"Good! Good! The king should do the same. 』 |
而說偈言： |
And say the verse: |
「『捨身及財命， 世世無所憂， |
"『Sacrifice one's life and wealth, there is no worry in the world, |
受福無有窮， 必得無上覺。』 |
There is no limit to blessings, and you must have supreme consciousness. 』 |
「時，王請尊者優波崛入城，設種種座，請尊 者就座，眾僧令往鷄雀精舍。 |
"At that time, the king invited the Venerable Upo to rise into the city and set up various seats. He invited the Venerable to take a seat, and the monks ordered to go to the chicken house. |
白尊者曰： |
Venerable White said: |
『尊者顏貌端正，身體柔軟，而我形體醜陋， 肌膚麁澁。』 |
"The Venerable has a good appearance and a soft body, but my body is ugly and my skin is rough. 』 |
「尊者說偈曰： |
"The Venerable Says: |
「『我行布施時， 淨心好財物， |
"'When I do generosity, I purify my heart and good wealth. |
不如王行施， 以沙施於佛。』 |
It is not as good as the king's practice to apply sand to the Buddha. 』 |
「時，王以偈報曰： |
"At that time, Wang Yisu reported: |
「『我於童子時， 布施於沙土， |
"『When I was a boy, I gave to the sand, |
今獲果如是， 何況餘妙施。』 |
This is the case with the fruit, not to mention Yu Miao Shi. 』 |
「尊者復以偈讚曰： |
"The Venerable once again praised and said: |
「『快哉善大王， 布施諸沙土， |
"'Happily, the good king, donate all the sand, |
無上福田中， 植果無窮盡。』 |
In the supreme blessed field, the fruits are endless. 』 |
「時，阿育王告諸大臣： |
"When Ashoka told the ministers: |
『我以沙布施於佛，獲 其果報如是。 |
"I used sand cloth to give to the Buddha and got the result. |
云何而不修敬於世尊？』 |
Why don't the clouds repair respect to the world-zun? 』 |
王復 白優波崛言： |
Wang Fu and Bai Youbo made a statement: |
『尊者！示我佛所，說法、遊行處 所，當往供養禮拜，為諸後世眾生攝受善 根。』 |
"Venerable! Show me the Buddha's place, where you speak and parade, you should go to the offerings and worship, so as to take the root of good for all beings of later generations. 』 |
而說偈言： |
And say the verse: |
「『示我佛說法， 諸國及住處， |
"'Show me the Buddha's words, the nations and residences, |
供養當修敬， 為後眾生故。』 |
Offerings should be respected, for the sake of all future beings. 』 |
「尊者言： |
"His Word: |
『善哉！善哉！大王能發妙願，我當 示王處所，為後眾生。』 |
"Good! Good! If the king can make a wonderful vow, I should show the king’s place as the posterity. 』 |
「時，王將四兵軍眾，及 持種種供養香華、幡幢，及諸伎樂，便將 尊者發去。 |
"At that time, the king sent the four soldiers and the army, and all kinds of offerings to incense flowers, flag towers, and all kinds of music, and then sent the Venerable. |
尊者隆頻林，此是如來生處，而 說偈言： |
Venerable Longpinlin, this is the place of the afterlife, and said: |
「『如來初生處， 生時行七步， |
"'Tathagata, where he was born, walks seven steps during his birth, |
顧視諸四方， 舉手指天上， |
Look at all directions, raise your finger to the sky, |
我今最後生， 當得無上道， |
I am the last of my life, to be the supreme way, |
天上及於人， 我為無上尊。』 |
Heaven and man, I am supreme. 』 |
「時，王五體投地，供養禮拜，即立佛塔。 |
"At that time, the five bodies of the king threw himself to the ground and offered to worship, that is, erecting a stupa. |
尊者 白王言： |
Words of the Venerable White King: |
『大王欲見諸天見佛生時行七步 處不？』 |
"Will the king take seven steps when he wants to see the heavens and see the Buddha's life?" 』 |
王白言： |
Wang Baiyan: |
『願樂欲見。』 |
"Wish to see you. 』 |
「時，尊者舉手， 指摩耶夫人所攀樹枝，而告彼樹神曰： |
"When the Venerable raised his hand, he pointed to the branch that Mrs. Maya had climbed, and told the tree god: |
『樹 神！今現，令王見之，生大歡喜。』 |
"The tree god! Now that the king sees it, he is very happy. 』 |
尋聲即 見，住尊者邊，而作是言： |
Seeing the sound, staying next to the Lord, and speaking: |
『何所教勅？ |
"Who teaches you? |
我當 奉行。』 |
I should obey. 』 |
尊者語王言： |
Saying of the Lord: |
『此神見佛生時。』 |
"When God saw the Buddha's life. 』 |
「王以偈 問神曰： |
"Wang Yiji asked God: |
「『汝見嚴飾身， 生時青蓮華， |
"'When you see Yan decorated your body, |
足行於七步， 口中有所說。』 |
Walk in seven steps and say something in your mouth. 』 |
「神以偈答曰： |
"God replied with the verse: |
「『我見相好身， 生時二足尊， |
"'I saw a good body, two feet in my life, |
舉足行七步， 口中有所說， |
Take seven steps and say something in your mouth, |
於諸天人中， 我為無上尊。』 |
Among the heavens, I am the supreme. 』 |
「時，王問神言： |
"When the king asked the gods: |
『佛生有何瑞應？』 |
"Why should the Buddhas live? 』 |
神答言： |
God answered: |
『我不 能宣說妙勝諸事，今略說少分： |
『I can’t preach everything about the victory, I will say a few points today: |
「『光明能徹照， 身體具相好， |
"『The light can shine through, the body is in good shape, |
令人喜樂見， 感動於天地。』 |
It is delightful to see, and moved to the world. 』 |
「時，王聞神所說歡喜，施十萬兩珍寶而去。 |
"At that time, when Wang heard what God said he was happy, he gave away one hundred thousand taels of treasures. |
又將王入城裏，語言： |
Then the king entered the city, language: |
『此處菩薩現三十二 相、八十種好，莊嚴其體紫磨金色。』 |
"Here, the Bodhisattva has thirty-two phases, eighty kinds of good, and its solemn body is purple and golden. 』 |
時，王向此 處作禮，興種種供養。 |
At that time, the king bowed to this place and made various offerings. |
「又將王至天寺中，語 王言： |
"In the temple again, Wang Yan: |
『太子生時，令向彼神禮。 |
"When the prince was born, Ling Xiang was a god. |
時，諸神悉 禮菩薩。 |
At that time, the gods paid close attention to the Bodhisattva. |
時，諸民人為菩薩立名，今是天中 天。』 |
At that time, all the people named the Bodhisattva, and now it is in the sky. 』 |
時，王復以種種供養。 |
At that time, Wang Fu made various kinds of support. |
「又將示處語王言： |
"And Wang Yan in Shichuyu: |
『此處父王以菩薩示諸婆羅門，瞻其相德。』 |
"Here, the father shows all the Brahmins as bodhisattvas and looks at their virtues. 』 |
王復種種供養。 |
Wang multi-plants and supports. |
「又示： |
"Also: |
『此處菩薩學堂，此處學 乘象，此處學乘馬、乘車、弓弩。 |
『Here is the Bodhisattva School, here is how to ride elephants, here is how to ride horses, vehicles, and crossbows. |
如是學一切 伎術處，此處是菩薩治身，此處菩薩六萬 夫人遊戲處，此處菩薩見老、病、死人。 |
If you learn all the tricks, here is where the Bodhisattva cures the body, where the Bodhisattva’s 60,000 wife plays, where the Bodhisattva sees the old, sick, and dead. |
此處菩 薩坐閻浮提樹下，坐禪得離欲，樹影不離 身，父王向其作禮。 |
Here, the Bodhisattva sits under the Yanfuti tree, sitting in meditation so as to be free from desire, and the shadow of the tree does not leave the body, and the father pays him a gift. |
此處菩薩將百千天神， 出城而去。 |
Here the Bodhisattva will leave the city with hundreds of thousands of gods. |
此處菩薩脫瓔珞，與車匿遣 馬還國。』 |
Here the Bodhisattva took off Yingluo and returned to the country with Cha Ni. 』 |
而說偈曰： |
And the verse says: |
「『菩薩於此處， 脫瓔珞及冠， |
""Here is the Bodhisattva, take off his yin and crown, |
授與於車匿， 遣馬還於國， |
Granted to Cheni, sent horses back to the country, |
獨行無有侶， 便入學道山。』 |
If you walk alone without a couple, you will enter Daoshan. 』 |
「『又此處菩薩從獵師，易袈裟衣，被此衣已， 而為出家。 |
"'Here, the Bodhisattva is a hunter, and he is easily robed by a robe. He is already a monk by this dress. |
此處是仙人所稽請處，此處瓶 沙王與菩薩半國處，此處問優藍弗仙 人，此處菩薩六年苦行。』 |
Here is the place where the immortals check, where the bottle sand king and the Bodhisattva are half-country, and here you ask the immortal Ulan Fu, where the Bodhisattva performed asceticism for six years. 』 |
如偈所說： |
As the verse says: |
「『苦行於六年， 極受諸苦惱， |
"'Asceticism for six years, suffering from all kinds of suffering, |
知此非真道， 棄捨所習行。』 |
Knowing this is not the true way, abandon what you practice. 』 |
「此處二女奉菩薩乳糜，如偈所說： |
"Here the two females serve the bodhisattva chyle, as the verse says: |
「『大聖於此中， 受二女乳糜， |
"『The Great Sage is here, receiving the second daughter's chyle, |
從此而起去， 往詣菩提樹。』 |
From then on, to the Bodhi tree. 』 |
「此處迦梨龍讚歎菩薩，如偈所說： |
"Here Kalilong praises the Bodhisattva, as the verse said: |
「『此處迦梨龍， 讚歎諸菩薩， |
"『Here Kalilong, praise the bodhisattvas, |
當隨古時道， 證無上妙果。』 |
When following the ancient times, there is no great fruit. 』 |
「時，王向尊者而說偈曰： |
"At that time, the king said to the Venerable: |
「『我今欲見龍， 彼龍見佛者， |
"'I want to see the dragon today, and the dragon sees the Buddha, |
從此趣菩提， 證得勝妙果。』 |
From then on, I am interested in Bodhi, and I have realized the wonderful fruit of victory. 』 |
「時，尊者以手指龍宮，語曰： |
"When the Venerable pointed to the Dragon Palace, he said: |
『迦梨龍王！汝以 見佛，今當現身。』 |
"Kali Dragon King! When you see the Buddha, you should appear now. 』 |
時，龍王尋聲即出，住在尊 前，合掌白言： |
When the dragon king looked for the sound, he stayed in front of the deity and said with his palms together: |
『何所教勅？』 |
"Who teaches you? 』 |
時，尊者語王曰： |
At that time, the Venerable King Yu said: |
『此 龍王見佛，讚歎如來。』 |
"The Dragon King saw the Buddha and admired the Tathagata. 』 |
「時，王合掌向龍，而 說偈曰： |
"When the king put his palms together towards the dragon, he said: |
「『汝見金剛身， 我師無疇匹， |
"'When you see the vajra body, my teacher has no time to match. |
面如淨滿月， 為我說彼德， |
Face like a full moon, say Peter for me, |
十力之功德， 往詣道場時。』 |
The merits of the ten powers, when going to the dojo. 』 |
「時，龍王以偈答曰： |
"When the Dragon King replied with a verse: |
「『我今當演說， 足踐於地時， |
"'I'm speaking today, when I'm on the ground, |
大地六種動， 光耀倍於日， |
The six movements of the earth, shining more than the sun, |
遍照三千界， 而趣菩提樹。』 |
Illuminate three thousand realms all over, and the Bodhi tree is interesting. 』 |
「時，王如是等處處種種供養，及立塔廟。 |
"At that time, Wang Ru was waiting everywhere for various offerings and erecting towers and temples. |
「時，尊者將王至道樹下，語王曰： |
"At that time, the venerable man brought the king to the Taoist tree, and the king of words said: |
『此樹，菩薩 摩訶薩以慈悲三昧力破魔兵眾，得阿耨 多羅三藐三菩提。』 |
"This tree, the Bodhisattva Mahasattva breaks the demon soldiers with the power of compassionate samādhi, and obtains Ahu Tara three contemptuous three Bodhi. 』 |
而說偈言： |
And say the verse: |
「『牟尼牛王尊， 於此菩提樹， |
"『Muni Bull King, here is the Bodhi tree, |
降伏惡魔軍， 得勝菩提果， |
Conquer the demon army, defeat the bodhi fruit, |
天人中特尊， 無能與等者。』 |
The superb among the heavens and humans, the incompetent and the waiter. 』 |
「時，王捨無量珍寶，種種供養，及起大塔廟。 |
"At that time, the king's house was infinite treasures, all kinds of offerings, and large pagoda temples. |
「此處四天王各持一鉢，奉上於佛，合為一 鉢。 |
"Here the four heavenly kings each hold a bowl and offer it to the Buddha to form a bowl. |
此處於賈客兄弟所受諸飯食。 |
This is where the Jiake brothers received all the meals. |
此處如 來詣波羅奈國時，阿時婆外道問佛。 |
Here, when Tathagata came to Paranai, Ashipo asked the Buddha outside. |
此 處仙人園鹿野苑，如來於中為五比丘三轉 十二行法輪。 |
Here in the Immortal Garden Sarnath, the Tathagata is the Five Bhikkhus with three turns and twelve-line Dharma Wheel. |
而說偈言： |
And say the verse: |
「『此處鹿野苑， 如來轉法輪， |
""Here in Sarnath, Tathagata Zhuan Falun, |
三轉十二行， 五人得道跡。』 |
Three turns and twelve lines, five people gain the path. 』 |
「時，王於是處興種種供養，及立塔廟。 |
"At that time, the king started various kinds of offerings and erected pagoda temples. |
「此 處如來度優樓頻螺迦葉等仙人為道。 |
"Here, the immortals such as Tathagata Duyoulou Pinluo Kaye are the way. |
此處 如來為瓶沙王說法，王得見諦，及無量民 人、諸天得道。 |
Tathagata here is the saying of the King of Pingsha, that the king sees the truth, and the immeasurable people and the heavens gain the way. |
此處如來為天帝釋說法， 帝釋及八萬諸天得道。 |
The Tathagata here is an explanation of the emperor's interpretation, and the emperor's interpretation and the eighty thousand heavens gain the Tao. |
此處如來示大神力， 種種變化。 |
Here the Tathagata shows great power and various changes. |
此處如來至天上，為母說法，將 無量天眾，下於人間。 |
Here, the Tathagata comes to the heavens, as the mother's saying, will descend the infinite heavenly people to the earth. |
「王復種種供養，及 立塔廟。 |
"The king multiplies all kinds of offerings, and sets up the pagoda temple. |
「時，尊者語阿育王，至鳩尸那竭國，言： |
"At that time, the Venerable said to King Ashoka, to the end of the kingdom, saying: |
『此處 如來具足作佛事畢，於無餘般涅槃而般 涅槃。』 |
"Here, the Tathagata is sufficient to complete the Buddha's work, and to Nirvana like no more. 』 |
而說偈言： |
And say the verse: |
「『度脫諸天人， 修羅龍夜叉， |
"'Dutuo Tianren, Shura Dragon Yasha, |
建立無盡法， 佛事既已終。 |
The establishment of endless dharma, the Buddha's affairs are over. |
於有得寂滅， 大悲入涅槃， |
Yu You will die, great compassion will enter Nirvana, |
如薪盡火滅， 畢竟得常住。』 |
If the salary is exhausted, after all, you have to live permanently. 』 |
「時，王聞是語，憂惱迷悶擗地。 |
"When Wang Wen was talking, he was worried and perplexed. |
時，諸臣輩以 水洗心面，良久得穌，啼泣涕零。 |
At that time, the ministers washed their hearts with water, and after a long time, they were weeping. |
如是乃 至興種種供養，立大塔廟。 |
If so, even make various kinds of offerings, and build big pagoda temples. |
「時，王復白尊者曰： |
"When, Venerable Wang Fubai said: |
『我意願欲得見佛諸大 弟子佛之所記者，欲供養彼舍利，願為示 之。』 |
"I want to see the reporters of the Buddha's disciples, and I want to make offerings to him. I would like to show it. 』 |
時，尊者白王言： |
When the Venerable White King said: |
『善哉！善哉！大王能發 如是妙心。』 |
"Good! Good! The king can send such a wonderful heart. 』 |
「時，尊者將王至舍衛國，入祇桓 精舍，以手指塔： |
"At that time, the Venerable King brought the king to the Sravasti, and entered the Zhihuan Abode, using his fingers to tower: |
『此是尊者舍利弗塔，王 當供養。』 |
"This is the Venerable Sari Pagoda, and the king is to support it. 』 |
王曰： |
Wang Yue: |
『彼有何功德？』 |
"What merit does he have? 』 |
尊者曰： |
The Venerable said: |
『是第 二法王，隨轉法輪。』 |
"It is the second Dharma King, who will follow the wheel of Dharma. 』 |
而說偈言： |
And say the verse: |
「『一切眾生智， 比於舍利弗， |
"'The wisdom of all beings is compared to Sariputra, |
十六之一分， 以除如來智。 |
One sixteenth divided by Tathagata. |
如來轉法輪， 是則能隨轉， |
Tathagata turns the wheel of Falun, if it is, it can turn with it, |
彼有無量德， 誰復能宣說。』 |
Who can declare that he has infinite virtue. 』 |
「時，王生大歡喜，捨十萬兩珍寶，供養其塔， 而說偈言： |
"At that time, Wang Sheng rejoiced and gave up one hundred thousand taels of treasures to support his tower, and said: |
「『我禮舍利弗， 解脫諸恐怖， |
"'I pray to Sariputta, free from all horrors, |
名稱普於世， 智慧無有等。』 |
The name is universal, and there is no such thing as wisdom. 』 |
「次，復示大目揵連塔： |
"Secondly, repeat the Damu Chulian Tower: |
『王應供養此塔。』 |
"The king should provide for this tower. 』 |
「王復 問曰： |
"Wang Fu asked: |
『彼有何功德？』 |
"What merit does he have? 』 |
尊者答曰： |
His Holiness replied: |
『是神足第一， 以足指踐地，地即震動，至於天宮，降伏 難陀跋難陀龍王。』 |
"It is the first of the gods' feet. If you touch the ground with your feet, the ground will shake. As for the heavenly palace, you will subdue the Nanda Dragon King. 』 |
而說偈曰： |
And the verse says: |
「『以足指動地， 至於帝釋宮， |
"『Move the ground with your feet, as for the Imperial Palace, |
神足無與等， 誰能盡宣說？ |
There is nothing to wait, who can say it all? |
二龍王兇暴， 見者莫不怖， |
The two dragon kings are fierce. |
彼於神足力， 降伏息瞋恚。』 |
He Yu Shen's full strength, subdued his aversion. 』 |
「時，王捨十萬兩珍寶，供養此塔，以偈讚曰： |
"At that time, the king's house supported this tower with a hundred thousand taels of treasures and praised it with a verse: |
「『神足中第一， 離於老病死， |
"『No. 1 in God's feet, to die from old age and sickness, |
有如是功德， 今禮目揵連。』 |
Just like merit, this is the ritual. 』 |
「次，復示摩訶迦葉塔，語王言： |
"Second, repeat the Mahakaya Pagoda, the king of words said: |
『此是摩訶迦 葉塔，應當供養。』 |
"This is Mahakaya Pagoda, which should be supported. 』 |
王問曰： |
Wang Wen said: |
『彼有何功德？』 |
"What merit does he have? 』 |
答 曰： |
Answer: |
『彼少欲知足，頭陀第一，如來施以半 座及僧伽梨衣，愍念眾生，興立正法。』 |
"The young man wants to be content, and the head is the first. The Tathagata gives the half seat and the sangha robes, to meditate on all beings, and to stand upright. 』 |
即說 偈曰： |
In other words, the verse says: |
「『功德田第一， 愍念貧窮類， |
"『The field of merit is number one, thinking of the poor category, |
著佛僧伽梨， 能建於正法， |
With the Buddha Sangha Pear, it can be built in Dhamma, |
彼有如是德， 誰能具宣說。』 |
He is so virtuous, who can declare it. 』 |
「時，王捨十萬兩珍寶，供養是塔，以偈讚曰： |
"At the time, the king's house was one hundred thousand taels of treasures, and the pagoda was supported by the pagoda. |
「『常樂於寂靜， 依止林藪間， |
""I often enjoy the silence, in the shadow of Lin Yu, |
少欲知足富， 今禮大迦葉。』 |
If you want to be contented and rich, I will give this gift to Kassapa. 』 |
「次，復示尊者薄拘羅塔： |
"Second, show the Venerable Bokulota: |
『此是薄拘羅塔，應 當供養。』 |
"This is Bokulota and should be supported. 』 |
王問曰： |
Wang Wen said: |
『彼有何功德？』 |
"What merit does he have? 』 |
尊者答曰： |
His Holiness replied: |
『彼 無病第一，乃至不為人說一句法，寂然無 言。』 |
"He is the first to be free from illness, and he doesn't even speak a word for others, and he is silent. 』 |
王曰： |
Wang Yue: |
『以一錢供養。』 |
"Supply with one dollar. 』 |
諸臣白王： |
The White King: |
『功德既等， 何故於此供養一錢？』 |
『Since the merits are waiting, why do you offer a money here? 』 |
王告之曰： |
Wang Gaozhi said: |
『聽吾所 說： |
"Listen to what I said: |
「『雖除無明癡， 智慧能鑒察， |
"'Although ignorance and delusion are excluded, wisdom can detect, |
雖有薄拘名， 於世何所益？』 |
Although there is a name called Bo Shu, what is it to the world? 』 |
「時，彼一錢還來至王所。 |
"At that time, his money came to the king's office. |
時，大臣輩見是希有 事，異口同音讚彼： |
At that time, when the ministers saw that there was something wrong, they praised him in unison: |
『嗚呼！尊者！少欲知足，乃 至不須一錢。』 |
"Alas! Lord! Less want to be content, even without a money. 』 |
「復示阿難塔，語王言： |
"Return to Ananda, Yuwangyan: |
『此是阿難塔，應當供 養。』 |
"This is the Ananda Tower and should be provided for. 』 |
王曰： |
Wang Yue: |
『彼有何功德？』 |
"What merit does he have? 』 |
答曰： |
Answer: |
『此人是侍佛 者，多聞第一， 撰 集佛經。』 |
"This person is a person who serves the Buddha. He is the first to hear more and write Buddhist scriptures. 』 |
而說偈曰： |
And the verse says: |
「『奉持牟尼鉢， 念至能決斷， |
"『Hold the muni bowl, I think I can decide, |
多聞之大海， 辯才柔軟音， |
Hear the sea, the soft voice of debate, |
能悅天人眾， 善知三佛心， |
It can be pleasing to the heavens and people, knowing the three Buddha minds well, |
一切悉明了， 功德之寶篋。 |
Everything is clear, the treasure of merit. |
最勝所稱歎， 降伏煩惱諍， |
The most praised sigh, subdue troubles, |
如是等功德， 應當修供養。』 |
If you are waiting for merit, you should cultivate and support. 』 |
「王即捨百億兩珍寶，而供養其塔。 |
"The king gave away tens of billions of treasures, and offered his tower. |
「時，諸臣 白王言： |
"At the time, the ministers White King said: |
『何故於此布施供養皆悉勝前？』 |
"Why do you give and support here before you win?" 』 |
王 曰： |
Wang said: |
『聽吾所說心中所以： |
"I heard what I said, so in my heart: |
「『如來之體身， 法身性清淨， |
"『The body of the Tathagata, the dharmakaya is pure, |
彼悉能奉持， 是故供養勝。 |
He is able to uphold it, so donate victory. |
法燈常存世， 滅此愚癡冥， |
The Dharma lamp always exists in the world, to eliminate this foolishness, |
皆由從彼來， 是故供養勝。 |
It all comes from the other, so it is the cause to support and win. |
如大海之水， 牛跡所不容， |
Like the water of the sea, cattle trails cannot be tolerated, |
如是佛智海， 餘人不能持。 |
If it is a sea of Buddha's wisdom, the rest cannot hold it. |
唯有阿難尊， 一聞悉受持， |
Only Ananda Zun, when he heard of holding, |
終無忘失時， 是故供養勝。』 |
When there is no forgetting, it is the reason to provide for victory. 』 |
「爾時，王如是種種供養，向尊者合掌，而作 是言： |
"At that time, the king made various offerings, clasping his hands to the Venerable, and said: |
「『我今受此形， 不復負此身， |
"『I’m in this form today |
修無量功德， 今為人中主， |
Cultivation of boundless merits, now the master of the people, |
我今取堅實， 造立諸塔廟， |
I take solidity today and build towers and temples, |
莊嚴在於世， 如星莊嚴月， |
The solemnity lies in the world, like the star solemn moon, |
奉佛弟子法， 應行諸禮節， |
To follow the Buddha's disciples law, you should practice all etiquette, |
我今悉已作， 稽首尊者足， |
I have done it today, Lord Ji Shou, |
蒙尊者恩力， 今見勝妙事， |
Blessed by the grace of the venerable, we see wonderful things today, |
快獲大善利， 從是分別法。』 |
Reaping great benefits quickly is always the method of discrimination. 』 |
「爾時，王供養上種種事，恒偏至菩提道場樹。 |
"At that time, the king offered all kinds of things to the Bodhi tree. |
此樹下如來得阿耨多羅三藐三菩提，世間 希有珍寶供養之事，供養菩提樹。 |
Under this tree, the Tathagata will receive the three Bodhi of Agu Duola, and there is a rare treasure in the world to support the Bodhi tree. |
「時，王夫 人名曰低舍羅絺多，夫人作是念： |
"At that time, the king's wife's name was Low Shera and Duo, and the wife said: |
『王極愛 念於我，我亦念王，王今捨我去，持諸珍 寶至菩提樹間。 |
"The king loves to me, and I also recite the king. The king will leave me behind and hold the treasures to the Bodhi tree. |
我今當作方便殺是菩提 樹，樹既枯死，葉便凋落，王當不復往，彼可 與我常相娛樂。』 |
I regard it as convenient to kill the Bodhi tree. When the tree dies, the leaves will fall. The king should never go back, and Peter will always entertain me. 』 |
即喚呪師，語呪師言： |
That is to call the teacher, and the teacher said: |
『汝能 殺菩提樹不？』 |
"Can you kill the Bodhi tree? 』 |
彼答曰： |
He replied: |
『能，與我千兩金。』 |
"Yes, you can count on me. 』 |
「時， 夫人即與千兩金錢。 |
"At that time, the madam was worth a thousand dollars. |
呪師往菩提樹間，以 呪呪樹以綖繫樹。 |
The teacher went to the Bodhi tree and tied the tree with the tree. |
時，樹漸漸枯死，葉即萎 落，未即枯死，其葉凋落。 |
At time, the tree gradually withered and the leaves fell, and before they died, the leaves fell. |
白夫人曰： |
Mrs. Bai said: |
『復應 以熱乳澆樹，乃可令枯。』 |
"The tree should be watered with hot milk to make it dry. 』 |
夫人白王： |
Mrs. White King: |
『我今 欲以乳供養菩提樹。』 |
"I want to feed the linden tree with milk. 』 |
王曰： |
Wang Yue: |
『隨卿意耶！』如 是乃至以熱乳澆之，樹即枯燥。 |
"Follow Qing's wishes! "If it is even poured with hot milk, the tree is boring. |
「時，諸夫 人白王言： |
"At that time, the ladies, Bai Wang said: |
『菩提樹忽然枯死，葉葉變落。』 |
"The Bodhi tree suddenly withered, and its leaves fell. 』 |
而 說偈言： |
And say the verse: |
「『如來所依樹， 名曰菩提者， |
"『The tree upon which the Tathagata rests is called the Bodhi, |
於是得正覺， 具足一切智， |
So get enlightenment, with all wisdom, |
大王今當知， 是樹今枯死， |
The king should know now that the tree is now withered, |
葉色亦變異， 不知何以故。』 |
The color of the leaves also varies, for some reason. 』 |
「時，王聞是語，即迷悶擗地，諸人輩以水 澆王心面，良久而穌，即便泣淚言： |
"At that time, Wang Wen was talking, that is, dull and depressed. The people poured water on the king's heart. After a long time, even though weeping and saying: |
「『我見菩提樹， 便見於如來， |
"『When I see the Bodhi tree, I see it in the Tathagata. |
今聞彼樹死， 我今亦隨沒。』 |
I hear that the tree is dead today, and I am not here now. 』 |
「時，彼夫人見王憂愁不樂，而白王言： |
"When Mrs. Peter saw that the king was sad and unhappy, Wang Bai said: |
『主勿 憂惱，我當喜悅王心。』 |
"Lord, don't worry, I should be pleased with Wang Xin. 』 |
王曰： |
Wang Yue: |
『若無彼樹，我 命亦無。 |
"If there is no other tree, I will have no life. |
如來於彼樹得阿耨多羅三藐三菩 提，彼樹既無，我何用活耶？』 |
The Tathagata came from the tree and got the three Bodhi of Agudoruo. Since the tree is not there, why should I live? 』 |
「夫人聞王決定 語，還復以冷乳灌菩提樹下，彼樹尋復更 生。 |
"The lady heard the king's decision, and she poured cold milk under the linden tree, and the tree sought to regenerate. |
王聞以乳溉灌樹還得生，日日送千瓮 乳溉灌其本，樹還復如先。 |
Wang Wen irrigated the tree with milk and gave birth to thousands of urns every day. |
諸夫人輩白王 言： |
The white king of all ladies said: |
『菩提樹今復如先，無復有異。』 |
"The Bodhi tree is now as before, there is no difference. 』 |
「時，王聞 已，即生歡喜，詣菩提樹下，覩於菩提樹，目 不暫捨，而說偈言： |
"At that time, when the king heard that he was born and rejoiced, under the Bodhi tree, he was stunned by the Bodhi tree. He did not leave his eyes temporarily, but said: |
「『諸王所未作， 瓶沙持國者， |
"'Undoed by the kings, the Pingsha Holder, |
我今應供養， 我今浴菩提。 |
I should make offerings today, and I will bathe Bodhi today. |
諸乳及香水， 華香及塗香， |
Various creams and perfumes, scents and fragrances, |
當復供養僧， 賢聖五部眾。』 |
When the monk is restored, the five sages will be virtuous. 』 |
「時，王各辦四寶瓮，金、銀、琉璃、頗梨，盛諸香 乳，及諸香湯，持種種飲食，幡幢、寶蓋各有千 種，及種種花香伎樂，受持八支齋布薩，著白 淨衣服，執持香鑪，在於殿上，向四方作 禮，心念口言： |
"At the time, the kings each set up four treasure urns, gold, silver, colored glaze, and pear, filled with various fragrant milks, and various fragrant soups, and held various kinds of food. Eight Zhaibossa, dressed in white clothes, holding the incense burner, are in the temple, offering rituals to the four directions, and thinking: |
『如來賢聖弟子在諸方者，憐 愍我故，受我供養。』 |
"Those who are the disciples of the Tathagata sage are in all directions, pity me, and be supported by me. 』 |
而說偈言： |
And say the verse: |
「『如來賢聖子， 正順寂諸根， |
"'Tathagata, the son of sage, is going to the roots of silence, |
離諸三界欲， 諸天應供養， |
Desire from the three realms, the heavens should provide for, |
今當悉來集， 受我微心惠， |
Now that I come to the collection, thanks to my little heart, |
哀愍副我意， 令法種增長， |
Sorrowful and do what I want, make the law grow, |
常樂於寂止， 解脫諸所著， |
Often happy to be still, free from all writings, |
如來之真子， 從法而化生， |
The true son of the Tathagata, transformed from the law, |
諸天所供養， 哀愍於我故， |
Provided by the heavens, mourning for me, |
今當悉來集， 副我之微意， |
Today, Shilaiji, with my little thoughts, |
諸聖在處處， 罽賓多波婆， |
All the saints are everywhere, Bein Dobopo, |
大林離波多， 阿耨大池邊， |
Dalin Liboduo, by the side of the big pond, |
江河山藪間， 如是一切處， |
Between rivers and mountains, like everywhere, |
諸聖在中者， 今當悉來集， |
All the saints in the middle, let me gather now, |
哀愍於我故， 副我之微意， |
To mourn for me, with my little thoughts, |
又在於天上， 尸梨沙宮殿， |
In the sky again, the palace of Shilisha, |
香山石室中， 神通具足者， |
In the Fragrant Mountain Stone Chamber, those who possess supernatural powers, |
今當悉來集， 哀愍於我故。』 |
Today, Xi Lai Ji, sorrowing for me. 』 |
「時，王如是語時，三十萬比丘悉來集。 |
"At that time, when the king said, 300,000 monks came to gather. |
彼大眾 中十萬是阿羅漢，二十萬是學人及凡夫比 丘，上座之座無人坐。 |
Among the people, one hundred thousand are Arahants, and two hundred thousand are scholars and ordinary monks. No one sits in the upper seat. |
「時，王問諸比丘： |
"When the king asked the monks: |
『上座 之座，云何而無人坐？』 |
"The seat of the upper seat, why is no one sitting on the cloud? 』 |
時，彼大眾中有一比 丘，名曰耶舍，是大阿羅漢，具足六通，白 王言： |
At that time, there was a bhikkhu among the people, his name was Yeshe, he was a great Arahant with six feet, and Bai Wang said: |
『此座，上座之座，餘者豈敢於中而坐？』 |
"This seat is the seat of the upper seat, how can the rest dare to sit in the middle? 』 |
「王 復問曰： |
"Wang asked again: |
『於尊者所，更有上座耶？』 |
"In the place of the Lord, there are more seats? 』 |
尊者答 曰： |
His Holiness replied: |
『更有上座，大王！佛之所說，名曰賓頭 盧，是上座，應坐此處。』 |
"There are more seats, Lord! The Buddha said that the name is Bintolu, who is the upper seat and should sit here. 』 |
「王大歡喜，而作是言： |
"Wang Da rejoiced, and said: |
『於中有比丘見佛者不？』 |
"Is there a monk in the middle who sees the Buddha? 』 |
尊者答曰： |
His Holiness replied: |
『有也，大 王！賓頭盧者，猶故在世。』 |
"Yes, my lord! Bintolu is still alive. 』 |
「王復白曰： |
"Wang Fubai said: |
『可得 見彼比丘不？』 |
"Available, don't you see Piqiu? 』 |
尊者曰： |
The Venerable said: |
『大王！不久當見，尋 當來至。』 |
"The King! See you soon, and seek to come. 』 |
「時，王生大歡喜，而說偈言： |
"At that time, Wang Sheng was overjoyed, and said: |
「『我今快得利， 攝受於我故， |
"『I’m gaining quickly today, |
令我自目見， 尊者賓頭盧。』 |
Let me see to myself, Venerable Bintolu. 』 |
「時，尊者賓頭盧將無量阿羅漢，次第相隨。 |
"At that time, Venerable Bintolu will be the immeasurable Arahant, following each other. |
譬 如鴈王乘虛而來，在於上座處坐。 |
For example, the Goose King came by taking advantage of the void and sat in the upper seat. |
諸比丘 僧各修禮敬，次第而坐。 |
Bhikkhus and monks practised and respected each other, sitting next to each other. |
「時，王見尊者賓頭 盧頭髮皓白，辟支佛體，頭面禮足，長跪合 掌，覩尊者顏貌，而說偈言： |
"At that time, the king saw the Venerable Bintou Lu with white hair, a buddha body, head, face and feet, kneeling and putting his palms together, and the Venerable's face, and said: |
「『我今之王位， 統領閻浮提， |
"'My throne today, command Yan Futi, |
不以為歡喜， 今得見尊者， |
I don’t think I’m happy, I see the Lord today, |
我今見尊者， 便是見生佛， |
When I see the Lord today, I see the living Buddha. |
心懷大踊躍， 勝見於王位。』 |
With great enthusiasm, you are better than seeing the throne. 』 |
「復白尊者曰： |
"Venerable Fubai said: |
『尊者見世尊耶？ |
"The Lord sees the Lord? |
三界所尊 仰。』 |
Respected by the Three Realms. 』 |
「時，尊者賓頭盧以手舉眉毛，視王而言： |
"When Venerable Bintolu raised his eyebrows with his hands, as the king said: |
「『我見於如來， 於世無譬類， |
"'I see Tathagata, there is no comparison in the world, |
身作黃金色， 三十二相好， |
Being a golden color, thirty-two looks good, |
面如淨滿月， 梵音聲柔軟， |
The face is like a full moon, the Sanskrit voice is soft, |
伏諸煩惱諍， 常處於寂滅。』 |
All the troubles are always in silence. 』 |
「王復問曰： |
"Wang Fu asked: |
『尊者何處見佛？』 |
"Where did the Venerable see the Buddha? 』 |
尊者曰： |
The Venerable said: |
『如來 將五百阿羅漢，俱初在王舍城安居，我爾 時亦復在中。』 |
"Tathagata will have five hundred arhats settled in Wangshe City at the beginning, and we will be here again. 』 |
而說偈言： |
And say the verse: |
「『大牟尼世尊， 離欲相圍遶， |
"『Bhagavan of Great Muni, surrounded by desire, |
在於王舍城， 結於夏三月。 |
It lies in Wangshe City and ends in Xia Sanyue. |
我時在彼眾， 恒住如來邊， |
When I am in the crowd, I always live on the side of Tathagata, |
大王今當知， 我目見真佛。』 |
The king should know now that I have seen the true Buddha. 』 |
「『又復，佛住舍衛國時，如來大作神力，種種 變化，作諸佛形，滿在諸方，乃至阿迦尼吒 天，我爾時亦在於中，見如來種種變化神通 之相。』 |
""Furthermore, when the Buddha lived in the sacramental kingdom, the Tathagata wielded great divine power and various changes, making various Buddha shapes, covering all directions, and even the Ajanizhao sky. We are also in the middle, seeing the various changes of the Tathagata. .』 |
而說偈言： |
And say the verse: |
「『如來神通力， 降伏諸外道， |
"『The power of the Tathagata, subduing the outer realms, |
佛遊於十方， 我親見彼相。』 |
Buddha travels in ten directions, and I see him. 』 |
「『又復，如來在天上與母說法時，我亦在於 中； |
""Furthermore, when the Tathagata speaks to the mother in the sky, I am also in the middle; |
與母說法竟，將諸天眾從天上來，下 僧迦奢國。 |
He said to his mother that he would bring all the heavens from the sky to the Sangha Shek Kingdom. |
時，我見此二事。 |
When I saw these two things. |
天人受福樂， 優波羅比丘尼化作轉輪聖王，將無量眷 屬，乘空而來，詣世尊所，我亦見此。』 |
Heaven and man are blessed, Uboluo Picchuni turned into the revolver saint king, and the immeasurable family members took the air, and I see this too. 』 |
而說 偈言： |
And say the verse: |
「『如來在天上， 於彼結夏坐， |
"『The Tathagata is in the sky, sitting in Bijiexia, |
我亦在於中， 牟尼之眷屬。』 |
I am also in the middle, the family of Muni. 』 |
「『又復，世尊住舍衛國，五百阿羅漢俱。 |
"'Finally again, the Blessed One lives in Sravasti, five hundred arahants. |
時，給 孤獨長者女適在於富樓那跋陀那國。 |
At that time, it is suitable for the lonely elder woman to be in the country of Fulu Nabatuo. |
時， 彼女請佛及比丘僧。 |
At that time, the girl invited Buddha and monk monks. |
時，諸比丘各乘空而往 彼，我爾時以神力合大山，往彼受請。 |
From time to time, the bhikkhus each took the air to go there, and we used my divine power to unite the mountain and go to him to be invited. |
時， 世尊責我： |
At that time, the Lord blamed me: |
「汝那得現神足如是？ |
"That's what you want to show up? |
我今罰 汝，常在於世，不得取涅槃，護持我正法， 勿令滅也。」 |
I punish you today, always in the world, not to take Nirvana, to protect my Dharma, do not order it to die. " |
』而說偈曰： |
』And the verse said: |
「『世尊受彼請， 五百比丘俱， |
"『The Blessed One is invited by him, five hundred monks, |
時我以神力， 挑大山而去， |
At that time I picked up the mountain with my supernatural power, |
世尊責罰我， 住世未滅度， |
The Blessed One punishes me, |
護持我正法， 勿令法沒盡。』 |
Support my Dhamma, don’t make the Dhamma endless. 』 |
「『又復，如來將諸比丘僧入城乞食。 |
"『Furthermore, the Tathagata brings monks into the city to beg for food. |
時，王共二 童子沙土中戲，逢見佛來，捧於塵沙，奉上 於佛。 |
At that time, the second king of the king played in the sand, and whenever he saw the Buddha, he held it in the dust and offered it to the Buddha. |
時，世尊記彼童子： |
At that time, the World Honored the other boy: |
「於我滅度百歲之 後，此童子於巴連弗邑當受王位，領閻浮 提，名曰阿育。 |
"After I was over a hundred years old, this boy was taken to the throne in Balenfuyi, and he led Yan Futi, whose name was Ayu. |
當廣布我舍利，一日之中， 當造八萬四千塔。」 |
When spreading my relics, in one day, I shall build 84,000 towers. " |
今王身是也。 |
The king's body is also today. |
我爾時亦 在於中。』 |
We are also in the middle. 』 |
而說偈曰： |
And the verse says: |
「『王於童子時， 以沙奉上佛， |
""When the king was a boy, he offered the Buddha with sand, |
佛記於王時， 我亦親在中。』 |
The Buddha is remembered in the king's time, and I am also in it. 』 |
「時，王白尊者曰： |
"When, Venerable Wang Bai said: |
『尊者今住在何處？』 |
"Where does the Venerable live today? 』 |
尊者答 王曰： |
His Holiness replied, Wang said: |
『在於北山，山名揵陀摩羅，共諸同梵 行僧。』 |
"It lies in Beishan, and the name of the mountain is Chandamaru, and there are all Buddhist monks. 』 |
「王復問曰： |
"Wang Fu asked: |
『有幾眷屬？』 |
"How many family members are there? 』 |
尊者答： |
His Holiness answered: |
『六萬阿 羅漢比丘。』 |
"Sixty thousand Arahant Bhikkhus. 』 |
尊者曰： |
The Venerable said: |
『王何須多問？ |
"Why do you need to ask more? |
今當施 設供養於僧。 |
Nowadays, there is an offering for monks. |
食竟，使王歡喜。』 |
Eating food makes the king happy. 』 |
王言： |
Wang Yan: |
『如是，尊 者！然我今先當供養佛念所覺菩提之樹， 然後香美飲食施設於僧。』 |
"So, Lord! However, I am offering to the tree of Bodhi realized by the Buddha's mind first, and then offering fragrant food to the monk. 』 |
勅諸群臣，唱令 國界： |
The court officials, sing the order |
『王今捨十萬兩金布施眾僧，千瓮香 湯溉灌菩提樹，集諸五眾。』 |
"Wang Jinshe one hundred thousand taels of gold alms to the monks, a thousand urns and incense soup to irrigate the linden tree, gather all the five. 』 |
「時，王子名曰拘 那羅，在王右邊，舉二指而不言說，意欲二 倍供養。 |
"At that time, the prince called Gu Nara. He was on the right side of the king, holding two fingers without saying anything, intending to double the support. |
大眾見之，皆盡發笑，王亦發笑，而 語言： |
When the public saw it, they all laughed, Wang also laughed, and the language: |
『嗚呼！王子！乃有增益功德供養。』 |
"Alas! prince! It is provided with gaining merit. 』 |
「王復 言： |
"Wang Fu said: |
『我復以三十萬兩金供養眾僧，復加千 瓮香湯，洗浴菩提樹。』 |
"I will provide three hundred thousand taels of gold to support the monks, add a thousand urn incense soup, and bathe the bodhi tree. 』 |
時，王子復舉四指，意 在四倍。 |
At that time, the prince raised four fingers again, intending to quadruple. |
「時，王瞋恚，語臣曰： |
"At that time, Wang Haoyun, Yuchen said: |
『誰教王子作是 事，與我興競？』 |
"Who taught the prince to do things and compete with me?" 』 |
臣啟王言： |
Chenqi Wang said: |
『誰敢與王興競？ |
"Who dares to compete with Wang Xing? |
然王子聰慧利根，增益功德，故作是事耳！』 |
However, the prince is clever and earns his roots, gaining merit, pretending to be troublesome! 』 |
「時，王右顧視王子，白上座曰： |
"At that time, Wang You looked at the prince, and White said: |
『除我庫藏之 物，餘一切物，閻浮提夫人、婇女、諸臣、眷屬， 及我拘那羅子，皆悉布施賢聖眾僧，唱令 國界，集諸五眾。』 |
"Except for the things in my treasury, everything else, Mrs. Yanfuti, maids, ministers, dependents, and I, Kunaruozi, are all the sages and monks who sing and sing the borders of the five people. 』 |
而說偈曰： |
And the verse says: |
「『除王庫藏物， 夫人及婇女， |
"『Except for the possessions of the king's treasury, the lady and the maid, |
臣民一切眾， 布施賢聖僧， |
All the subjects, give to the sage monks, |
我身及王子， 亦復悉捨與。』 |
I, as the prince, have also learned to give up. 』 |
「時，王、上座及比丘僧，以瓮香湯洗浴菩 提樹。 |
"At that time, the king, the throne, and monks bathed the bodhi tree with urn incense soup. |
「時，菩提樹倍復嚴好，增長茂盛，以偈 頌曰： |
"At that time, the Bodhi tree became more rigorous, and grew luxuriantly, chanting: |
「『王浴菩提樹， 無上之所覺， |
"『The king baths the Bodhi tree, the supreme perception, |
樹增於茂盛， 柯條葉柔軟。』 |
The tree grows more luxuriant, and the leaves are soft. 』 |
「時，王及諸群臣生大歡喜。 |
"At that time, the king and the officials were very happy. |
「時，王洗浴菩提樹 已，次復供養眾僧。 |
"At that time, the king had bathed the Bodhi tree, and offered to the monks again and again. |
時，彼上座耶舍語王言： |
At that time, he came to the seat of the king in Yasher language: |
『大王！今大有比丘僧集，當發淳信心供 養。』 |
"The King! Today there is a great collection of monks and monks, which should be supported by faith. 』 |
時，王從上至下，自手供養。 |
At that time, the king supported himself from top to bottom. |
「時，彼有二沙 彌，得食已，各以 麨 團歡喜丸，更互相擲。 |
"At that time, there were two novice monks, and they had eaten them. Each took a group of Huanxi pills and threw each other. |
王見即笑而言： |
Wang sees and laughs: |
『此沙彌作小兒戲。』 |
"This novice monk is playing a child's play. 』 |
供養訖已， 王還上座前立。 |
The offerings are finished, and the king still sits and stands. |
上座語王言： |
Theravada Wang Yan: |
『王莫生不 信敬心。』 |
"Wang Mosheng does not believe in respect. 』 |
王答上座： |
Wang answered: |
『無有不敬心，然見二 沙彌作小兒戲，如世間小兒，以土團更互 相擲。 |
"There is no disrespect, but see the two novices as a child's play, like children in the world, throw each other with a tutu. |
如是二沙彌以 麨 團、以歡喜丸，更 互相擲。』 |
In this case, the two novice monks used 麨团, huanxi pills, and even throw each other. 』 |
上座白王言： |
The White King's words: |
『彼二沙彌是俱解脫阿 羅漢，更相奉食。』 |
"The two novice monks are both liberating the Arahants, and even more offering food. 』 |
王聞是已，增其信心，而 作是念： |
Wang Wen is right, to increase his confidence, but to read: |
『此二沙彌能展轉相施，我今亦當 於一切僧人施絹、劫貝。』 |
"These two novice monks can perform transformations, and I am now acting as all monks to cast silk and rob shells. 』 |
「時，二沙彌知王心 所念，二沙彌共相謂言： |
"At the time, the two novice monks knew what the king said, and the two novice monks said: |
『令王倍增敬信。』 |
"Make the king double the trust. 』 |
一 沙彌持鑊授與王，一沙彌授以染草。 |
A novice monk holds a wok to grant the king, a novice monk grants the dye grass. |
王問 彼沙彌： |
Wang Wen, novice monk: |
『用作何等？』 |
"How to use it? 』 |
二沙彌白王言： |
Words of the Second Novice Monk Bai Wang: |
『王因我 故，施與眾僧絹及劫貝，我欲令大王染成 其色，施與眾僧。』 |
"Because of me, the king gave the monks' silk and robbery shells. I want to make the king dyed in his own color and give it to the monks. 』 |
「時，王作是念： |
"When Wang Zuo was thinking: |
『我雖心念，口 未發言。 |
"Although I thought, I did not speak. |
此二達士得他心智，而知我心。』 |
These two Da Shi got his mind, and knew my heart. 』 |
王 即稽首敬禮眾僧，而說偈言： |
The king was the chief inspector and saluted the monks, and said: |
「『孔雀之族姓， 內外親眷屬， |
"'The surname of the peacock family, relatives inside and outside, |
因此惠施故， 悉皆獲大利， |
Therefore, all benefits have been greatly benefited, |
遭值良福田， 歡喜應時施。』 |
Being worthy of good luck, happy to do it in time. 』 |
「時，王語沙彌言： |
"When, Wang Yu said: |
『我因汝等施僧衣，施僧 衣已，復以三衣并四億萬兩珍寶，嚫五部 眾； |
『Because you waited and put on the monk's clothes, I had put on the monk's clothes, and I added three garments and four hundred million taels of treasures, and five people; |
嚫願已，復以四十億萬兩珍寶，贖取閻 浮提宮人、婇女，及太子、群臣。』 |
Wishing has been, with four billion taels of treasures, redeemed the Yan Futi Palace, the maid, the prince and the officials. 』 |
「阿育王所作功 德，無量如是。」 |
The merits of Ashoka are immeasurable. |
雜阿含經卷第二十三 |
Miscellaneous Ahamam Scripture 23 |
SA 605 （六〇五） 念處 |
SA 605 (sixty five) |
雜阿含經卷第二十四 |
Miscellaneous Agama Sutra 24 |
宋天竺三藏求那跋陀羅譯 |
Song Tianzhu's Tripitaka Asks Nabatara to Translate |
第五誦道品第一 |
Fifth chanting first |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四念處。 |
"There are four thoughts. |
何等 為四？ |
What is four? |
謂身身觀念處，受、心、法法觀念處。」 |
It is the concept of body and body, the concept of feeling, mind, and Dharma. " |
佛 說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy. |
SA 606 （六〇六） 念處 |
SA 606 (sixty six) the place of thought |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有四念處。 |
"There are four thoughts. |
何等 為四？ |
What is four? |
謂身身觀念處，受、心、法法觀念處。 |
It is the concept of body and body, the concept of feeling, mind, and Dharma. |
如 是，比丘！於此四念處修習滿足，精勤方便， 正念正知，應當學。」 |
If so, Bhikkhu! Here, the practice of four mindfulness is satisfying, diligent and convenient, and mindfulness and knowledge should be learned. " |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
SA 607 （六〇七） 淨 |
SA 607 (sixty seven) net |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有一乘道，淨 諸眾生，令越憂悲，滅惱苦，得如實法，所 謂四念處。 |
"There is a path to purify all sentient beings, so that the more sorrows and sorrows will be, the more sorrows will be eliminated, and the truth will be obtained. |
何等為四？ |
What is four? |
身身觀念處，受、心、法法 觀念處。」 |
Body and body concepts, feeling, mind, Dharma concepts. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
SA 608 （六〇八） 甘露 |
SA 608 (sixty eight) nectar |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「若比丘離四念 處者，則離如實聖法； |
"If the monk is away from the four mindfuls, he is away from the truthful holy Dharma; |
離如實聖法者，則 離聖道； |
Those who leave the Holy Dharma as they are, then leave the Holy Way; |
離聖道者，則離甘露法； |
Those who leave the holy way are away from the nectar; |
離甘露 法者，不得脫生、老、病、死、憂、悲、惱、苦，我說彼 於苦不得解脫。 |
Those who are free from the nectar cannot escape from birth, old age, sickness, death, sorrow, sorrow, annoyance, and suffering. I say that one cannot escape from suffering. |
「若比丘不離四念處者， 得不離聖如實法； |
"If the bhikkhu does not leave the four mindfulness, he will not leave the holy truth; |
不離聖如實者，則不 離聖道； |
Those who do not depart from the holy truth will not depart from the holy way; |
不離聖道者，則不離甘露法； |
Those who do not depart from the holy way will not depart from the nectar; |
不 離甘露法者，得脫生、老、病、死、憂、悲、惱、苦，我 說彼人解脫眾苦。」 |
Those who do not leave the nectar will be free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. I say that the other person is free from all suffering. " |
佛說此經已，諸比丘聞 佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy. |
SA 609 （六〇九） 集 |
SA 609 (Sixty Nine) Episode |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我今當說四 念處集、四念處沒。 |
"I should talk about the collection of four thoughts and the absence of four thoughts. |
諦聽，善思。 |
Listen carefully, think well. |
何等為四 念處集、四念處沒？ |
How is the four-mindfulness collection, are the four-mindfulness? |
食集則身集、食滅則身 沒。 |
If you eat, you will gather, and if you eat, you will lose yourself. |
如是隨身集觀住，隨身滅觀住，隨身集 滅觀住，則無所依住，於諸世間永無所取。 |
If you take it with you to gather and observe, you can destroy it with you, you have no place to depend on it, you will never take anything in the world. |
「如是觸集則受集，觸滅則受沒。 |
"If you touch the set, you will be set, and if you touch it, you will suffer. |
如是隨集 法觀受住，隨滅法觀受住，隨集滅法觀 受住，則無所依住，於諸世間都無所取。 |
If you follow the collection of Dharma conception, follow the destruction of Dharma conception, follow the collection of collection Dharma conception, then you have no place to rely on, and nothing in the world. |
「名 色集則心集，名色滅則心沒。 |
"The collection of name and color means the heart is gathered, and the name and color are gone, the heart is not. |
隨集法觀心 住，隨滅法觀心住，隨集滅法觀心住，則 無所依住，於諸世間則無所取。 |
The mind stays with the collection of Dharma, the mind stays with the destruction of the Dharma, and the mind stays with the collection of the Dharma, then there is no place to live, and there is nothing to take in the world. |
「憶念集則 法集，憶念滅則法沒。 |
"The collection of remembrance is the law, but the law of remembrance is nothing. |
隨集法觀法住，隨 滅法觀法住，隨集滅法觀法住，則無所 依住，於諸世間則無所取。 |
If you follow the collection of Dharma to observe the Dharma, follow the extinction of the Dharma to observe the Dharma dwelling, and follow the collection of the Dharma to observe the Dharma dwelling, there is no place to depend on, and there is nothing to take in the world. |
是名四念處 集、四念處沒。」 |
It is the collection of four thoughts and the place of four thoughts. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
SA 610 （六一〇） 正念 |
SA 610 (six ten) mindfulness |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「我當說修四 念處。 |
"I should say that Xiu Si Sati. |
諦聽，善思。 |
Listen carefully, think well. |
云何修四念處？ |
Yun He repairs four thoughts? |
謂內身身觀 念住，精勤方便，正智正念，調伏世間憂悲， 外身、內外身觀住，精勤方便，正念正知，調 伏世間憂悲。 |
It is called the mindfulness of the inner body, mindfulness and convenience, righteousness and mindfulness, to regulate the sorrows of the world, the mindfulness of the outer body, the inner and outer bodies, the diligent and convenient, the mindfulness and awareness, to regulate the sorrows of the world. |
如是受、心、法，內法、外法、內外法 觀念住，精勤方便，正念正知，調伏世間憂 悲，是名比丘修四念處。」 |
Such as feeling, mind, Dharma, internal Dharma, external Dharma, internal and external Dharma concept dwelling, diligent and convenient, righteous thoughts and right knowledge, to calm the world's sorrows, is the monk practicing the four thoughts. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
過去、未來修四念處亦如是說。 |
The same can be said about cultivating the Four Mindfulness in the past and future. |
SA 611 （六一一） 善聚 |
SA 611 (six one one) good gathering |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有善法聚、不 善法聚。 |
"There are good dharma gatherings and bad dharma gatherings. |
云何善法聚？ |
Yun He Shan Fa gathering? |
所謂四念處，是為正 說。 |
The so-called Four Mindfulness is the righteous saying. |
所以者何？ |
So what? |
純一滿淨聚者，所謂四念處。 |
The pure one who is full of pure congregation is the so-called four mindful places. |
云 何為四？ |
Cloud What is four? |
謂身身觀念處，受、心、法法觀念處。 |
It is the concept of body and body, the concept of feeling, mind, and Dharma. |
云何不善聚？ |
Why don't the clouds gather together? |
不善聚者，所謂五蓋，是為 正說。 |
Those who are not good at gathering, the so-called five-gai, are righteous. |
所以者何？ |
So what? |
純一逸滿不善聚者，所謂 五蓋。 |
Junyiyi is satisfied with those who are not good at gathering, the so-called five-gai. |
何等為五？ |
What is five? |
謂貪欲蓋、瞋恚蓋、睡眠蓋、 掉悔蓋、疑蓋。」 |
It is called greed, hatred, sleep, regret, and doubt. " |
佛說此經已，諸比丘聞佛 所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
SA 612 （六一二） 弓 |
SA 612 (six one two) bow |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「如人執持四種 強弓，大力方便射多羅樹影，疾過無閡。 |
"If a person holds four kinds of strong bows, it is easy to shoot the shadow of the Dora tree with great strength, and it is beyond the limit. |
如 是如來四種聲聞，增上方便，利根智慧，盡百 年壽，於如來所百年說法教授，唯除食息、 ［示＊甫］ 寫、睡眠，中間常說、常聽； |
In this way, there are four kinds of Tathagatas, which are more convenient, rooted in wisdom, and end up with a hundred years of life. They are taught in the Tathagatas for a hundred years, except for food, [show * Fu] write, sleep, often talk in the middle, often listen; |
智慧明利，於如 來所說，盡底受持，無諸障閡，於如來所不 加再問。 |
Wisdom and benefit, as said by Tathagata, to be held to the bottom, without obstacles, no more questions about Tathagata. |
如來說法無有終極，聽法盡壽，百 歲命終，如來說法猶不能盡。 |
For example, saying that the Fa has no ultimate, listening to the Fa will end in life, and one hundred years of life will end, like saying that the Fa cannot be exhausted. |
當知如來所 說無量無邊，名、句、味身亦復無量，無有終 極，所謂四念處。 |
Knowing that the Tathagata is infinite and boundless, the name, sentence, taste and body are also boundless, and there is no end, the so-called four thoughts. |
何等為四？ |
What is four? |
謂身念處，受、心、 法念處。」 |
That is the mindfulness of the body, the mind, the mind, and the mindfulness. " |
佛說此經已，諸比丘聞佛所說，歡 喜奉行。 |
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it. |
一切四念處經，皆以此總句，所謂「是故，比 丘！於四念處修習，起增上欲，精勤方便，正 念正智，應當學。」 |
All the Four Satipaṭṭhāna Sutras are based on the general sentence, “Yes, Bhikkhu! Practicing at the Four Satiāṭṭhāna sutras will increase your desires, be diligent and convenient, be mindful and wise, you should learn. |
SA 613 （六一三） 不善聚 |
SA 613 (six thirteen) bad gathering |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有不善聚、善聚。 |
"There are bad gatherings, good gatherings. |
何等為不善聚？ |
What a bad gathering? |
謂三不善根，是名正說。 |
The three unwholesome roots are just right. |
所 以者何？ |
So what? |
純不善積聚者，謂三不善根。 |
Those who accumulate pure unwholesomeness are called three unwholesome roots. |
云何 為三？ |
What is the cloud? |
謂貪不善根、恚不善根、癡不善根。 |
It is called the root of greed and badness, the root of ignorance and badness. |
云何 為善聚？ |
What is the cloud? |
謂四念處。 |
That is four thoughts. |
所以者何？ |
So what? |
純善滿具者， 謂四念處，是名善說。 |
The one who is full of pure goodness is called the four thoughts, which is the name and goodness. |
云何為四？ |
What is cloud four? |
謂身念處， 受、心、法念處。」 |
It is the mindfulness of the body, the mind, the mind, and the mindfulness. " |
佛說此經已，諸比丘聞佛所 說，歡喜奉行。 |
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy. |
如三不善根， 如是三惡行——身惡行、口惡行、意惡行， 三想——欲想、恚想、害想， 三覺——欲覺、恚覺、害覺， 三界——欲界、恚界、害界。 |
Such as the three unwholesome roots, such as the three evil deeds-body evil deeds, mouth evil deeds, mental evil deeds, three thoughts-desire, imagination, evil thinking, three senses-desire, unconsciousness, bad feeling, three realms ——Desire Realm, Transcendence Realm, Harm Realm. |
佛說此經已，諸比丘 聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy. |
SA 614 （六一四） 大丈夫 |
SA 614 (sixteen four) big man |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
時，有異比丘來詣佛所，稽首佛足， 退坐一面，白佛言： |
At that time, a different bhikkhu came to the Buddha's place, inspected the Buddha's feet, and sat back, and the white Buddha said: |
「世尊！如所說『大丈夫』。 |
"My Lord! As said "Big Man". |
云 何名大丈夫、非大丈夫？」 |
Yun What is the name of a man or a man? " |
佛告比丘： |
Buddha told Bhikkhu: |
「善哉！善哉！ 比丘能問如來大丈夫義。 |
"Goodness! Goodness! Bhikkhu can ask the Tathagata husband for righteousness. |
諦聽，善思，當為 汝說。 |
Listen carefully, think carefully, and say it for you. |
若比丘身身觀念住，彼身身觀念住 已，心不離欲，不得解脫，盡諸有漏，我說 彼非為大丈夫。 |
If the bhikkhu has the concept of body and body, and the concept of the other body and body, the heart is not free from desire, and there is no liberation, and everything is missing. I say that he is not a man. |
所以者何？ |
So what? |
心不解脫故。 |
The heart is not free. |
若 比丘受、心、法法觀念住，心不離欲，不得解 脫，盡諸有漏，我不說彼為大丈夫。 |
If the bhikkhu stays in the concepts of feeling, mind, and Dharma, and his heart is not free from desire, he cannot be liberated, and everything has omissions, I will not say that he is a man. |
所以 者何？ |
So what? |
心不解脫故。 |
The heart is not free. |
「若比丘身身觀念住， 心得離欲，心得解脫，盡諸有漏，我說彼為 大丈夫也。 |
"If the bhikkhu has a mindset of body and body, his heart is free from desire, his heart is liberated, and everything is missing, I would say that he is a man. |
所以者何？ |
So what? |
心解脫故。 |
The heart is free from the past. |
若受、心、法法 觀念住，受、心、法法觀念住已，心離貪欲，心 得解脫，盡諸有漏，我說彼為大丈夫也。 |
If the concepts of feeling, mind, and Dharma are abiding, feeling, mind, and Dharma concepts are abiding, the mind is free from greed, and the mind is liberated, and everything has omissions, I say that he is a man. |
所以者何？ |
So what? |
心解脫故。 |
The heart is free from the past. |
是名，比丘！大丈夫及非 大丈夫。」 |
It's a name, Bhikkhu! Married and non-married husbands. " |
佛說此經已，諸比丘聞佛所說，歡 喜隨喜，禮足而去。 |
The Buddha said that this sutra was finished, and the monks heard what the Buddha said, rejoicing and rejoicing, and they left with their feet. |
SA 615 （六一五） 比丘尼 |
SA 615 (Sixteen Fifth) Bhikkhuni |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，尊者阿難晨朝著衣持鉢，入舍 衛城乞食，於路中思惟： |
At that time, Venerable Ananda turned to his clothes and a bowl, went to the acropolis and begged for food, thinking on the road: |
「我今先至比丘尼 寺。」 |
"I'm going to Bhikkhuni Monastery first." |
即往比丘尼寺。 |
That is to Bhikkhuni Temple. |
諸比丘尼遙見尊者阿難 來，疾敷床座，請令就座。 |
The bhikkhus saw Venerable Ananda coming and laying on the bed, please order to sit down. |
時，諸比丘尼禮尊 者阿難足，退坐一面，白尊者阿難： |
At that time, the bhikkhus worshiped the Venerable Ananda and sat back, and the White Venerable Ananda: |
「我等諸 比丘尼修四念處繫心住，自知前後昇降。」 |
I will wait for the bhikshuni to fix the four thoughts and stay in the heart, knowing that it will rise and fall back and forth. |
尊者阿難告諸比丘尼： |
Venerable Ananda told bhikkhunis: |
「善哉！善哉！姊妹！當 如汝等所說而學，凡修習四念處善繫心 住者，應如是知前後昇降。」 |
Goodness! Goodness! Sister! Learn as you said, and those who practice the four-mindfulness and benevolence should know the ups and downs. |
時，尊者阿難為 諸比丘尼種種說法，種種說法已，從座起 去。 |
At that time, Venerable Ananda started from the seat for all the sayings and sayings of the bhikkhunis. |
爾時，尊者阿難於舍衛城中乞食還，舉 衣鉢，洗足已，詣世尊所，稽首佛足，退坐一 面。 |
At that time, Venerable Ananda was begging for food in the city of Sravasti, raised his clothes and bowl, washed his feet, called the Buddha's foot, and sat back. |
以比丘尼所說具白世尊。 |
As Bhikshuni said, the Blessed One. |
佛告阿難： |
Buddha told Ananda: |
「善 哉！善哉！應如是學四念處善繫心住，知前 後昇降。 |
"Goodness! Goodness! This is how you should learn four mindfulness and goodness to stay in the heart, knowing the rise and fall. |
所以者何？ |
So what? |
心於外求，然後制令求 其心，散亂心、不解脫皆如實知。 |
The mind seeks outside, and then orders to seek the mind. The distracted mind and the unrelief are all known as they are. |
若比丘 於身身觀念住，於彼身身觀念住已，若身 躭睡，心法懈怠，彼比丘當起淨信，取於淨 相，起淨信心； |
If the bhikkhu lives in the body conception, and the body concept is already there, if the body sleeps and the mind is slack, the bhikkhu shall be pure faith, take the pure form, and have pure faith; |
憶念淨相已，其心則悅，悅已 生喜； |
Remembrance of the pure state, the heart is happy, and the happy is happy; |
其心喜已，身則猗息； |
His heart is happy, but his body is resting; |
身猗息已，則受 身樂； |
If your body is resting, you will feel happy; |
受身樂已，其心則定。 |
The body is happy, but the heart is set. |
心定者，聖弟子 當作是學： |
The one who is determined, the holy disciple, is to learn: |
『我於此義，外散之心攝令休 息，不起覺想及已觀想，無覺無觀，捨念樂 住； |
"I mean here, the outgoing mind rests, I can't realize and have visualized, I don't have any awareness, and I stay away from thoughts and happiness; |
樂住已，如實知。』 |
Le live, know the truth. 』 |
受、心、法念亦如是說。」 |
The same goes for feeling, mind, and thoughts. " |
佛 說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha said this sutra, Venerable Ananda heard what the Buddha said, and joyfully followed it. |
SA 616 （六一六） 廚士 |
SA 616 (Sixteen Sixteen) Chef |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「當取自心相， 莫令外散。 |
"Take it from your heart, and don't let it go. |
所以者何？ |
So what? |
若彼比丘愚癡、不辨、 不善，不取自心相而取外相，然後退減， 自生障閡。 |
If the Bhikkhu is stupid, ignorant, and unkind, he does not take his own mind but his external appearance, and then declines and becomes self-defeating. |
譬如厨士愚癡、不辨，不善巧便 調和眾味，奉養尊主，酸醎酢淡，不適其 意。 |
For example, cooks are stupid, indistinguishable, unskillful to harmonize the tastes, to respect the Lord, and the sourness is weak and undesirable. |
不能善取尊主所嗜，酸醎酢淡，眾味 之和。 |
Can't take the hobby of the Lord, sour and savory, the sum of all tastes. |
不能親侍尊主左右，司其所須，聽 其所欲，善取其心，而自用意調和眾味，以 奉尊主。 |
You can’t personally serve the Lord, do what you need, listen to what you want, take your own heart, and use your own will to harmonize the tastes to honor the Lord. |
若不適其意，尊主不悅，不悅故 不蒙爵賞，亦不愛念。 |
If it is not what you want, the Lord is displeased, displeased, so he won't be rewarded by the Lord, and he doesn't like to read. |
愚癡比丘亦復如是， 不辨、不善，於身身觀住，不能除斷上煩 惱，不能攝取其心，亦復不得內心寂靜， 不得勝妙正念正知，亦復不得四種增 上心法、現法樂住、本所未得安隱涅槃，是 名比丘愚癡、不 辨 、不善，不能善攝內心 之相而取外相，自生障閡。 |
The same goes for the foolish bhikkhu, not discerning, unkind, mindful of body and body, unable to remove the worries, unable to take in the mind, no inner silence, no victory over the wonderful mindfulness and righteous knowledge, nor the four ways of increasing the mind. It is a monk who is stupid, ignorant, and unkind. It is a monk who is not good at capturing the inner appearance and taking the outer appearance. It is self-generating obstacles. |
「若有比丘黠慧 才辯，善巧方便，取內心已，然後取於外 相，彼於後時終不退減，自生障閡。 |
"If there is a bhikkhu who is wise to argue, it is skillful and convenient, taking the inner self, and then taking it from the outside. He will not diminish in the future, and will be self-prone to obstacles. |
譬如厨 士黠慧聰辯，善巧方便，供養尊主，能調眾 味 ，酸醎酢淡，善取尊主所嗜之相，而和眾 味，以應其心，聽其尊主所欲之味，數以奉 之，尊主悅已，必得爵祿，愛念倍重。 |
For example, the chef is wise and intelligent, skillful and convenient, provides for the Lord, can adjust the tastes, the sourness is light, and he is good at taking the looks of the Lord, and harmonizing the tastes, responding to his heart and listening to the Lord’s desires The taste, count to serve it, the Lord is pleased, and you will win the honor and love. |
如是 黠慧厨士善取尊主之心，比丘亦復如是。 |
The same is true for the bhikkhus who are good at taking the heart of the Lord. |
身 身觀念住，斷上煩惱，善攝其心，內心寂止， 正念正知，得四增心法，現法樂住，得所未 得安隱涅槃，是名比丘黠慧辯才，善巧方便， 取內心相，攝持外相，終無退減，自生障 閡，受、心、法觀亦復如是。」 |
The body and body concept is to live, to cut off the troubles, to contemplate the mind, to silence the mind, to have mindfulness and to know, to obtain the four-strength mind method, to live in happiness, to achieve peace and nirvana before attaining nothing. He is a monk who is a wise expert, skillful and convenient , Taking the inner image, taking the outer image, it will not decrease in the end, self-generated obstacles, and the perceptions of feeling, mind, and Dharma are also the same. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
SA 617 （六一七） 鳥 |
SA 617 (six one seven) bird |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給 孤獨園。 |
For a while, the Buddha lived in the Kingdom of Sravasti and gave only a tree to the lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「過去世時有一 鳥，名曰羅婆，為鷹所捉，飛騰虛空，於空 鳴喚言： |
"In a past life, there was a bird named Luo Po, who was caught by an eagle, soaring into the void, and calling out in the sky: |
『我不自覺，忽遭此難，我坐捨離父 母境界而遊他處，故遭此難。 |
"I didn't know it, and suddenly suffered from this trouble. I sat away from the realm of my parents and traveled elsewhere, so I suffered from this trouble. |
如何今日為 他所困，不得自在。』 |
How to be trapped by him today is uncomfortable. 』 |
鷹語羅婆： |
Eagle Language Lopo: |
『汝當何處 自有境界而得自在？』 |
"Where shall you be in your own state and be at ease? 』 |
羅婆答言： |
Luo Po replied: |
『我於田耕 壠中自有境界，足免諸難，是為我家父母 境界。』 |
"I have my own realm in Tian Genglong, so I can avoid all difficulties, and it is the realm of my parents. 』 |
「鷹於羅 婆 起憍慢言： |
"Ying Yu Luopo began to speak slowly: |
『放汝令去，還 耕壠中，能得脫以不？』 |
"Let your orders go and return to the middle of the farm, can you get rid of it?" 』 |
於是羅婆得脫鷹 爪，還到耕壠大塊之下，安住止處，然後於 塊上欲與鷹鬪。 |
So Lopo had to take off the eagle's claws and return to the large farmland, where he settled down, and then wanted to meet the eagle on the block. |
「鷹則大怒，彼是小鳥，敢與 我鬪，瞋恚極盛，駿飛直搏，於是羅婆入 於塊下，鷹鳥飛勢，臆衝堅塊，碎身即死。 |
"The eagle is furious. He is a bird. He dared to go with me. He was very angry and flew straight to fight. So Luopo went under the block, and the eagle flew, rushing into the solid block, and died when he shattered. |
「時， 羅婆鳥深伏塊下，仰說偈言： |
"At that time, the ropo bird fell deep down and said the verse: |
「『鷹鳥用力來， 羅婆依自界， |
"'The eagle and the bird come hard, Luo Poyi's own world, |
乘瞋猛盛力， 致禍碎其身。 |
Take advantage of the fierce anger, causing disaster and shattering his body. |
我具足通達， 依於自境界， |
I have sufficient understanding, relying on my state, |
伏怨心隨喜， 自觀欣其力。 |
Resent and rejoice, self-examine and rejoice. |
設汝有兇愚， 百千龍象力， |
Suppose you are fierce and foolish, and powerful, |
不如我智慧， 十六分之一。 |
Not as wise as I am, one sixteenth. |
觀我智殊勝， 摧滅於蒼鷹。』 |
Observe that my wisdom is superior, destroyed by the goshawk. 』 |
「如是，比丘！如彼鷹鳥，愚癡自捨所親父母 境界，遊於他處，致斯災患。 |
"So, Bhikkhu! Like an eagle bird, foolishly abandoning the realm of one's parents, swimming in other places, causing disaster. |
汝等比丘亦應 如是，於自境界所行之處，應善守持，離 他境界，應當學。 |
Bhikkhus like you should do the same. Wherever you do in your own realm, you should hold it well, and you should learn if you leave the realm. |
「比丘！他處他境界者，謂五 欲境界，眼見可意、受、念妙色，欲心染著； |
"Bhikkhu! He who is in his state is called the Five Desire states, seeing pleasant, feeling, and chanting wonderful colors, and desires and hearts are dyed; |
耳識聲、鼻識香、舌識味、身識觸，可意、 受、念妙觸，欲心染著。 |
The ear knows the sound, the nose knows the fragrance, the tongue knows the taste, the body knows the touch, the pleasant touch, the feeling, the feeling, the desire and the heart are dyed. |
是名比丘他處他境 界。 |
It is a monk who is in his realm. |
比丘！自處父母境界者，謂四念處。 |
Bhikkhu! Those who are in the realm of their parents are called four thoughts. |
云何 為四？ |
What is cloud four? |
謂身身觀念處，受、心、法法觀念處。 |
It is the concept of body and body, the concept of feeling, mind, and Dharma. |
是 故，比丘！於自行處父母境界而自遊行，遠 離他處他境界，應當學。」 |
So, Bhikkhu! If you are in the realm of your parents and march by yourself, you should learn if you are far away from the realm of others. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
SA 618 （六一八） 四果 |
SA 618 (six and eighteen) four fruits |
如是我聞： |
I heard this: |
一時，佛住舍衛國祇樹給孤 獨園。 |
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「於四念處多修 習，當得四果，四種福利。 |
"Practice more at the four thoughts, and you will receive four fruits and four benefits. |
云何為四？ |
What is cloud four? |
謂須陀 洹果、斯陀含果、阿那含果、阿羅漢果。」 |
It is called Suto Huanguo, Situo Hanguo, Anahanguo, and Arahant. " |
佛說 此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully. |
SA 619 （六一九） 私迦陀 |
SA 619 (Six Nine) Private Kada |
如是我聞： |
I heard this: |
一時，佛在拘薩羅人間遊 行，於私伽陀聚落北身恕林中。 |
For a while, the Buddha was wandering among the people of Kusala, in the Shulin in the north of Shigada settlement. |
爾時，世尊 告諸比丘： |
At that time, the Blessed One told the monks: |
「過去世時有緣幢伎師，肩上竪 幢，語弟子言： |
"In the past lives, there was a predestined trick master who stood up on his shoulders, and the disciple said: |
『汝等於幢上下向護我，我亦 護汝，迭相護持，遊行嬉戲，多得財利。』 |
"You are equal to protecting me up and down, and I also protect you, supporting each other, parading and frolicking, and get more money. 』 |
時， 伎弟子語伎師言： |
When, the teacher said: |
『不如所言，但當各各 自愛護，遊行嬉戲，多得財利，身得無為安 隱而下。』 |
"It's not as stated, but when you take care of yourself, parade and play, you will get more money, and your body will go down peacefully. 』 |
伎師答言： |
The trickster replied: |
『如汝所言，各自愛護，然 其此義亦如我說， 己 自護時即是護他，他 自護時亦是護 己 ； |
"As you said, each one loves each other, but the meaning is the same as I said, when he protects himself, he protects him, and he protects himself when he protects himself; |
心自親近，修習隨護作 證，是名自護護他。 |
The heart is close to oneself, practicing to testify with the guardian, is to protect him. |
云何護他自護，不恐怖 他、不違他、不害他，慈心哀彼，是名護他 自護。』 |
Yun He protects him and protects himself, does not terrorize him, does not violate him, does not harm him, and mourns him with compassion. It is to protect him. 』 |
是故，比丘！當如是學。 |
Yes, Bhikkhu! Learn the same. |
自護者修四念 處，護他者亦修四念處。」 |
The self-care person cultivates the four thoughts, and the protector also cultivates the four thoughts. " |
佛說此經已，諸比 丘聞佛所說，歡喜奉行。 |
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy. |
SA 620 （六二〇） 猿猴 |
SA 620 (Six 20) Apes |
如是我聞： |
I heard this: |
一時，佛住王舍城迦蘭陀 竹園。 |
For a while, the Buddha lived in the bamboo garden in the city of Kalanto. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「大雪山中，寒氷 嶮處，尚無猨猴，況復有人。 |
"In the snow-capped mountains, there are still no monkeys in the icy ridges, but there are still people. |
或復有山，猨 猴所居，而無有人。 |
Or there will be mountains and monkeys inhabited without anyone. |
或復有山，人獸共居， 於猨猴行處，獵師以黐膠塗其草上，有 黠猨猴遠避而去，愚癡猨猴不能遠避，以 手小觸，即膠其手； |
Or there will be mountains, where humans and animals live together. At the place where the monkeys are walking, the hunter coats the grass with glue, and the monkeys flee away. The foolish monkeys can’t avoid it. Touch them with their hands to glue their hands. ； |
復以二手欲解求脫，即 膠二手； |
Re-use second-hand desire for relief, that is, second-hand glue; |
以足求解，復膠其足； |
Solve by foot, re-rubber its foot; |
以口嚙草， 輒復膠口。 |
Use the mouth to bite the grass, and then compound the mouth. |
五處同膠，聯捲臥地。 |
Five places are the same glue, and the rolls are lying on the ground. |
獵師既 至，即以杖貫，擔負而去。 |
As soon as the hunter arrives, he will pierce it with his rod and take the burden away. |
「比丘當知，愚 癡猨猴捨自境界父母居處，遊他境界，致 斯苦惱。 |
"Bhikkhus should know that the foolish monkeys live in the realm of their parents and travel to his realm, causing distress. |
如是，比丘！愚癡凡夫依聚落住， 晨朝著衣持鉢，入村乞食，不善護身，不 守根門，眼見色已，則生染著； |
If so, Bhikkhu! Stupid ordinary people live in settlements, dress up in the morning, go to the village to beg for food, are not good at protecting themselves, do not guard the roots, and see their sex, they become infected; |
耳聲、鼻香、舌 味、身觸，皆生染著。 |
Ears, nose, tongue, and body touch are all dyed. |
愚癡比丘內根外境被 五縛已，隨魔所欲。 |
The foolish bhikkhu has been bound by five bounds in his inner roots and outer realm, and he does what the devil wants. |
是故，比丘！當如是學， 於自所行處父母境界依止而住，莫隨他 處他境界行。 |
Yes, Bhikkhu! You should learn in this way, staying in the realm of your parents, and don’t follow him in his realm. |
云何比丘自所行處父母境 界？ |
Yunhe Bhikkhu is in the realm of his parents? |
謂四念處——身身觀念住，受、心、法法觀念 住。」 |
It is called the Four Mindfulness-the body and body conception, the feeling, mind, dharma conception. " |
佛說此經已，諸比丘聞佛所說，歡喜 奉行。 |
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy. |
SA 621 （六二一） 年少比丘 |
SA 621 (621) Young Bhikkhu |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，尊者阿難與眾多比丘詣世尊所，稽首禮足，退坐一面。 |
At that time, the Venerable Ananda and many bhikkhus went to the Blessed One's place, bowed their heads, bowed, and sat down. |
尊者阿難白佛言： |
Venerable Ananda said to the Buddha: |
「世尊！此諸年少比丘當云何教授？ |
"World Honored One! What should these young monks teach you? |
云何為其說法？」 |
What is Yun's explanation? " |
佛告阿難： |
The Buddha told Ananda: |
「此諸年少比丘當以四念處教令修習。 |
"These young monks should be taught how to practice the Four Foundations of Mindfulness. |
云何為四？ |
Why is the cloud four? |
謂身身觀念住，精勤方便，不放逸行，正智正念，寂定於心，乃至知身； |
It means living in the mind of the body, being diligent and diligent, not letting go, having correct wisdom and mindfulness, being still and calm in the heart, and even knowing the body; |
受、心、法法觀念住，精勤方便，不放逸行，正念正智，寂靜於心， |
Keep the concepts of feeling, mind, and Dharma in mind, be diligent in expediency, do not let go, be mindful and wise, be still in the heart, |
乃至知法。 |
and even know the Dharma. |
所以者何？ |
So what? |
若比丘住學地者，未得進上，志求安隱涅槃時，身身觀念住，精勤方便，不放逸行，正念正智，寂靜於心； |
If a bhikkhu lives in the place of learning and has not made progress, and when he aspires to achieve peace and nirvana, he should be mindful of the body and mind, be diligent and skillful, not let go, be mindful and wise, and be calm in the heart; |
受、心、法法觀念住，精勤方便，不放逸行，正念正智，寂靜於心， |
Keep the concepts of feeling, mind, and Dharma in mind, be diligent in using techniques, not let go, be mindful and wise, and be still in the heart, |
乃至於法遠離。 |
so that you can stay away from Dharma. |
若阿羅漢諸漏已盡，所作已作，捨諸重擔，盡諸有結，正知善解脫，當於彼時亦修身身觀念住，精勤方便，不放逸行，正念正智，寂靜於心； |
If an Arhat has eliminated all outflows, done what he has done, given up all heavy burdens, eliminated all obstacles, and is liberated by the right knowledge and goodness, then at that time he should also cultivate his body and mind, be diligent and skillful, not let go of his actions, be mindful and wise, and be still in his heart. ; |
受、心、法法觀念住， |
The concepts of feeling, mind, and Dharma abide, |
乃至於法得遠離。」 |
so that the Dharma becomes far away. " |
時，尊者阿難歡喜隨喜，作禮而去。 |
At that time, the Venerable Ananda rejoiced and bowed and left. |
SA 622 （六二 菴羅女二） |
SA 622 (Sixty-Two Anluo Female Second) |
如是我聞： |
This is what I heard: |
一時，佛在跋祇人間遊行，到鞞舍離國菴羅園中住。 |
For a time, the Buddha was wandering around the human world and came to live in the nunnery of Tong Sheli. |
爾時，菴羅女聞世尊跋祇人間遊行至菴羅園中住，即自莊嚴乘車，出鞞舍離城，詣世尊所，恭敬供養。 |
At that time, the nunnery girl heard that the Buddha had left the human world and came to live in the nunnery garden. She then took a solemn carriage, left the city, went to the Buddha's place, and made offerings to him respectfully. |
詣菴羅園門，下車步進，遙見世尊與諸大眾圍遶說法。 |
When I got out of the car at the Luo Garden Gate of Yi'an Temple and stepped forward, I saw the World Honored One and everyone surrounding him preaching the Dharma in the distance. |
世尊遙見菴羅女來，語諸比丘： |
The World-Honored One saw the nunnery girl coming from a distance and said to the bhikkhus: |
「汝等比丘勤攝心住，正念正智。 |
"Bhikkhus, you are diligent in keeping your mind in mind, and have correct mindfulness and wisdom. |
今菴羅女來，是故誡汝。 |
Now the Anluo girl is here to warn you. |
云何為比丘勤攝心住？ |
Why should a bhikkhu diligently focus on his mind? |
若比丘已生惡不善法當斷，生欲、方便，精進攝心。 |
If a bhikkhu has developed evil and unwholesome dharmas, he should put an end to them, develop desires and expedients, and focus his mind diligently. |
未生惡不善法不令起，未生善法令生，已生善法令住不忘，修習增滿，生欲、方便，精勤攝心，是名比丘勤攝心住。 |
Do not allow evil and unwholesome laws to arise before they arise; do not allow good laws to arise before they arise; do not forget the good laws that have arisen; cultivate to the fullest extent, generate desires and expedients; and diligently capture the mind. This is called a bhikkhu diligently capturing the mind. |
「云何名比丘正智？ |
"Why is it called Bhikkhu Zhengzhi? |
若比丘去來威儀常隨正智，迴顧視瞻，屈伸俯仰，執持衣鉢，行住坐臥，眠覺語默，皆隨正智住，是正智。 |
If a bhikkhu always follows the right wisdom in his majesty when he comes and goes, looks back, bends and stretches, holds his robe and bowl, walks, stands, sits and lies down, sleeps and sleeps in silence, all of them live in accordance with the right wisdom, this is right wisdom. |
「云何正念？ |
"Why are you righteous? |
若比丘內身身觀念住，精勤方便，正智正念，調伏世間貪憂。 |
If a bhikkhu dwells in the mind of the body, is diligent and skillful, and has correct wisdom and mindfulness, he can tame the greed and sorrow in the world. |
如是受、心、法法觀念住，精勤方便，正智正念，調伏世間貪憂，是名比丘正念。 |
Such concepts of feeling, mind, and Dharma are abiding, diligent and skillful, and correct in wisdom and mindfulness, to tame the greed and sorrow in the world. This is called mindfulness of a bhikkhu. |
是故汝等勤攝其心，正智正念，今菴羅女來，是故誡汝。」 |
Therefore, you should diligently gather your minds, be wise and righteous, and now the nunnery girl is here to warn you. " |
時，菴羅女詣世尊所，稽首禮足，却住一面。 |
At that time, a female nunnery went to the Lord's place, bowed her head and paid her respects, but she stayed on one side. |
爾時，世尊為菴羅女種種說法，示、教、照、喜； |
At that time, the World-Honored One gave various sermons to the nunnery, showing, teaching, illuminating, and cheering her; |
示、教、照、喜已，默然而住。 |
Show, teach, illuminate, rejoice, and live in silence. |
爾時，菴羅女整衣服，為佛作禮，合掌白佛： |
At that time, the nunnery girl was getting dressed, performed rituals for the Buddha, put her palms together and said to the Buddha: |
「唯願世尊與諸大眾明日受我請中食。」 |
I only hope that the World Honored One and everyone in the assembly will accept my invitation to eat tomorrow. |
爾時，世尊默然受請。 |
At that time, the World Honored One accepted the invitation silently. |
菴羅女知世尊默然受請已，稽首禮足，還歸自家，設種種食，布置床座，晨朝遣使白佛： |
The nunnery girl knew that the World Honored One had accepted the invitation silently, bowed her head and bowed her head, returned to her home, prepared all kinds of food, arranged a bed and seat, and in the morning sent an envoy to pay homage to the Buddha: |
「時到。」 |
It's about time. |
爾時，世尊與諸大眾詣菴羅女舍，就座而坐。 |
At that time, the World Honored One and everyone in the assembly went to the Nunnery's house and sat down. |
時，菴羅女手自供養種種飲食。 |
At that time, the nunnery women provided various food and drinks for themselves. |
食訖，澡漱、洗鉢竟。 |
After eating, take a bath and wash your alms bowl. |
時，菴羅女持一小床坐於佛前，聽佛說法。 |
At that time, the nunnery girl sat in front of the Buddha holding a small bed and listened to the Buddha's sermon. |
爾時，世尊為菴羅女說隨喜偈： |
At that time, the World-Honored One said a joyful verse to the Nura girl: |
「施者人愛念， 多眾所隨從， |
"Those who give are loved and thought of, and many people follow them. |
名稱日增高， 遠近皆悉聞， |
The name increases day by day, heard by people near and far, |
處眾常和雅， 離慳無所畏。 |
Always be kind and elegant when dealing with others, and be fearless when away from others. |
是故智慧施， 斷慳永無餘。 |
Therefore, if you give wisely, you will never be able to save anything. |
上生忉利天， 長夜受快樂， |
Reborn in the Traitor Heaven, enjoying happiness all night long, |
盡壽常修德， 娛樂難陀園， |
Spend your whole life practicing virtue, and entertain yourself in Nanda Garden, |
百種諸天樂， 五欲悅其心。 |
Hundreds of heavenly pleasures, the five desires please his heart. |
彼於此人間， 聞佛所說法， |
In this human world, he heard the Buddha's teachings, |
為善逝弟子， 樂彼受化生。」 |
As a disciple of the Good Departed One, I am happy to be reborn in this transformation. " |
爾時，世尊為菴羅女種種說法，示、教、照、喜； |
At that time, the World-Honored One gave various sermons to the nunnery, showing, teaching, illuminating, and cheering her; |
示、教、照、喜已，從座起而去。 |
Showing, teaching, illuminating, and being delighted, he got up from his seat and left. |
SA 623 （六二三） 世間 |
SA 623 (six two three) world |
如是我聞： |
This is what I heard: |
一時，佛住波羅奈仙人住處鹿野苑中。 |
At one time, the Buddha lived in Sarnath, where the sage Paranai lived. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間言美色，世間美色者，能令多人集聚觀看者不？」 |
The world talks about beauty. Can the beauty in the world make many people gather to watch it? |
諸比丘白佛： |
The monks said to the Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告比丘： |
The Buddha told the bhikkhu: |
「若世間美色，世間美色者，又能種種歌舞伎樂，復極令多眾聚集看不？」 |
If there is beauty in the world, how can those who are beautiful in the world be able to perform all kinds of kabuki and music so that many people can gather together to watch it? |
比丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告比丘： |
The Buddha told the bhikkhu: |
「若有世間美色，世間美色者，在於一處，作種種歌舞伎樂戲笑，復有大眾雲集一處，若有士夫不愚不癡，樂樂背苦，貪生畏死，有人語言： |
"If there are beauties in the world, and the beauties in the world are in one place, performing all kinds of kabuki, music, and jokes, and if there are a large number of people gathered in one place, if there are scholars who are neither stupid nor delusional, who enjoy suffering and are greedy for life and fearful of death, there will be some language: |
『士夫，汝當持滿油鉢，於世間美色者所及大眾中過，使一能殺人者，拔刀隨汝，若失一渧油者，輒當斬汝命。』 |
"Sir, you should hold a bowl full of oil and pass among the people who are surrounded by beauties in the world. If anyone who is capable of murdering someone draws his sword, he will follow you. If someone loses a drop of oil, you will be killed at any time." 』 |
云何？ |
Why? |
比丘！彼持油鉢士夫能不念油鉢，不念殺人者，觀彼伎女及大眾不？」 |
Bhikkhu! Can the scholar holding the oil bowl not think about the oil bowl or the murderer, but can he look at the prostitutes and the public? " |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！所以者何？ |
"No, World Honored One! Why? |
世尊！彼士夫自見其後有拔刀者，常作是念： |
World Honored One! When the scholar sees someone drawing a sword behind him, he often thinks: |
『我若落油一渧，彼拔刀者當截我頭。』 |
"If I drop a drop of oil, he who draws his sword will cut off my head." 』 |
唯一其心，繫念油鉢，於世間美色及大眾中徐步而過，不敢顧眄。」 |
The only thing he cares about is the oil bowl, and he walks slowly among the beauties and people in the world, not daring to look at Xiao. " |
「如是，比丘！若有沙門、婆羅門正身自重，一其心念，不顧聲色，善攝一切心法，住身念處者，則是我弟子，隨我教者。 |
"So, bhikkhu! If there are any ascetics or brahmans who are upright and self-respecting, who are single-minded, regardless of sounds and colors, and are good at absorbing all mental phenomena and staying mindful, then they are my disciples and follow my teachings. |
云何為比丘正身自重，一其心念，不顧聲色，攝持一切心法，住身念處。 |
What does it mean for a bhikkhu to be upright and self-respecting, to focus on his thoughts, regardless of sounds and colors, to control all mental phenomena, and to stay in the place of mindfulness. |
如是，比丘！身身觀念，精勤方便，正智正念，調伏世間貪憂，受、心、法法觀念住亦復如是。 |
So, bhikkhu! The concept of the body, diligence and convenience, correct wisdom and mindfulness, subdue the greed and sorrow in the world, and the concepts of feeling, mind, and Dharma are also the same. |
是名比丘正身自重，一其心念，不顧聲色，善攝心法，住四念處。」 |
This is a bhikkhu who is upright, self-respecting, single-minded, regardless of sounds and colors, good at absorbing mental phenomena, and dwells in the four places of mindfulness. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「專心正念， 護持油鉢， |
"Concentrate on your mind, protect the oil bowl, |
自心隨護， 未曾至方， |
With my own heart, I have never arrived. |
甚難得過， 勝妙微細， |
It's so hard to live through, so wonderful and subtle, |
諸佛所說， 言教利劍。 |
As the Buddhas say, words and teachings are sharp swords. |
當一其心， 專精護持， |
Be single-minded and dedicated in protecting, |
非彼凡人， 放逸之事， |
Not that ordinary person, a matter of letting loose, |
能入如是， 不放逸教。」 |
If you can enter this way, you will not let go of the teachings. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 624 （六二四） 鬱低迦 |
SA 624 (624) Yudika |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者欝低迦來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, the Venerable Nedika came to visit the Buddha. He bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「善哉！世尊！為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，思惟： |
"Excellent! World Honored One! Dharma for me. After I hear the Dharma, I should stay in a quiet place, concentrate on my thoughts, and not let my mind wander. I should think: |
『所以善男子剃除鬚髮，正信非家，出家學道……。』 |
"Therefore, a good man should shave off his beard and hair, have upright faith and not be a homely person, and should become a monk and learn the Tao..." 』 |
」如上廣說，乃至「不受後有。」 |
” As Guang said above, even “there is no future.” |
佛告欝低迦： |
The Buddha told Nedika: |
「如是，如是，如汝所說。 |
"So, so, as you said. |
但於我所說法，不悅我心，彼所事業亦不成就，雖隨我後，而不得利，反生障閡。」 |
But if what I preach does not please my heart, his career will not be accomplished. Even if he follows me, he will not benefit and will create obstacles. " |
欝低迦白佛： |
Jade Kabai Buddha: |
「世尊所說，我則能令世尊心悅，自業成就，不生障閡。 |
"As the World Honored One has said, I can make the World Honored One's heart happy, accomplish my own deeds, and create no obstacles. |
唯願世尊為我說法，我當獨一靜處，專精思惟，不放逸住……」如上廣說，乃至「不受後有。」 |
I only hope that the World-Honored One can teach me the Dharma. I should stay in a quiet place, concentrate on my thoughts, and not let my mind wander..." As the above said, even "I will not have any consequences." |
如是第二、第三請。 |
If it's the second or third time, please. |
爾時，世尊告欝低迦： |
At that time, the World-Honored One told Nedika: |
「汝當先淨其初業，然後修習梵行。」 |
You should first purify your first karma, and then practice the holy life. |
欝低迦白佛： |
Jade Kabai Buddha: |
「我今云何淨其初業，修習梵行？」 |
How can I now purify my first karma and practice the holy life? |
佛告欝低迦： |
The Buddha told Nedika: |
「汝當先淨其戒，直其見，具足三業，然後修四念處。 |
"You should first purify your precepts, straighten your views, and fulfill the three karmas, and then cultivate the four foundations of mindfulness. |
何等為四？ |
What is four? |
內身身觀念住，專精方便，正智正念，調伏世間貪憂。 |
Live in the inner body with the concept of body, specialize in convenient methods, have correct wisdom and mindfulness, and tame the greed and sorrow in the world. |
如是外身、內外身身觀念住，受、心、法法觀念住……」亦如是廣說。 |
In this way, the concepts of the external body and the internal and external body abide, and the concepts of feeling, mind, and dharmas abide..." It is also said in this way. |
時，欝低迦聞佛所說，歡喜隨喜，從座起而去。 |
At that time, after hearing what the Buddha said, Nedika got up from his seat and left with great joy. |
時，欝低迦聞佛教授已，獨一靜處，專精思惟，不放逸住，思惟： |
At that time, after hearing the Buddha's teachings, Nedika went to a quiet place, concentrated on his thoughts, and did not let go, thinking: |
「所以善男子剃除鬚髮，著袈裟衣，正信非家，出家學道，乃至不受後有。」 |
Therefore, a good man shaves off his beard and hair, puts on cassock, has upright faith and is not a homely person, becomes a monk and learns the Tao, and does not even have any descendants. |
如欝低迦所問，如是異比丘所問亦如上說。 |
Just like what Kadika asked, and what the different bhikkhu asked, it’s also like what I said above. |
SA 625 （六二五） 婆醯迦 |
SA 625 (six two five) Bo Xingjia |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異比丘名婆醯迦，來詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, a different bhikkhu named Pojika came to visit the Buddha. He bowed his head and bowed, sat back and said to the Buddha: |
「世尊！善哉世尊！為我說法……」如前欝低迦修多羅廣說。 |
"World Honored One! Well done, World Honored One! Speak the Dharma to me..." said the same as before by Dakasutra Kuang. |
差別者： |
Difference: |
「如是，婆醯迦比丘！初業清淨，身身觀念住者，超越諸魔； |
"In this way, Bhikkhu Phajaka! He who has pure initial deeds and abides in the concept of the body will surpass all demons; |
受、心、法法觀念住者，超越諸魔。」 |
Those who dwell in the concepts of feeling, mind, and dharma transcend all demons. " |
時，婆醯迦比丘聞佛說法教誡已，歡喜隨喜，作禮而去。 |
At that time, after hearing the Buddha's sermons and teachings, Bhikkhu Bohajia was overjoyed and left with bows and greetings. |
獨一靜處，專精思惟，不放逸住，乃至不受後有。 |
Only in a quiet place, concentrate on thinking, do not let it go, and do not even think about it. |
SA 626 （六二六） 比丘 |
SA 626 (Six Two Six) Bhikkhu |
第二經亦如上說。 |
The second sutra also says the same. |
差別者： |
Difference: |
「如是，比丘！超越生死。」 |
So, bhikkhu! Beyond birth and death. |
SA 627 （六二七） 阿那律 |
SA 627 (six two seven) Analyze |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者阿那律陀詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Aniruddha went to the Buddha's place, bowed his head and bowed, sat down and said to the Buddha: |
「世尊！若有比丘住於學地，未得上進安隱涅槃，而方便求，是聖弟子當云何於正法、律修習多修習，得盡諸漏，乃至自知不受後有？」 |
"World Honored One, if there is a bhikkhu who lives in the place of learning and has not yet attained peace and nirvana, but seeks expediency, how can such a noble-one's-disciple practice so much in the Dharma and the Vinaya so as to eliminate all the outflows and even realize that he will not have any subsequent consequences? ?” |
佛告阿那律： |
The Buddha told Analyta: |
「若聖弟子住於學地，未得上進安隱涅槃，而方便求，彼於爾時，當內身身觀念住，精勤方便，正智正念，調伏世間貪憂。 |
"If a noble-one's-disciple lives in the place of learning and has not yet attained peace and nirvana, but seeks expediency, then at that time he should abide in the mind of the body, be diligent in expediency, have correct wisdom and mindfulness, and tame the greed and sorrow in the world. |
如是受、心、法法觀念住，精勤方便，正智正念，調伏世間貪憂。 |
With such concepts of feelings, mind, and dharmas abiding, diligent and expedient methods, and correct wisdom and mindfulness can tame the greed and sorrow in the world. |
如是聖弟子多修習已，得盡諸漏，乃至自知不受後有。」 |
In this way, the noble-one's-disciples have practiced a lot, and they have eliminated all the outflows, and even know that they will not have any subsequent problems. " |
爾時，尊者阿那律陀聞佛所說，歡喜隨喜，作禮而去。 |
At that time, the Venerable Aniruddha heard what the Buddha said, rejoiced with joy, bowed and left. |
SA 628 （六二八） 優陀夷 |
SA 628 (six two eight) Udayi |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
時，尊者優陀夷、尊者阿難陀亦住巴連弗邑鷄林精舍。 |
At that time, Venerable Udayi and Venerable Ananda also lived in Jilin Jingshe, Balianfuyi. |
爾時，尊者優陀夷詣尊者阿難所，共相問訊慰勞已，退坐一面，語尊者阿難： |
At that time, the Venerable Udāyiyi came to the Venerable Ananda's place. After asking and expressing condolences to each other, he sat back and said to the Venerable Ananda: |
「如來、應供、等正覺所知所見，為諸比丘說聖戒，令不斷、不缺、不擇、不離、不戒取，善究竟、善持，智者所歎、所不憎惡。 |
"The Tathagata, the Buddha, and others who are fully enlightened have seen what they have seen and taught the holy precepts for the bhikkhus to be continuous, not lacking, not choosing, not leaving, and not taking the precepts. They are ultimately good and good, which the wise sigh and do not hate. |
何故如來、應、等正覺所見，為諸比丘說聖戒，不斷、不缺，乃至智者所歎、所不憎惡？」 |
Why do the Tathagata, Ying, and other enlightened beings preach holy precepts to the bhikkhus without interruption and without shortage, so much so that the wise sigh and do not abhor them? " |
尊者阿難語優陀夷： |
Venerable Ananda said to Udayi: |
「為修四念處故。 |
"For the sake of cultivating the four foundations of mindfulness. |
何等為四？ |
What is four? |
謂身身觀念住，受、心、法法觀念住。」 |
It means that the concepts of body and mind dwell, and the concepts of feeling, mind, and dharma dwell. " |
時，二正士共論議已，各還本處。 |
At that time, the two gentlemen discussed it together and each returned to his place. |
SA 629 （六二九） 行 |
SA 629 (six two nine) OK |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，尊者阿難、尊者跋陀羅亦在彼住。 |
At that time, the Venerable Ananda and the Venerable Bhadra were also staying there. |
時，尊者跋陀羅問尊者阿難言： |
At that time, Venerable Bhadra asked Venerable Ananda: |
「頗有法修習多修習，得不退轉耶？」 |
If you practice a lot of Dharma and practice it a lot, will you not be able to reverse it? |
尊者阿難語尊者跋陀羅： |
Venerable Ananda said to Venerable Bhadra: |
「有法修習多修習，能令行者得不退轉，謂四念處。 |
"There is a Dharma that can be practiced more frequently, which will enable practitioners to achieve the four foundations of mindfulness without regression. |
何等為四？ |
What is four? |
身身觀念住，受、心、法法觀念住。」 |
The concept of body abides, and the concepts of feelings, mind, and dharmas abide. " |
時，二正士共論說已，各還本處。 |
At that time, the two gentlemen discussed the matter together and returned to their respective places. |
SA 630 （六三〇） 行 |
SA 630 (630) OK |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，尊者阿難、尊者跋陀羅亦在彼住。 |
At that time, the Venerable Ananda and the Venerable Bhadra were also staying there. |
時，尊者跋陀羅問尊者阿難： |
At that time, Venerable Bhadra asked Venerable Ananda: |
「頗有法修習多修習，令不淨眾生而得清淨，轉增光澤耶？」 |
Practice a certain method and practice it frequently, so that all impure living beings can become pure and become more radiant? |
尊者阿難語尊者跋陀羅： |
Venerable Ananda said to Venerable Bhadra: |
「有法修習多修習，能令不淨眾生而得清淨，轉增光澤，謂四念處。 |
"If you practice the Dharma and practice it frequently, you can make impure sentient beings purified and increase their luster, which is called the four foundations of mindfulness. |
身身觀念住，受、心、法法觀念住。」 |
The concept of body abides, and the concepts of feelings, mind, and dharmas abide. " |
時，二正士共論議已，各還本處。 |
At that time, the two gentlemen discussed it together and each returned to his place. |
SA 631 （六三一） 行 |
SA 631 (Six Three One) OK |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，尊者阿難、尊者跋陀羅亦在彼住。 |
At that time, the Venerable Ananda and the Venerable Bhadra were also staying there. |
時，尊者跋陀羅問尊者阿難： |
At that time, Venerable Bhadra asked Venerable Ananda: |
「頗有法修習多修習，能令未度彼岸眾生得度彼岸？」 |
If you practice a lot of Dharma and practice it a lot, can the sentient beings who have not yet been saved be able to reach the other shore? |
尊者阿難語尊者跋陀羅： |
Venerable Ananda said to Venerable Bhadra: |
「有法修習多修習，能令未度彼岸眾生得度彼岸，謂四念處。 |
"There is a Dharma that can be practiced more frequently, which can enable sentient beings who have not yet reached the other shore to be able to reach the other shore, which are called the four foundations of mindfulness. |
何等為四？ |
What is four? |
謂身身觀念住，受、心、法法觀念住。」 |
It means that the concepts of body and mind dwell, and the concepts of feeling, mind, and dharma dwell. " |
時，二正士共論議已，各還本處。 |
At that time, the two gentlemen discussed it together and each returned to his place. |
SA 632 （六三二） 行 |
SA 632 (six three two) OK |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，尊者阿難、尊者跋陀羅亦在彼住。 |
At that time, the Venerable Ananda and the Venerable Bhadra were also staying there. |
尊者跋陀羅問尊者阿難： |
Venerable Bhadra asked Venerable Ananda: |
「頗有法修習多修習，得阿羅漢？」 |
If you practice a lot of Dharma and practice it a lot, will you become an Arhat? |
尊者阿難語尊者跋陀羅： |
Venerable Ananda said to Venerable Bhadra: |
「有法修習多修習，而得阿羅漢，謂四念處。 |
"If you practice the Dharma and practice it frequently, you will become an Arhat, which is called the Four Foundations of Mindfulness. |
何等為四？ |
What is four? |
謂身身觀念住，受、心、法法觀念住。」 |
It means that the concept of body and mind abides, and the concepts of feeling, mind, and Dharma abide. " |
時，二正士共論議已，各還本處。 |
At that time, the two gentlemen discussed it together and each returned to his place. |
SA 633 （六三三） 一切法 |
SA 633 (Six Three Three) All Dharmas |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「所說一切法，一切法者，謂四念處，是名正說。 |
"All dharmas and all dharmas mentioned are called the four foundations of mindfulness, which is called correct explanation. |
何等為四？ |
What is four? |
謂身身觀念住，受、心、法法觀念住。」 |
It means that the concept of body and mind abides, and the concepts of feeling, mind, and Dharma abide. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 634 （六三四） 賢聖 |
SA 634 (Six Three Four) Sage |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於四念處修習多修習，名賢聖出離。 |
“If a bhikkhu practices the four foundations of mindfulness a lot, he will be called a sage and renouncer. |
何等為四？ |
What is four? |
謂身身觀念住，受、心、法法觀念住。」 |
It means that the concept of body and mind abides, and the concepts of feeling, mind, and Dharma abide. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如出離，如是正盡苦、究竟苦邊、得大果、得大福利、得甘露法、究竟甘露、甘露法作證，如上廣說。 |
Such as renunciation, such that suffering is completely eliminated, the edge of ultimate suffering is achieved, great fruits are obtained, great benefits are obtained, nectar is obtained, ultimate nectar, and nectar are testified, as mentioned above. |
SA 635 （六三五） 光澤 |
SA 635 (six three five) gloss |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於四念處修習多修習，未淨眾生令得清淨，已淨眾生令增光澤。 |
“If a bhikkhu practices the four foundations of mindfulness a lot, he will make all living beings that have not been purified become pure, and all living beings that have been purified will become brighter. |
何等為四？ |
What is four? |
謂身身觀念住，受、心、法法觀念住。」 |
It means that the concept of body and mind abides, and the concepts of feeling, mind, and Dharma abide. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如淨眾生，如是未度彼岸者令度、得阿羅漢、得辟支佛、得阿耨多羅三藐三菩提，亦如上說。 |
Just like purifying sentient beings, those who have not yet reached the other shore are ordered to be saved, and they will obtain Arhats, Pratyekabuddhas, and Anuttarasamyaksambodhi. It is also said above. |
SA 636 （六三六） 比丘 |
SA 636 (Six Three Six) Bhikkhu |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑鷄林精舍。 |
For a time, the Buddha lived in Jilin Jingshe, Balianfuyi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當為汝說修四念處。 |
"I will tell you how to cultivate the four foundations of mindfulness. |
何等為修四念處？ |
What is the purpose of cultivating the Four Foundations of Mindfulness? |
若比丘！如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊出興于世，演說正法，上語亦善，中語亦善，下語亦善，善義善味，純一滿淨，梵行顯示。 |
If you are a monk! The Tathagata, Ying, etc. are fully enlightened, have sufficient knowledge and conduct, are good at passing away, understand the world, are supreme scholars, guide husbands, teachers of gods and humans, Buddhas and World-Honored Ones. The following words are also good, have good meaning and taste, are pure and full, and show the holy life. |
若族姓子、族姓女從佛聞法，得淨信心。 |
If a son or daughter of a clan learns the Dharma from the Buddha, they will gain pure faith. |
如是修學，見在家和合欲樂之過，煩惱結縛，樂居空閑，出家學道，不樂在家，處於非家，欲一向清淨，盡其形壽，純一滿淨，鮮白梵行： |
If you practice in this way, you will see the shortcomings of being at home and combining sensual pleasures. You will be bound by worries. You will be happy to live in leisure. If you become a monk and learn the Tao, you will not be happy at home. If you are not at home, you will always be pure. To exhaust your body and life, be pure and full, and live a pure and pure holy life: |
『我當剃除鬚髮，著袈裟衣，正信非家，出家學道。』 |
"I should shave off my beard and hair, put on cassocks, uprightly believe in others, and become a monk and learn the Tao." 』 |
作是思惟已，即便放捨錢財親屬，剃除鬚髮，著袈裟衣，正信非家，出家學道，正其身行，護口四過，正命清淨，習賢聖戒，守諸根門，護心正念。 |
Having thought about this, even if you let go of your money and relatives, shave off your beard and hair, wear cassocks, uprightly believe in non-family members, become a monk and learn the Tao, straighten your body and conduct, protect your mouth, live a pure life, practice the virtuous and holy precepts, guard all the faculties, and protect your senses. Mindfulness. |
眼見色時，不取形相，若於眼根住不律儀，世間貪憂、惡不善法常漏於心，而今於眼起正律儀； |
When the eyes see form, they do not take forms. If the eyes are not disciplined, greed, sorrow, evil and unwholesome laws in the world will often leak into the heart, but now the eyes are in a disciplined manner; |
耳、鼻、舌、身、意起正律儀，亦復如是。 |
The same is true when the ears, nose, tongue, body, and mind are in a correct manner. |
「彼以賢聖戒律成就，善攝根門，來往周旋，顧視屈伸，坐臥眠覺語默，住智正智。 |
"He has accomplished the precepts of the virtuous saint. He is good at taking care of the root door. He goes back and forth, bends and stretches his eyes, sits, lies, sleeps, and speaks silently. He abides in wisdom and wisdom. |
彼成就如此聖戒，守護根門，正智正念，寂靜遠離，空處、樹下、閑房獨坐，正身正念，繫心安住。 |
He has achieved such holy precepts, guarding the root door, having sound wisdom and mindfulness, being quiet and far away, sitting alone in an empty place, under a tree, or in a spare room, with his body upright and mindfulness, and his mind settled. |
斷世貪憂，離貪欲，淨除貪欲； |
Cut off the greed and sorrow of the world, get rid of greed, and purify greed; |
斷世瞋恚、睡眠、掉悔、疑蓋，離瞋恚、睡眠、掉悔、疑蓋，淨除瞋恚、睡眠、掉悔、疑蓋。 |
Get rid of anger, sleep, regret, and doubt in the world, get rid of anger, sleep, regret, and doubt, and eliminate anger, sleep, regret, and doubt. |
斷除五蓋惱心，慧力羸、諸障閡分、不趣涅槃者，是故，內身身觀念住，精勤方便，正智正念，調伏世間貪憂； |
Get rid of the five hindrances and troubled minds, weak wisdom, all obstacles and barriers, and those who are not interested in nirvana. Therefore, the mind of the inner body should be kept, diligent and skillful, with correct wisdom and mindfulness, to tame the greed and sorrow in the world; |
如是外身、內外身，受、心、法法觀念住，亦如是說。 |
The same is true for the external body, the internal and external body, the concepts of feeling, mind, and dharma. |
是名比丘修四念處。」 |
This is a bhikkhu who cultivates the Four Foundations of Mindfulness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 637 （六三七） 波羅提木叉 |
SA 637 (Six Three Seven) Bolotimu Fork |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修四念處……」如上廣說。 |
"You should cultivate the four foundations of mindfulness..." Guang said above. |
差別者，乃至「如是出家已，住於靜處，攝受波羅提木叉律儀，行處具足，於細微罪生大怖畏，受持學戒，離殺、斷殺、不樂殺生，乃至一切業跡如前說，衣鉢隨身，如鳥兩翼。 |
The difference is as follows: "Having become a monk, he lives in a quiet place, accepts the laws of Paratimoksha, conducts himself well, develops great fear for minor sins, accepts and upholds the precepts of learning, abstains from killing, abstains from killing, and does not enjoy killing. As mentioned before, all the deeds and traces of his deeds are carried with him, like the wings of a bird. |
如是學戒成就，修四念處。」 |
In this way, you can learn the precepts and cultivate the four foundations of mindfulness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 638 （六三八） 純陀 |
SA 638 (six three eight) Cunda |
如是我聞： |
This is what I heard: |
一時，佛在王舍城迦蘭陀竹園。 |
At one time, the Buddha was in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，尊者舍利弗住摩竭提那羅聚落，疾病涅槃，純陀沙彌瞻視供養。 |
At that time, the Venerable Shariputra was staying in the settlement of Magadhinara. After his illness passed away, Cunda novices looked at him and made offerings. |
爾時，尊者舍利弗因病涅槃。 |
At that time, the Venerable Shariputra passed away due to illness. |
時，純陀沙彌供養尊者舍利弗已，取餘舍利，擔持衣鉢，到王舍城，舉衣鉢，洗足已，詣尊者阿難所。 |
At that time, the Cunda novice monk had made offerings to the Venerable Relics, took the remaining relics, carried his robe and bowl, and went to the city of Rajagaha. He raised his robe and bowl, washed his feet, and went to the residence of the Venerable Ananda. |
禮尊者阿難足已，却住一面，白尊者阿難： |
It is enough to pay homage to Venerable Ananda, but stay on one side and say Venerable Ananda: |
「尊者當知，我和上尊者舍利弗已涅槃，我持舍利及衣鉢來。」 |
Your Majesty, you should know that the Venerable Shariputra and I have passed into Nirvana. I come here with the relics and the robe and bowl. |
於是尊者阿難聞純陀沙彌語已，往詣佛所，白佛言： |
Then the Venerable Ananda, after hearing the words of Cunda novice, went to the Buddha's place and said to the Buddha: |
「世尊！我今舉體離解，四方易韻，持辯閉塞，純陀沙彌來語我言： |
"World Honored One! Now that my body is dissociated, the four directions are changing, and my arguments are blocked, Cunda novice came to me and said: |
『和上舍利弗已涅槃，持餘舍利及衣鉢來。』 |
"The Supreme Shariputra has passed into nirvana, and he comes with the remaining relics and his robe and bowl. 』 |
」 |
|
佛言： |
Buddha said: |
「云何？ |
"Why? |
阿難！彼舍利弗持所受戒身涅槃耶？ |
Ananda! Did Shariputra uphold the precepts he received and achieve nirvana? |
定身、慧身、解脫身、解脫知見身涅槃耶？」 |
The body of concentration, the body of wisdom, the body of liberation, the body of liberation and knowledge, and Nirvana? " |
阿難白佛言： |
Ananda said to the Buddha: |
「不也，世尊！」 |
No, World Honored One! |
佛告阿難： |
The Buddha told Ananda: |
「若法我自知，成等正覺所說，謂四念處、四正斷、四如意足、五根、五力、七覺支、八道支涅槃耶？」 |
What if the Dharma, self-knowledge and perfect enlightenment, speaks of the four foundations of mindfulness, the four right cessations, the four fulfillments of the mind, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of nirvana? |
阿難白佛： |
Ananda said to the Buddha: |
「不也，世尊！雖不持所受戒身乃至道品法而涅槃，然尊者舍利弗持戒多聞，少欲知足，常行遠離，精勤方便，攝念安住，一心正受捷疾智慧、深利智慧、超出智慧、分別智慧、大智慧、廣智慧、甚深智慧、無等智慧，智寶成就，能示、能教、能照、能喜，善能讚歎，為眾說法。 |
"No, World Honored One! Even though he did not uphold the precepts, body or even the Dharma and achieve nirvana, the Venerable Shariputra upheld the precepts and learned a lot, was content with few desires, always walked far away, was diligent and skillful, stayed calmly in mind, and was single-mindedly receiving rapid wisdom, deep wisdom, and profound knowledge. Beneficial wisdom, transcendent wisdom, discriminating wisdom, great wisdom, vast wisdom, profound wisdom, unparalleled wisdom, the treasure of wisdom is accomplished, can show, can teach, can illuminate, can rejoice, can praise good deeds, and can teach the Dharma to everyone. |
是故，世尊！我為法故，為受法者故，愁憂苦惱。」 |
That’s why, World Honored One! For the sake of the Dharma, and for the sake of those who receive the Dharma, I am troubled and distressed. " |
佛告阿難： |
The Buddha told Ananda: |
「汝莫愁憂苦惱。 |
"Don't be anxious or distressed. |
所以者何？ |
So what? |
若坐、若起、若作，有為敗壞之法，何得不壞，欲令不壞者，無有是處，我先已說，一切所愛念種種諸物、適意之事，一切皆是乖離之法，不可常保。 |
If you sit, if you stand, if you do anything, there is a way to destroy it. How can it be incorruptible? There is no point in trying to prevent it from deteriorating. I have said before that all the things you love, think, and agree with, everything is This is a deviant method that cannot be maintained forever. |
譬如大樹，根、莖、枝、葉、華、果茂盛，大枝先折，如大寶山，大巖先崩。 |
For example, like a big tree with lush roots, stems, branches, leaves, flowers, and fruits, the big branches break first, like Dabao Mountain, the big rock collapses first. |
如是，如來大眾眷屬，其大聲聞先般涅槃，若彼方有舍利弗住者，於彼方我則無事，然其彼方，我則不空，以有舍利弗故，我先已說故。 |
In this way, if the great retinue of the Tathagata, the Great Hearer, has attained parinirvana beforehand, if there is Sariputra living there, I will have nothing to do there. |
汝今，阿難！如我先說，所可愛念種種適意之事，皆是別離之法，是故汝今莫大愁毒。 |
You now, Ananda! As I said first, all the pleasant things you love and think about are all methods of separation, so you are extremely sad now. |
阿難！當知，如來不久亦當過去。 |
Ananda! You should know that the Tathagata will soon pass away. |
是故，阿難！當作自洲而自依，當作法洲而法依，當作不異洲不異依。」 |
That’s why, Ananda! Treat it as your own continent and rely on yourself, treat it as a Dharma continent and rely on it, treat it as a continent and rely on it, and treat it as a continent and rely on it. " |
阿難白佛： |
Ananda said to the Buddha: |
「世尊！云何自洲以自依？ |
"World Honored One! How can I rely on myself to support myself? |
云何法洲以法依？ |
How can the Dharma Island be based on the Dharma? |
云何不異洲不異依？」 |
Why not live in a different continent and rely on a different country? " |
佛告阿難： |
The Buddha told Ananda: |
「若比丘身身觀念處，精勤方便，正智正念，調伏世間貪憂。 |
"If a bhikkhu's body is in a conceptual place, he is diligent and skillful, and has correct wisdom and mindfulness, he can tame the greed and sorrow in the world. |
如是外身、內外身，受、心、法法觀念處，亦如是說。 |
The same goes for the external body, the internal and external body, the place of feeling, mind, and concepts of dharmas. |
阿難！是名自洲以自依、法洲以法依、不異洲不異洲依。」 |
Ananda! This is called self-reliance from the continent, self-reliance from the Dharma continent, and reliance from other continents. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 639 （六三九） 布薩 |
SA 639 (Six Three Nine) Uposatha |
如是我聞： |
This is what I heard: |
一時，佛住摩偷羅國跋陀羅河側傘蓋菴羅樹林中，尊者舍利弗、目揵連涅槃未久。 |
At one time, the Buddha was living in the forest of Umghat Nunnery on the side of the Bhadra River in the country of Motura. The Venerable Shariputra and Mogulian had not long passed into nirvana. |
爾時，世尊月十五日布薩時，於大眾前敷座而坐。 |
At that time, during the uposatha session on the fifteenth day of the month, the Blessed One sat down in front of the assembly. |
爾時，世尊觀察眾會已，告諸比丘： |
At that time, the World-Honored One observed the assembly and told the monks: |
「我觀大眾，見已虛空，以舍利弗、大目揵連般涅槃故。 |
"When I looked at the crowd, I saw that it was empty because Sariputta and Damu Jilian had attained parinirvana. |
我聲聞唯此二人善能說法，教誡、教授，辯說滿足。 |
I have heard that these two people are the only ones who are good at preaching the Dharma, admonishing, teaching, and debating with satisfaction. |
有二種財，錢財及法財，錢財者從世人求，法財者從舍利弗、大目揵連求，如來已離施財及法財。 |
There are two kinds of wealth, money and Dharma wealth. Those who seek Dharma wealth come from the world, and those who seek Dharma wealth from Shariputra and Dharma wealth. The Tathagata has left charity wealth and Dharma wealth. |
「汝等莫以舍利弗、目揵連涅槃故愁憂苦惱。 |
"Don't worry about Sariputta and Muju because they are connected to Nirvana. |
譬如大樹，根、莖、枝、葉、華、果茂盛，大枝先折，亦如寶山，大巖先崩。 |
For example, it is like a big tree with lush roots, stems, branches, leaves, flowers, and fruits. The big branches break first. It is also like a treasure mountain, where the big rocks collapse first. |
如是，如來大眾之中，舍利弗、目揵連二大聲聞先般涅槃。 |
In this way, among the Tathagata's assembly, two great great hearers, Shariputra and Mokhya, attained parinirvana first. |
是故，比丘！汝等勿生愁憂苦惱，何有生法、起法、作法、為法、壞敗之法而不磨滅？ |
That’s why, bhikkhu! Don't let yourself be worried and distressed. How can the birth of Dharma, the origin of Dharma, the practice of Dharma, the Dharma of doing, and the destruction of Dharma remain intact? |
欲令不壞，無有是處，我先已說，一切可愛之物皆歸離散，我今不久亦當過去。 |
There is no point in trying to make it immortal. I have said before that all lovely things will be separated and I will pass away soon. |
是故汝等當知，自洲以自依、法洲以法依、不異洲不異依，謂內身身觀念住，精勤方便，正智正念，調伏世間貪憂。 |
Therefore, you should know that the self-reliance on the self-continent, the Dharma-reliance on the Dharma-continent, and the self-reliance on the Dharma-continent, no different continent, no different support, that is, staying in the inner body with the concept of the body, being diligent and skillful, having correct wisdom and mindfulness, taming the greed and sorrow in the world. |
如是外身、內外身，受、心、法法觀念住，精勤方便，正智正念，調伏世間貪憂，是名自洲以自依，法洲以法依，不異洲不異依。」 |
In this way, the external body, the internal and external body, the feelings, the mind, and the concepts of Dharma and Dharma are abiding, diligent and expedient, with correct wisdom and mindfulness, and taming the greed and sorrow of the world. This is called self-reliance on the self-continent, and self-reliance on the Dharma continent. It is not a different continent or a different dependence. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
雜阿含經卷第二十四 |
Zagama Sutra Volume 24 |
SA 640 Aśokavadāna |
SA 640 Aśokavadāna |
雜阿含經卷第二十五 |
The twenty-fifth volume of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
爾時，世尊告尊者阿難： |
At that time, the World-Honored One told the Venerable Ananda: |
「此摩偷羅國，將來世當有商人子，名曰掘多，掘多有子，名優波掘多，我滅度後百歲，當作佛事，於教授師中最為第一。 |
"In this country of Motura, there will be a merchant in the future life, named Kuduta. Kuduta will have a son named Upakuta. After my death, I will be a hundred years old. I will serve as a Buddhist and be the best among the teachers. |
阿難！汝遙見彼青色叢林不？」 |
Ananda! Can you see the green jungle in the distance? " |
阿難白佛： |
Ananda said to the Buddha: |
「唯然，已見。 |
"Wei Ran, I've seen it. |
世尊！」 |
World Honored One! " |
「阿難！是處名為優留曼茶山，如來滅後百歲，此山當有那吒跋置迦阿蘭若處，此處隨順寂默最為第一。」 |
Ananda! This place is called the Uryuman Tea Mountain. A hundred years after the death of the Tathagata, this mountain should be where Najabhagjia Alanruo was. The most important place is silence. |
爾時，世尊作是念： |
At that time, the World Honored One thought: |
「我若以教法付囑人者，恐我教法不得久住； |
"If I give my teachings to others, I am afraid that my teachings will not last long. |
若付囑天者，恐我教法亦不得久住，世間人民則無有受法者。 |
If I give this advice to Heaven, I am afraid that my teachings will not last long, and no one in the world will be able to accept the teachings. |
我今當以正法付囑人、天，諸天、世人共攝受法者，我之教法則千歲不動。」 |
I am now entrusting people and gods with the righteous Dharma. All gods and people in the world will accept the Dharma. My teachings will not change for a thousand years. " |
爾時，世尊起世俗心。 |
At that time, the World-Honored One had a worldly mind. |
時，天帝釋及四大天王知佛心念，來詣佛所，稽首禮足，退坐一面。 |
At that time, the Heavenly Emperor Sakyamuni and the four heavenly kings knew the Buddha's thoughts, came to the Buddha's place, bowed their heads, bowed, and sat down. |
爾時，世尊告天帝釋及四大天王： |
At that time, the World-Honored One told the Heavenly Emperor Sakyamuni and the four heavenly kings: |
「如來不久當於無餘涅槃而般涅槃，我般涅槃後，汝等當護持正法。」 |
The Tathagata will soon achieve parinirvana without any residue. After my parinirvana, you should protect the righteous Dharma. |
爾時世尊復告東方天王： |
Then the World-Honored One told the King of Heaven in the East: |
「汝當於東方護持正法。」 |
You should protect the true Dharma in the East. |
次告南方、西方、北方天王： |
Secondly, I tell the kings of the south, west, and north: |
「汝當於北方護持正法。 |
"You should protect the true Dharma in the north. |
過千歲後，我教法滅時，當有非法出於世間，十善悉壞。 |
After a thousand years, when my teachings cease, there will be illegal things in the world, and all the ten good deeds will be destroyed. |
閻浮提中，惡風暴起，水雨不時，世多飢饉，雨則災雹，江河消滅，華果不成，人無光澤，蟲村鬼村悉皆磨滅，飲食失味，珍寶沈沒，人民服食麁澁草木。 |
In Jambudvipa, bad storms arise, water rains occur from time to time, there is much famine in the world, and the rain brings hail, the rivers are destroyed, the flowers and fruits fail, the people are dull, the insect villages and ghost villages are all wiped out, the food and drink lose their taste, the treasures are sunk, and the people eat 麁Grass and trees. |
「時，有釋迦王、耶槃那王、鉢羅婆王、兜沙羅王，眾多眷屬。 |
"At that time, there were King Sakya, King Yavana, King Parva, King Dosala, and many of their retinues. |
如來頂骨、佛牙、佛鉢安置東方。 |
The Tathagata's parietal bone, Buddha's tooth, and Buddha's bowl are placed in the east. |
西方有王，名鉢羅婆，百千眷屬，破壞塔寺，殺害比丘。 |
There is a king in the west named Bala Po, who has hundreds of thousands of followers, destroys pagodas and temples, and kills monks. |
北方有王，名耶槃那，百千眷屬，破壞塔寺，殺害比丘。 |
There was a king in the north named Yavana, who had hundreds of thousands of his followers, destroying pagodas and temples and killing monks. |
南方有王，名釋迦，百千眷屬，破壞塔寺，殺害比丘。 |
There is a king in the south named Sakyamuni, who has hundreds of thousands of followers, destroys pagodas and temples, and kills monks. |
東方有王，名兜沙羅，百千眷屬，破壞塔寺，殺害比丘。 |
There is a king in the east named Dusala, who has hundreds of thousands of followers, destroys pagodas and temples, and kills monks. |
四方盡亂，諸比丘來集中國。 |
There was chaos in all directions, and the monks gathered in China. |
「時，拘睒彌國有王，名摩因陀羅西那，其王生子，手似血塗，身似甲冑，有大勇力。 |
"At that time, there was a king in the country of Kosami named Mayindarasina. The king had a son, his hands were like blood, his body was like armor, and he had great courage. |
其生之日，五百大臣生五百子，皆類王子，血手冑身。 |
On the day of his birth, five hundred ministers gave birth to five hundred sons, all of whom were like princes, with bloody hands and bodies. |
「時，拘睒彌國，一日雨血。 |
"At that time, in the country of Kusuimi, it rained blood one day. |
拘睒彌王見此惡相，即大恐怖，請問相師。 |
When King Kusuimi saw this evil appearance, he was greatly frightened and asked the fortune teller. |
相師白王： |
The fortune teller Bai Wang: |
『王今生子，當王閻浮提，多殺害人，生子七日，字曰難當，年漸長大。 |
"The king is giving birth to a son now, and when he is king of Jambudvipa, he kills many people. He gives birth to a son for seven days, and the word is "Nandan", and he grows older. |
時，四惡王從四方來殺人民，摩因陀羅西那王聞則恐怖。』 |
At that time, the four evil kings came from all directions to kill the people. When King Mayindarashina heard about it, he was terrified. 』 |
「時，有天神告言： |
"At that time, a god said: |
『大王且立難當為王，足能降伏彼四惡王。』 |
"Your Majesty, I have established Nan as your king, who is capable of subduing those four evil kings." 』 |
時，摩因陀羅西那王受天神教，即捨位與子，以髻中明珠冠其子首，集諸大臣，香水灌頂。 |
At that time, King Moindrasena accepted the teachings of the gods and gave up his throne and his son. He crowned his son's head with a pearl in his bun, gathered all his ministers, and gave him perfume. |
召五百大臣同日生子，身被甲冑，從王出征，與四惡王大眾戰； |
Summon five hundred ministers to give birth to a son on the same day, and wear armor to go out with the king to fight against the four evil kings; |
勝，殺害都盡，王閻浮提，治在拘睒彌鞞國。」 |
After winning the battle and killing them all, King Jambudvipa ruled in the Kusuimita Kingdom. " |
爾時，世尊告四大天王： |
At that time, the World-Honored One told the four heavenly kings: |
「巴連弗國，於彼國當有婆羅門，名曰阿耆尼達多，通達比陀經論，彼婆羅門當納妻。 |
"There should be a Brahmin in the country of Balenph, named Agnidatta, who understands the Pita Sutra, and that Brahmin should take a wife. |
彼時，中陰眾生當來與其作子，入母胎中時，彼母欲與人論議。 |
At that time, the beings in the bardo will come to be his sons. When they enter their mothers' wombs, their mothers will want to discuss them with others. |
彼婆羅門即問諸相師，相師答云： |
The Brahmin asked the fortune tellers, and the fortune tellers replied: |
『是胎中眾生當了達一切論，故令母生如是論議之心，欲將人論議。』 |
"The living beings in the womb should be able to understand all kinds of reasoning, so the mother is born with such a heart of reasoning and wants to talk about others." 』 |
如是日月滿足，出生母胎，以為童子，了達一切經論，恒以經論教授五百婆羅門子，及餘諸論教授餘人，以醫方教醫方者，如是有眾多弟子。 |
In this way, when the sun and the moon are fulfilled, he is born in his mother's womb, becomes a child, understands all sutras and treatises, constantly teaches five hundred Brahmins with sutras and treatises, and teaches others all the remaining treatises, and teaches medical prescriptions, so he has many disciples. |
有眾多弟子故，名曰弟子。 |
He has many disciples, so he is called disciple. |
次當從父母求出家學道，乃至父母聽其出家，彼即於我法中出家學道，通達三藏，善能說法，辯才巧妙，言語談說，攝多眷屬。」 |
The next time he asks his parents to become a monk and learn Taoism, and when his parents allow him to become a monk, he will immediately become a monk and learn Taoism in our Dharma. He will understand the Tripitaka, be good at preaching, be eloquent, speak well, and have many family members. " |
又復，世尊告四大天王： |
Again, the World-Honored One told the four heavenly kings: |
「即此巴連弗邑國中，當有大商主，名曰須陀那，中陰眾生來入母胎。 |
"In this country of Balenfu, there should be a great merchant named Sudana, and the beings in the bardo will come and enter the mother's womb. |
彼眾生入母胎時，令母質直柔和，無諸邪想，諸根寂靜。 |
When those living beings enter the mother's womb, the mother substance is straight and soft, without any wrong thoughts, and all the roots are quiet. |
「時，彼商主即問相師，相師答曰： |
"At that time, the merchant asked the fortune teller, and the fortune teller replied: |
『胎中眾生極為良善，故令母如是，乃至諸根寂靜。』 |
"The living beings in the womb are extremely good, so let the mother be like this, so that all the faculties will be silent." 』 |
至月滿足，便生童子，名曰修羅他。 |
When the moon is full, a boy will be born, named Shurata. |
年紀漸長，乃至啟白父母，求出家學道。 |
As he grew older, he even asked his parents to become a monk and learn Taoism. |
父母即聽，於我法中出家學道，勤行精進，修習道業，便得漏盡，證阿羅漢果。 |
Parents heard this and left home to study Taoism in my Dharma. If they practiced diligently and practiced Taoism, their outflows would be eliminated and they would achieve the fruit of Arahantship. |
然寡聞、少欲、知足及少知，舊居在山藪林間，山名揵陀摩羅。 |
However, he had little knowledge, few desires, little contentment, and little knowledge. He used to live in a mountain in the woods, and the name of the mountain was Gothamara. |
「時，彼聖人恒來為難當王說法。 |
"At that time, that sage always came to make things difficult for the king and preached the Dharma. |
彼父王當無常，無常之日，難當見父過世，兩手抱父屍，悲號啼哭，憂惱傷心。 |
His father is impermanent. On an impermanent day, it is difficult to see his father pass away. He holds his father's body in his arms, howling and crying, feeling worried and sad. |
時，彼三藏將多眷屬來詣王所，為王說法，王聞法已，憂惱即止，於佛法中生大敬信，而發聲唱言： |
At that time, many of Tripitaka's family members came to the king's house to teach him the Dharma. After the king heard the Dharma, his worries and worries ceased. He developed great respect and faith in the Dharma and sang: |
『自今以後，我施諸比丘無恐畏，適意為樂。』 |
"From now on, I will give to all bhikkhus without fear and with pleasure." 』 |
而問比丘： |
And asked the bhikkhu: |
『前四惡王毀滅佛法有幾年歲？』 |
"How old were the first four evil kings who destroyed Buddhism?" 』 |
諸比丘答云： |
The monks replied: |
『經十二年。』 |
"Twelve years have passed. 』 |
王心念口言，作師子吼： |
The king spoke in his heart and shouted like a master: |
『我當十二年中，當供養五眾，乃至辦諸供具。』 |
"In twelve years, I will make offerings to the five people and even make offerings. 』 |
即便行施，行施之日，天當降香澤之雨，遍閻浮提，一切實種皆得增長。 |
Even if you do it, on the day you do it, heaven will rain fragrant and sweet rain all over Jambudvipa, and all the seeds will grow. |
諸方人眾皆持供養，來詣拘睒彌國，供養眾僧。 |
People from all over the world came to Kusuimi country to make offerings to the monks. |
「時，諸比丘大得供養。 |
"At that time, the monks were greatly supported. |
諸比丘輩食人信施，而不讀誦經書，不薩闍為人受經。 |
The monks eat people's faith and give charity, but do not read and recite sutras, and do not accept sutras for others. |
戲論過日，眠臥終夜，貪著利養，好自嚴飾，身著妙服，離諸出要、寂靜、出家、三菩提樂。 |
Playing and talking about passing the day, sleeping and sleeping all night long, greedy for gain and gain, fond of dressing up, wearing wonderful clothes, leaving behind the important points of renunciation, silence, renunciation, and the three bodhisattva joys. |
形類比丘，離沙門功德，是法中之大賊，助作末世壞正法幢，建惡魔幢，滅正法炬，然煩惱火，壞正法鼓，毀正法輪，消正法海，壞正法山，破正法城，拔正法樹，毀禪定智慧，斷戒瓔珞，污染正道。 |
Bhikkhus of similar appearance, leaving the merits of the ascetics, are the great thieves in the Dharma. They help destroy the pillars of the Dharma in the last days, build demon towers, extinguish the torches of the Dharma, cause the fire of afflictions, destroy the drums of the Dharma, destroy the wheel of the Dharma, destroy the ocean of the Dharma, and destroy the mountain of the Dharma. Destroy the city of the righteous Dharma, uproot the dharma tree, destroy the wisdom of meditation, cut off the necklace of precepts, and pollute the righteous path. |
「時，彼天、龍、鬼神、夜叉、乾闥婆等，於諸比丘所生惡意，毀訾諸比丘，厭惡、遠離，不復相親，異口同音： |
"At that time, the devas, dragons, ghosts, yakshas, gandharvas, etc., who had ill intentions towards the bhikkhus, destroyed the bhikkhus, hated them, stayed away from each other, and no longer had any acquaintance with each other, and all said the same words: |
『嗚呼！如是惡比丘，不應於如來法中。』 |
"Alas! Such an evil bhikkhu should not be in the Tathagata's Dharma. 』 |
而說偈言： |
And say verses: |
「『非吉行惡行， 行諸邪見法， |
"'Carry out evil deeds that are not auspicious, practice all kinds of wrong views, |
此諸愚癡人， 打壞正法山， |
These foolish people have destroyed the Dharma Mountain, |
行諸惡戒法， 棄諸如法行， |
Practicing all evil precepts and abandoning such practices as Dharma, |
捨諸勝妙法， 拔除今佛法， |
Give up all the wonderful and wonderful Dharma, uproot the current Buddha Dharma, |
不信不調伏， 樂行諸惡行， |
If you don’t believe and don’t tame them, you will happily commit all kinds of evil deeds. |
諂偽誑世間， 打破牟尼法， |
Flattery and deceive the world, break the Muni law, |
毀形習諸惡， 兇暴及千行， |
Destroy the form and practice all kinds of evil, be violent and do a thousand things, |
依法誑世人， 忿恨自貢高， |
He deceives the world according to the law, and he hates Zigong Gao. |
貪著求名利， 無惡業不備， |
Greedy for fame and fortune, without any bad karma or unpreparedness, |
如佛所說法， 法沒有是相， |
As the Buddha said, Dharma has no true form. |
今者悉已見， 智者所輕賤， |
Now I have seen that what the wise despise is |
此法今出已， 牟尼正法海， |
This Dharma has now emerged, Muni is rectifying the Dharma Sea, |
不久當枯竭， 正法今少在， |
Soon it will be exhausted, and the Dharma is rarely there now. |
惡人復來滅， 毀壞我正法。』 |
The evil ones come back to destroy me and destroy my righteous Dharma. 』 |
「時，彼諸天、龍、神等皆生不歡喜心，不復當護諸比丘，而同聲唱言： |
"At that time, the gods, dragons, gods, etc. all had unhappy thoughts and no longer protected the bhikkhus, but they all sang with one voice: |
『佛法却後七日滅盡。』 |
"The Dharma of Buddhism will be extinguished seven days later." 』 |
號咷悲泣，共相謂言： |
Weeping and crying, we all said to each other: |
『至比丘說戒日，共相鬪諍，如來正法於中而滅。』 |
"On the day when the bhikkhus preached the precepts, they all quarreled with each other, and the Tathagata's righteous dharma was destroyed in it. 』 |
如是諸天悲惱啼泣。 |
In this way, all the heavens cry in sorrow. |
「時，拘睒彌城中有五百優婆塞，聞諸天之言，共詣諸比丘眾中，諫諸比丘鬪諍，而說偈言： |
"At that time, there were five hundred upasakas in the city of Kosami. They heard the words of the gods and went to the assembly of bhikkhus to admonish the bhikkhus and say a verse: |
「『嗚呼苦劇歲， 愍念群生生， |
"'Oh, it's a tough year, I'm thinking of all living beings, |
其法今便滅， 釋師子王法， |
His method will be destroyed now. Explain the method of Master Zi Wang. |
惡輪壞法輪， 如是盡金剛， |
The evil wheel destroys the Dharma wheel, so the Vajra is completely destroyed, |
乃能不即壞， 安隱時已滅， |
But the energy will not be destroyed immediately, and it will be destroyed when it is safe. |
危險法已起， 明智人已過， |
The dangerous law has arisen, the wise have passed, |
今見如是相， 當知不復久， |
Seeing this now, you should know that it won’t last long. |
牟尼法斷滅， 世間無復明， |
The Muni Dharma is destroyed, and there is no restoration of enlightenment in the world. |
離垢寂滅口， 牟尼日今沒， |
Li Gu's silent mouth is gone, Muni is gone today, |
世人失伏藏， 善惡無差別， |
People in the world have lost their treasures, and there is no distinction between good and evil. |
善惡無差已， 誰能得正覺， |
There is no difference between good and evil. Who can achieve enlightenment? |
法燈今在世， 及時行諸善， |
The dharma lamp is now in this world, and you can perform good deeds in a timely manner. |
無量諸福田， 此法今當滅， |
The fields of immeasurable blessings, this Dharma must be destroyed now, |
是故我等輩， 知財不堅牢， |
Therefore, I and others know that wealth is not secure, |
及時取堅實。』 |
Get solid in time. 』 |
「至十五日說戒時，法當沒，今日五百優婆塞，一日之中，造五百佛塔。 |
"On the fifteenth day when the precepts are given, the Dharma will disappear. Today, five hundred upasakas will be built, and five hundred pagodas will be built in one day. |
時，諸優婆塞各有餘務，不復來往眾僧眾中。 |
At that time, all the Upasakas had their own duties and no longer came and went among the monks. |
「爾時，住揵陀摩羅山修羅他阿羅漢觀閻浮提： |
"At that time, the Arahant Shurata who was staying in Mount Kutama was observing Jambudvipa: |
『今日何處有眾僧說戒？』 |
"Where are the monks preaching the precepts today?" 』 |
見有拘睒彌國如來弟子說戒為布薩，即詣拘睒彌。 |
I saw a disciple of the Tathagata from the country of Kusuimi who said that the precepts were Uposatha, so he went to Kusuimi. |
「時，彼僧眾乃有百千人，中唯有一阿羅漢，名曰修羅他。 |
"At that time, there were hundreds of thousands of monks there, among whom there was only one Arahant named Shurata. |
又復有一三藏，名曰弟子，此是如來最後大眾集。 |
There is another group of three treasures, called disciples. This is the final assembly of the Tathagata. |
爾時，維那行舍羅籌，白三藏上座言： |
At that time, while Vina was walking around the temple, Tripitaka sat down and said: |
『眾僧已集，有百千人，今為說波羅提木叉。』 |
"The monks have gathered, there are hundreds of thousands of them, now we are talking about Parati Mucha. 』 |
時，彼上座答言： |
At that time, he sat down and replied: |
『閻浮提如來弟子皆來集此，數有百千。 |
“All the disciples of Jambudvipa Tathagata have gathered here, numbering in the hundreds and thousands. |
如是眾中，我為上首，了達三藏，尚不學戒律，況復餘者而有所學。 |
Among such people, I am the leader. I have mastered the Tipitaka, but I have not yet learned the precepts. What’s more, the rest have learned something. |
今當為誰而說戒律？』 |
For whom should I preach the precepts now? 』 |
而說偈言： |
And say verses: |
「『今是十五日， 夜靜月清明， |
"'Today is the fifteenth day, the night is quiet and the moon is clear, |
如是諸比丘， 今集聽說戒， |
In this way, monks, I have heard about the precepts in this episode. |
一切閻浮提， 眾僧最後集， |
All Jambudvipa, the final gathering of monks, |
我是眾中上， 不學戒律法， |
I am the best among all, I do not learn the precepts and laws, |
況復餘僧眾， 而有所學習， |
There are still many monks left, and they have learned something. |
何能牟尼法， 釋迦師子王， |
How can Muni Dharma, Lord Sakyamuni, |
彼戒誰有持， 是人乃能說。』 |
Whoever upholds this precept can tell. 』 |
「爾時，彼阿羅漢修羅他立上座前，合掌白上座言： |
"At that time, the Arahant Shura stood in front of the throne, put his palms together and said in white: |
『上座！但說波羅提木叉，如佛在世時，舍利弗、目揵連等大比丘眾所學法，我今已悉學。 |
"Take your seat!" But when it comes to Parati Muksha, I have learned all the Dharma learned by Shariputra, Mokullana and other great bhikkhus when the Buddha was still alive. |
如來雖滅度，於今已千歲，彼所制律儀，我悉已備足。』 |
Although the Tathagata has passed away, he is now a thousand years old, and I have fully prepared the laws and rituals he established. 』 |
而說偈言： |
And say verses: |
「『上座聽我說， 我名修羅他， |
"'Your Majesty, listen to me. My name is Shura. |
漏盡阿羅漢， 僧中師子吼。 |
The arhat is exhausted, and the teacher among the monks roars. |
牟尼真弟子， 信佛諸鬼神， |
A true disciple of Muni, a believer in Buddha, ghosts and gods, |
聞彼聖所說， 悲哀泣流淚。 |
Hearing what that sage said, I cried with sorrow. |
低頭念法滅， 從今去已後， |
Lower your head and recite the Dharma, it will be gone from now on. |
無有說法者， 毘尼別解脫。 |
If there is no one who can explain the Dharma, Binibi will be liberated. |
不復在於世， 法橋今已壞， |
No longer in this world, the Dharma Bridge is now broken, |
法水不復流， 法海已枯竭。 |
The water of Dharma no longer flows, the sea of Dharma has dried up. |
法山已崩頹， 法會從今絕， |
The Dharma Mountain has collapsed, and the Dharma Assembly will cease from now on. |
法幢不復見， 法足不復行。 |
The pillars of Dharma are no longer seen, and the feet of Dharma are no longer able to move. |
律儀戒永沒， 法燈不復照， |
The rituals and precepts will disappear forever, the Dharma lamp will no longer shine, |
法輪不復轉， 閉塞甘露門。 |
The Dharma wheel no longer turns, and the nectar gate is blocked. |
法師不在世， 善人說妙道， |
The Dharma Master is not alive, but the good people preach the wonderful way. |
眾生不識善， 不異於野獸。』 |
All living beings who do not know goodness are no different from wild beasts. 』 |
「爾時，佛母摩訶摩耶夫人天上來下，詣諸眾僧所，號咷啼泣： |
"At that time, Lady Mahamaya, the mother of the Buddha, came from heaven to earth, visited the monks, and cried loudly: |
『嗚呼！苦哉！是我之子經歷阿僧祇劫，修諸苦行，不顧勞體，積德成佛，今者忽然消滅。』 |
"Alas! What a pain! My son went through the Asamkhya Kalpa, practiced ascetic practices, ignored physical exertion, accumulated virtue and became a Buddha, and now he suddenly disappeared. 』 |
而說偈言： |
And say verses: |
「『我是佛親母， 我子積苦行， |
"'I am the mother of the Buddha, and my son has practiced asceticism. |
經歷無數劫， 究竟成真道。 |
After experiencing countless calamities, it finally became the true way. |
悲泣不自勝， 今法忽磨滅， |
Weeping uncontrollably, the present Dharma suddenly disappears, |
嗚呼智慧人， 爾今何所在。 |
Oh, wise man, where are you now? |
持法捨諍訟， 從佛口所生， |
Upholding the Dharma and giving up disputes and lawsuits, Born from the mouth of the Buddha, |
諸王無上尊， 真實佛弟子。 |
All kings are supreme, true disciples of the Buddha. |
頭陀修妙行， 宿止林藪間， |
Toutuo cultivated wonderful practices and stayed in the woods. |
如是真佛子， 今為何所在。 |
Such a true disciple of the Buddha, why are you here now? |
今者於世間， 無有諸威德， |
Now in the world, there are no majestic virtues. |
曠野山林間， 諸神寂無言。 |
In the wilderness, mountains and forests, the gods were silent. |
施戒愍群生， 信戒自莊嚴， |
Give precepts to show mercy to all living beings, Believe in the precepts and solemnize yourself, |
忍辱質直行， 觀察諸善惡。 |
Be patient and walk straight, observing all good and evil. |
如是諸勝法， 今忽都已盡。』 |
All these methods of victory have now suddenly been exhausted. 』 |
「爾時，彼上座弟子作是念言： |
"At that time, the disciple of the Venerable Master said this: |
『彼修羅他比丘自言： |
"Bhikkhu Bishuratha said to himself: |
「如來所制戒律，我悉備持。」 |
I have prepared all the precepts established by the Tathagata. |
』爾時，上座有弟子，名曰安伽陀，起不忍之心，極生忿恨。 |
’ At that time, there was a disciple named Anjiatu who was sitting here, and he felt unbearable and extremely angry. |
從座起，罵辱彼聖： |
He stood up from his seat and insulted that saint: |
『汝是下座比丘，愚癡無智，而毀辱我和上。』 |
"You are a humble bhikkhu who is ignorant and has no wisdom, and you have insulted me and your superiors. 』 |
即持利刀，殺彼聖人，而說偈言： |
That is to say, he took a sharp sword to kill the saint and said a verse: |
「『我名安伽陀， 失沙之弟子， |
"'My name is Anjiatu, Disciple of Lost Sand, |
利劍殺汝身， 自謂我有德。』 |
I kill you with a sharp sword, saying that I am virtuous. 』 |
「爾時，有一鬼名曰大提木佉，作是念言： |
"At that time, there was a ghost named Dati Muqi, who said this: |
『世間唯有此一阿羅漢，而為惡比丘弟子所害。』 |
"There is only this one Arahant in the world, and he was harmed by evil bhikkhu disciples. 』 |
執持金剛利杵，杵頭火然，以此打破彼頭，即便命終，而說偈言： |
Holding the vajra pestle, the head of the pestle will burst into flames, break the other head with it, even if you die, then say this verse: |
「『我是惡鬼神， 名大提木佉， |
"'I am an evil ghost and god, my name is Datimuji. |
以此金剛杵， 破汝頭七分。』 |
With this vajra, I will break seven points of your head. 』 |
「爾時，阿羅漢弟子見彼弟子殺害其師，忿恨不忍，即殺三藏。 |
"At that time, when the Arahant disciples saw that the disciple had killed his master, they couldn't bear their anger and immediately killed Tripitaka. |
爾時，諸天、世人悲哀啼泣： |
At that time, the heavens and the people of the world mourned and cried: |
『嗚呼！苦哉！如來正法今便都盡。』 |
"Alas! What a pain! The Tathagata's righteous Dharma has now come to an end. 』 |
尋即此大地六種震動，無量眾生號咷啼泣，極為愁惱： |
The earth shook in six ways, and countless sentient beings howled and cried, feeling extremely distressed: |
『嗚呼！今日正法不復現世。』 |
"Alas! Today the Dharma is no longer in the world. 』 |
作是語已，各各離散。 |
Having said this, everyone is separated. |
「爾時，拘睒彌國五百優婆塞聞已，往詣寺中，舉手拍頭，高聲大哭： |
"At that time, five hundred Upasakas from the Kusami Kingdom heard this and went to the Yi Temple. They raised their hands and patted their heads, crying loudly: |
『嗚呼！如來愍念世間，濟諸群生，無有巨細，誰當為我說法義？ |
"Alas! The Tathagata cares for the world and helps all living beings, no matter how great or small. Who should teach the truth for me? |
今者，人、天解脫不復可得，眾生今日猶在闇瞑，無有引導，長習諸惡，以此為歡，如諸野獸； |
Nowadays, liberation is no longer available for humans and gods. All living beings are still in darkness today without guidance, and have long been accustomed to evil and take pleasure in it, just like wild beasts; |
不聞牟尼妙法，身壞命終，墮在三塗。 |
If you don't listen to Muni's wonderful teachings, your body will break down and your life will end, and you will fall into the third realm. |
譬如流星，世人從今已後，無復念慧、寂靜、三昧、十力妙法。』 |
Like a shooting star, from now on, people in the world will no longer remember the wonderful Dharma of Wisdom, Silence, Samadhi, and the Ten Powers. 』 |
「爾時，拘睒彌王聞諸比丘殺真人阿羅漢及三藏法師，心生悲惱，惋慨而坐。 |
"At that time, when King Kusami heard that the monks had killed the real Arahant and Tripitaka, he felt sad and troubled, and he sat down sadly. |
爾時，諸邪見輩諍競打破塔廟，及害比丘，從是佛法索然頓滅。」 |
At that time, all the evil seers broke down the pagodas and temples and harmed the bhikkhus, and the Buddha's Dharma suddenly disappeared. " |
爾時，世尊語釋提桓因： |
At that time, the World-Honored One said to Shiti Huanyin: |
「四大天王，諸天、世人於我滅度之後，法盡之相，如上所說。 |
"After my extinction for the four heavenly kings, gods, and people in the world, the appearance of the cessation of Dharma will be as mentioned above. |
是故汝等，今者不可不以勤力加於精進，護持正法，久令在世。」 |
Therefore, you, now, must use your diligence to increase your vigor, protect the righteous Dharma, and live in this world for a long time. " |
爾時，諸天、世人聞佛所說，各各悲顏，以手揮淚，頂禮佛足，各自退去。 |
At that time, when all the gods and people in the world heard what the Buddha said, they all looked sad, shed tears with their hands, bowed to the Buddha's feet, and then retreated. |
SA 641 Aśokavadāna |
SA 641 Aśokavadāna |
阿育王施半阿摩勒果因緣經 |
Ashoka's Half Amalga Karma Sutra |
阿育王於如來法中得大敬信。 |
King Ashoka gained great respect and trust in the Tathagata Dharma. |
時，王問諸比丘言： |
At that time, the king asked the monks: |
「誰於如來法中行大布施？」 |
Who performs great charity in the Tathagata's Dharma? |
諸比丘白王言： |
The monks said to the king: |
「給孤獨長者最行大施。」 |
The most generous gift is to a lonely elder. |
王復問曰： |
Wang Fu asked: |
「彼施幾許寶物？」 |
How many treasures did he give? |
比丘答曰： |
The bhikkhu replied: |
「以億千金。」 |
With hundreds of millions of gold. |
王聞已。 |
The king has heard. |
如是思惟： |
Think this way: |
「彼長者尚能捨億千金，我今為王，何緣復以億千金施？ |
That elder was able to give away hundreds of millions of gold. Now that I am the king, why should I give away hundreds of millions of gold? |
當以億百千金施。」 |
It should be given with hundreds of millions of gold. " |
時，王起八萬四千佛塔，於彼諸塔中復施百千金，復作五歲大會，會有三百千比丘，用三百億金供養於彼僧眾中。 |
At that time, the king erected eighty-four thousand pagodas and poured hundreds of thousands of gold into the pagodas. He held a five-year-old assembly again, and there were three hundred thousand bhikkhus who made offerings to the monks with thirty billions of gold. |
第一分是阿羅漢，第二分是學人，第三分是真實凡夫。 |
The first point is an Arhat, the second point is a scholar, and the third point is a real ordinary person. |
除私庫藏，此閻浮提夫人、婇女、太子、大臣施與聖僧，四十億金還復贖取。 |
In addition to the private treasury, the Lady of Jambudvipa, the slave girl, the prince, and the ministers donated four billion gold to the holy monks and redeemed them. |
如是計挍，用九十六億千金，乃至王得重病時，王自知命欲終盡。 |
This plan cost 9.6 billion gold, and when the king became seriously ill, he knew that his life was about to end. |
時，有大臣名羅陀崛多。 |
At that time, there was a minister named Radha Juduo. |
時，王宿命是施佛土時同伴小兒。 |
At that time, the king was destined to be the companion of the Buddha Land. |
時，彼大臣羅陀崛多見王重病，命垂欲盡，稽首以偈問王： |
At that time, the minister Radha saw that the king was seriously ill and dying. He looked up and asked the king in a verse: |
「顏貌常鮮澤， 百千婇女遶， |
"My face is always beautiful, surrounded by hundreds of maidens, |
譬如諸蓮華， 蜜蜂當聚集， |
Like lotuses, bees gather together, |
今覩聖王顏， 無有諸鮮澤。」 |
Today, the face of the holy king is without any bright colors. " |
王即以偈答： |
The king responded with a verse: |
「我今無所憂， 失財及王位， |
"I have nothing to worry about now. I will lose my wealth and my throne. |
此身及餘親， 及諸種種寶， |
This body, my remaining relatives, and all kinds of treasures, |
我今所愁者， 不復覩賢聖， |
What I am worried about now is that I will no longer know the sages. |
四事以供養， 我今唯念此， |
Four things to support, I only think about this now, |
顏色有變異， 心意無所寧。 |
The color changes, and the mind has no peace of mind. |
「又復，我常所願，欲以滿億百千金作功德，今願不得滿足，便就後世時，計挍前後所施金銀珍寶，唯減四億未滿。」 |
Furthermore, I have always wished to make meritorious deeds with hundreds of millions of gold. But now that my wish is not fulfilled, I will consider the gold and silver treasures that I have donated before and after in the future life, and I have only reduced the amount by 400 million. |
王即辦諸珍寶，送與鷄雀寺中。 |
The king immediately took care of all the treasures and sent them to Jique Temple. |
法益之子，名三波提，為太子諸臣等，啟太子言： |
Fayi's son, named Sanboti, attended by the prince's ministers and others, and said to the prince: |
「大王將終不久，今以此珍寶送與寺舍中，今庫藏財寶已竭，諸王法以物為尊，太子今宜斷之，勿使大王用盡也。」 |
Your Majesty is about to die soon, so I am sending this treasure to the temple. The treasure in the treasury has been exhausted. All kings regard things as the most important thing. It is appropriate for the Crown Prince to cut it off now, so as not to let the Majesty use it all. |
時，太子即勅典藏者，勿復出與大王用之。 |
At that time, the prince ordered the collector not to come back and use it with the king. |
時，大王自知索諸物不復能得，所食金器送與寺中。 |
At that time, the king knew that he could not find all the things he had asked for, so he sent the gold utensils he had eaten to the temple. |
時，太子令斷金器，給以銀器，王食已，復送與寺中。 |
At that time, the prince ordered the gold vessels to be cut off and gave them silver vessels. After the king had eaten, he sent them back to the temple. |
又斷銀器，給以銅器，王亦以此送與寺中。 |
He also cut off the silver vessels and gave them bronze vessels, which the king also sent to the temple. |
又斷銅器，給以瓦器。 |
He also broke off the bronze vessels and replaced them with earthen vessels. |
時，大王手中有半阿摩勒果，悲淚告諸大臣： |
At that time, the king had half an amol fruit in his hand, and he told his ministers in tears: |
「今誰為地主？」 |
Who is the landowner now? |
時，諸臣啟白大王： |
At that time, the ministers said to the king: |
「王為地主。」 |
The king is the landlord. |
時，王即說偈答曰： |
At that time, the king said a verse and replied: |
「汝等護我心， 何假虛妄語， |
"You protect my heart, why are you lying? |
我今坐王位， 不復得自在。 |
Now that I sit on the throne, I no longer feel comfortable. |
阿摩勒半果， 今在於我手， |
The half-fruit of Amol is now in my hand, |
此即是我物， 於是得自由。 |
This is my thing, and I am free. |
嗚呼尊富貴， 可厭可棄捨， |
Wow, honor and wealth, but hate them and give them up. |
先領閻浮提， 今一旦貧至。 |
He led Jambudvipa first, but now he is impoverished. |
如恒河駛流， 一逝而不返， |
Like the Ganges flowing, it passes away and never returns, |
富貴亦復然， 逝者不復還。」 |
Wealth and honor also come back, and the dead never return. " |
又復，如佛偈所說： |
Again, as the Buddha said: |
「凡盛必有衰， 以衰為究竟， |
"Everything that prospers must have its decline, and decline is the ultimate outcome. |
如來神口說， 真實無有異， |
The Tathagata said, "There is no difference between reality and reality." |
先時所教令， 速疾無有閡， |
The instructions given in the past, there is no obstacle to speeding up the speed. |
今有所求索， 無復從我教， |
Now that you have something to search for, you will no longer follow my teachings. |
如風閡於山， 如水閡於岸， |
Like the wind breaking up the mountain, Like the water breaking up the bank, |
我今所教令， 於今已永絕， |
The teachings I have taught you now are gone forever. |
將從無量眾， 擊鼓吹貝螺， |
From the immeasurable crowd, beating drums and blowing conches, |
常作諸伎樂， 受諸五欲樂， |
He often plays various musical instruments and enjoys all the five pleasures of desire. |
婇女數百眾， 日夜自娛樂， |
Hundreds of maidens entertain themselves day and night, |
今者都永盡， 如樹無花實， |
Everything now will be gone forever, like a tree without flowers. |
顏貌轉枯盡， 色力亦復然， |
The appearance has faded away, the luster has also returned, |
如花轉萎悴， 我今亦復爾。」 |
Just as a flower wilts and fades away, so do I now. " |
時，阿育王呼侍者言： |
At that time, King Ashoka called his attendants and said: |
「汝今憶我恩養，汝持此半阿摩勒果送鷄雀寺中，作我意，禮拜諸比丘僧足，白言： |
"Now that you remember my kindness, you take half of this amole fruit and send it to Jique Temple to do my bidding. You bow to the feet of all the monks and monks and say in plain words: |
『阿育王問訊諸大聖眾，我是阿育王，領此閻浮提，閻浮提是我所有，今者頓盡，無有財寶布施眾僧，於一切財而不得自在。 |
Asoka asked all the great sages, I am Asoka, leading this Jambudvipa. Jambudvipa is mine, but now it is all gone. I have no treasure to give to the monks, and I cannot feel at ease with all the wealth. |
今唯此半阿摩勒果，我得自由，此是最後布施檀波羅蜜，哀愍我故，納受此施，令我得供養僧福。』 |
Now only with this half amole fruit, I can be free. This is the last donation of Tanparamita. I feel sorry for me and accept this gift so that I can support the monks and be blessed. 』 |
而說偈言： |
And say verses: |
「半阿摩勒果， 是我之所有， |
"Half an Amol fruit is mine, |
於我得自在， 今捨於大眾。 |
I feel at ease, now I give it up to the public. |
緣心在於聖， 更無濟我者， |
The destiny lies in the Holy Spirit, and there is no one who can help me. |
憐愍於我故， 納受阿摩勒。 |
Because you feel pity for me, accept the Amol. |
為我食此施， 因是福無量， |
Eat this gift for me, because it is an immeasurable blessing. |
世世受妙樂， 用之無有盡。」 |
I have received wonderful happiness from generation to generation, and there is no end to its use. " |
時，彼使者受王勅已，即持此半阿摩勒果，至鷄雀寺中，至上座前，五體著地作禮，長跪合掌，向上座而說偈曰： |
At that time, the envoy had received the king's order, took half of the amole fruit, went to Jique Temple, went to the throne in front of the throne, knelt on the ground and saluted, knelt down and put his palms together, and said a verse to the throne: |
「領於閻浮提， 一繖繫一鼓， |
"Leading to Jambudvipa, with an umbrella tied to a drum, |
遊行無所礙， 如日照於世， |
The procession is unobstructed, like the sun shining on the world, |
業行報已至， 在世不復久， |
The retribution of our deeds has arrived, and we will not last long in this world. |
無有王威德， 如日雲所翳， |
There is no king's majesty and virtue, just like the sun is obscured by clouds, |
號曰阿育王， 稽首禮僧足， |
His name is Asoka, he bows to the monks and bows to his feet. |
送此布施物， 謂半阿摩勒， |
To give this alms, it is called half amol. |
願求來世福， 哀愍彼王故， |
I wish to seek blessings in the next life, and feel sorry for that king. |
聖眾愍彼故， 受是半果施。」 |
The saints are sorry for him, so he accepts the half-fruited gift. " |
時，彼上座告諸大眾： |
At that time, he took the seat and told everyone: |
「誰聞是語而不厭世間？ |
"Who hears these words and is not tired of the world? |
我等聞是事，不可不生厭離，如佛經所說。 |
When we hear this, we cannot help but feel disgusted, as the Buddhist scriptures say. |
見他衰事，應生厭離，若有識類眾生者，聞是事豈得不捨世間？」 |
Seeing his decline, you should feel disgusted. If you are a sentient being, how can you not abandon the world after hearing this? " |
而說偈曰： |
And the verse says: |
「人王世中最， 阿育孔雀姓， |
"The most powerful king in the world, Ayu peacock's surname, |
閻浮提自在， 阿摩勒為主， |
Jambudvipa is at ease, Amol is the Lord, |
太子及諸臣， 共奪大王施， |
The prince and his ministers jointly seized the king's gifts. |
送半阿摩勒， 降伏憍財者， |
Send half amol, subdue those who are greedy for wealth, |
使彼生厭心， 愚夫不識施， |
To make him feel disgusted, a fool does not know how to give. |
因果受妙樂， 示送半摩勒。」 |
If you receive wonderful happiness due to cause and effect, you will be given half a mole. " |
時，彼上座作是念言： |
At that time, he was sitting down and said this: |
「云何令此半阿摩勒，一切眾僧得其分食？」 |
Why should all the monks get a share of this half-amal? |
即教令研磨，著石榴羹中，行已，眾僧一切皆得周遍。 |
That is to say, after grinding the teachings and putting them into the pomegranate soup, all the monks were able to see everything. |
時，王復問傍臣曰： |
At that time, the king asked his ministers again: |
「誰是閻浮提王？」 |
Who is King Jambudvipa? |
臣啟王言： |
Chen Qi Wang said: |
「大王是也。」 |
That's right, Your Majesty. |
時，王從臥起而坐，顧望四方，合掌作禮，念諸佛德，心念口言： |
At that time, the king stood up from lying down and sat up, looked around in all directions, put his palms together in salute, recited the virtues of the Buddha, and said in his heart: |
「我今復以此閻浮提施與三寶，隨意用之。」 |
Now I will give this Jambudvipa to the Three Jewels and use them as you wish. |
而說偈曰： |
And the verse says: |
「今此閻浮提， 多有珍寶飾， |
"Now in Jambudvipa, there are many treasures and ornaments. |
施與良福田， 果報自然得， |
Give to a blessed field, and the rewards will come naturally. |
以此施功德， 不求天帝釋， |
Use this to perform meritorious deeds, without asking for explanation from the Emperor of Heaven. |
梵王及人主， 世界諸妙樂， |
King Brahma and Lord of Man, all the wonderful joys of the world, |
如是等果報， 我悉不用受， |
If you wait for the retribution, I won’t have to suffer it. |
以是施功德， 疾得成佛道， |
By performing meritorious deeds, one can attain Buddhahood in a short time. |
為世所尊仰， 成得一切智， |
Respected by the world, having attained all wisdom, |
世間作善友， 導師最第一。」 |
To be a good friend in the world, a teacher is the first. " |
時，王以此語盡書紙上，而封緘之，以齒印印之。 |
At that time, the king wrote these words on the paper, sealed it, and stamped it with his teeth. |
作如是事畢，便即就盡。 |
Once you have done this, it will be over. |
爾時，太子及諸臣、宮人、婇女、國界人民，興種種供養葬送，如王之法而闍維之。 |
At that time, the prince, his ministers, palace servants, servant girls, and the people of the country made all kinds of offerings to support and bury him, just like the king's law and guarded him. |
爾時，諸臣欲立太子紹王位，中有一大臣，名曰阿［少／兔］羅陀，語諸臣曰： |
At that time, the ministers wanted to establish the crown prince Shao as the king. Among them, there was a minister named A [Shao/Rabbit] Radha, who said to the ministers: |
「不得立太子為王。 |
"You must not make a prince king. |
所以者何？ |
So what? |
大王阿育在時，本誓願滿十萬億金作諸功德，唯減四億，不滿十萬，以是故，今捨閻浮提施與三寶，欲令滿足。 |
When King Asoka was here, I vowed to perform meritorious deeds worth ten trillion gold, but it was reduced by four hundred million to less than one hundred thousand. Therefore, I now leave Jambudvipa to give to the Three Jewels in order to satisfy my wish. |
今是大地屬於三寶，云何而立為王？」 |
Now that the earth belongs to the Three Jewels, how can I become the king? " |
時，諸臣聞已，即送四億諸金，送與寺中，即便立法益之子為王，名三波提。 |
At that time, when the ministers heard about it, they sent 400 million gold to the temple and made Li Yiyi's son the king, named Sanboti. |
次復太子，名毘梨訶波低，為紹王位，毘梨訶波低太子，名曰毘梨訶西那，次紹王位。 |
The second prince was named Pilihapodi, and he was appointed to the throne. The second prince was named Pilihapodi, and his name was Pilihosina. He was appointed to the throne. |
毘梨訶西那太子，名曰沸沙須摩，次紹王位。 |
Prince Pili Hesina, named Feisha Xuma, was the next king. |
沸沙須摩太子，名曰沸沙蜜多羅，次紹王位。 |
Prince Feisha Xuma, named Feisha Mitara, took the throne next time. |
時，沸沙蜜多羅問諸臣曰： |
At that time, Feisha Mitara asked the ministers: |
「我當作何等事，令我名德久存於世？」 |
What should I do to make my reputation last forever? |
時，賢善諸臣信樂三寶者，啟王言： |
At that time, all the virtuous and good ministers who believed in and took pleasure in the Three Jewels told the king: |
「阿育大王是王之前種姓，彼王在世，造立八萬四千如來塔，復興種種供養，此之名德，相傳至今。 |
"King Asoka is from the caste before the king. During his lifetime, this king built 84,000 Tathagata pagodas and revived various offerings. His reputation and virtue are passed down to this day. |
王欲求此名者，當造立八萬四千塔，及諸供養。」 |
If the king desires this name, he should build eighty-four thousand stupas and make various offerings. " |
王言： |
Wang Yan: |
「大王阿育有大威德，能辦此事，我不能作，更思餘事。」 |
Your Majesty King Ayu has great majesty and virtue and can handle this matter, but I can't do it, so I have other things to think about. |
中有惡臣，不信向者，啟王言： |
If there are evil ministers among the people who do not believe in Xiang, I will tell the king: |
「世間二種法傳世不滅，一者作善，二者作惡。 |
"There are two kinds of dharma in the world that are passed down from generation to generation, one is good and the other is evil. |
大王阿育作諸善行，王今當行惡行，打壞八萬四千塔。」 |
Great King Ayu has done many good deeds, but now he must do evil deeds and destroy eighty-four thousand pagodas. " |
時，王用侫臣語，即興四兵眾，往詣寺舍，壞諸塔寺。 |
At that time, the king used the language of his servants to summon four soldiers to attack the temple and destroy the pagodas and temples. |
王先往鷄雀寺中，寺門前有石師子，即作師子吼。 |
The king first went to the Jique Temple. There was a stone master in front of the temple, and he made a master's roar. |
王聞之即大驚怖，非生獸之類，而能吼鳴，還入城中。 |
When the king heard about it, he was greatly frightened. It was not like a living beast, but it could roar and even entered the city. |
如是再三，欲壞彼寺。 |
If you do this again and again, you will destroy that temple. |
時，王呼諸比丘來，問諸比丘： |
At that time, the king called the monks to come and asked them: |
「使我壞塔為善？ |
"Making me destroy the tower for good? |
壞僧房為善？」 |
Is it good to ruin the monk's room? " |
比丘答曰： |
The bhikkhu replied: |
「二不應行。 |
"Two shouldn't work. |
王其欲壞者，寧壞僧房，勿壞佛塔。」 |
If the king wants to be evil, he would rather destroy the monk's room than the pagoda. " |
時，王殺害比丘，及壞塔寺。 |
At that time, the king killed monks and destroyed pagodas and temples. |
如是漸漸至婆伽羅國，又復唱令： |
In this way, they gradually arrived at the country of Bhakala, and sang the order again: |
「若有人能得沙門釋子頭來者，賞之千金。」 |
If anyone can get the head of Samana Shizi, I will reward you with a thousand gold coins. |
爾時，彼國中有一阿羅漢，化作眾多比丘頭，與諸百姓，令送至於王所，令王庫藏財寶竭盡。 |
At that time, there was an Arhat in that country, who transformed himself into a number of bhikkhus and sent them to the king's house with the people, so that the king's treasury could be exhausted. |
時，彼王聞阿羅漢作如是事，倍復瞋恚，欲殺彼阿羅漢。 |
At that time, when the king heard that the Arahant had done such a thing, he became extremely angry and wanted to kill the Arahant. |
時，彼羅漢入滅盡正受，王作無量方便，殺彼聖人，終不能得。 |
At that time, when that Arhat was undergoing complete annihilation, the King made countless expedients to kill that saint, but in the end he could not get it. |
入滅盡三昧力故，不傷其體。 |
After entering and annihilating the power of samadhi, his body will not be harmed. |
如是漸進至佛塔門邊。 |
In this way, we gradually arrive at the door of the pagoda. |
彼所塔中，有一鬼神，止住其中，守護佛塔，名曰牙齒。 |
In that pagoda, there is a ghost named Teeth who lives in it and protects the pagoda. |
彼鬼神作是念： |
The ghosts and gods thought: |
「我是佛弟子，受持禁戒，不殺害眾生，我今不能殺害於王。」 |
I am a disciple of the Buddha. I observe the prohibition against killing living beings. I cannot kill the king now. |
又復作念： |
He thought again: |
「有一神名曰為蟲，行諸惡行，兇暴勇健，求索我女，我不與之； |
"There is a god whose name is Worm. He does all kinds of evil, is fierce and strong, and seeks my daughter, but I will not let her go. |
今者為護正法故，當嫁與彼，令其守護佛法。」 |
Now, in order to protect the righteous Dharma, I should marry him and ask him to protect the Dharma. " |
即呼彼神語言： |
That is to say, call the language of God: |
「我今嫁女與汝，然共立約誓，汝要當降伏此王，勿使興諸惡行，壞滅正法。」 |
My married daughter and you have made a covenant together. You must subdue this king and not cause him to commit evil deeds or destroy the righteous Dharma. |
時，王所有一大鬼神，名曰烏茶，威德具足，故彼神不奈王何。 |
At that time, the king had a great ghost named Wu Cha, who was full of power and virtue, so the god had no help for the king. |
時，牙齒神作方便，今日王威勢自然由此鬼神，我今誘誑共作親厚。 |
At that time, the tooth god made a convenient move, and today the power of the king naturally comes from the ghosts and gods. Now I am seducing and deceiving, and we are close to each other. |
如是與彼神作知識，極作知識已，即將此神至於南方大海中。 |
In this way, we have knowledge with that god, and after we have achieved knowledge, we will put this god into the southern sea. |
時彼蟲神排攩大山，推迮王上，及四兵眾，無不死盡。 |
At that time, the insect god was swarming the mountain, pushing down the king and the four soldiers, and all of them died. |
眾人唱言： |
Everyone sang: |
「快哉！快哉！」是世人相傳，名為快哉。 |
Happy! Happy!" It is passed down from generation to generation as the name of "Happy! |
彼王終亡，孔雀苗裔於此永終，是故世間富樂不足為貪。 |
That king will eventually die, and the descendants of the peacock will die here forever. Therefore, the wealth and happiness in the world are not enough to be greedy. |
阿育大王有智之人，覺世無常，身命難保，五家財物亦如幻化。 |
King Ashoka is a wise man who realizes that the world is impermanent, his body and life are in danger, and the property of the five families is also like an illusion. |
覺了彼法，勤行精進，作諸功德，乃至臨終，係心三寶，念念不絕，無所悋惜，唯願盡成阿耨多羅三藐三菩提。 |
After awakening to this Dharma, I will practice diligently and perform all kinds of merits. Even before my death, I will focus on the Three Jewels in my heart. I will never stop thinking about them and have nothing to regret. I only wish to complete Anuttarasamyaksambodhi. |
雜阿含經卷第二十五 |
Zagama Sutra Volume 25 |
SA 642 （六四二） 學 |
SA 642 (642) Study |
雜阿含經卷第二十六 |
The twenty-sixth volume of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三根——未知當知根、知根、無知根。」 |
There are three roots - the root of unknown knowledge, the root of knowledge, and the root of ignorance. |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「覺知學地時， 隨順直道進， |
"When you learn the ground with awareness, follow the straight path, |
精進勤方便， 善自護其心， |
Be diligent and diligent, be kind to yourself and protect your mind, |
如自知生盡， 無礙道已知， |
Just like self-knowledge of the end of birth, the unobstructed path is already known, |
以知解脫已， 最後得無知， |
To know how to be liberated, but in the end to be ignorant, |
不動意解脫， 一切有能盡， |
If you don’t think about liberation, everything is possible. |
諸根悉具足， 樂於根寂靜， |
All the faculties are complete, and I am happy to have the faculties in silence. |
持於最後身， 降伏眾魔怨。」 |
Hold on to the last body and subdue the resentment of all demons. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 643 （六四三） 淨 |
SA 643 (643) net |
如是我聞： |
This is what I heard: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何謂為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。」 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 644 （六四四） 須陀洹 |
SA 644 (Six Four Four) Sotapanna |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
若比丘於此五根如實善觀察，如實善觀察者，於三結斷知，謂身見、戒取、疑，是名須陀洹，不墮惡趣法，決定正向於正覺，七有天人往生，究竟苦邊。」 |
If a bhikkhu observes these five faculties well as they really are, and he who observes them well as they really are, he can determine and understand the three knots, namely, body view, abstention, and doubt, this is called sotapanna. One day, when humans are reborn, they will be on the verge of suffering. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 645 （六四五） 阿羅漢 |
SA 645 (Six Four Five) Arahant |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此五根如實觀察者，不起諸漏，心得離欲解脫，是名阿羅漢，諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心善解脫。」 |
Those who observe these five sense organs truthfully will not have any outflows, and their minds will be liberated from desires. This is called an Arahant. All outflows have been eliminated, what has been done has been done, all burdens have been removed, self-interest has been achieved, all obstacles have been eliminated, and the right and wise mind is good at understanding. Take it off. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 646 （六四六） 當知 |
SA 646 (Six Four Six) You should know |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
信根者，當知是四不壞淨； |
Those who believe in the root should know that these are the four indestructible qualities; |
精進根者，當知是四正斷； |
Those who have developed their faculties should know these four correct judgments; |
念根者，當知是四念處； |
Those who have the root of mindfulness should know that it is the four bases of mindfulness; |
定根者，當知是四禪； |
Those with Dingfa should know that these are the four jhanas; |
慧根者，當知是四聖諦。」 |
Those with wisdom should know these are the Four Noble Truths. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 647 （六四七） 廣說 |
SA 647 (647) Guangshuo |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
「何等為信根？ |
"What is the root of faith? |
若比丘於如來所起淨信心，根本堅固，餘沙門、婆羅門、諸天、魔、梵、沙門、婆羅門，及餘世間，無能沮壞其心者，是名信根。 |
If a bhikkhu has pure faith in the Tathagata and has a solid foundation, no recluses, brahmins, gods, demons, Brahmas, recluses, brahmins, or the rest of the world can break his mind. This is called the root of faith. |
「何等為精進根？ |
"What is the root of energy? |
已生惡不善法令斷，生欲、方便、攝心、增進； |
The evil and unwholesome laws that have arisen have been judged, desires, expedients have arisen, the mind has been seduced, and enhanced; |
未生惡不善法不起，生欲、方便、攝心、增進； |
Before evil and unwholesome dharmas arise, desires, expedients, enchantment, and advancement arise; |
未生善法令起，生欲、方便、攝心、增進； |
Before the good law arises, desire, expediency, mind, and improvement arise; |
已生善法住不忘，修習增廣，生欲、方便、攝心、增進，是名精進根。 |
Do not forget the good dharma that has arisen, practice and expand it, generate desire, convenience, capture the mind, and increase it. This is called the root of energy. |
「何等為念根？ |
"What is the root of mindfulness? |
若比丘內身身觀住，慇懃方便，正念正智，調伏世間貪憂； |
If a bhikkhu meditates on the inner body, diligently uses expediency, has right mindfulness and wisdom, and tames the greed and sorrow in the world; |
外身、內外身，受、心、法法觀念住亦如是說，是名念根。 |
The same goes for the external body, the internal and external body, the concepts of feeling, mind, and dharma. This is called the root of mindfulness. |
「何等為定根？ |
"What is a fixed root? |
若比丘離欲惡不善法，有覺有觀，離生喜樂，乃至第四禪具足住，是名定根。 |
If a bhikkhu abstains from desires and evil unwholesome dharmas, has awareness and insight, is free from birth and happiness, and even has sufficient abiding in the fourth jhāna, this is called the root of concentration. |
「何等為慧根？ |
"What is the root of wisdom? |
若比丘苦聖諦如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知，是名慧根。」 |
If a monk truly knows the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path of suffering, this is the root of wisdom. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 648 （六四八） 略說 |
SA 648 (Six Four Eight) Brief introduction |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若比丘於此五根如實觀察已，於三結斷知。 |
"If a bhikkhu observes these five faculties as they really are, he will know clearly the three knots. |
何等為三？ |
What is three? |
謂身見、戒取、疑。 |
It refers to body view, precepts, and doubts. |
是名須陀洹，不墮惡趣，決定正向三菩提，七有天人往生，究竟苦邊。」 |
This is called Sotapanna. He will not fall into the evil realm, and he will determine the three bodhisattvas in the right direction. He will be reborn in the seven heavens and humans, and will be on the verge of suffering. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 649 （六四九） 漏盡 |
SA 649 (six hundred and ninety-nine) leakage |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若比丘於此五根如實觀察已，得盡諸漏，離欲解脫，是名阿羅漢。 |
"If a bhikkhu observes these five faculties as they really are, and is able to eliminate all outflows and be liberated from desire, he is called an Arahant. |
諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心得解脫。」 |
All outflows have been eliminated, all things have been done, all burdens have been removed, self-interest has been gained, all knots have been eliminated, and the right and wise mind can be liberated. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 650 （六五〇） 沙門婆羅門 |
SA 650 (650) Samana Brahmin |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者，我終不得於諸天、魔、梵、沙門、婆羅門中，為出為離，心離顛倒，亦不得成阿耨多羅三藐三菩提。 |
"Bhikkhus, if I have this root of faith, the root of faith is gathered, the root of faith is destroyed, and the root of faith is not as clear as the truth, I will never be able to renounce or renounce myself among gods, demons, Brahmans, ascetics, and Brahmans. If the mind is free from confusion, it is impossible to achieve Anuttarasamyaksambodhi. |
如信根，精進根、念根、定根、慧根亦如是說。 |
The same goes for the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
「諸比丘！我於此信根正智如實觀察故，信根集、信根滅、信根滅道跡正智如實觀察故，我於諸天、魔、梵、沙門、婆羅門眾中，為出為離，心離顛倒，成阿耨多羅三藐三菩提。 |
"Bhikkhus, I have observed this with the right wisdom and the root of faith as it really is. The root of faith has gathered, the root of faith has been destroyed, and the root of faith has shone with the path and traces of the path. Therefore, I have observed the truth as it really is with the root of faith, the root of faith, and the traces of the path. Therefore, I have done a good job among gods, demons, Brahmans, ascetics, and Brahmans. Li, the mind is free and upside down, and it becomes Anuttara Samyak Sam Bodhi. |
如信根，精進、念、定、慧根亦如是說。」 |
Just like the root of faith, so does the root of energy, mindfulness, concentration, and wisdom. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 651 （六五一） 沙門婆羅門 |
SA 651 (Six Five One) Samana Brahmin |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者，我不得於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，成阿耨多羅三藐三菩提。 |
"Bhikkhus! If I have a weak faith, no faith, no faith, no faith, no faith, no faith, I will not be able to be liberated or help myself among the gods, demons, Brahmins, ascetics, and Brahmans. Out of detachment, the mind is detached and turned upside down, and it becomes Anuttarasamyaksambodhi. |
如是精進根、念根、定根、慧根亦如是說。 |
The same goes for the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
「諸比丘！我於信根、信根集、信根沒、信根味、信根患、信根離如實知故，於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，得成阿耨多羅三藐三菩提。」 |
Bhikkhus, because of the root of faith, the accumulation of faith, the loss of faith, the flavor of faith, the trouble of faith, and the departure of faith from the truth, I seek liberation from the devas, demons, Brahmins, ascetics, and Brahmans. Out of detachment, the mind is free from inversion, and you can achieve Anuttarasamyaksambodhi. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 652 （六五二） 成 |
SA 652 (six five two) into |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若比丘於此五根若利、若滿足，得阿羅漢。 |
"If a bhikkhu is sharp and satisfied with these five faculties, he will become an Arhat. |
若軟、若劣，得阿那含。 |
If it is soft, if it is inferior, it will be Anagami. |
若軟、若劣，得斯陀含。 |
If it is soft, if it is bad, it will be a Situo Ham. |
若軟、若劣，得須陀洹。 |
If it is soft or inferior, it will be Sotapanna. |
滿足者成滿足事，不滿足者成不滿足事，於此五根不空無果，若於此五根一切無者，我說彼為外道凡夫之數。」 |
Those who are satisfied will become satisfied, and those who are dissatisfied will become dissatisfied. If these five roots are not empty and fruitless, if there is nothing in these five roots, I say that they are ordinary people of the outside world. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 653 （六五三） 成 |
SA 653 (six five three) into |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫。 |
"If a bhikkhu is satisfied with the improvement of his five faculties, he will be liberated by the Arahants. |
若軟、若劣者，得身證。 |
If you are weak or inferior, you will get physical proof. |
於彼若軟、若劣，得見到。 |
If he is soft or bad, you can see it. |
於彼若軟、若劣，得信解脫。 |
If you are weak or inferior to him, you will gain faith and be liberated. |
於彼若軟、若劣，得一種。 |
If you are weak or inferior to him, you will get one. |
於彼若軟、若劣，得斯陀含。 |
If you are weak or inferior to him, you will get Situohan. |
於彼若軟、若劣，得家家。 |
If you are soft or bad to him, you will gain everything. |
於彼若軟、若劣，得七有。 |
If he is weak or inferior, he will have seven things. |
於彼若軟、若劣，得法行。 |
If you are weak or bad to him, you will be able to practice the Dharma. |
於彼若軟、若劣，得信行。 |
If you are weak or bad to him, you will have faith and practice. |
是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜。 |
This is called the Bhikkhu's root paramita, the fruit paramita that knows causes and conditions, and the fruit paramita that causes and conditions knows people. |
如是滿足者作滿足事，減少者作減少事，彼諸根則不空無果，若無此諸根者，我說彼為作凡夫數。」 |
In this way, those who are satisfied will do things that satisfy them, and those who are reduced will do things that are reducing. Those roots will not be empty and fruitless. If there are no such roots, I say that he is an ordinary person. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 654 （六五四） 堂閣 |
SA 654 (Six Five Four) Tangge |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
此五根，一切皆為慧根所攝受。 |
All these five roots are taken in by the wisdom root. |
譬如堂閣眾材，棟為其首，皆依於棟，以攝持故。 |
For example, among all the materials in a hall and pavilion, the building is the first, and they all depend on the building for support. |
如是五根，慧為其首，以攝持故。」 |
Among these five faculties, wisdom is the first, which is why they are maintained. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 655 （六五五） 信 |
SA 655 (Six Five Five) Letter |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
信根者，當知是四不壞淨； |
Those who believe in the root should know that these are the four indestructible qualities; |
精進根者，當知是四正斷； |
Those who have developed their faculties should know these four correct judgments; |
念根者，當知是四念處； |
Those who have the root of mindfulness should know that it is the four bases of mindfulness; |
定根者，當知是四禪； |
Those with Dingfa should know that these are the four jhanas; |
慧根者，當知是四聖諦。 |
Those with wisdom should know these are the Four Noble Truths. |
此諸功德，一切皆是慧為其首，以攝持故。」 |
All these merits are due to wisdom as the first and mainstay. " |
乃至……。 |
and even……. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 656 （六五六） 堂閣 |
SA 656 (Six Five Six) Tangge |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
信根、精進根、念根、定根、慧根。 |
The root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就，信根成就，即是慧根。 |
If a saintly disciple has achieved the root of wisdom, he can cultivate the root of faith, rely on detachment, rely on non-desire, rely on cessation, and turn to equanimity. This is called the accomplishment of the root of faith. The accomplishment of the root of faith is the root of wisdom. |
如信根，如是精進根、念根、定根、慧根亦如是說。 |
Such as the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
是故就此五根，慧根為其首，以攝持故。 |
Therefore, among these five roots, the root of wisdom is the first to support them. |
譬如堂閣，棟為其首，眾材所依，以攝持故。 |
For example, in a pavilion, the building is the head, and all the materials are supported by it. |
如是五根，慧為其首，以攝持故。」 |
Among these five faculties, wisdom is the first, which is why they are maintained. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 657 （六五七） 堂閣 |
SA 657 (Six Five Seven) Tangge |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
信根、精進根、念根、定根、慧根。 |
The root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
若聖弟子成就信根者，作如是學。 |
If a disciple of the Holy Spirit has attained the foundation of faith, he should learn in this way. |
聖弟子無始生死，無明所著，愛所繫，眾生長夜生死，往來流馳，不知本際，有因故有生死，因永盡者，則無生死，無明大闇聚障礙，誰般涅槃？ |
Holy disciples have no beginning of life and death. They are caused by ignorance and are tied to love. All living beings live and die in the night, wandering back and forth without knowing the origin. There is life and death for a reason. If the reason is eternal, there will be no life and death. Ignorance and darkness gather obstacles. Who can Parinirvana? |
唯苦滅、苦息、清涼、沒。 |
Only the cessation of suffering, the cessation of suffering, the coolness and disappearance. |
如信根，如是精進根、念根、定根、慧根亦如是說。 |
Such as the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
此五根，慧為首，慧所攝持。 |
These five roots are headed by wisdom and are controlled by wisdom. |
譬如堂閣，棟為首，棟所攝持。」 |
For example, in a pavilion, the building is the head and the building is in charge. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 658 （六五八） 堂閣 |
SA 658 (Six Five Eight) Tangge |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根——信根、精進根、念根、定根、慧根。 |
“There are five roots—the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
何等為信根？ |
What is the root of faith? |
謂聖弟子於如來所起信心，根本堅固，諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞，是名信根。 |
It is said that the faith that the saintly disciples have in the Tathagata is fundamentally solid and cannot be destroyed by gods, demons, Brahmas, Samanas, Brahmans and all dharma in the world. This is called the root of faith. |
何等為精進根？ |
What is the root of energy? |
謂四正斷。 |
It’s called the four correct judgments. |
何等為念根？ |
What is the root of mindfulness? |
謂四念處。 |
It is called the four places of mindfulness. |
何等為定根？ |
What is the root? |
謂四禪。 |
It is called the Four Zen. |
何等為慧根？ |
What is the root of wisdom? |
謂四聖諦，此諸功德，皆以慧為首。 |
Called the Four Noble Truths, these qualities are all headed by wisdom. |
譬如堂閣，棟為其首。」 |
For example, the building is the first of the halls and pavilions. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 659 （六五九） 堂閣 |
SA 659 (Six Five Nine) Tangge |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
何等為信根？ |
What is the root of faith? |
若聖弟子於如來發菩提心所得淨信心，是名信根。 |
If a saintly disciple develops bodhicitta in the Tathagata and gains pure faith, this is called the root of faith. |
何等為精進根？ |
What is the root of energy? |
於如來發菩提心所起精進方便，是名精進根。 |
The method of effort arising from the Tathagata's bodhicitta is called the root of effort. |
何等念根？ |
What kind of mindfulness? |
於如來初發菩提心所起念根。 |
The root of thought arises from the Tathagata's initial bodhicitta. |
何等為定根？ |
What is the root? |
於如來初發菩提心所起三昧，是名定根。 |
The samadhi that arose when the Tathagata first aroused bodhicitta is called the root of concentration. |
何等為慧根？ |
What is the root of wisdom? |
於如來初發菩提心所起智慧，是名慧根。 |
The wisdom arising from the Tathagata's initial bodhicitta is called the root of wisdom. |
所餘堂閣，譬如上說。」 |
The remaining halls and pavilions are as mentioned above. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 660 （六六〇） 信 |
SA 660 (six sixty) letter |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五根。 |
"There are five. |
何等為五？ |
What is five? |
謂信根、精進根、念根、定根、慧根。 |
It is called the root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom. |
於此五根修習多修習，過去、未來、現在一切苦斷。」 |
If you practice more of these five sense faculties, all suffering in the past, future and present will be eradicated. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說。 |
Such as the end of suffering, such as the edge of suffering, the end of suffering, the cessation of suffering, the disappearance of suffering, the flow of suffering, the release of fetters, the destruction of all forms, the elimination of all outflows in the past, future, and present, it is also said. |
SA 661 （六六一） 二力 |
SA 661 (six sixty-one) Erli |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二種力。 |
"There are two kinds of power. |
何等為二？ |
How is it two? |
謂數力及修力。 |
It refers to the power of number and cultivation. |
何等為數力？ |
What a mathematical power? |
謂聖弟子空閑林中樹下，作如是思惟： |
He said that the saint's disciples were sitting under the trees in the forest, thinking like this: |
『身惡行，現法、後世受於惡報。 |
If you do evil deeds in your body, you will manifest evil deeds and receive bad retribution in future lives. |
我若行身惡行者，我當自悔教，他亦悔我，大師亦當悔我，大德梵行亦當悔我，以法責我惡名流布，身壞命終，當生惡趣泥犁中。』 |
If I have committed evil deeds, I should repent of my teachings, he should also repent of me, the master should also repent of me, and the great virtue should also repent of me in his holy life. He should punish me with the Dharma and spread my bad reputation. My body will be destroyed and my life will be reborn. I will be reborn in an evil realm. In the plow. 』 |
如是現法後報，身惡行斷，修身善行。 |
In this way, the retribution after manifesting the Dharma will be to stop the evil deeds of the body and cultivate the body to do good deeds. |
如身惡行，口、意惡行亦如是說，是名數力。 |
Just like the bad deeds of the body, the same goes for the bad deeds of the mouth and mind. This is the power of number. |
何等為修力？ |
What is cultivation of power? |
若比丘學於數力，聖弟子數力成就已，隨得修力，得修力已，修力滿足。」 |
If a bhikkhu learns the power of numerology and a noble-one's-disciple has achieved the power of numeracy, he will then acquire the power of cultivation. Once he has gained the power of cultivation, his cultivation power will be satisfied. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 662 （六六二） 二力 |
SA 662 (six sixty-two) Erli |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「聖弟子學數力成就已，貪、恚、癡若節若盡。 |
"The noble-one's-disciples have achieved great success in learning mathematics, and their greed, hatred, and delusion are all gone. |
如是聖弟子依於數力，盡立數力，隨得修力，得修力已，修力滿足。」 |
In this way, the saintly disciple relies on the power of number, uses up the power of number, and gradually acquires the power of cultivation. Once he has gained the power of cultivation, he will be satisfied with the power of cultivation. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 663 （六六三） 二力 |
SA 663 (six sixty-three) Erli |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「何等為修力？ |
"What is cultivating power? |
謂修四念處。」 |
It’s called cultivating the Four Foundations of Mindfulness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說。 |
Such as the four foundations of mindfulness, the four correct endings, the four fulfillments of the mind, the five faculties, the five powers, the seven enlightenment factors, the Eightfold Noble Path, the four paths, the four dharma sentences, and tranquility and insight. The same is said. |
SA 664 （六六四） 三力 |
SA 664 (Six Six Four) Three Forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三種力。 |
"There are three powers. |
何等為三？ |
What is three? |
謂信力、精進力、慧力。 |
It refers to the power of faith, energy and wisdom. |
復次三力。 |
Repeat the three forces. |
何等為三？ |
What is three? |
謂信力、念力、慧力。 |
It refers to the power of faith, mindfulness and wisdom. |
復次三力。 |
Repeat the three forces. |
何等為三？ |
What is three? |
謂信力、定力、慧力。」 |
It refers to the power of faith, concentration, and wisdom. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 665 （六六五） 三力 |
SA 665 (Six Six Five) Three Forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三力，謂信力、精進力、慧力。 |
"There are three powers, namely the power of faith, the power of energy, and the power of wisdom. |
如是，比丘！當作是學： |
So, bhikkhu! Think of it as learning: |
『我當成就信力、精進力、慧力。』 |
"I must achieve faith, energy, and wisdom. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如精進力，念力、定力，亦如是說。 |
The same goes for energy, mindfulness, and concentration. |
SA 666 （六六六） 三力 |
SA 666 (six sixty-six) three forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三力——信力、念力、慧力。 |
“There are three powers—the power of faith, the power of mindfulness, and the power of wisdom. |
何等為信力？ |
What is faith? |
謂聖弟子於如來所入於淨信，根本堅固，諸天、魔、梵、沙門、婆羅門及諸同法所不能壞，是名信力。 |
It is said that the pure faith that the saintly disciples have in the Tathagata is fundamentally solid and cannot be destroyed by gods, demons, Brahmas, Samanas, Brahmans and other similar dharma. This is called the power of faith. |
何等為精進力？ |
What is energy? |
謂修四正斷。 |
It’s called cultivating the Four Right Breaks. |
何等為慧力？ |
What is wisdom? |
謂四聖諦。」 |
Called the Four Noble Truths. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
餘二力如上說。 |
Yu Erli said as above. |
SA 667 （六六七） 四力 |
SA 667 (six sixty-seven) four forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四力。 |
"There are four powers. |
何等為四？ |
What is four? |
謂信力、精進力、念力、慧力。 |
It refers to the power of faith, energy, mindfulness, and wisdom. |
復次四力——信力、念力、定力、慧力。 |
The four powers again are faith, mindfulness, concentration, and wisdom. |
復次四力——覺力、精進力、無罪力、攝力。」 |
The four powers are: awareness, energy, sinlessness, and inspiration. " |
此諸經如上三力說。 |
These sutras speak of the three powers above. |
差別者： |
Difference: |
「何等為覺力？ |
"What is enlightenment? |
於善、不善法如實知，有罪、無罪，習近、不習近，卑法、勝法，黑法、白法，有分別法、無分別法，緣起法、非緣起法如實知，是名覺力。 |
Knowing the wholesome and unwholesome dharmas as they really are, guilt and guilt, familiarity and unaccustomedness, inferior dharmas and superior dharmas, black dharmas and white dharmas, differentiated dharmas and undifferentiated dharmas, dependently arisen dharmas and non-dependently originated dharmas, as they really are. Name awareness. |
何等為精進力？ |
What is energy? |
謂四正斷……」如前廣說。 |
It is called the Four Right Intersections..." As Guang said before. |
「何等為無罪力？ |
"What kind of sinlessness is this? |
謂無罪身、口、意，是名無罪力。 |
It is called sinless body, speech, and mind. This is called sinless power. |
何等為攝力？ |
What kind of force is it? |
謂四攝事，惠施、愛語、行利、同利。」 |
It refers to the four things to do, namely, charity, loving words, doing benefit, and sharing benefit. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 668 （六六八） 四力 |
SA 668 (six sixty-eight) four forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若最勝施者，謂法施。 |
"If you are the best at giving, it is called Dharma giving. |
最勝愛語者，謂善男子樂聞，應時說法。 |
The one who loves words the most is a good man who loves to hear and preach the Dharma at the right time. |
行利最勝者，諸不信者能令入信，建立於信； |
The one who is the most victorious in making profits can make unbelievers believe and build on faith; |
立戒者以淨戒，慳者以施，惡智者以正智令入建立。 |
Those who establish precepts use pure precepts, those who are frugal use charity, and those who are evil and wise use correct and wise orders to establish them. |
同利最勝者，謂阿羅漢以阿羅漢、阿那含以阿那含、斯陀含以斯陀含、須陀洹以須陀洹、淨戒者以淨而授於彼。」 |
The one who is the most successful with the same benefits is said to be an Arahant, Anagami, Anagami, Situagami, Sotapanna, Sotapanna, and those who have pure precepts, and they are given it with purity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 669 （六六九） 攝 |
SA 669 Photo by (六六九) |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若所有法，是眾之所取，一切皆是四攝事。 |
"If all dharmas are taken by everyone, everything is a matter of the four conditions. |
或有一取施者，或一取愛語者，或一取行利者，或一取同利者。 |
There may be one who takes charity, or one who takes loving words, or one who takes benefit, or one who takes the same benefit. |
過去世時，過去世眾，以有所取者，亦是四攝事。 |
In past lives, those who obtained something from others in the past were also the four types of events. |
未來世眾，當有所取者，亦是四攝事。 |
In the future, those who have something to gain will also be doing the four things. |
或一取施者，或一取愛語，或一取行利者，或一取同利。」 |
Either one takes charity, or one takes loving words, or one takes benefit, or one takes the same benefit. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「布施及愛語， 或有行利者， |
"Giving alms and loving words may bring benefits to those who |
同利諸行生， 各隨其所應。 |
All activities are beneficial to each other, and everyone follows his/her duty. |
以此攝世間， 猶車因釭運。 |
Taking pictures of the world like this is like a car being transported by a car. |
世無四攝事， 母恩子養忘， |
There are no four things in the world. The mother's kindness and the child's care bring them to forget. |
亦無父等尊， 謙下之奉事。 |
There is no father-like respect, and he serves humbly. |
以有四攝事， 隨順之法故， |
Because there are four things to take care of, and to follow the law of obedience, |
是故有大士， 德被於世間。」 |
Therefore, there are great scholars whose virtue is spread in the world. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 670 （六七〇） 四力 |
SA 670 (six seventy) four forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四力。 |
"There are four powers. |
何等為四？ |
What is four? |
謂覺力、精進力、無罪力、攝力……」如上說。 |
It is called the power of awareness, energy, sinlessness, and motivation..." as mentioned above. |
「若比丘成就此四力者，得離五恐怖。 |
"If a bhikkhu achieves these four powers, he will be free from the five terrors. |
何等五？ |
How five? |
謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖，是名五恐怖。」 |
The five terrors are the terror of not living, the terror of notoriety, the terror of being in the crowd, the terror of death, and the terror of evil destinies. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 671 （六七一） 四力 |
SA 671 (Six Seven One) Four Forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「聖弟子成就此四力者，當作是學。 |
"A noble-one's-disciple who achieves these four powers is regarded as a disciple. |
我不畏不活，我何緣畏不活？ |
I am not afraid of not living, so why should I be afraid of not living? |
若身行不淨行、口不淨行、意不淨行，作諸邪貪，不信、懈怠、不精進、失念、不定、惡慧、慳、不攝者，彼應畏不活。 |
If one conducts impure conduct with the body, conducts impure speech, conducts impure thoughts, engages in all kinds of evil greed, has no faith, is lazy, lacks diligence, loses his mind, is uncertain, has bad wisdom, is stingy, and does not take care of himself, then he should be afraid and will not live. |
我有四力，謂覺力、精進力、無罪力、攝力，有此四力成就故，不應畏如不活畏。 |
I have four powers, namely the power of awareness, the power of energy, the power of sinlessness, and the power of inspiration. Because these four powers are accomplished, I should not be afraid as if I were not alive. |
如是惡名畏、眾中畏、死畏、惡趣畏亦如上說。」 |
The same goes for fear of notoriety, fear of being in a crowd, fear of death, and fear of evil destinies. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 672 （六七二） 四力 |
SA 672 (Six Seven Two) Four Forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四力——覺力、精進力、無罪力、攝力。 |
“There are four powers—the power of awareness, the power of energy, the power of sinlessness, and the power of inspiration. |
何等為覺力？ |
What is awareness? |
謂慧、大慧、深慧、難勝慧，是名覺力。 |
It is called wisdom, great wisdom, profound wisdom, and unconquerable wisdom. This is called awakening power. |
何等為精進力？ |
What is energy? |
若於不善法不善數、黑黑數、有罪有罪數、不應親近不應親近數，離此諸法已，若諸餘善善數、白白數、無罪無罪數、應親近應親近數，如此等修習，增上精勤、欲、方便、堪能，正念正知而學，是名精進力。 |
If there are unwholesome dharma that are unwholesome, black and white, sinful and guilty, you should not get close to them, you should not get close to them, and you should not get close to them. If you are far away from these dharmas, if you count the remaining good dharma in vain, and the innocent and innocent ones, you should get close to them, you should get close to them, and so on. Through such practice, you can increase your diligence, desire, convenience, and ability, and learn with mindfulness and clear understanding. This is called energy. |
無罪力、攝力如上修多羅說。」 |
The power of sinlessness and the power of capture are as mentioned above by Sutra. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 673 （六七三） 五力 |
SA 673 (six seven three) five forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五力。 |
"There are five powers. |
何等為五？ |
What is five? |
信力、精進力、念力、定力、慧力。」 |
Faith, energy, mindfulness, concentration, and wisdom. " |
佛說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 674 （六七四） 五力 |
SA 674 (Six Seven Four) Five Forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「諸比丘當作是學： |
"Monks, let it be learned: |
『我當勤加精進，成就信力、精進力、念力、定力、慧力。』 |
"I should work harder and harder to achieve faith, energy, mindfulness, concentration, and wisdom." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 675 （六七五） 當知 |
SA 675 (six seven five) should know |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「彼信力，當知是四不壞淨。 |
"He who has faith must know that these are the four indestructible qualities. |
精進力者，當知是四正斷。 |
Those who are diligent and diligent should know these four correct judgments. |
念力者，當知四念處。 |
Those who have the power of mindfulness should know the four bases of mindfulness. |
定力者，當知是四禪。 |
Those who have concentration should know that they are the four jhanas. |
慧力者，當知是四聖諦。」 |
Those with wisdom should know these are the Four Noble Truths. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 676 （六七六） 五力 |
SA 676 (Six Seven Six) Five Forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「是故，諸比丘！當作是學： |
"Therefore, monks, learn this: |
『我成就信力、精進力、念力、定力、慧力。』 |
"I have achieved faith, energy, mindfulness, concentration, and wisdom. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 677 （六七七） 學力 |
SA 677 (Six Seven Seven) Academic Ability |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五學力。 |
"There are five academic abilities. |
何等為五？ |
What is five? |
謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力。」 |
It is said that the power of faith is academic power, the power of diligence is academic power, the power of shame is academic power, the power of shame is academic power, and the power of wisdom is academic power. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 678 （六七八） 學力 |
SA 678 (six seven eight) academic ability |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「諸比丘！當作是學： |
"Bhikkhus, let this be your lesson: |
『我當成就信力是學力、成就精進力是學力、成就慙力是學力、成就愧力是學力、成就慧力是學力。』 |
“I should achieve the power of faith through academic ability, the ability to achieve energy through academic ability, the ability to achieve shamelessness through academic ability, and the ability to achieve wisdom through academic ability. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 679 （六七九） 學力 |
SA 679 (six seventy-nine) academic ability |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「何等信力是學力？ |
"What kind of faith is academic ability? |
於如來所善入於信，根本堅固，諸天、魔、梵、沙門、婆羅門及餘同法所不能壞。 |
The Tathagata's good faith is fundamentally solid and cannot be destroyed by gods, demons, Brahmans, ascetics, Brahmans and others. |
何等為精進力是學力？ |
What is the power of diligence and learning power? |
謂四正斷……」如前廣說。 |
It is called the Four Right Intersections..." As Guang said before. |
「何等為慚力是學力？ |
"How can you be ashamed of your academic ability? |
謂羞恥，恥於起惡不善法諸煩惱數，受諸有熾然苦報，於未來世生、老、病、死、憂、悲、苦、惱，是名慚力是學力。 |
It is called shame. Shame is caused by the number of troubles caused by evil and unwholesome dharmas, and suffers from all the blazing sufferings, including birth, old age, illness, death, sorrow, sadness, suffering, and troubles in future lives. This is called the power of shame and the power of learning. |
何等為愧力是學力？ |
How ashamed are you that your ability is academic ability? |
謂諸可愧事而愧，愧起諸惡不善法煩惱數，受諸有熾然苦報，於未來世生、老、病、死、憂、悲、苦、惱，是名愧力是學力。 |
It is said that being ashamed of all things that can be shamed, being ashamed of the number of evil and unwholesome dharma troubles, suffering all kinds of blazing retributions, and being born, old, sick, dead, worried, miserable, suffering, and troubled in future lives, this is called the power of shame, and it is the power of learning. . |
何等為慧力是學力？ |
How is wisdom power the power of learning? |
謂聖弟子住於智慧，成就世間生滅智慧，賢聖出厭離，決定正盡苦，是名慧力是學力。」 |
It is said that the disciples of the saints live in wisdom and achieve the wisdom of the birth and death of the world. The sages are free from disgust and resolve to end suffering. This is the power of wisdom and learning. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 680 （六八〇） 學力 |
SA 680 (six eighty) academic ability |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘，如上所說。 |
At that time, the World-Honored One told the monks as mentioned above. |
差別者： |
Difference: |
「是故，諸比丘！當作是學： |
"Therefore, monks, learn this: |
『我當成就信力是學力，精進力、慚力、愧力、慧力是學力。』 |
"I should realize that the power of faith is the power of learning, and the power of energy, shame, guilt, and wisdom are the power of learning. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 681 （六八一） 白法 |
SA 681 (Six Eight One) Bai Fa |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝。 |
"If a bhikkhu changes, retreats, or persists in his good dharma, others should scold you with the five white dharma. |
何等為五？ |
What is five? |
言汝不以信入於善法，若依信者，能離不善法，修諸善法。 |
I say that if you do not enter into the good Dharma with faith, if you rely on faith, you will be able to stay away from the unwholesome Dharma and practice good Dharma. |
汝無精進、無慚、無愧、無慧入於善法故。 |
This is because you have no diligence, no shame, no shame, and no wisdom to enter into the virtuous Dharma. |
若依慧者，能離諸不善法，修諸善法。 |
If one relies on wisdom, he can stay away from unwholesome dharmas and practice good dharma. |
「若比丘於正法不變、不退、久住者，他人當以五種白法來慶慰汝。 |
"If a bhikkhu remains unchanged, does not retreat, and abides in the true Dharma for a long time, others should congratulate you with the five white dharma. |
何等為五？ |
What is five? |
正信入於善法，若依信者，離不善法，修諸善法，精進、慚、愧、慧入於善法，若依慧者，離不善法，修諸善法。」 |
Right faith enters into the good Dharma. If one relies on faith, he will stay away from the unwholesome Dharma and practice all the good Dharma. Diligence, shame, shame and wisdom will enter into the good Dharma. If he relies on wisdom, he will stay away from the unwholesome Dharma and practice all the good Dharma. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 682 （六八二） 白法 |
SA 682 (Six Eight Two) Bai Fa |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘還戒者、退戒者，他人當以五種白法來呵責汝。 |
"If a bhikkhu continues or retreats from the precepts, others will scold you with the five white methods. |
何等為五？ |
What is five? |
若比丘不以信入於善法，若依信者，離不善法，修諸善法。 |
If a bhikkhu does not enter into wholesome Dharma with faith, if he relies on faith, he will stay away from unwholesome Dharma and practice wholesome Dharma. |
不以精進、慙、愧、慧入於善法； |
Do not enter into the good Dharma with diligence, humility, shame, or wisdom; |
若依慧者，離不善法，修諸善法。 |
If one relies on wisdom, he will stay away from unwholesome dharmas and practice good dharma. |
若比丘盡其壽命，純一滿淨，梵行清白者，他人當以五種白法來慶慰汝……」如上說。 |
If a bhikkhu lives out his life, is pure and pure, and has a pure holy life, others should celebrate you with the five white dharma..." As mentioned above. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 683 （六八三） 不善法 |
SA 683 (Six Eight Three) Unwholesome Dharma |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘若不欲令惡不善法生者，唯有信善法，若信退滅者，不信永住，諸不善法則生。 |
"If a bhikkhu does not want to cause evil and unwholesome dharma to arise, he can only believe in good dharma. If he believes in cessation, but does not believe in eternal existence, all unwholesome dharma will arise. |
乃至欲令惡不善法不生者，唯有精進、慙、愧、慧，若精進、慙、愧、慧力退滅，惡慧永住者，惡不善法則生。 |
To the extent that those who want to prevent evil and unwholesome dharma from arising, can only use energy, energy, shame, and wisdom. If the power of energy, energy, embarrassment, guilt, and wisdom fade away, and evil wisdom persists forever, evil unwholesome laws will arise. |
若比丘依於信者，則離不善法，修諸善法，依精進、慚、愧、慧者，則離不善法，修諸善法。」 |
If a bhikkhu relies on faith, he will shun unwholesome dharma and practice good dharma. If he relies on diligence, shame, humiliation, and wisdom, he will renounce unwholesome dharma and practice good dharma. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 684 （六八四） 十力 |
SA 684 (six eighty four) ten forces |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於色生厭、離欲、滅盡、不起、解脫，是名阿羅訶三藐三佛陀。 |
"If a bhikkhu is disgusted with form, renounces desire, ceases to exist, does not rise, and is liberated, he is called Arahasamyaksambuddha. |
受、想、行、識亦如是說。 |
The same goes for feelings, perceptions, formations, and thoughts. |
若復比丘於色生厭、離欲、不起、解脫者，是名阿羅漢慧解脫。 |
If a bhikkhu becomes disgusted with form, is dissociated from desire, cannot afford to be liberated, and is liberated, this is called the Arahant's Wisdom Liberation. |
受、想、行、識亦如是說。 |
The same goes for feelings, perceptions, formations, and thoughts. |
諸比丘！如來應等正覺、阿羅漢慧解脫有何種種別異。」 |
Monks! What are the differences between Tathagata's enlightenment and Arahant's wisdom and liberation? " |
諸比丘白佛： |
The monks said to the Buddha: |
「世尊是法根、法眼、法依，唯願為說，諸比丘聞已，當受奉行。」 |
The World-Honored One is the root of Dharma, the eye of Dharma, and the support of Dharma. I only wish to preach it. All monks who have heard it should accept it and practice it. |
佛告比丘： |
The Buddha told the bhikkhu: |
「諦聽，善思，當為汝說。 |
"Listen carefully and think carefully, and I will speak to you. |
如來、應、等正覺者，先未聞法，能自覺知，現法自知，得三菩提，於未來世能說正法，覺諸聲聞，所謂四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分，是名如來、應、等正覺。 |
The Tathagata, Ying, and other fully enlightened beings, who have not heard the Dharma before, can realize it on their own, know the Dharma as it appears, obtain the three bodhisattvas, and be able to speak the Dharma in the future and be aware of the voice-hearers, the so-called four foundations of mindfulness, the four right judgments, and the four fulfillments. The foot, the five faculties, the five powers, the seven enlightenment factors, and the Eightfold Noble Path are called Tathagata, response, and other enlightenments. |
所未得法能得，未制梵行能制，能善知道、善說道，為眾將導，然後聲聞成就隨法隨道，樂奉大師教誡、教授，善於正法，是名如來應等正覺、阿羅漢慧解脫種種別異。 |
The unobtained Dharma can be obtained, the unconquered holy life can be controlled, the person who is good at knowing and preaching, and the general who guides others, and then becomes a voice-hearer, follows the Dharma and follows the path, is willing to follow the master's teachings and teachings, is good at rectifying the Dharma, this is called Tathagata Ying et al. Enlightenment and Arahant Wisdom are liberated from all kinds of differences. |
「復次，五學力、如來十力。 |
"Again, the five learning powers and the Tathagata's ten powers. |
何等為學力？ |
What is academic ability? |
謂信力、精進力、念力、定力、慧力。 |
It refers to the power of faith, energy, mindfulness, concentration, and wisdom. |
何等為如來十力？ |
What are the ten powers of the Tathagata? |
謂如來處非處如實知，是名如來初力。 |
It is said that the Tathagata knows where everything is wrong as it really is. This is called the Tathagata's initial power. |
若成就此力者，如來、應、等正覺得先佛最勝處智，轉於梵輪，於大眾中能師子吼而吼。 |
If one achieves this power, Tathagata, Ying, and others will realize the supreme wisdom of the previous Buddha, turn the Brahma wheel, and roar in the crowd. |
「復次，如來於過去、未來、現在業法，受因事報如實知，是名第二如來力。 |
"Furthermore, the Tathagata's ability to receive the consequences of his past, future, and present karma as they truly are is called the second power of the Tathagata. |
如來、應、等正覺成就此力，得先佛最勝處，能轉梵輪，於大眾中作師子吼而吼。 |
Tathagata, Ying, and other enlightened beings have achieved this power and have attained the most glorious place of the previous Buddhas. They can turn the Brahma wheel and roar as teachers among the masses. |
「復次，如來、應、等正覺禪解脫，三昧正受，染惡清淨，處淨如實知，是名如來第三力。 |
"Furthermore, the Tathagata, Ying, and other Buddhas are liberated from the Zen of enlightenment, the samadhi is right, the evil defilements are purified, and the place is pure and known as it really is. This is called the third power of the Tathagata. |
若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來知眾生種種諸根差別如實知，是名如來第四力。 |
"Furthermore, the Tathagata knows the differences in various faculties of sentient beings as they really are. This is called the Tathagata's fourth power. |
若成就此力，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize the supreme wisdom of the previous Buddha and be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來悉知眾生種種意解如實知，是名第五如來力。 |
"Furthermore, the Tathagata knows all the thoughts and interpretations of sentient beings and knows them as they really are. This is called the fifth Tathagata's power. |
若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來悉知世間眾生種種諸界如實知，是名第六如來力。 |
"Furthermore, the Tathagata knows all living beings and all realms in the world as they really are. This is called the sixth Tathagata's power. |
若於此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來於一切至處道如實知，是名第七如來力。 |
"Furthermore, the Tathagata knows all the ultimate paths as they really are. This is called the seventh Tathagata's power. |
若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來於過去宿命種種事憶念： |
"Again, the Tathagata recalled various events in his past destiny: |
『從一生至百千生，從一劫至百千劫。 |
"From one life to hundreds of thousands of lives, from one calamity to hundreds of thousands of calamities. |
我爾時於彼生如是族、如是姓、如是名、如是食、如是苦樂覺、如是長壽、如是久住、如是壽分齊。 |
Then I was born in such a family, with such a surname, such a name, such food, such happiness and joy, such a long life, such a long life, such a uniform life span. |
我於彼處死、此處生，彼處生、此處死，如是行、如是因、如是方。』 |
I die there, live here, live there, die here, in this way, for this reason, and in this way. 』 |
宿命所更悉如實知，是名第八如來力。 |
Knowing destiny more clearly and truthfully is called the power of the Eighth Tathagata. |
若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來以天眼淨過於人眼，見眾生死時、生時，妙色、惡色、下色、上色，向於惡趣、向於善趣、隨業法受悉如實知： |
"Again, the Tathagata, with his celestial eyes that are purer than human eyes, sees the wonderful colors, evil colors, lower colors, and upper colors of all living beings at the time of their death and rebirth, whether they are in an evil destination or a good destination, and they know their karma as it really is: |
『此眾生身惡業成就，口、意惡業成就，謗毀賢聖，受邪見業； |
"These living beings have accomplished bad karma in their bodies, accomplished bad karma in their speech and mind, slandered sages and sages, and suffered from wrong views; |
以是因緣，身壞命終，墮惡趣，生地獄中。 |
Due to this cause and condition, the body will be destroyed and life will end, and one will fall into an evil realm and be reborn in hell. |
此眾生身善行，口、意善行，不謗賢聖，正見業法受； |
These living beings perform good deeds with their bodies, do good things with their speech and mind, do not slander sages, and correctly see their karma and receive it; |
彼因彼緣，身壞命終，生善趣天上。』 |
Due to his fate, his body was destroyed and his life ended, and he was reborn in a good destination in heaven. 』 |
悉如實知，是名第九如來力。 |
Know everything as it really is, this is called the power of the Ninth Tathagata. |
若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「復次，如來諸漏已盡，無漏心解脫、慧解脫，現法自知身作證： |
"Again, the Tathagata has eliminated all outflows, his mind without outflows has been liberated, his wisdom has been liberated, and he has manifested the Dharma, self-knowledge of the body, and testified: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
是名第十如來力。 |
This is the power of the Tenth Tathagata. |
若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha will be able to turn the Brahma wheel and roar in the crowd. |
「如此十力，唯如來成就，是名如來與聲聞種種差別。」 |
These ten powers can only be accomplished by the Tathagata. This is why there are all kinds of differences between the Tathagata and the Sravakas. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 685 （六八五） 乳母 |
SA 685 (six eight five) wet nurse |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如嬰兒，父母生已，付其乳母，隨時摩拭，隨時沐浴，隨時乳哺，隨時消息。 |
“For example, a baby is born to its parents and given to its wet nurse, who can rub it at any time, bathe it at any time, breastfeed it at any time, and give it news at any time. |
若乳母不謹慎者，兒或以草、以土諸不淨物著其口中，乳母當即教令除去。 |
If the wet nurse is not careful and the baby may put grass, dirt or other unclean things in his mouth, the wet nurse should immediately give instructions to remove it. |
能時除却者善，兒不能自却者，乳母當以左手持其頭，右手探其哽，嬰兒當時雖苦，乳母要當苦探其哽，為欲令其子長夜安樂故。」 |
It is good to remove the baby when it is possible. If the baby cannot be discharged on his own, the wet nurse should hold the head with her left hand and use her right hand to detect the choking. Although the baby is in pain at the time, the wet nurse should painstakingly check the choking, in order to ensure that the baby will have a long night of peace and happiness. " |
佛告諸比丘： |
The Buddha told the monks: |
「若嬰兒長大，有所識別，復持草、土諸不淨物著口中不？」 |
If the baby grows up and recognizes it, will he keep grass, dirt and other unclean things in his mouth again? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！嬰兒長大，有所別知，尚不以脚觸諸不淨物，況著口中。」 |
No, World Honored One! When a baby grows up and knows something different, it doesn't even touch unclean things with its feet or put them in its mouth. |
佛告比丘： |
The Buddha told the bhikkhu: |
「嬰兒小時，乳母隨時料理消息，及其長大，智慧成就，乳母放捨，不勤消息，以其長大不自放逸故。 |
"When the baby is young, the wet nurse is always busy with the news. As he grows up, his wisdom will be achieved. The wet nurse will give up and not be diligent in the news. This is because he will not let go when he grows up. |
如是，比丘！若諸聲聞始學，智慧未足，如來以法隨時教授而消息之； |
So, bhikkhu! If the voice-hearers are beginning to learn but their wisdom is not sufficient, the Tathagata will teach and inform them with the Dharma at any time; |
若久學智慧深固，如來放捨，不復隨時慇懃教授，以其智慧成就不放逸故。 |
If the wisdom of learning for a long time is deep and solid, the Tathagata will give up and no longer teach diligently at all times. This is why he will not let go of his achievements with wisdom. |
是故，聲聞五種學力，如來成就十種智力……」如上廣說。 |
Therefore, the Sravaka has five kinds of learning, and the Tathagata has achieved ten kinds of intelligence..." As the above said. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 686 （六八六） 師子吼 |
SA 686 (six eight six) Shizi roar |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來有六種力。 |
"The Tathagata has six powers. |
若六種力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。 |
If the six powers are achieved, Tathagata, Ying, and others will realize that the supreme wisdom of the previous Buddha can turn the Brahma wheel and roar in the crowd. |
謂處非處如實知，如來初力。 |
It is said that knowing everything is wrong is the Tathagata's initial power. |
復次，過去、未來、現在心樂法受如實知……」如上廣說，「是名第二如來力。 |
Again, knowing the past, future, and present mental pleasures and feelings as they really are..." As the above said, "This is called the power of the second Tathagata. |
復次，如來禪、解脫、三昧、正受如實知……」如上廣說，「是名如來第三力。 |
Furthermore, Tathagata Zen, liberation, samadhi, and understanding of true feelings..." Tathagata said widely, "This is called the third power of Tathagata. |
復次，如來過去種種宿命之事如實知……」如上廣說，「是名如來第四力。 |
Furthermore, the Tathagata knows all the fateful things in the past as they really are..." Tathagata said widely, "This is called the fourth power of the Tathagata. |
復次，如來天眼淨過於人眼，見諸眾生死此生彼……」如上廣說，「是名如來第五力。 |
Furthermore, the Tathagata's celestial eyes are purer than human eyes, and he can see all living beings, including death here and there..." Tathagata Guang said, "This is called the fifth power of the Tathagata. |
復次，如來結漏已盡，無漏心解脫、慧解脫……」如上廣說，乃至「於眾中師子吼而吼，是名如來第六力。」 |
Again, the Tathagata's knots and outflows have been eliminated, the outflow-free mind is liberated, and wisdom is liberated..." Tathagata said widely, even "The master roared in the crowd, this is called the sixth power of the Tathagata." |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 687 （六八七） 獅子吼 |
SA 687 (Six Eight Seven) Lion's Roar |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若有來問我如來處非處力，如如來處非處智力所知見覺，成等正覺，為彼記說。 |
"If someone comes and asks me about the power of the Tathagata, who is not in the non-existent place, how the Tathagata is in the non-existent place, the intelligence knows, sees and realizes, and achieves perfect enlightenment, I will record it for him. |
「若復來問如來自以樂受智力，如如來自以樂受智力所知見覺，成等正覺，為彼記說，是名第二如來智力。 |
"If you come back and ask about the Tathagata coming from the intelligence of pleasant feelings, if the Tathagata knows, sees, and becomes enlightened with the intelligence of pleasant feelings, he will record that this is called the second intelligence of the Tathagata. |
「若有來問如來禪定、解脫、三昧、正受智力，如如來禪定、解脫、三昧、正受，為彼記說。 |
"If someone comes and asks the Tathagata about the knowledge of meditation, liberation, samadhi, and correct feeling, the Tathagata records the wisdom of meditation, liberation, samadhi, and correct feeling. |
「若有來問宿命所更智力，如如來宿命所更所知見覺，為彼記說。 |
"If anyone comes to inquire about the intelligence of the Tathagata's destiny, Tathagata's destiny will know and understand it, and he will record it. |
「若有來問如來天眼智力，如如來天眼所見，為彼記說。 |
"If someone comes and asks about the wisdom of the Tathagata's heavenly eye, what the Tathagata sees with his heavenly eye will be recorded for him. |
「若有來問如來漏盡智力，如如來漏盡智力所知見覺，為彼記說。」 |
If someone comes and asks the Tathagata whose intellect has been drained, the Tathagata who has drained his intellect knows what he sees and knows. I will record it for him. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 688 （六八八） 七力 |
SA 688 (six eight eight) Seven Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七力。 |
"There are seven powers. |
何等為七？ |
What is seven? |
信力、精進力、慚力、愧力、念力、定力、慧力。」 |
The power of faith, energy, shame, guilt, mindfulness, concentration, and wisdom. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「信力精進力， 慚力及愧力， |
"The power of faith and diligence, the power of shame and guilt, |
正念定慧力， 是說名七力， |
The power of mindfulness, concentration and wisdom is called seven powers. |
成就七力者， 得盡諸有漏。」 |
Those who have achieved the seven powers will eliminate all imperfections. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 689 （六八九） 七力 |
SA 689 (six eighty-nine) Seven Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七力……」如上說。 |
"There are seven powers..." said above. |
差別者： |
Difference: |
「是故，比丘！當如是學： |
"Therefore, bhikkhu! Learn thus: |
『我當成就信力。』 |
"I shall have faith. 』 |
如是精進力、慚力、愧力、念力、定力、慧力亦當學。」 |
The power of energy, shame, guilt, mindfulness, concentration, and wisdom should also be learned. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 690 （六九〇） 七力 |
SA 690 (six ninety) Seven Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七力……」如上說。 |
"There are seven powers..." said above. |
差別者，爾時，世尊即說偈言： |
If there is a difference, then the World-Honored One will speak a verse: |
「信力精進力， 及說慚愧力， |
"The power of faith, diligence, and the power of shame, |
念力定慧力， 是名為七力。 |
The power of mindfulness, concentration, and wisdom are called the seven powers. |
七力成就者， 疾斷諸有漏。」 |
Those who have achieved the seven powers can quickly eliminate all leaks. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 691 （六九一） 七力 |
SA 691 (Six Nine One) Seven Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七力。 |
"There are seven powers. |
何等為七？ |
What is seven? |
信力、精進力、慚力、愧力、念力、定力、慧力。 |
The power of faith, energy, shame, guilt, mindfulness, concentration, and wisdom. |
何等為信力？ |
What is faith? |
於如來所起信心，深入堅固，諸天、魔、梵、沙門、婆羅門及餘同法所不能壞，是名信力。 |
The faith aroused in the Tathagata is so deep and firm that it cannot be destroyed by gods, demons, Brahmas, ascetics, brahmanas, and others. This is called the power of faith. |
何等為精進力？ |
What is energy? |
謂四正斷……」如上廣說。 |
It’s called the Four Right Intersections..." As Guang said above. |
「何等為慚力？ |
"What a shame? |
謂恥惡不善法……」如上說。 |
It is called shame, evil and unwholesome dharma..." as mentioned above. |
「何等為愧力？ |
"How shameful? |
於可愧事愧，愧起惡不善法……」如上說。 |
Be ashamed of worthy deeds, be ashamed of evil and unwholesome dharma..." As mentioned above. |
「何等為念力？ |
"What is the power of mind? |
謂四念處……」如上說。 |
It’s called the Four Foundations of Mindfulness…” as mentioned above. |
「何等為定力？ |
"What is concentration? |
謂四禪……」如上說。 |
It’s called the Four Zen..." as mentioned above. |
「何等為慧力？ |
"What is wisdom? |
謂四聖諦……」如上說。 |
They are called the Four Noble Truths..." as mentioned above. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 692 （六九二） 八力 |
SA 692 (Six Nine Two) Eight Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有八力。 |
"There are eight powers. |
何等為八？ |
What is eight? |
謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦黠慧力、忍辱出家力、計數多聞力。」 |
It is called the power of a free king, the power of judging ministers, the power of hating women, the power of crying babies, the power of destroying fools, the power of discernment and wisdom, the power of enduring humiliation and becoming a monk, and the power of counting and hearing. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 693 （六九三） 八力 |
SA 693 (Six Nine Three) Eight Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「謂自在王力者，王者現自在威力。 |
"He who calls himself the king of freedom, the king manifests the power of freedom. |
斷事大臣力者，大臣現斷事之力。 |
If the minister has the power to judge the matter, the minister will show the power of judging the matter. |
結恨女人力者，女人之法現結恨力。 |
Those who hate the power of women will show the power of hatred in the way of women. |
啼泣嬰兒力者，嬰兒之法現啼泣力。 |
For those who have the power of a crying baby, the baby's method manifests the power of crying. |
毀呰愚人力者，愚人之法觸事毀呰。 |
Those who destroy the manpower of a fool will destroy the method of a fool. |
審諦黠慧力者，智慧之人常現審諦。 |
Those who are wise and wise will always be able to discern the truth. |
忍辱出家力者，出家之人常現忍辱。 |
Those who endure humiliation and become a monk have the power to become a monk. Those who become monks often show patience. |
計數多聞力者，多聞之人常現思惟計數。」 |
Those who have the power of counting and hearing a lot will always think about counting. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 694 （六九四） 八力 |
SA 694 (Six Nine Four) Eight Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者舍利弗詣世尊所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Shariputra came to the World-Honored One, bowed his head and bowed, sat back and said to the Buddha: |
「世尊！漏盡比丘有幾力？」 |
World Honored One! How strong is Bhikkhu Luojin? |
佛告舍利弗： |
The Buddha told Shariputra: |
「漏盡比丘有八力。 |
"Bhikkhu Luo has eight powers. |
何等為八？ |
What is eight? |
謂漏盡比丘心順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。 |
It is said that the bhikkhu's mind is in tune with the separation, flows in the separation, is dredged in the separation, is following the interest in the exit, flows in the exit, is dredged in the exit, is following the interest in Nirvana, flows in the Nirvana, and is dredged in the Nirvana. |
若見五欲，猶見火坑。 |
If you see the five desires, you still see a pit of fire. |
如是見已，於欲念、欲受、欲著，心不永住，修四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分。」 |
Having seen that the mind will not permanently abide in desires, feelings, and attachments, cultivate the four foundations of mindfulness, the four right cessations, the four fulfillments of one's wishes, the five faculties, the five powers, the seven factors of awakening, and the eight noble elements of the path. " |
佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。 |
The Buddha had spoken this sutra, and upon hearing what the Buddha said, the Venerable Shariputra followed it with joy. |
SA 695 （六九五） 八力 |
SA 695 (Six Nine Five) Eight Powers |
如尊者舍利弗問經。 |
Like the Venerable Shariputra asking about sutras. |
如是異比丘問佛。 |
Such a different bhikkhu asked the Buddha. |
SA 696 （六九六） 八力 |
SA 696 (Six Nine Six) Eight Powers |
問諸比丘經亦如上說。 |
Asking the Bhikkhus Sutra also says the same. |
SA 697 （六九七） 九力 |
SA 697 (Six Nine Seven) Nine Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有九力。 |
"There are nine powers. |
何等為九力？ |
What are the nine powers? |
謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。」 |
It refers to the power of faith, energy, shame, guilt, mindfulness, concentration, wisdom, number, and cultivation. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 698 （六九八） 九力 |
SA 698 (Six Nine Eight) Nine Powers |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有九力。 |
"There are nine powers. |
何等為九？ |
What is nine? |
謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。 |
It refers to the power of faith, energy, shame, guilt, mindfulness, concentration, wisdom, number, and cultivation. |
何等為信力？ |
What is faith? |
於如來所起正信心，深入堅固……」如上說。 |
The right faith aroused in the Tathagata is deep and firm..." as mentioned above. |
「何等為精進力？ |
"What is energy? |
謂四正斷……」如上說。 |
It’s called the four right judgments..." as mentioned above. |
「何等為慚力？ |
"What a shame? |
……」如上說。 |
..." said as above. |
「何等為愧力？ |
"How shameful? |
……」如上說。 |
..." said as above. |
「何等為念力？ |
"What is the power of mind? |
謂內身身觀住……」如上說。 |
It’s called contemplation of the inner body…” as mentioned above. |
「何等為定力？ |
"What is concentration? |
謂四禪。 |
It is called the Four Zen. |
何等為慧力？ |
What is wisdom? |
謂四聖諦。 |
Called the Four Noble Truths. |
何等為數力？ |
What a mathematical power? |
謂聖弟子若於閑房、樹下作如是學： |
Suppose the disciples of the Holy Spirit study like this in a spare room or under a tree: |
『身、口惡行者於現法後世當受惡報……』」如上廣說。 |
"Those who do evil deeds with body or words shall suffer evil retribution in the present and future lives..." As stated above. |
「何等為修力？ |
"What is cultivating power? |
謂修四念處……」如前說。 |
It’s called cultivating the Four Foundations of Mindfulness…” As mentioned before. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 699 （六九九） 王力 |
SA 699 (six ninety-nine) Wang Li |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有十力。 |
"There are ten powers. |
何等為十？ |
What is ten? |
自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力、啼泣嬰兒力、毀呰愚人力、審諦黠慧力、忍辱出家力、計數多聞力。」 |
The power of a free king, the power of a minister, the skill of an engineer, the power of a sword thief, the power of a resentful woman, the power of a crying baby, the power of destroying fools, the power of discernment and wisdom, the power of enduring humiliation and becoming a monk, the power of counting and hearing. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 700 （七〇〇） 王力 |
SA 700 (seven hundred) Wang Li |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「謂自在王力者，王者現自在威力。 |
"He who calls himself the king of freedom, the king manifests the power of freedom. |
斷事大臣力者，大臣現斷事之功力。 |
If the minister has the power to judge the matter, the minister will show his ability to judge the matter. |
機關工巧力，造機關者現其工巧力。 |
Mechanisms are skillful in workmanship, and those who build mechanisms show their skill in workmanship. |
刀劍盜賊力，盜賊必現刀劍力。 |
The sword thief has the power, and the thief will show the power of the sword. |
計數多聞力者，凡思惟計數現多聞之力。」 |
Those who have the power of counting and hearing will manifest their power of hearing when they think about counting. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 701 （七〇一） 如來力 |
SA 701 (Seventy One) Tathagata Power |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有十種如來力。 |
"There are ten kinds of Tathagata power. |
若此力成就，如來、應、等正覺得先佛最勝處，能轉梵輪，於大眾中師子吼而吼。 |
If this power is achieved, the Tathagata, Ying, and others will realize that the former Buddha is the most successful, and will be able to turn the Brahma wheel and roar in the crowd. |
何等為十？ |
What is ten? |
謂如來處非處如實知，是名初力……」乃至漏盡，如上說。 |
It is said that the Tathagata knows where everything is wrong as it really is, this is called the initial power..." until the outflow is eliminated, as mentioned above. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 702 （七〇二） 如來力 |
SA 702 (seventy two) Tathagata Power |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若有來問如來處非處智力，如如來處非處智力所知所見所覺，成等正覺，為彼記說。 |
"If someone comes and asks about the Tathagata's omnipotent intelligence, just like the Tathagata's omnipotent intelligence knows what he sees and feels, he has attained perfect enlightenment, that is what he said. |
如是乃至漏盡智力……」廣說如上。 |
This will lead to the loss of intelligence..." Guang said as above. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 703 （七〇三） 如來力 |
SA 703 (seventy three) Tathagata Power |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若所有法，彼彼意解作證，悉皆如來無畏智所生。 |
"If all dharmas are interpreted and proven by their minds, they are all born of the Tathagata's fearless wisdom. |
若比丘來為我聲聞，不諂不偽，質直心生，我則教誡、教授為其說法。 |
If a bhikkhu comes to be a voice-hearer for me, without flattery or hypocrisy, and with a straight heart, I will teach and teach him the Dharma. |
晨朝為彼教誡、教授說法，至日中時得勝進處； |
In the morning, I gave him instructions and teachings, and by the middle of the day, he had achieved victory and progress; |
若日暮時為彼教誡、教授說法，至晨朝時得勝進處。 |
If you give instructions and lectures to them at dusk, you will gain victory and advance in the morning. |
如是教授已，彼生正直心，實則知實、不實知不實，上則知上、無上則知無上，當知、當見、當得、當覺者，皆悉了知，斯有是處。 |
As taught in this way, if he has a righteous mind, he will know what is true, what is not true, know what is not true, know what is superior, know what is supreme, and know what is supreme, and those who should know, should see, should realize, and should be aware will all know this. This is the place. |
「謂五學力、十種如來力。 |
"It is called the five learning powers and the ten kinds of Tathagata powers. |
何等為五學力？ |
What are the five academic abilities? |
謂信力、精進力、念力、定力、慧力。 |
It refers to the power of faith, energy, mindfulness, concentration, and wisdom. |
如來十種力。 |
Tathagata's ten powers. |
何等為十？ |
What is ten? |
謂是處如實知非處……」如上十力廣說。 |
It is said that this place is as it really is and that it is not..." As stated above by the Ten Powers. |
「若有來問處非處智力者，如如來處非處智等正覺所知所見所覺，為彼記說，乃至漏盡智力，亦如是說。 |
"If someone comes and asks about the wisdom of the non-existent place, just like the Tathagata's enlightened wisdom of the non-existent place, what he sees and understands, and he records it, even if the intellect is drained, he says the same thing. |
諸比丘！處非處智力者，我說是定非不定，乃至漏盡智者，我說是定非不定，定者正道，非定者邪道。」 |
Monks! For those who are not in the right place of intelligence, I say right and wrong, and even for those who have lost their wisdom, I say right and wrong, and wrong. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 704 （七〇四） 不正思惟 |
SA 704 (Seventy Four) Improper Thoughts |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若不正思惟者，未起貪欲蓋則起，已起貪欲蓋重生令增廣； |
"If you are not thinking rightly, your desire will not be covered by greed, but your desire will be covered by it and you will be reborn and expanded; |
未起瞋恚、睡眠、掉悔、疑蓋則起，已起瞋恚、睡眠、掉悔、疑蓋重生令增廣。 |
When anger, sleep, loss of regret, and doubt have not arisen, they will arise. When anger, sleep, regret, and doubt have arisen, rebirth will increase. |
未起念覺支不起，已起念覺支則退； |
If the mindfulness awakening factor has not arisen, it cannot be sustained; if the mindfulness awakening factor has arisen, it will recede; |
未起擇法、精進、猗、喜、定、捨覺支不起，已起擇法、精進、猗、喜、定、捨覺支則退。 |
If the enlightenment factors of Dharma, Effort, Yi, Joy, Concentration, and Equanimity have not arisen, they will not be supported. If the Enlightenment factors of Dharma, Effort, Yi, Joy, Concentration, and Equanimity have arisen, they will recede. |
「若比丘正思惟者，未起貪欲蓋不起，已起貪欲蓋令滅； |
"If a bhikkhu is thinking about this, before greed has arisen to overthrow it, it has already arisen and overthrown it, so that it will be destroyed; |
未起瞋恚、睡眠、掉悔、疑蓋不起，已起瞋恚、睡眠、掉悔、疑蓋則斷。 |
Before anger, sleep, regret, and doubt have arisen, it cannot be covered; if anger, sleep, regret, and doubt have arisen, it will cease. |
未起念覺支則起，已起者重生令增廣； |
The enlightenment factor of mindfulness will arise before it arises; if it has arisen, it will be reborn and expanded; |
未起擇法、精進、猗、喜、定、捨覺支則起，已起者重生令增廣。」 |
The awakening factors of Dhamma, Effort, Yi, Joy, Concentration, and Equanimity have not yet arisen, and those that have arisen will be reborn and expanded. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 705 （七〇五） 不退 |
SA 705 (seven hundred five) no refund |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五退法。 |
"There are five ways to retreat. |
何等為五？ |
What is five? |
謂貪欲、瞋恚、睡眠、掉悔、疑蓋，是則退法。 |
It is said that greed, anger, sleep, loss of regret, and doubt are the retreat methods. |
若修習七覺支，多修習令增廣，是則不退法。 |
If you practice the Seven Awakening Factors and practice them more often, they will expand and you will not be able to retreat from the Dharma. |
何等為七？ |
What is seven? |
謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支，是名不退法。」 |
It is called the Awakening Branch of Mindfulness, the Awakening Branch of Dharma Selection, the Awakening Branch of Effort, the Awakening Branch of Yi, the Awakening Branch of Joy, the Awakening Branch of Concentration, and the Awakening Branch of Equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 706 （七〇六） 蓋 |
SA 706 (seven hundred six) cover |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五法，能為黑闇，能為無目，能為無智，能羸智慧，非明、非等覺，不轉趣涅槃。 |
"There are five dharmas, which can be darkness, which can be without eyes, which can be without wisdom, which can be weak in wisdom, which are neither enlightened nor enlightened, and which do not lead to nirvana. |
何等為五？ |
What is five? |
謂貪欲、瞋恚、睡眠、掉悔、疑。 |
It refers to greed, anger, sleep, regret, and doubt. |
如此五法能為黑闇，能為無目，能為無智，非明、非正覺，不轉趣涅槃。 |
These five dharmas can be darkness, they can be aimless, they can be unwisdom, they are not clear, they are not enlightened, they are not able to achieve nirvana. |
「若有七覺支，能作大明，能為目，增長智慧，為明、為正覺，轉趣涅槃。 |
"If there are seven factors of enlightenment, it can lead to great enlightenment, to the eye, to increase wisdom, to enlightenment, to full enlightenment, and to attain Nirvana. |
何等為七？ |
What is seven? |
謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支。 |
It is called the enlightenment branch of mindfulness, the awakening branch of Dharma selection, the awakening branch of energy, the awakening branch of Yi, the awakening branch of joy, the awakening branch of concentration, and the awakening branch of equanimity. |
為明、為目，增長智慧，為明、為正覺，轉趣涅槃。」 |
For the sake of clarity and eyes, increase wisdom, for the sake of clarity and enlightenment, turn to Nirvana. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 707 （七〇七） 障蓋 |
SA 707 (seven hundred seven) barrier cover |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五障、五蓋，煩惱於心，能羸智慧，障閡之分，非明、非正覺，不轉趣涅槃。 |
"There are five obstacles and five hindrances, which are troubles in the mind and can impair wisdom. They are obstacles to divisions. They are not enlightened and enlightened, and they do not lead to Nirvana. |
何等為五？ |
What is five? |
謂貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。 |
They are called the covering of desire, the covering of anger, the covering of sleep, the covering of regret, and the covering of doubt. |
如此五蓋，為覆為蓋，煩惱於心，令智慧羸，為障閡分，非明、非等覺，不轉趣涅槃。 |
Such five hindrances are coverings and coverings, causing troubles in the mind, making wisdom weak, and obstructing barriers. They are neither enlightened nor enlightened, and cannot lead to Nirvana. |
「若七覺支，非覆非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃。 |
"If the seven factors of enlightenment are neither covered nor covered, they will not trouble the mind, they will increase their wisdom, they will become enlightened, they will become fully enlightened, and they will achieve nirvana. |
何等為七？ |
What is seven? |
謂念覺支等……」如上說，乃至捨覺支。 |
It is called the enlightenment factor of mindfulness and so on..." As mentioned above, even the enlightenment factor of equanimity. |
「如此七覺支，非翳非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃。」 |
Such seven factors of enlightenment are neither a shadow nor a cover, do not trouble the mind, increase wisdom, become enlightened, become enlightened, and achieve Nirvana. |
爾時，世尊即說偈曰： |
At that time, the World-Honored One spoke a verse: |
「貪欲瞋恚蓋， 睡眠掉悔疑， |
"Greed is overshadowed by hatred, and sleep throws away regret and doubt. |
如此五種蓋， 增長諸煩惱， |
Such five kinds of hindrances increase all kinds of troubles. |
此五覆世間， 深著難可度， |
These five changes in the world are so profound that they are difficult to endure. |
障蔽於眾生， 令不見正道。 |
Obstacles cover all sentient beings, preventing them from seeing the right path. |
若得七覺支， 則能為照明， |
If you obtain the seven factors of enlightenment, you will be able to illuminate. |
唯此真諦言， 等正覺所說， |
This is the only true truth spoken by the enlightened One, |
念覺支為首， 擇法正思惟， |
The enlightenment factor of mindfulness is the first, choose the Dharma and meditate correctly, |
精進猗喜覺， 三昧捨覺支， |
Efforts to achieve joyful awakening, Samadhi equanimity awakening factor, |
如此七覺支， 牟尼之正道， |
Such are the seven factors of enlightenment, the right path of the Muni, |
隨順大仙人， 脫生死怖畏。」 |
Follow the Great Immortal and escape the fear of life and death. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 708 （七〇八） 木封 |
SA 708 (seven hundred eight) wooden seal |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若族姓子捨諸世務，出家學道，剃除鬚髮，著袈裟正信非家，出家學道。 |
"If a son of a clan gives up all worldly affairs and becomes a monk to learn the Tao, he shaves off his beard and hair, wears cassocks, has true faith and is not a householder, and becomes a monk to learn the Tao. |
如是出家，而於其中，有愚癡士夫依止聚落城邑，晨朝著衣持鉢，入村乞食，不善護身，不守根門，不攝其念，觀察女人少壯好色而生染著，不正思惟，心馳取相，趣色欲想，為欲心熾盛，燒心燒身，返俗還戒而自退沒。 |
If you become a monk in this way, there are foolish scholars who stay in the cities and towns. They wear clothes and bowls in the morning, go to the villages to beg for food, do not protect themselves well, do not guard their roots, do not take care of their thoughts, observe women who are young and lustful, and become infected, and have improper thoughts. , the mind is wandering, taking in the appearance, interested in lustful thoughts, the desire is blazing, the heart is burned, the body is burned, the person returns to the secular world, returns to the precepts, and then retreats. |
厭離俗務，出家學道而反染著，增諸罪業而自破壞，沈翳沒溺。 |
Being tired of worldly affairs, becoming a monk and studying Taoism will lead to negative contamination, which will lead to self-destruction by increasing sinful karma and sinking into darkness. |
「有五種大樹，其種至微，而樹生長巨大，而能映障眾雜小樹，蔭翳萎悴，不得生長。 |
"There are five kinds of big trees. The seeds are tiny, but the trees grow huge, and they can block the growth of many small trees, causing them to wither and fail to grow. |
何等五？ |
How five? |
謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹。 |
It is called the Kuozhaye tree, the Kasudara tree, the Ashpota tree, the Udumbara tree, and the Nikutha tree. |
如是五種心樹，種子至微，而漸漸長大，蔭覆諸節，能令諸節蔭覆墮臥。 |
Such as the five kinds of heart trees, the seeds are small, but they gradually grow up, covering all the joints, and can make the joints fall down. |
何等為五？ |
What is five? |
謂貪欲蓋漸漸增長，睡眠、掉悔、疑蓋漸漸增長，以增長故，令善心蔭覆墮臥。 |
It is said that the cover of greed gradually increases, and the cover of sleep, regret, and doubt gradually increases. Because of the increase, the shadow of good intentions falls down. |
「若修習七覺支，多修習已，轉成不退。 |
"If you practice the Seven Awakening Factors, you will never retreat if you practice them a lot. |
何等為七？ |
What is seven? |
謂念覺支、擇法、精進、猗、喜、定、捨覺支。 |
It refers to the enlightenment factors of mindfulness, Dharma selection, energy, joy, joy, concentration, and equanimity. |
如是七覺支，修習多修習已，轉成不退轉。」 |
If you practice these seven factors of enlightenment a lot, they will become irreversible. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 709 （七〇九） 七覺支 |
SA 709 (seven hundred nine) seven factors of enlightenment |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
「若比丘專一其心，側聽正法，能斷五法，修習七法，令其轉進滿足。 |
"If a bhikkhu concentrates his mind and listens attentively to the true Dharma, he can eliminate the five dharmas and practice the seven dharmas so that he can turn to contentment. |
何等為斷五法？ |
What is the breaking of the five dharma? |
謂貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋，是名五法斷。 |
They are called the covering of desire, the covering of anger, the covering of sleep, the covering of regret, and the covering of doubt. These are called the five dharmas. |
何等修習七法？ |
How to practice the Seven Dharma? |
謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支，修此七法，轉進滿足。」 |
It is called mindfulness awakening branch, Dharma selection awakening branch, energy awakening branch, Yi awakening branch, joy awakening branch, concentration awakening branch, and equanimity awakening branch. If you practice these seven methods, you will be satisfied. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 710 （七一〇） 聽法 |
SA 710 (710) Listening to the Fa |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「聖弟子清淨信心，專精聽法者，能斷五法，修習七法，令其滿足。 |
"A noble-one's-disciple who has pure faith and listens to the Dharma attentively can eliminate the five dharmas and practice the seven dharmas to satisfy them. |
何等為五？ |
What is five? |
謂貪欲蓋，瞋恚、睡眠、掉悔、疑，此蓋則斷。 |
It is said that the blocks of greed, anger, sleep, regret, and doubt will be broken. |
何等七法？ |
What seven methods? |
謂念覺支，擇法、精進、猗、喜、定、捨覺支。 |
It is called the enlightenment factor of mindfulness, the enlightenment factors of Dharma selection, effort, Yi, joy, concentration and equanimity. |
此七法修習滿足，淨信者，謂心解脫； |
Those who practice these seven methods satisfactorily and have pure faith are said to be liberated; |
智者，謂慧解脫； |
A wise man calls wisdom liberation; |
貪欲染心者，不得不樂； |
Those whose hearts are infected by greed cannot be happy; |
無明染心者，慧不清淨。 |
Those whose minds are stained by ignorance will have impure wisdom. |
是故，比丘！離貪欲者心解脫，離無明者慧解脫。 |
That’s why, bhikkhu! The mind that is free from greed is liberated, and the mind that is free from ignorance is liberated by wisdom. |
若彼比丘離貪欲，心解脫，得身作證； |
If that bhikkhu is free from greed, his mind is liberated, and his body is able to bear witness; |
離無明，慧解脫，是名比丘斷愛縛結，慢無間等，究竟苦邊。」 |
Abandoned from ignorance, liberated by wisdom, this is the bhikkhu who breaks the bonds of love, pride, and so on, the ultimate edge of suffering. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 711 （七一一） 無畏 |
SA 711 (Seven Eleven) Fearless |
如是我聞： |
This is what I heard: |
一時，佛住王舍城耆闍崛山中。 |
At one time, the Buddha lived in the Qijajjue Mountain in the city of Rajagaha. |
時，有無畏王子，日日步涉，仿佯遊行，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言： |
At that time, there was a fearless prince who walked day by day, pretending to be a procession, and came to the Buddha's place. He met the World Honored One and asked for condolences. He sat back and said to the Buddha: |
「世尊！有沙門、婆羅門作如是見，作如是說： |
"World Honored One! There are ascetics and brahmins who see this and say this: |
『無因、無緣眾生煩惱，無因、無緣眾生清淨。』 |
"Beings without causes and conditions are troubled, beings without causes and conditions are pure. 』 |
世尊復云何？」 |
What does the World Honored One say? " |
佛告無畏： |
The Buddha said to fearless: |
「沙門、婆羅門為其說，不思而說，愚癡、不辨、不善，非知思，不知量，作如是說： |
"Recluses and brahmins speak for him, speaking without thinking. They are ignorant, ignorant, and unkind. They do not know how to think, and do not know how to measure. They speak like this: |
『無因、無緣眾生煩惱，無因、無緣眾生清淨。』 |
"Beings without causes and conditions are troubled, beings without causes and conditions are pure. 』 |
所以者何？ |
So what? |
有因、有緣眾生煩惱，有因、有緣眾生清淨故。 |
There are causes and conditions for sentient beings to be troubled, and there are causes and conditions for sentient beings to be pure. |
何因、何緣眾生煩惱？ |
Why are all living beings troubled? |
何因、何緣眾生清淨？ |
What is the reason and why all living beings are pure? |
謂眾生貪欲增上，於他財物、他眾具而起貪言： |
It is said that the greed of living beings has increased and they are greedy for other people's property and other belongings: |
『此物於我有者，好、不離、愛樂。』 |
"I have this thing that I like, never leave, and love happiness." 』 |
於他眾生而起恨心、兇心，計挍、欲打、欲縛、欲伏，加諸不道。 |
Arouse hatred and viciousness towards other living beings, plot against, desire to beat, desire to bind, desire to subjugate, and commit all kinds of unrighteousness. |
為造眾難，不捨瞋恚，身睡眠、心懈怠、心掉動，內不寂靜，心常疑惑，過去疑、未來疑、現在疑。 |
In order to create many difficulties, he does not give up anger, his body is asleep, his mind is slack, his mind is restless, he is not quiet inside, and his mind is always doubtful about the past, the future, and the present. |
無畏。 |
Fearless. |
如是因、如是緣眾生煩惱。 |
Such is the cause, such is the condition for all sentient beings' troubles. |
如是因、如是緣眾生清淨。」 |
Such is the cause, such is the condition that sentient beings are pure. " |
無畏白佛： |
Fearless White Buddha: |
「瞿曇！一分之蓋，足煩惱心，況復一切？」 |
Qu Tan! One part of the cover is enough to satisfy the troubled mind. How can everything be restored? |
無畏白佛： |
Fearless White Buddha: |
「瞿曇！何因、何緣眾生清淨？」 |
Qu Tan! Why and why are sentient beings pure? |
佛告無畏： |
The Buddha said to fearless: |
「若婆羅門有一勝念，決定成就，久時所作，久時所說，能隨憶念，當於爾時習念覺支。 |
"If a Brahmin has a supreme thought, decides to achieve success, and can remember what he has done and said for a long time, he should practice the enlightenment factor at that time. |
修念覺已，念覺滿足，念覺滿足已，則於選擇分別思惟，爾時擇法覺支修習。 |
After cultivating mindfulness awakening, when mindfulness awakening is satisfied, and when mindfulness awakening is satisfied, then choose to think separately, and then choose the Dharma awakening factor to practice. |
修擇法覺支已，擇法覺支滿足，彼選擇分別思量法已，則精進方便。 |
After cultivating the Dharma Enlightenment factor, and having satisfied the Dharma Enlightenment factor, if you choose to consider the Dharma separately, you will be diligent and skillful. |
精進覺支於此修習，修精進覺支已，精進覺支滿足，彼精進方便已，則歡喜生，離諸食想。 |
This is the practice of the energy-awakening factor. After practicing the energy-awakening factor, when the energy-awakening factor is satisfied, and when the energy-enlightenment skill is completed, joy will arise, and thoughts of food will be freed. |
修喜覺支，修喜覺支已，則喜覺支滿足，喜覺支滿足已，身心猗息，則修猗覺支。 |
If you cultivate the joy awakening factor, if you have cultivated the joy awakening factor, then the joy awakening factor will be satisfied. If the joy awakening factor is satisfied, if the body and mind are resting, then you will cultivate the joy awakening factor. |
修猗覺支已，猗覺滿足，身猗息已，則愛樂，愛樂已心定，則修定覺支。 |
After cultivating the Yi Awakening factor, when the Yi Awakening is satisfied and the body has breathed out, then you will love music. If you already love music and your mind is concentrated, then you will cultivate the concentration enlightenment factor. |
修定覺支已，定覺滿足，定覺滿足已，貪憂滅，則捨心生，修捨覺支。 |
After cultivating the factor of equanimity and enlightenment, and having satisfied the equanimity and awakening factor, when greed and worry are eliminated, then the mind of equanimity arises, so cultivate the equanimity and awakening factor. |
修捨覺支已，捨覺支滿足。 |
Having cultivated the equanimity awakening factor, the equanimity awakening factor is satisfied. |
如是，無畏！此因、此緣眾生清淨。」 |
If so, be fearless! Because of this, all living beings are pure. " |
無畏白瞿曇： |
Fearless Bai Qutan: |
「若一分滿足，令眾生清淨，況復一切？」 |
If one point of satisfaction can make all living beings pure, how about restoring everything? |
無畏白佛： |
Fearless White Buddha: |
「瞿曇！當何名此經？ |
Qu Tan! What should we call this sutra? |
云何奉持？」 |
Why do you support it? " |
佛告無畏王子： |
The Buddha told the fearless prince: |
「當名此為覺支經。」 |
This should be called the Awakening Branch Sutra. |
無畏白佛： |
Fearless White Buddha: |
「瞿曇！此為最勝覺分。 |
"Qutan! This is the supreme enlightenment factor. |
瞿曇！我是王子，安樂亦常求安樂，而希出入，今來上山，四體疲極，得聞瞿曇說覺支經，悉忘疲勞。」 |
Qu Tan! I am a prince, and I always seek peace and happiness, but I hope to go out and go out. Now I am going up the mountain, and my body is extremely tired. After listening to Qu Tan's explanation of the Awakening Branch Sutra, I forget my fatigue. " |
佛說此已，王子無畏聞佛所說，歡喜隨喜，從座起，稽首禮佛足而去。 |
The Buddha said this. When the prince heard what the Buddha said, he was overjoyed. He stood up from his seat, bowed at the Buddha's feet and left. |
雜阿含經卷第二十六 |
Zagama Sutra Volume 26 |
SA 712 （七一二） 無畏 |
SA 712 (Seven One Two) Fearless |
雜阿含經卷第二十七 |
The twenty-seventh volume of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住王舍城耆闍崛山……如上說。 |
At one time, the Buddha lived on Mount Qijajue in the city of Rajagaha... as mentioned above. |
差別者： |
Difference: |
「有沙門、婆羅門作如是見、如是說： |
"There were ascetics and brahmins who saw this and said: |
『無因、無緣眾生無智、無見，無因、無緣眾生智、見』……」 |
Beings without causes and conditions are without wisdom and seeing; beings without causes and conditions are without knowledge and seeing"... |
如是廣說，乃至無畏王子聞佛所說，歡喜隨喜，禮佛足而去。 |
So widely preached, even the fearless prince, after hearing what the Buddha said, rejoiced with joy, bowed at the Buddha's feet and left. |
SA 713 （七一三） 轉趣 |
SA 713 (Seven One Three) Interesting |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有眾多比丘晨朝著衣持鉢，入舍衛城乞食。 |
At that time, many monks went to the acropolis to beg for food in the morning. |
時，眾多比丘作是念： |
At that time, many monks thought: |
「今日太早，乞食時未至，我等且過諸外道精舍。」 |
It's too early today and the time for begging hasn't come yet. We'll pass by some heretic monasteries. |
眾多比丘即入外道精舍，與諸外道共相問訊慰勞，問訊慰勞已，於一面坐已，諸外道問比丘言： |
Many bhikkhus immediately entered the heretic monastery and asked and expressed condolences to the other non-Buddhists. After they had inquired and expressed their condolences, they sat down on one side and the other bhikkhus said to them: |
「沙門瞿曇為諸弟子說法，斷五蓋覆心，慧力羸，為障礙分，不轉趣涅槃，住四念處，修七覺意。 |
"The ascetic Qutan preached the Dharma to all his disciples, cutting off the five coverings in the mind, which has weak wisdom and is divided into obstacles. It does not turn to Nirvana. It dwells in the four places of mindfulness and cultivates the seven consciousnesses. |
我等亦復為諸弟子說斷五蓋覆心，慧力羸，善住四念處，修七覺分。 |
We also teach disciples how to cut off the five coverings of the mind and have weak wisdom, to abide well in the four places of mindfulness, and to cultivate the seven factors of enlightenment. |
我等與彼沙門瞿曇有何等異？ |
How are we different from that ascetic, Qutan? |
俱能說法。」 |
All can speak. " |
時，眾多比丘聞外道所說，心不喜悅，反呵罵，從座起去。 |
At that time, many bhikkhus heard what the heretics said and were not happy. Instead, they cursed and got up from their seats. |
入舍衛城，乞食已，還精舍，舉衣鉢，洗足已，往詣佛所，稽首佛足，退坐一面。 |
After entering the acropolis, having begged for food, he returned to the monastery, raised his robe and bowl, washed his feet, went to the Buddha's place, looked at the Buddha's feet, and sat down. |
以諸外道所說，具白世尊。 |
According to what the heretics say, I have the knowledge of the World Honored One. |
爾時，世尊告眾多比丘： |
At that time, the World Honored One told many monks: |
「彼外道說是語時，汝等應反問言： |
"When the heretics say this, you should ask in response: |
『諸外道！五蓋者，種應有十。 |
"Heretics!" If there are five hindrances, the species should be ten. |
七覺者，種應有十四。 |
A person with seven awakenings should have fourteen species. |
何等為五蓋之十、七覺之十四？』 |
What are the ten of the five hindrances and the fourteen of the seven enlightenments? 』 |
如是問者，彼諸外道則自駭散，說諸外道法，瞋恚、憍慢、毀呰、嫌恨、不忍心生，或默然低頭，失辯潛思。 |
If asked like this, those outsiders will become frightened and disperse, and they will talk about the outsider's Dharma with anger, arrogance, arrogance, resentment, and intolerance, or they will bow their heads in silence, without thinking. |
所以者何？ |
So what? |
我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨順者，唯除如來及聲聞眾於此聞者。 |
I do not see any of the gods, demons, Brahmas, ascetics, brahmins, gods, or humans who hear what I say and follow it with joy, except for those who hear it here, including the Tathagata and the sravakas. |
「諸比丘！何等為五蓋之十？ |
"Bhikkhus, what are the ten of the five hindrances? |
謂有內貪欲，有外貪欲。 |
It is said that there is internal greed and external greed. |
彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃。 |
The greed within him is a hindrance; it is neither wisdom nor enlightenment, and it will not lead to Nirvana. |
彼外貪欲即是蓋，非智非等覺，不轉趣涅槃。 |
External greed is the cover, it is neither wisdom nor enlightenment, and it does not lead to Nirvana. |
謂瞋恚有瞋恚相，若瞋恚及瞋恚相即是蓋，非智非等覺，不轉趣涅槃。 |
It is said that anger has the aspect of anger. If anger and the aspect of anger are the cover, it is neither wisdom nor enlightenment, nor can it lead to nirvana. |
有睡有眠，彼睡彼眠即是蓋，非智非等覺，不轉趣涅槃。 |
There is sleep and sleep, and that sleep is the cover. It is neither wisdom nor awakening, and it does not lead to Nirvana. |
有掉有悔，彼掉彼悔即是蓋，非智非等覺，不轉趣涅槃。 |
There are regrets when there are losses. The regrets are the cover. It is neither wisdom nor enlightenment, and it will not lead to Nirvana. |
有疑善法，有疑不善法，彼善法疑、不善法疑即是蓋，非智非等覺，不轉趣涅槃。 |
There are doubts about wholesome dharmas and doubts about unwholesome dharmas. Doubts about wholesome dharmas and doubts about unwholesome dharmas are the cover. They are neither wisdom nor enlightenment, nor can they lead to nirvana. |
是名五蓋說十。 |
It’s called the Five Gaps and Ten. |
「何等為七覺分說十四？ |
"How can we explain the seven enlightenments and fourteen things? |
有內法心念住，有外法心念住。 |
There is inner Dharma mindfulness and there is outer Dharma mindfulness. |
彼內法念住即是念覺分，是智是等覺，能轉趣涅槃。 |
Mindfulness of the inner Dharma is the part of mindfulness, which is the wisdom and enlightenment that can lead to Nirvana. |
彼外法念住即是念覺分，是智是等覺，能轉趣涅槃。 |
The external Dharma mindfulness is the component of mindfulness, which is the wisdom and enlightenment that can lead to Nirvana. |
「有擇善法、擇不善法。 |
“There is a method of choosing good and a method of choosing unwholesome. |
彼善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。 |
That kind of Dharma-selection is the enlightenment factor of Dharma-selection, which is wisdom and enlightenment, and can lead to Nirvana. |
彼不善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。 |
Those who are not good at Dharma selection are those who choose Dharma enlightenment. Such wisdom and enlightenment can lead to Nirvana. |
「有精進斷不善法，有精進長養善法。 |
“There is diligence in cutting off unwholesome dharmas, and there is energy in cultivating virtuous dharmas. |
彼斷不善法精進，即是精進覺分。 |
The diligent practice of cutting off unwholesome dharmas is the enlightened factor of diligence. |
是智是等覺，能轉趣涅槃。 |
This is wisdom and enlightenment, which can lead to Nirvana. |
彼長養善法精進，即是精進覺分，是智是等覺，能轉趣涅槃。 |
If he cultivates good dharma diligently, he will be diligent and enlightened. This is wisdom and enlightenment, which can lead to Nirvana. |
「有喜，有喜處。 |
“There is joy, there is joy. |
彼喜即是喜覺分，是智是等覺，能轉趣涅槃。 |
That joy is the part of joyful awakening, which is wisdom and equal awakening, and can lead to Nirvana. |
彼喜處，亦即是喜覺分，是智是等覺，能轉趣涅槃。 |
That place of joy is the part of joyful awakening, which is the knowledge and awakening that can lead to Nirvana. |
「有身猗息，有心猗息。 |
"There is a body that breathes, and there is a mind that breathes. |
彼身猗息，即是猗覺分，是智是等覺，能轉趣涅槃。 |
The breath of that body is the enlightenment part of Yi, which is wisdom and other enlightenment, and can lead to Nirvana. |
彼心猗息，即是猗覺分，是智是等覺，能轉趣涅槃。 |
The breath of his mind is the enlightenment factor, the wisdom and enlightenment, which can lead to Nirvana. |
「有定，有定相。 |
“There is concentration, there is concentration. |
彼定即是定覺分，是智是等覺，能轉趣涅槃。 |
That concentration is the part of concentration, which is wisdom and enlightenment, and can lead to Nirvana. |
彼定相即是定覺分，是智是等覺，能轉趣涅槃。 |
That state of concentration is the part of concentration and enlightenment, which is wisdom and enlightenment, and can lead to Nirvana. |
「有捨善法，有捨不善法。 |
“There is a good way to give up, and there is a good way to give up. |
彼善法捨，即是捨覺分，是智是等覺，能轉趣涅槃。 |
That kind of equanimity is the part of equanimity, which is the wisdom and enlightenment that can lead to Nirvana. |
彼不善法捨，即是捨覺分，是智是等覺，能轉趣涅槃，是名七覺分說為十四。」 |
The equanimity of unwholesome dharmas is the awakening factor of equanimity. This is the wisdom and enlightenment that can lead to Nirvana. This is called the seven enlightenment factors, which are divided into fourteen. " |
佛說此經已，眾多比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Many bhikkhus heard what the Buddha said and followed it with joy. |
SA 714 （七一四） 火 |
SA 714 (Seven One Four) Fire |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有眾多比丘……如上說。 |
At that time, there were many monks... as mentioned above. |
差別者： |
Difference: |
「有諸外道出家作如是說者，當復問言： |
"There are those who are monks and laymen who speak like this, and you should ask again: |
『若心微劣猶豫者，爾時應修何等覺分？ |
If your mind is weak and hesitant, what kind of enlightenment should you cultivate at that time? |
何等為非修時？ |
What is the non-cultivation time? |
若復掉心者、掉心猶豫者，爾時復修何等覺分？ |
If a person who has lost his mind or hesitated has regained his mind, how will he regain his enlightenment? |
何等為非時？』 |
How untimely? 』 |
如是問者，彼諸外道心則駭散，說諸異法，心生忿恚、憍慢、毀呰、嫌恨、不忍，或默然低頭，失辯潛思。 |
When asked in this way, the minds of those outsiders will be frightened and scattered, and they will talk about different Dharma and become angry, arrogant, arrogant, resentful, intolerant, or they will bow their heads silently and lose their ability to think clearly. |
所以者何？ |
So what? |
我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨喜者，唯除如來及聲聞眾於此聞者。 |
I do not see any deities, demons, Brahmas, ascetics, Brahmans, gods, or humans who hear what I say and rejoice with joy, except those who hear it here, except the Tathagata and the assembly of voice-hearers. |
「諸比丘！若爾時其心微劣、其心猶豫者，不應修猗覺分、定覺分、捨覺分。 |
"Bhikkhus, if at that moment your mind is weak or hesitant, you should not practice the factors of Yi awakening, concentration awakening, and equanimity awakening. |
所以者何？ |
So what? |
微劣心生、微劣猶豫，以此諸法增其微劣故。 |
Small bad thoughts arise, and small bad hesitations are caused by various methods that increase the small bad qualities. |
譬如小火，欲令其燃，增以燋炭。 |
It's like a small fire. If you want to make it burn, add more charcoal. |
云何？ |
Why? |
比丘！非為增炭令火滅耶？」 |
Bhikkhu! Isn't it just to add charcoal to extinguish the fire? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
「如是，比丘！微劣猶豫，若修猗覺分、定覺分、捨覺分者，此則非時，增懈怠故。 |
"So, Bhikkhu! If you are hesitating a little and cultivating the Awakening, Concentration and Equanimity Awakenings, it will be inappropriate and will increase your laziness. |
若掉心起，若掉心猶豫，爾時不應修擇法覺分、精進覺分、喜覺分。 |
If the mind is lost, if the mind is hesitant, then you should not practice Dharma Awakening, Effort Awakening, or Joy Awakening at that time. |
所以者何？ |
So what? |
掉心起、掉心猶豫，以此諸法能令其增。 |
If the mind becomes discouraged and the mind hesitates, these methods can increase it. |
譬如熾火，欲令其滅，足其乾薪，於意云何？ |
It's like a blazing fire. If you want to extinguish it, what's the point of making enough fuel? |
豈不令火增熾燃耶？」 |
Wouldn’t it make the fire more blazing? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告比丘： |
The Buddha told the bhikkhu: |
「如是掉心生、掉心猶豫，修擇法覺分、精進覺分、喜覺分，增其掉心。 |
"If the mind is lost and the mind is hesitant, practice the factors of Dharma Enlightenment, Energy Awakening, and Joy Awakening to increase the number of lost minds. |
諸比丘！若微劣心生、微劣猶豫，是時應修擇法覺分、精進覺分、喜覺分。 |
Monks! If you have bad thoughts and hesitations, you should cultivate the Dharma Awakening, Diligence Awakening, and Joy Awakening factors. |
所以者何？ |
So what? |
微劣心生、微劣猶豫，以此諸法示、教、照、喜。 |
When slight inferiority arises and slight inferiority hesitates, these dharma show, teach, illuminate, and delight. |
譬如小火，欲令其燃，足其乾薪。 |
It's like a small fire. If you want to make it burn, you will have enough fuel. |
云何？ |
Why? |
比丘！此火寧熾燃不？」 |
Bhikkhu! Is this fire rather burning? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告比丘： |
The Buddha told the bhikkhu: |
「如是微劣心生、微劣猶豫，當於爾時修擇法覺分、精進覺分、喜覺分，示、教、照、喜。 |
"If such inferior thoughts and inferior hesitations arise, then you should cultivate the Dharma Awareness, Diligence Awakening, and Joy Awakening factors at that time, and show, teach, illuminate, and rejoice. |
若掉心生、掉心猶豫，修猗覺分、定覺分、捨覺分。 |
If the mind wanders or hesitates, cultivate the awakening factors of Yi, concentration, and equanimity. |
所以者何？ |
So what? |
掉心生、掉心猶豫，此等諸法，能令內住一心攝持。 |
When the mind is distracted, when the mind is hesitant, these are all things that can make the inner being stay focused with one mind. |
譬如燃火，欲令其滅，足其燋炭，彼火則滅。 |
It's like lighting a fire and trying to make it go out. If you let the charcoal burn, the fire will be extinguished. |
如是，比丘！掉心猶豫，修擇法覺分、精進、喜，則非時，修猗、定、捨覺分，自此則是時，此等諸法內住一心攝持。 |
So, bhikkhu! If you lose your mind and hesitate, it is not the right time to cultivate the enlightenment, energy, and joy of Dharma. From then on, it is the time to cultivate the enlightenment, concentration, and equanimity. All these dharmas are held in one mind. |
念覺分者，一切兼助。」 |
For those who are aware of mindfulness, everything will help. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 715 （七一五） 食 |
SA 715 (Seven One Five) Food |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五蓋、七覺分，有食、無食，我今當說。 |
"There are five hindrances and seven enlightenment factors, with and without food, I will talk about them now. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
譬如身依食而立，非不食。 |
For example, the body depends on food to stand, and it cannot be without food. |
如是五蓋依於食而立，非不食。 |
In this way, the five hindrances are established based on food, and it is not impossible to not eat. |
貪欲蓋以何為食？ |
What does greed cover for food? |
謂觸相，於彼不正思惟，未起貪欲令起，已起貪欲能令增廣，是名欲愛蓋之食。 |
It is called the contact phase. In regard to those improper thoughts, greed has not yet arisen to cause it to arise, but greed that has arisen can increase it. This is called the food that is covered by desire and love. |
「何等為瞋恚蓋食？ |
"What kind of cover-up is anger and hatred? |
謂障礙相，於彼不正思惟，未起瞋恚蓋令起，已起瞋恚蓋能令增廣，是名瞋恚蓋食。 |
It is said to be an obstacle. When one's improper thoughts arise, anger and anger have not yet arisen, but anger and hatred have already arisen and can cause them to expand. This is called anger and hatred covering up food. |
「何等為睡眠蓋食？ |
"How to provide food for sleep? |
有五法。 |
There are five methods. |
何等為五？ |
What is five? |
微弱、不樂、欠呿、多食、懈怠，於彼不正思惟，未起睡眠蓋令起，已起睡眠蓋能令增廣，是名睡眠蓋食。 |
Weakness, unhappiness, lack of irritability, overeating, laziness, and improper thoughts have not yet caused the sleep hindrance to arise, but the sleep hindrance has arisen to increase the energy. This is called sleep hindrance. |
「何等為掉悔蓋食？ |
"How to cover your regrets? |
有四法。 |
There are four methods. |
何等為四？ |
What is four? |
謂親屬覺、人眾覺、天覺、本所經娛樂覺。 |
It is called the awakening of relatives, the awakening of people, the awakening of heaven, and the awakening of our own experience. |
自憶念、他人令憶念而生覺，於彼起不正思惟，未起掉悔令起，已起掉悔令其增廣，是名掉悔蓋食。 |
Self-remembering and being reminded by others will cause you to become aware of it. If you have improper thoughts, the regrets will not arise before they arise. The regrets that have arisen will increase them. This is called the loss of regrets. |
「何等為疑蓋食？ |
"What kind of cover-up for doubt? |
有三世。 |
There are three lives. |
何等為三？ |
What is three? |
謂過去世、未來世、現在世。 |
It refers to the past life, future life, and present life. |
於過去世猶豫、未來世猶豫、現在世猶豫，於彼起不正思惟，未起疑蓋令起，已起疑蓋能令增廣，是名疑蓋食。 |
Hesitating in the past life, hesitating in the future life, hesitating in the present life, and causing improper thoughts in that time. Before doubts arise, it will cause them to arise. When doubts have arisen, they will increase. This is called doubts covering up food. |
「譬如身依於食而得長養，非不食。 |
“For example, the body depends on food for growth and nourishment, and it cannot be without food. |
如是七覺分依食而住，依食長養，非不食。 |
In this way, the seven elements of awakening depend on food to live and grow based on food. They are not without food. |
「何等為念覺分不食？ |
"How can I not eat for the sake of mindfulness? |
謂四念處不思惟，未起念覺分不起，已起念覺分令退，是名念覺分不食。 |
It means not thinking about the four bases of mindfulness. Before the awareness of mindfulness has arisen, the awareness of mindfulness cannot be separated. Once the awareness of mindfulness has arisen, it will retreat. This is called the awareness of mindfulness and awareness. |
「何等為擇法覺分不食？ |
"How can we choose Dharma and not eat anything? |
謂於善法撰擇，於不善法撰擇，於彼不思惟，未起擇法覺分令不起，已起擇法覺分令退，是名擇法覺分不食。 |
It is said that one chooses between good and unwholesome dharma, and does not think about them. Before the awareness of dharma has arisen, the awareness of dharma has not arisen. When the awareness of dharma has arisen, the awareness of dharma has retreated. This is called not eating the awareness of dharma. |
「何等為精進覺分不食？ |
"How can you be diligent and enlightened without eating? |
謂四正斷，於彼不思惟，未起精進覺分令不起，已起精進覺分令退，是名精進覺分不食。 |
It is said that there are four correct judgments. If you don’t think about it, before the energy and enlightenment factors have arisen, you will not be able to stop it. If you have already developed the energy and awareness factors, you will retreat. This is called the energy and awareness factors that have not been eaten. |
「何等為喜覺分不食？ |
"How can you not eat for joy? |
有喜，有喜處法，於彼不思惟，未起喜覺分不起，已起喜覺分令退，是名喜覺分不食。 |
There is joy, and there is a method of joy. If you do not think about it, you will not be able to share the joyful awakening before it arises. If you have experienced joyful awakening, you will retreat. This is called not eating the joyful awakening. |
「何等為猗覺分不食？ |
"How can I not eat for Yijue? |
有身猗息及心猗息，於彼不思惟，未生猗覺分不起，已生猗覺分令退，是名猗覺分不食。 |
There is the body's breath and the mind's breath. If you don't think about them, you will not be able to separate them before they have arisen. If you have experienced the awakenings, they will retreat. This is called the sense of being unable to eat. |
「何等為定覺分不食？ |
"How can we not eat for the sake of concentration? |
有四禪，於彼不思惟，未起定覺分不起，已起定覺分令退，是名定覺分不食。 |
There are four kinds of jhana. If you do not think about it, you will not be able to absorb the concentration before it arises. If you have already developed the concentration and awakening, it will retreat. This is called concentration and awakening. |
「何等為捨覺分不食？ |
"How can one give up one's share of sleep and not eat? |
有三界，謂斷界、無欲界、滅界，於彼不思惟，未起捨覺分不起，已起捨覺分令退，是名捨覺分不食。 |
There are three realms, namely the realm of cessation, the realm of desirelessness, and the realm of annihilation. If you do not think about them, you will not be able to partake of the realm of equanimity before it arises. If you have already developed the realm of equanimity, you will retreat. This is called not eating the realm of equanimity. |
「何等為貪欲蓋不食？ |
“How can greed cover up food? |
謂不淨觀，於彼思惟，未起貪欲蓋不起，已起貪欲蓋令斷，是名貪欲蓋不食。 |
It is called the contemplation of impurity. When thinking about it, before greed arises, it cannot be blocked, but when greed has arisen, it blocks it. This is called not eating because of greed. |
「何等為瞋恚蓋不食？ |
"How can one not eat anything because of anger? |
彼慈心思惟，未生瞋恚蓋不起，已生瞋恚蓋令滅，是名瞋恚蓋不食。 |
He thought in a loving heart, "If anger has not arisen, it cannot be covered up. If anger has arisen, it will be destroyed. This is called anger and hatred, which cannot be eaten." |
「何等為睡眠蓋不食？ |
"How can you afford sleep without food? |
彼明照思惟，未生睡眠蓋不起，已生睡眠蓋令滅，是名睡眠蓋不食。 |
When he thinks clearly, he realizes that before sleep has occurred, he cannot cover it, and if sleep has occurred, it will disappear. This is called sleep covering up and not eating. |
「何等為掉悔蓋不食？ |
"How can I not eat for the sake of regret? |
彼寂止思惟，未生掉悔蓋不起，已生掉悔蓋令滅，是名掉悔蓋不食。 |
He is still thinking, before the regret has been born, the regret has been destroyed, and the regret has been destroyed. This is the name of the loss of regret. |
「何等為疑蓋不食？ |
"How can we not eat because of doubt? |
彼緣起法思惟，未生疑蓋不起，已生疑蓋令滅，是名疑蓋不食。 |
When thinking about the Dependent Origination of the Dharma, it cannot be covered up before doubts arise, but it is destroyed when doubts have arisen. This is called doubts that cannot be covered up. |
譬如身依食而住、依食而立； |
For example, the body depends on food to live and to stand on food; |
如是七覺分依食而住、依食而立。 |
In this way, the seven elements of consciousness live and stand based on food. |
「何等為念覺分食？ |
"How to share food for mindfulness? |
謂四念處思惟已，未生念覺分令起，已生念覺分轉生令增廣，是名念覺分食。 |
It is said that after contemplating the four bases of mindfulness, the awareness of mindfulness has not yet arisen, but the awareness of mindfulness has been reincarnated and expanded. This is called the awareness of mindfulness. |
「何等為擇法覺分食？ |
"What kind of food is being shared for Dharmakaya? |
有擇善法，有擇不善法，彼思惟已，未生擇法覺分令起，已生擇法覺分重生令增廣，是名擇法覺分食。 |
There are good dharma and unwholesome dharma. When you have thought about it, the enlightenment factor of choosing dharma has not arisen, but the enlightenment factor of choosing dharma has arisen and is reborn and expanded. This is called the enlightenment factor of choosing dharma. |
「何等為精進覺分食？ |
"What kind of food is needed for spiritual enlightenment? |
彼四正斷思惟，未生精進覺分令起，已生精進覺分重生令增廣，是名精進覺分食。 |
When thinking about the four correct judgments, the energy and enlightenment factors that have not yet arisen will arise, and the energy and enlightenment factors that have already arisen will be reborn and expanded. This is called energy and enlightenment. |
「何等為喜覺分食？ |
"How to share food for joy? |
有喜，有喜處，彼思惟，未生喜覺分令起，已生喜覺分重生令增廣，是名喜覺分食。 |
There is joy, there is a place of joy, and he thinks that before the joyful awakening factor arises, the joyful awakening factor that has arisen will be reborn and expanded. This is called the joyful awakening factor. |
「何等為猗覺分食，有身猗息、心猗息思惟，未生猗覺分令起，已生猗覺分重生令增廣，是名猗覺分食。 |
"This is the Yijue sharing of food. There is Yijue's breath in the body and Yijue's thinking in the mind. The Yijue factor has not yet arisen, but the Yijue factor has been reborn and expanded. This is called Yijue's food. |
「何等為定覺分食？ |
"How to share food for concentration? |
謂有四禪思惟，未生定覺分令生起，已生定覺分重生令增廣，是名定覺分食。 |
It is said that there are four kinds of meditation, the unborn concentration and awareness factors arise, and the already generated concentration and awareness factors are reborn and expanded. This is called the concentration and awareness factors. |
「何等為捨覺分食？ |
"How can we share food for Sakyu? |
有三界。 |
There are three realms. |
何等三？ |
How three? |
謂斷界、無欲界、滅界。 |
It is called the realm of cessation, the realm of desirelessness, and the realm of annihilation. |
彼思惟，未生捨覺分令起，已生捨覺分重生令增廣，是名捨覺分食。」 |
He thought, before the enlightenment of equanimity arises, the enlightenment of equanimity has arisen and is reborn and expanded. This is called the enlightenment of equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 716 （七一六） 一法 |
SA 716 (Seven One Six) One Method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於內法中，我不見一法，未生惡不善法令生，已生惡不善法重生令增廣，未生善法不生，已生則退，所謂不正思惟。 |
"In the internal dharma, I don't see a single dharma. Evil and unwholesome laws have not arisen before they arise. Evil and unwholesome laws that have arisen have been reborn and expanded. Good laws have not arisen before they have arisen. They have receded after they have arisen. This is called unhealthy thinking. |
諸比丘！不正思惟者，未生貪欲蓋令生，已生者重生令增廣。 |
Monks! Those who think improperly will be born with greed before they are born, and those who have already been born will be reborn and their desires will be expanded. |
未生瞋恚、睡眠、掉悔、疑蓋令生，已生者重生令增廣。 |
Anger, sleep, loss of regret, and doubt before they arise will cause them to be born, but those who have already been born will be reborn and their orders will increase. |
未生念覺分不生，已生者令退，未生擇法、精進、喜、猗、定、捨覺分令生，已生者重生令增廣。 |
The awakening component of mindfulness will not arise before it arises. Those that have arisen will fade away. The awakening components that have not yet arisen such as Dharma, Dharma, Joy, Yi, Concentration, and Equanimity will arise. Those that have arisen will be reborn and expanded. |
「我不見一法能令未生惡不善法不生，已生者令斷，未生善法令生，已生者重生令增廣，正思惟。 |
"I don't see a single method that can prevent evil and unwholesome dharma from arising before it arises. It can stop the dharma that has already arisen. It can cause the dharma that has not yet arisen to be good. It can cause the rebirth of the dharma that has already arisen so that it can be expanded and reflected correctly. |
比丘！正思惟者，未生貪欲蓋令不生，已生者令斷，未生瞋恚、睡眠、掉悔、疑蓋令不生，已生者令斷，未生念覺分令生，已生者重生令增廣。 |
Bhikkhu! When you are thinking rightly, if greed has not arisen, it will not arise. If it has arisen, it will cease. If it has not arisen, anger, sleep, regret, or doubt will not arise. If it has arisen, it will cease. If it has arisen, it will cease. If it has arisen, it will cease. If it has arisen, it will cease. The person's rebirth will increase his power. |
未生擇法、精進、喜、猗、定、捨覺分令生，已生者重生令增廣。」 |
The unborn elements of Dharma, Effort, Joy, Yi, Concentration, and Equanimity will be reborn, and those already born will be reborn and expanded. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 717 （七一七） 一法 |
SA 717 (Seven One Seven) One Method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於外法中，我不見一法，未生惡不善法令生，已生者重生令增廣，未生善法令不生，已生者令退，如惡知識、惡伴黨。 |
"Among the external dharma, I don't see a single dharma. Evil and unwholesome laws are born before they are born. Those that are already born are reborn and expanded. Good laws are not born before they are born. Those that are already born are ordered to retreat. They are like evil knowledge and evil companions. |
惡知識、惡伴黨者，未生貪欲蓋令生，已生者重生令增廣。 |
Those who have evil knowledge and evil companions will be born with greed before they are born, and those who have been born will be reborn and their lives will be expanded. |
未生瞋恚、睡眠、掉悔、疑蓋令生，已生者重生令增廣。 |
Anger, sleep, loss of regret, and doubt before they arise will cause them to be born, but those who have already been born will be reborn and their orders will increase. |
未生念覺分令不生，已生者令退，未生擇法、精進、喜、猗、定、捨覺分令不生，已生者令退。 |
If the awareness of mindfulness has not arisen, it will not arise. If it has arisen, it will recede. If the awareness of Dharma, energy, joy, Yi, concentration, and equanimity has not arisen, it will not arise. If it has arisen, it will recede. |
「諸比丘！我不見一法，未生惡不善法令不生，已生者令斷，未生善法令生，已生者重生令增廣，所謂善知識、善伴黨、善隨從者，若善知識、善伴黨、善隨從者，未生貪欲蓋令不生，已生者令斷。 |
"Bhikkhus, I don't see a single dharma. Evil and unwholesome laws do not arise before they arise. Those that have already arisen are terminated. Good laws that have not yet arisen arise. Those that have already arisen are reborn and expanded. The so-called good friends, good companions, and good followers, if For those who are good friends, good companions, and good followers, if greed has not yet arisen, it will not arise, and if it has already arisen, it will be terminated. |
未生瞋恚、睡眠、掉悔、疑蓋令不生，已生者令斷，未生念覺分令生，已生者重生令增廣。 |
If anger, sleep, regret, and doubt have not arisen, they will not arise; if they have already arisen, they will cease; if thoughts and awakenings have not yet arisen, they will arise; if they have already arisen, they will be reborn and expanded. |
未生擇法、精進、喜、猗、定、捨覺分令生，已生者重生令增廣。」 |
The unborn elements of Dharma, Effort, Joy, Yi, Concentration, and Equanimity will be reborn, and those already born will be reborn and expanded. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 718 （七一八） 比丘 |
SA 718 (Seven One Eight) Bhikkhu |
如是我聞： |
Thus have I heard |
一時，佛住舍衛國祇樹給孤獨園。 |
At one time, the Buddha dwelled in Shrāvasti, at Anāthapiṇḍaka’s Park. |
爾時，尊者舍利弗告諸比丘： |
At that time, Venerable Śāriputra addressed the monks: |
「有七覺分。 |
"There are these Seven Factors of Awakening. |
何等為七？ |
Which Seven? |
謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。 |
They are the Awakening Factors of mindfulness, Dharma-investigation, vigor, joy, ease, undistracted-lucidity, and of equanimity. |
此七覺分決定而得，不勤而得，我隨所欲，覺分正受。 |
These Seven Factors of Awakening are developed as I will them, being mastered without straining; As I wish, these Factors of Awakening are developed while I abide in jhānas.* |
若晨朝時、日中時、日暮時，若欲正受，隨其所欲，多入正受。 |
Whether it is in the morning, in the midday, or at dusk, I frequently abide in jhānas this way as I wish. |
譬如王大臣，有種種衣服，置箱簏中，隨其所須，日中所須、日暮所須，隨欲自在。 |
To use a simile: a minister of a king has various clothes in his possession. He stores them in a thatched basket, and whatever he may require in daytime or at dusk by ways of clothing, he can put whichever one on as he pleases. |
如是，比丘！此七覺分，決定而得，不勤而得，隨意正受。 |
In the same way, monks, these Seven Factors of Awakening are developed as I will them, being mastered without straining; As I wish, these Factors of Awakening are developed while I abide in jhānas.* |
我此念覺分，清淨純白， |
[In such an abiding, and] regarding the Awakening Factor of Mindfulness, it is rendered pure, utterly without defects. |
起時知起，滅時知滅，沒時知沒，已起知已起，已滅知已滅， |
It is known as [the Factor] arises, known as it diminishes, known as it ceases…it is known as it is already arisen in me, it is known as it has already diminished in me. |
如是擇法、精進、喜、猗、定、捨覺分亦如是說。」 |
In the same way, [in such an abiding, and] regarding the Factor of Dharma-investigation…of equanimity…” |
尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行。 |
Having heard this discourse delivered by Venerable Sariputra, all the monks happily put it to practice. |
| * (zhengshou—vihārāya; abiding in jhānas; see, e.g. SA 474; SA 748, “qiding zhengshou”—“having emerged from one’s abiding in jhānas”) |
SA 719 （七一九） 優波摩 |
SA 719 (Seven One Nine) Upamo |
如是我聞： |
This is what I heard: |
一時，佛住巴連弗邑。 |
For a time, the Buddha lived in Balianfu. |
爾時，尊者優波摩、尊者阿提目多住巴連弗邑鷄林精舍。 |
At that time, Venerable Upama and Venerable Atimudo were staying at Jilin Jingshe in Balianfuyi. |
爾時，尊者阿提目多晡時從禪覺，詣尊者優波摩所，共相問訊慰勞已，退坐一面，問尊者優波摩： |
At that time, the Venerable Atimudo had awakened from meditation and went to the Venerable Upama's place. After asking and expressing condolences, he sat back and asked the Venerable Upama: |
「尊者！能知七覺分方便，如是樂住正受，如是苦住正受？」 |
Venerable Sir! Can you know the means of the seven enlightenments, such that happiness abides in the right feeling, and such suffering abides in the right feeling? |
優波摩答言： |
Upama replied: |
「尊者阿提目多！比丘善知方便修七覺分，如是樂住正受，如是苦住正受。」 |
Venerable Atimudo! A monk who is good at knowing expedients and cultivating the seven factors of awakening will live in such a way that happiness abides in the right feeling, and in such a way a suffering abides in the right feeling. |
復問： |
Further question: |
「云何比丘善知方便修七覺分？」 |
Why is this bhikkhu good at knowing expedient methods and cultivating the seven factors of awakening? |
優波摩答言： |
Upama replied: |
「比丘方便修念覺分時知思惟： |
"A bhikkhu practices mindfulness in a timely manner and knows how to think: |
『彼心不善解脫，不害睡眠，不善調伏掉悔，不害睡眠，如我念覺處法思惟，精進方便，不得平等。』 |
"That mind is not good at liberating it and does not harm sleep. It is not good at controlling regrets and does not harm sleep. It is like me thinking about the method of mindfulness and being diligent and skillful. There is no equality." 』 |
如是擇法、精進、喜、猗、定、捨覺分，亦如是說。 |
The same is true for the factors of Dharma selection, effort, joy, joy, concentration, and equanimity. |
若比丘念覺分方便時先思惟： |
If a bhikkhu is aware of expedient means, he should first think: |
『心善解脫，正害睡眠，調伏掉悔，如我於此念覺處法思惟已，不勤方便，而得平等。』 |
"The mind is kind and liberated, which is harming sleep and taming regrets. Just like I have been thinking about the method of mindfulness and awakening, but I am not diligent in using techniques, and I can achieve equality." 』 |
如是。 |
If so. |
阿提目多！比丘知方便修七覺分，如是樂住正受，如是不樂住正受。」 |
Atimudo! A bhikkhu who knows how to cultivate the seven factors of awakening will be happy and live in the right feeling, and he will be unhappy and live in the right feeling. " |
時，二正士共論義已，各從座起而去。 |
At that time, the two gentlemen had discussed the righteousness together, and each stood up from his seat and left. |
SA 720 （七二〇） 阿那律 |
SA 720 (seventy-two) Analyze |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者阿那律亦住舍衛國松林精舍。 |
At that time, the Venerable Anuruddha also lived in the pine forest monastery in Sravasti. |
時，有眾多比丘詣阿那律所，共相問訊慰勞，問訊慰勞已，退坐一面，語尊者阿那律： |
At that time, many bhikkhus came to Anaruddha's office and asked and expressed condolences to each other. After they had inquired and expressed condolences, they sat back and said to the Venerable Anaruddha: |
「尊者知方便修七覺分時生樂住不？」 |
Venerable sir, do you know how to cultivate the seven enlightenments in a time-sharing manner and live in happiness? |
尊者阿那律語諸比丘言： |
The Venerable Anārüdha spoke to the bhikkhus: |
「我知比丘方便修七覺分時生樂住。」 |
I know that a bhikkhu can cultivate the seven enlightenments and live in happiness at different times. |
諸比丘問尊者阿那律： |
The monks asked the Venerable Anaro: |
「云何知比丘方便修七覺分時生樂住？」 |
How do you know that a bhikkhu can cultivate the seven levels of enlightenment and live happily in each time? |
尊者阿那律語諸比丘： |
The Venerable Anavaru said to the bhikkhus: |
「比丘方便修念覺分，善知思惟，我心善解脫，善害睡眠，善調伏掉悔。 |
"Bhikkhu cultivates mindfulness skillfully, he is good at knowing and contemplating, he is good at liberating my mind, he is good at harming sleep, he is good at controlling regret. |
如此念覺分處法思惟已，精勤方便，心不懈怠，身猗息不動亂，繫心令住，不起亂念，一心正受。 |
Having meditated on the methods of mindfulness and awakening in this way, you should be diligent and skillful, your mind will not be slack, your body will not be distracted, your breath will not be disturbed, your mind will be focused on it, you will not be distracted by random thoughts, and your mind will be focused on receiving it. |
如是擇法、精進、猗、定、捨覺分亦如是說，是名知比丘方便修七覺分時生樂住。」 |
The same applies to the Dharma selection, diligence, yi, samadhi, and equanimity awakening factors. This is called knowing that a bhikkhu can cultivate the seven awakening divisions to live happily. " |
時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去。 |
At that time, many bhikkhus heard what the Venerable Anuruddha said, and they were happy and left their seats. |
SA 721 （七二一） 轉輪王 |
SA 721 (Seven Two One) Wheel King |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「轉輪聖王出世之時，有七寶現於世間，金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶。 |
"When the Holy King Wheel-turning King was born, seven treasures appeared in the world: the Golden Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Divine Jewel, the Jade Girl Treasure, the Lord Treasure Treasure, and the Lord Soldier Treasure. |
如是，如來出世，亦有七覺分寶現，齋戒處樓觀上，大臣圍遶，有金輪寶從東方出，輪有千輻，齊轂圓輞，輪相具足，有此吉瑞，必是轉輪聖王，我今決定為轉輪王。 |
In this way, when the Tathagata came out of the world, seven treasures of enlightenment also appeared. On the tower of the fasting place, surrounded by ministers, there was a golden wheel of treasure coming from the east. The wheel had a thousand spokes, a round hub, and a round rim. The wheel had complete characteristics. With this auspiciousness, it must be He is the Holy King of Wheels, and I have decided to become the King of Wheels now. |
即以兩手承金輪寶，著左手中，右手旋轉，而說是言： |
That is, holding the golden wheel treasure in both hands, holding it in the left hand, rotating it in the right hand, and saying: |
『若是轉輪聖王金輪寶者，當復轉輪聖王古道而去。』 |
"If you have the Golden Wheel Treasure of the Wheel-turning Saint King, you should follow the ancient path of the Wheel-turning Saint King." 』 |
於是輪寶即發，王蕃前隨，而於東方乘虛而逝，向於東方，遊古聖王正直之道。 |
Then the wheel treasure was released, and Wang Fan followed him, taking advantage of the opportunity and passing away in the east, heading towards the east, traveling on the righteous path of the ancient sage kings. |
王隨輪寶，四兵亦從，若所至方，輪寶住者，王於彼住，四兵亦住。 |
The king follows the wheel treasure, and the four soldiers follow him. If he goes to a place where the wheel treasure lives, the king stays there, and the four soldiers also stay there. |
東方諸國處處小王，見聖王來，悉皆歸伏。 |
The little kings everywhere in the eastern countries all fell down when they saw the holy king coming. |
「如來出興於世，有七覺分現於世間，所謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。」 |
The Tathagata emerged in the world, and there are seven awakening factors in the world, which are called the awakening faculty of mindfulness, the awakening faculty of choosing dharma, the awakening faculty of energy, the awakening faculty of joy, the awakening faculty of Yi, the awakening faculty of concentration, and the awakening faculty of equanimity. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 722 （七二二） 轉輪王 |
SA 722 (Seven Two Two) Chakravartin King |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「轉輪聖王出於世時，有七寶現於世間。 |
"When the Holy King Chakravartin came out of the world, seven treasures appeared in the world. |
云何轉輪聖王出於世時，金輪寶現有？ |
How come the Golden Wheel Treasure was already there when the Holy King Chakravartin came into the world? |
時，剎利灌頂聖王，月十五日，沐浴清淨，受持齋戒，於樓閣上，大臣圍遶。 |
At that time, Ksāli initiated the Holy King. On the fifteenth day of the month, he took a pure bath, observed fasting, and went to the pavilion surrounded by ministers. |
有金輪寶從東方出，輪有千輻，齊轂圓輞，輪相具足，天真金寶。 |
There is a golden wheel of treasure coming out from the east. The wheel has a thousand spokes, a round hub and a round rim. |
古昔傳聞，剎利灌頂大王月十五日布薩時，沐浴清淨，受持福善。 |
It is said in ancient times that during the uposatha on the 15th day of the month of Maha Ksāli initiation, he would take a pure bath and receive blessings and good deeds. |
善來大王，此是王國，此國安隱，人民豐樂，願於中止，教化國人，我則隨從。 |
King Shanlai, this is a kingdom, this country is safe and secure, and the people are prosperous. I wish to stop and educate the people, and I will follow. |
聖王答言： |
The Holy King replied: |
『諸聚落主！汝今但當善化國人，有不順者，當來白我，當如法化，莫作非法，亦令國人善化非法，若如是者，則從我化。』 |
"Lords of the settlements!" Now you should be good to the people of the country. If there is any disobedience, you should come to me and explain it to me. You should change it according to the law. Don't do anything illegal. You should also ask the people of the country to be good and change the illegal thing. If so, then follow me. 』 |
於是聖王從東海度，乘古聖王道，至于南海； |
So the sage king crossed from the East China Sea and took the ancient sage king's road to the South China Sea; |
至於南海，度於南海，至西海； |
As for the South China Sea, it goes from the South China Sea to the West Sea; |
乘於古昔聖王之道，度於西海，至於北海。 |
Riding on the path of the ancient sage kings, we crossed the West Sea and reached the North Sea. |
南、西、北方諸小國王奉迎啟請，亦如東方廣說。 |
The small kings in the south, west and north welcomed the invitation, just like Dongfang Guangshuo. |
於是金輪寶，聖王隨從，度於北海，還至王宮正治殿上，住虛空中，是為轉輪聖王出興于世，金輪寶現於世間。 |
Then the Golden Wheel Treasure, accompanied by the Holy King, traveled across the North Sea, returned to the Zhengzhi Hall of the Royal Palace, and lived in the void. This was the appearance of the Golden Wheel Treasure in the world for the Holy King who turned the Wheel. |
「云何為轉輪聖王出興于世，白象寶現於世間？ |
"Why did the Holy King of Wheels appear in the world, and why did the White Elephant Treasure appear in the world? |
若剎利灌頂大王純色之象，其色鮮好，七支拄地，聖王見已，心則欣悅，今此寶象，來應於我，告善調象師，令速調此寶象，調已送來。 |
If Ksāli initiates the pure color image of the great king, its color is bright and beautiful, and its seven branches are leaning on the ground. When the holy king sees it, his heart will be happy. Now this precious elephant comes to me. I tell the good elephant tuner to tune this treasure quickly. Xiang, the tune has been delivered. |
象師受命，不盈一日，象即調伏，一切調伏相悉皆具足，猶如餘象經年調者，今此象寶一日調伏亦復如是。 |
When the elephant master is ordered to tame the elephant in one day, it will be tamed, and all the taming features will be complete, just like the remaining elephants that have been tamed for years, and the elephant treasure is tamed in one day. |
調已送詣王所，上白大王： |
The tune has been sent to King Yi, and the king said: |
『此象已調，唯王自知時。』 |
"This image has been adjusted, but the king knows it himself." 』 |
爾時，聖王觀察此象調相已備，即乘寶象，於晨旦時周行四海，至日中時還歸王宮，是名轉輪聖王出興于世，如此象寶現於世間。 |
At that time, the sage king observed that this image was in harmony, so he rode on the precious elephant and traveled around the sea in the early morning, and returned to the palace at noon. This holy king, who is called the wheel-turning king, appeared in the world, and this precious elephant appeared in the world. world. |
「何等為轉輪聖王出興于世，馬寶現於世間？ |
"How could the Holy Wheel-turning King appear in the world and the horse treasure appear in the world? |
轉輪聖王所有馬寶純一青色，烏頭澤尾，聖王見馬，心生欣悅，今此神馬來應我故，付調馬師，令速調之，調已送來。 |
The horse owned by the Holy King Chakravartin is a pure blue color with a black head and tail. When the Holy King saw the horse, he felt happy. Now this divine horse has come to answer my request. I paid the horse trainer to speed up the training, and the training has been delivered. |
馬師奉教，不盈一日，其馬即調，猶如餘馬經年調者，馬寶調伏亦復如是。 |
When a horse master follows the instructions, his horse will be tamed within a day, just like the remaining horses that have been tamed for years, and the horses will be tamed in the same way. |
知馬調已，還送奉王，白言： |
Knowing that the horse has been transferred, he still sends it to the king and says in vain: |
『大王！此馬已調。』 |
"Your Majesty! This horse has been tuned. 』 |
爾時，聖王觀察寶馬調相已備，於晨旦時乘此寶馬周行四海，至日中時還歸王宮，是名轉輪聖王出興于世，馬寶現於世間。 |
At that time, the sage king observed that the horse and horse were in harmony. He rode the horse around the world at dawn, and returned to the palace at noon. The sage king named Wheel-turning King appeared in the world, and the horse treasure appeared in the world. |
「何等為轉輪聖王出興于世，摩尼珠寶現於世間？ |
"How did the Holy Wheel-turning King appear in the world and the Mani jewels appear in the world? |
若轉輪聖王所有寶珠，其形八楞，光澤明照，無諸類隙，於王宮內，常為燈明。 |
If the jewel owned by the Wheel-turning Holy King has eight ridges in its shape and a bright luster without any gaps, it will always be a lamp in the palace. |
轉輪聖王察試寶珠，陰雨之夜，將四種兵入於園林，持珠前導，光明照耀，面一由旬，是為轉輪聖王出興于世，摩尼寶珠現於世間。 |
The Holy Wheel-turning King was testing the pearl. On a cloudy and rainy night, he sent four kinds of soldiers into the garden. They held the pearl in the lead, and the light shone for one yojana. This was the appearance of the Holy Wheel-turning King in the world, and the Mani jewel appeared in the world. |
「何等為轉輪聖王出興于世，賢玉女寶現於世間？ |
"How could the Holy Wheel-turning King appear in the world and the virtuous jade girl appear in the world? |
轉輪聖王所有玉女，不黑不白、不長不短、不麁不細、不肥不瘦，支體端正，寒時體暖、熱時體涼，身體柔軟如迦陵伽衣，身諸毛孔，出栴檀香，口鼻出息，作優鉢羅香。 |
All the jade girls of the Holy King of Chakravartin are neither black nor white, neither long nor short, neither short nor thin, neither fat nor thin. Their bodies are straight, their bodies are warm when cold and cool when hot, their bodies are as soft as a Kalinga robe, and their bodies are all beautiful. From the pores, sandalwood incense comes out, and from the mouth and nose, the incense of Ubala comes out. |
後臥先起，瞻王意色，隨宜奉事，軟言愛語，端心正念，發王道意，心無違越，況復身、口，是為轉輪聖王寶女。 |
After lying down and getting up first, looking at the king's will, serving as appropriate, speaking softly and lovingly, keeping one's mind and right thoughts, expressing the king's will, and not violating the will of the king, and returning to the body and mouth, she is the precious daughter of the wheel-turning holy king. |
「云何為轉輪聖王主藏臣寶現於世間？ |
"Why is the Lord's Treasure of the Lord Chakravartin appearing in the world? |
謂轉輪聖王主藏大臣本行施故，生得天眼，能見伏藏，有主無主、若水若陸、若遠若近，悉能見之，轉輪聖王須珍寶，即便告勅，隨王所須，輒以奉上。 |
It is said that the Lord of the Wheel, the King of the Wheel, and the Minister of Treasures are good at giving. They have the celestial eye and can see the treasures. Whether they have owners or not, whether they are water or land, whether they are far or near, they can all see them. , whatever the king needs, he can offer it to him at any time. |
於是聖王有時試彼大臣，觀其所能，乘船遊海，告彼大臣： |
So the sage king sometimes tested his ministers to see what they could do. He took a boat to swim on the sea and told his ministers: |
『我須寶物。』 |
"I want treasure." 』 |
臣白王言： |
The minister Bai Wang said: |
『小住岸邊，當以奉上。』 |
"Stay by the shore and offer it as a gift." 』 |
王告彼臣： |
The king told his ministers: |
『我今不須岸邊之寶，且盡與我。』 |
"I don't need the treasures on the shore now, just give them all to me." 』 |
於是大臣即於水中出四金瓮，金寶滿中，以奉聖王，王所須即取用之，若取足已，餘則還歸水中。 |
Then the minister immediately brought out four golden urns in the water, filled with gold treasures, to offer to the holy king. The king took what he needed and used it. If he had taken enough, the rest was returned to the water. |
聖王出世，則有如此主藏之臣現於世間。 |
When the Holy King is born, there will be ministers like this who are responsible for hiding in the world. |
「云何聖王出興於世，有主兵之臣現於世間？ |
"How can a holy king appear in the world and have a minister who is responsible for the army appear in the world? |
謂有主兵臣聰明智辯。 |
It is said that there is a master and soldiers who are smart and wise. |
譬如世間善思量成就者，聖王所宜，彼則悉從，宜去、宜住、宜出、宜入。 |
For example, those who are good at thinking and achieving things in the world are suitable for the sage king, and he will follow them all. It is suitable to go, to stay, to go out, and to enter. |
聖王四種兵行，道里頓止，不令疲勌，悉知聖王宜所應作，現法後世功德之事，以白聖王。 |
The four kinds of military conduct of the Holy King, stopping on the road without getting tired, fully knowing what the Holy King should do, manifesting the merits of future generations, and whitening the Holy King. |
轉輪聖王出興于世，有如是主兵之臣。 |
The Holy Wheel-turning King emerged in the world as a minister in charge of military affairs. |
「如是如來、應、等正覺出興於世，有七覺分現於世間。 |
"The Tathagata, Ying, and other enlightened beings have arisen in the world, and seven branches of enlightenment have appeared in the world. |
何等為七？ |
What is seven? |
謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。」 |
It is called mindfulness awareness, Dhamma awareness, energy awareness, joy awareness, Yi awareness, concentration awareness, and equanimity awareness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 723 （七二三） 年少 |
SA 723 (seven two three) young |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「善哉！比丘！僧人聞法，諸年少比丘供養奉事諸尊長老。 |
"Excellent, bhikkhu! The monks heard the Dharma, and the young bhikkhus made offerings and served the elders. |
所以者何？ |
So what? |
年少比丘供養奉事長老比丘者，時時得聞深妙之法，聞深法已，二正事成就，身正及心正。 |
Young monks who support and serve elder monks will always hear the profound and wonderful Dharma. Once they have heard the profound Dharma, they will accomplish their two important things, and their body and mind will be upright. |
爾時修念覺分，修念覺分已，念覺分滿足； |
At that time, you have cultivated the faculty of mindfulness and awakening, and when you have cultivated the faculty of mindfulness and awakening, you will be satisfied with the faculty of mindfulness and awakening; |
念覺滿足已，於法選擇，分別於法，思量於法。 |
When mindfulness is satisfied, choose the Dharma, distinguish the Dharma, and think about the Dharma. |
爾時，方便修擇法覺分，乃至捨覺分修習滿足。」 |
At that time, it is convenient to practice the Dharma awakening factor, and even the equanimity awakening factor is satisfied. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 724 （七二四） 果報 |
SA 724 (Seven Two Four) Result |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘持戒、修德、慚、愧，成真實法，見此人者，多得果報。 |
“If a bhikkhu upholds the precepts, cultivates virtue, is ashamed, and becomes the true Dharma, those who meet this person will receive much retribution. |
若復聞者，若隨憶念者、隨出家者，多得功德，況復親近恭敬奉事。 |
If you hear it again, remember it, or become a monk, you will gain more merits and virtues, and you will get close to him and serve him respectfully. |
所以者何？ |
So what? |
親近奉事如是人者，時時得聞深妙之法； |
Those who stay close to and serve such people will always hear the profound and wonderful Dharma; |
得聞深法已，成就二正，身正及心正，方便修習定覺分； |
After hearing the profound Dharma, you can achieve two kinds of uprightness: body uprightness and mind uprightness, which will make it easier for you to practice concentration; |
修習已，修習滿足，乃至捨覺分修習滿足。」 |
Once you have practiced, you will be satisfied with the practice, and you will even be satisfied with the practice of equanimity and enlightenment. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 725 （七二五） 不善聚 |
SA 725 (seven two five) not good at gathering |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「說不善積聚者，所謂五蓋，是為正說。 |
"When it comes to the accumulation of bad deeds, the so-called five hindrances are correct explanations. |
所以者何？ |
So what? |
純一不善聚者，謂五蓋故。 |
Those who are pure and not good at gathering are called five hindrances. |
何等為五？ |
What is five? |
謂貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。 |
They are called the covering of desire, the covering of anger, the covering of sleep, the covering of regret, and the covering of doubt. |
說善積聚者，謂七覺分，是為正說。 |
To say that good accumulation is called the seven enlightenment factors is a correct explanation. |
所以者何？ |
So what? |
純一滿淨者，是七覺分故。 |
What is pure, full, and pure is the result of the seven branches of enlightenment. |
何等為七？ |
What is seven? |
謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。」 |
It is called mindfulness awareness, Dhamma awareness, energy awareness, joy awareness, Yi awareness, concentration awareness, and equanimity awareness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 726 （七二六） 善知識 |
SA 726 (Seven Two Six) Good Knowledge |
如是我聞： |
This is what I heard: |
一時，佛住王舍城夾谷精舍。 |
For a time, the Buddha lived in Jiagu Jingshe in the city of Rajagaha. |
爾時，尊者阿難亦在彼住。 |
At that time, the Venerable Ananda was also staying there. |
時，尊者阿難獨一靜處禪思思惟，作如是念： |
At that time, the Venerable Ananda was meditating in a quiet place alone, thinking as follows: |
「半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。」 |
The so-called good friends, good companions, and good followers of those who practice half-brahma are not evil knowledge, evil companions, and evil followers. |
時，尊者阿難從禪覺，往詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Ananda came out of meditation and went to the Buddha's place. He bowed his head and bowed his feet. He sat back and said to the Buddha: |
「世尊！我獨一靜處禪思思惟，作是念： |
"World Honored One, I am meditating in a quiet place alone, thinking this: |
『半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。』 |
"The so-called good friends, good companions, and good followers of those who practice half-brahma are not evil knowledge, evil companions, and evil followers. 』 |
」 |
|
佛告阿難： |
The Buddha told Ananda: |
「莫作是言： |
"Don't make false claims: |
『半梵行者，謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。』 |
"Those who practice half-brahman practice are said to be good friends, good companions, and good followers, but not evil knowledge, evil companions, and evil followers. 』 |
所以者何？ |
So what? |
純一滿靜，梵行清白，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。 |
Pure and full of tranquility, the holy life is pure. The so-called good knowledge, good companions, and good followers are not evil knowledge, evil companions, and evil followers. |
我為善知識故，有眾生於我所取念覺分，依遠離、依無欲、依滅、向於捨。 |
I am a virtuous teacher, so there are sentient beings who are aware of my thoughts and stay away from them, rely on no desire, rely on cessation, and turn to equanimity. |
如是擇法覺分，精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。 |
In this way, the awakening factors of Dharma are chosen: energy, joy, joy, concentration, and equanimity, relying on staying away, relying on desirelessness, relying on cessation, and moving towards equanimity. |
以是故當知，阿難！純一滿靜，梵行清白，謂善知識、善伴黨、善隨從，非惡知識、非惡伴黨、非惡隨從。」 |
Therefore you should know, Ananda! Pure and full of tranquility, the holy life is pure. It is called a good teacher, a good companion, and a good follower. It is not an evil knowledge, a non-evil companion, and a non-evil follower. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 727 （七二七） 拘夷那竭 |
SA 727 (Seven Two Seven) Kuyinaki |
如是我聞： |
This is what I heard: |
一時，佛在力士聚落人間遊行，於拘夷那竭城希連河中間住，於聚落側告尊者阿難： |
At one time, the Buddha was walking among the people in the settlement of the powerful men, and he lived in the middle of the Xilian River in the city of Kuyi. He told the Venerable Ananda in the settlement: |
「令四重襞疊敷世尊欝多羅僧，我今背疾，欲小臥息。」 |
Let the four layers of folds be applied to the Buddha. I have a backache now and I want to lie down and take a rest. |
尊者阿難即受教勅，四重襞疊敷欝多羅僧已，白佛言： |
The Venerable Ananda immediately received the instruction. After applying four folds of folds to the monk, he said to the Buddha: |
「世尊！已四重襞疊敷欝多羅僧，唯世尊知時。」 |
World Honored One! I have applied four layers of folds to the monk. Only the World Honored One knows the time. |
爾時，世尊厚襞僧伽梨枕頭，右脇而臥，足足相累，繫念明相，正念正智，作起覺想，告尊者阿難： |
At that time, the World-Honored One was lying on his right side with a thick pillow of Sangha pear on his right side. With his thoughts on the clear signs, mindfulness and wisdom, he became enlightened and said to the Venerable Ananda: |
「汝說七覺分。」 |
You talk about the seven factors of awakening. |
時，尊者阿難即白佛言： |
At that time, the Venerable Ananda said to the Buddha: |
「世尊！所謂念覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨，擇法、精進、喜、猗、定、捨覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨。」 |
"World Honored One! The so-called enlightenment factors of mindfulness, the World Honored One realizes that one has attained the right level of perfect enlightenment. It is said that the factors of staying away from desire, relying on non-desire, relying on cessation, and leaning toward equanimity, choosing the Dharma, exerting energy, joy, joy, concentration, and equanimity, the Buddha realizes that one has achieved the same level of perfect enlightenment. Awakening, it is said to rely on staying away, relying on no desire, relying on cessation, and moving towards equanimity.” |
佛告阿難： |
The Buddha told Ananda: |
「汝說精進耶？」 |
You mean diligent? |
阿難白佛： |
Ananda said to the Buddha: |
「我說精進。 |
"I say be diligent. |
世尊！說精進。 |
World Honored One! Talk about diligence. |
善逝！」 |
Good death! " |
佛告阿難： |
The Buddha told Ananda: |
「唯精進，修習多修習，得阿耨多羅三藐三菩提。」 |
Only by diligently practicing and practicing more, you will achieve Anuttarasamyaksambodhi. |
說是語已，正坐端身繫念。 |
Having said these words, he sat up straight and meditated. |
時，有異比丘即說偈言： |
At that time, a strange bhikkhu said a verse: |
「樂聞美妙法， 忍疾告人說， |
"I am happy to hear the wonderful Dharma, and patiently tell others about it, |
比丘即說法， 轉於七覺分。 |
The bhikkhu immediately preached the Dharma and turned to the seven factors of enlightenment. |
善哉尊阿難， 明解巧便說， |
Excellent, venerable Ananda, he explained clearly and skillfully, |
有勝白淨法， 離垢微妙說。 |
There is a method of victory, whitening and purification, a subtle theory of removing dirt. |
念、擇法、精進、 喜、猗、定、捨覺， |
Mindfulness, Dharma selection, diligence, joy, joy, concentration, and equanimity, |
此則七覺分， 微妙之善說。 |
This is the seven enlightenment factors, the subtle and good explanation. |
聞說七覺分， 深達正覺味， |
Hearing about the seven factors of awakening, deep into the taste of perfect awakening, |
身嬰大苦患， 忍疾端坐聽， |
The baby is in great pain, endure the pain and sit upright and listen, |
觀為正法王， 常為人演說， |
I regard you as the king of righteous Dharma. I always give speeches to people. |
猶樂聞所說， 況餘未聞者， |
I am happy to hear what is said, but I have not heard it yet. |
第一大智慧， 十力所禮者， |
The first great wisdom, those who are honored by the ten powers, |
彼亦應疾疾， 來聽說正法， |
He also responded to his illness and came to hear the true Dharma. |
諸多聞通達， 契經阿毘曇， |
Many people have heard and understood the scriptures, Abhitan, |
善通法律者， 應聽況餘者， |
Those who are good at understanding the law should listen to the rest of the situation. |
聞說如實法， 專心黠慧聽， |
Hear the Dharma as it is, listen with concentration and shrewdness, |
於佛所說法， 得離欲歡喜， |
According to the Buddha’s Dharma, it is joy to be free from desire. |
歡喜身猗息， 心自樂亦然， |
The body is resting with joy, and the heart is happy with itself, too. |
心樂得正受， 正觀有事行， |
The mind is happy and has the right feelings, and the right outlook leads to action. |
厭惡三趣者， 離欲心解脫， |
Those who hate the three pleasures will be liberated from desire. |
厭惡諸有趣， 不集於人天， |
I hate all kinds of interesting things and don’t focus on humans and heaven. |
無餘猶燈滅， 究竟般涅槃， |
Nothing left is like a lamp extinguished, the ultimate nirvana, |
聞法多福利， 最勝之所說， |
Hearing the Dharma brings many benefits, the most superior words are: |
是故當專思， 聽大師所說。」 |
Therefore, you should concentrate on your thoughts and listen to what the master has to say. " |
異比丘說此偈已，從座起而去。 |
Having said this verse, Bhikkhu got up from his seat and left. |
SA 728 （七二八） 說 |
SA 728 (七二八) says |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七覺分。 |
"There are seven enlightenment factors. |
何等為七？ |
What is seven? |
謂念覺分，乃至捨覺分。」 |
It is called the awakening part of mindfulness, and even the awakening part of equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 729 （七二九） 滅 |
SA 729 (seven twenty-nine) destroyed |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修七覺分。 |
"You should cultivate the seven factors of awakening. |
何等為修七覺分？ |
What is the purpose of cultivating the seven enlightenment factors? |
謂念覺分，乃至捨覺分，若比丘修念覺分，依遠離、依無欲、依滅、向於捨。 |
It is called the awareness of mindfulness, and even the awareness of equanimity. If a monk cultivates the awareness of mindfulness, he relies on staying away, relying on no desire, relying on cessation, and moving towards equanimity. |
如是修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。」 |
In this way, practice the Dharma of Choice, Effort, Joy, Yi, Concentration, and Equanimity, relying on staying away, relying on non-desire, relying on cessation, and moving towards equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 730 （七三〇） 分 |
SA 730 (seven thirty) points |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「諸比丘！過去已如是修七覺分，未來亦當如是修七覺分。」 |
Monks, you have cultivated the seven factors of enlightenment in this way in the past, and you should also cultivate the seven factors of enlightenment in the future. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 731 （七三一） 支節 |
SA 731 (Seven Three One) Branch |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘念覺分清淨鮮白，無有支節，離諸煩惱，未起不起，除佛調伏教授，乃至捨覺分，亦如是說。 |
"If a bhikkhu's mindfulness is pure and white, has no branches, is free from all defilements, and has not arisen, except for the Buddha's taming and teachings, the same is said about the equanimity. |
諸比丘！念覺分清淨鮮白，無有支節，離諸煩惱，未起而起，佛所調伏教授，非餘，乃至捨覺分，亦如是說。」 |
Monks! The enlightenment factor of mindfulness is pure and white, has no branches, is free from all troubles, and has not yet arisen. The Buddha's taming and teachings are not residual, and even the enlightenment factor of equanimity is said in the same way. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 732 （七三二） 起 |
SA 732 (seven three two) from |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「未起不起，除善逝調伏教授，未起而起，是則善逝調伏教授，非餘。」 |
Before you arise, except for the teachings of the Good Passings, which are tamed, and the teachings of the Good Passings, who have not yet arisen, then there is nothing left but the teachings of the Good Passings, which are tamed. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 733 （七三三） 七道品 |
SA 733 (Seven Three Three) Seventh Grade |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異比丘來詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, a different bhikkhu came to visit the Buddha. He bowed his head and bowed, sat down and said to the Buddha: |
「世尊謂覺分。 |
"The World-Honored One calls it enlightenment. |
世尊！云何為覺分？」 |
World Honored One! What is the meaning of enlightenment? " |
佛告比丘： |
The Buddha told the bhikkhu: |
「所謂覺分者，謂七道品法。 |
"The so-called awakening points are called the Seven Paths. |
然諸比丘七覺分漸次而起，修習滿足。」 |
However, the seven enlightenment factors gradually arise among monks, and they are satisfied with their practice. " |
異比丘白佛： |
Different bhikkhu and white Buddha: |
「世尊！云何覺分漸次而起，修習滿足？」 |
World Honored One! How can I achieve enlightenment gradually and be satisfied with my practice? |
佛告比丘： |
The Buddha told the bhikkhu: |
「若比丘內身身觀住，彼內身身觀住時，攝心繫念不忘。 |
"If a bhikkhu meditates on the inner body, he should keep his mind in mind while he meditates on the inner body. |
彼當爾時，念覺分方便修習，方便修習念覺分已，修習滿足； |
At that time, it is convenient to practice mindfulness and awakening, and it is convenient to practice mindfulness and awakening, and the practice is satisfactory; |
滿足念覺分已，於法選擇，分別思量。 |
Satisfy the awareness of mind, choose the Dharma, and think about it separately. |
當於爾時修擇法覺分方便，修方便已，修習滿足，如是乃至捨覺分修習滿足。 |
At that time, you should practice the expedient method of choosing the Dharma awakening factor, practice the expedient method, and be satisfied with it. In this way, you will be satisfied with the cultivation method of equanimity awakening factor. |
如內身身觀念住，如是外身、內外身，受、心、法法觀念住，當於爾時專心繫念不忘，乃至捨覺分亦如是說。 |
Just as the concept of the inner body abides, so the concepts of the outer body, the inner and outer body, feelings, mind, and dharmas abide, then one should concentrate on it and never forget it, even to the point of equanimity. The same is said. |
如是住者，漸次覺分起，漸次起已，修習滿足。」 |
Those who live in this way will gradually realize that the divisions arise, gradually arise, and practice to be satisfied. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 734 （七三四） 果報 |
SA 734 (Seven Three Four) Result |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告彼比丘，如上。 |
At that time, the World-Honored One told that bhikkhu, as above. |
差別者： |
Difference: |
「若比丘如是修習七覺分已，當得二種果，現法得漏盡無餘涅槃，或得阿那含果。」 |
If a bhikkhu practices the Seven Enlightenment Factors in this way, he will obtain two kinds of fruits, namely, the Nirvana with no remaining outflows, or the Anagami Fruit. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 735 （七三五） 果報 |
SA 735 (Seven Three Five) Result |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園……如上說。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden... As mentioned above. |
差別者： |
Difference: |
「如是比丘修習七覺分已，多修習已，得四種果、四種福利。 |
"In this way, a bhikkhu who practices the seven factors of enlightenment and practices more will obtain four kinds of fruits and four kinds of benefits. |
何等為四？ |
What is four? |
謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」 |
It is called the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit. " |
佛說此經已，異比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the different bhikkhus heard what the Buddha said and followed it with joy. |
SA 736 （七三六） 七種果 |
SA 736 (Seven Three Six) Seven Fruits |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園……如上說。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden... As mentioned above. |
差別者： |
Difference: |
「若比丘修習七覺分，多修習已，當得七種果、七種福利。 |
"If a bhikkhu practices the seven factors of enlightenment and practices them many times, he should obtain seven kinds of fruits and seven kinds of benefits. |
何等為七？ |
What is seven? |
是比丘得現法智證樂，若命終時若不得現法智證樂，及命終時，而得五下分結盡，中般涅槃。 |
This bhikkhu can attain the bliss of manifesting the wisdom of the Dharma. If he fails to attain the bliss of manifesting the wisdom of the Dharma at the end of his life, and at the end of his life, he will attain nirvana in which all the five lower elements are combined. |
若不得中般涅槃，而得生般涅槃。 |
If you can't achieve parinirvana, you can achieve parinirvana. |
若不得生般涅槃，而得無行般涅槃。 |
If you can't achieve nirvana, you can achieve nirvana without action. |
若不得無行般涅槃，而得有行般涅槃。 |
If you cannot achieve Nirvana without formation, you can achieve Nirvana with formation. |
若不得有行般涅槃，而得上流般涅槃。」 |
If you can't achieve nirvana, you can achieve nirvana. " |
佛說此經已，異比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the different bhikkhus heard what the Buddha said and followed it with joy. |
SA 737 （七三七） 七道品 |
SA 737 (Seven Three Seven) Seven Paths |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「所謂覺分。 |
"The so-called enlightenment. |
何等為覺分？」 |
What is enlightenment? " |
諸比丘白佛： |
The monks said to the Buddha: |
「世尊是法根、法眼、法依，唯願為說。 |
"The World Honored One is the root of Dharma, the eye of Dharma, and the basis of Dharma. I only wish to speak. |
諸比丘聞已，當受奉行。」 |
Bhikkhus, you have heard this and should accept it and follow it. " |
佛告諸比丘、比丘尼： |
The Buddha told the monks and nuns: |
「七覺分者，謂七道品法。 |
"The seven divisions of awakening are called the Seven Paths. |
諸比丘！此七覺分漸次起，漸次起已，修習滿足。」 |
Monks! These seven awakening factors arise gradually, and when they have arisen gradually, they will be satisfied with their practice. " |
諸比丘白佛： |
The monks said to the Buddha: |
「云何七覺分漸次起，漸次起已，修習滿足？ |
"How can the seven enlightenment factors gradually arise, and when they have gradually arisen, the practice is satisfactory? |
「若比丘身身觀念住，彼身身觀念住已，專心繫念不忘，當於爾時方便修念覺分； |
"If a bhikkhu abides in the concept of body and mind, and he has already abided in the concept of body and body, and is mindful of it without forgetting it, he should then conveniently cultivate mindfulness awareness; |
方便修念覺分已，修習滿足，謂修念覺分已，於法選擇，當於爾時修擇法覺分方便，修擇法覺分方便已，修習滿足。 |
It is said that the method of cultivating mindfulness and enlightenment is sufficient, and the practice is satisfactory. |
如是精進、喜、猗、定、捨覺分亦如是說。 |
The same goes for the factors of energy, joy, joy, concentration, and equanimity. |
如內身，如是外身、內外身，受、心、法法觀念住，專心繫念不忘，當於爾時方便修念覺分，方便修念覺分已，修習滿足。 |
Just like the inner body, such as the outer body, the inner and outer body, the concepts of feeling, mind, and Dharma are abiding, and the mind is focused on it without forgetting it. When it is convenient to cultivate the awareness of mindfulness, it is convenient to cultivate the awareness of mindfulness, and the practice is satisfactory. |
乃至捨覺分亦如是說，是名比丘七覺分漸次起，漸次起已，修習滿足。」 |
Even the factor of equanimity is said in the same way. This is called the seven factors of awakening of monks. They gradually arise. After they have gradually arisen, they are satisfied with the practice. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 738 （七三八） 果報 |
SA 738 (Seven Three Eight) Result |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「此七覺分修習多修習，當得二果，得現法智有餘涅槃及阿那含果。」 |
If you practice these seven enlightenment factors frequently, you will obtain two fruits: Nirvana and the Anagami fruit of manifesting Dharma wisdom. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 739 （七三九） 果報 |
SA 739 (seven thirty-nine) retribution |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若比丘修習七覺分，多修習已，當得四果。 |
"If a bhikkhu practices the seven factors of awakening, he will achieve the four fruits if he practices them many times. |
何等為四？ |
What is four? |
謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」 |
It is called the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 740 （七四〇） 果報 |
SA 740 (seventy-four) retribution |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園……如上說。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden... As mentioned above. |
差別者： |
Difference: |
「若比丘修習此七覺分，多修習已，當得七果。 |
"If a bhikkhu practices these seven factors of awakening, he will achieve the seven fruits after practicing many times. |
何等為七？ |
What is seven? |
謂現法智有餘涅槃，及命終時，若不爾者，五下分結盡，得中般涅槃。 |
It is said that there is nirvana remaining in the present Dharma wisdom, and if it does not happen at the end of life, the five lower elements will be combined and the intermediate nirvana will be achieved. |
若不爾者，得生般涅槃。 |
If not, you will achieve parinirvana. |
若不爾者，得無行般涅槃。 |
If not, you will achieve nirvana without any action. |
若不爾者，得有行般涅槃。 |
If you don't, you will have nirvana. |
若不爾者，得上流般涅槃。」 |
If not, you will achieve superior nirvana. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 741 （七四一） 不淨觀 |
SA 741 (Seven Four One) Contemplation of Impurity |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修不淨觀，多修習已，當得大果大福利。 |
"You should practice the contemplation of impurity. If you practice it more, you will get great results and great benefits. |
云何修不淨觀？ |
Why should I practice impure contemplation? |
多修習已，得大果大福利。 |
If you practice more, you will get great results and great benefits. |
是比丘不淨觀俱念覺分，依遠離、依無欲、依滅、向於捨； |
This bhikkhu is aware of all thoughts of impurity, relying on staying away, relying on lack of desire, relying on cessation, and leaning towards equanimity; |
修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。」 |
Cultivate the enlightenment factors of choice, effort, joy, yi, concentration, and equanimity, relying on staying away, relying on non-desire, relying on cessation, and moving towards equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 742 （七四二） 死念 |
SA 742 (Seven Four Two) Thoughts of Death |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘修習隨死念，多修習已，得大果大福利。 |
"If a bhikkhu practices mindfulness of death, if he practices it more often, he will gain great results and great benefits. |
云何比丘修習隨死念？ |
How come a bhikkhu practices meditation on death? |
多修習已，得大果大福利。 |
If you practice more, you will get great results and great benefits. |
是比丘修隨死念俱念覺分，依遠離、依無欲、依滅、向於捨，乃至捨覺分亦如是說。」 |
This bhikkhu practices the awareness of the thought of death, the awareness of staying away, the lack of desire, the cessation of cessation, the direction of equanimity, and the awareness of equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 743 （七四三） 慈 |
SA 743 (Seven Four Three) Charity |
如是我聞： |
This is what I heard: |
一時，佛住釋氏黃枕邑。 |
For a time, the Buddha lived in Huangzhen County of the Shi family. |
時，眾多比丘晨朝著衣持鉢，入黃枕邑乞食。 |
At that time, many monks went to Huangzhen Town to beg for food in the morning. |
時，眾多比丘作是念： |
At that time, many monks thought: |
「今日太早，乞食時未至，我等可過外道精舍。」 |
It's too early today and the time for begging has not yet come. We can pass by the heretic monastery. |
爾時，眾多比丘即入外道精舍，與諸外道出家共相問訊慰勞已，於一面坐。 |
At that time, many bhikkhus entered the heretic monastery and sat down together with the other monks to inquire and comfort each other. |
諸外道出家言： |
Here’s what the heretics say: |
「沙門瞿曇為諸弟子說如是法不： |
"The ascetic Kutan said to his disciples this is the Dharma: |
『斷五蓋惱心，慧力羸、為障礙分、不趣涅槃，盡攝其心，住四念處。 |
Cut off the five hindrances, the troubled mind, the weak wisdom, the obstacles, and the unfavorable nirvana. Take full control of the mind and dwell in the four places of mindfulness. |
心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿； |
The mind is full of compassion, has no resentment, no jealousy, no anger, is vast and immeasurable, and is full of good practices; |
四方、四維、上、下一切世間，心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修習充滿，如是修習。』 |
In all the worlds in the four directions, four dimensions, above and below, the heart is endowed with kindness, without resentment, jealousy, or anger. It is vast and immeasurable, and is filled with good practices. Practice like this. 』 |
悲、喜、捨心俱亦如是說。 |
The same goes for the hearts of sadness, joy, and equanimity. |
我等亦復為諸弟子作如是說，我等與彼沙門瞿曇有何等異？ |
We also say this to all our disciples: How are we different from that ascetic, Qutan? |
所謂俱能說法。」 |
The so-called everyone can explain. " |
時，眾多比丘聞諸外道出家所說，心不喜悅，默然不呵，從座起去。 |
At that time, many bhikkhus heard what the non-Buddhist monks said, and they were displeased and silently stood up from their seats. |
入黃枕邑，乞食已，還精舍，舉衣鉢，洗足已，詣佛所，稽首禮足，退坐一面。 |
After entering Huangzhen Town, he had begged for food, returned to the monastery, raised his robe and bowl, washed his feet, went to the Buddha's place, bowed his head and bowed his feet, and sat down. |
以彼外道出家所說廣白世尊。 |
According to what the heretic monk said, the World Honored One is widely understood. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如彼外道出家所說，汝等應問： |
"As that heretic monk said, you should ask: |
『修習慈心，為何所勝？ |
Why do you win by practicing loving-kindness? |
修習悲、喜、捨心，為何所勝？』 |
Why do you win by practicing compassion, joy, and equanimity? 』 |
如是問時，彼諸外道出家，心則駭散，或說外異事，或瞋慢、毀呰、違背、不忍，或默然萎熟，低頭失辯，思惟而住。 |
When asked like this, those outsiders who become monks will be frightened and distracted, or they may talk about foreign things, or they may be angry, arrogant, slanderous, disobedient, and intolerant, or they may become silent and withered, bow their heads, unable to speak, and dwell in thought. |
所以者何？ |
So what? |
我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說隨順樂者，唯除如來及聲聞眾者。 |
I do not see anyone among the gods, demons, Brahmans, ascetics, brahmins, gods, or humans who hear what I say and take pleasure in it, except for the Tathagata and the assembly of voice-hearers. |
比丘！心與慈俱多修習，於淨最勝； |
Bhikkhu! The more you practice both mind and compassion, the more pure you will be. |
悲心修習多修習，空入處最勝； |
The more you practice the practice of compassion, the more prosperous it is to enter the place of emptiness; |
喜心修習多修習，識入處最勝； |
The more you practice the practice of joyful mind, the more you will know the best place to enter; |
捨心修習多修習，無所有入處最勝。」 |
If you practice equanimity more often, the place of entry without possessions is the best. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 744 （七四四） 慈 |
SA 744 (Seven Four Four) Charity |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘修習慈心，多修習已，得大果大福利。 |
"If a bhikkhu practices loving-kindness and practices it often, he will gain great results and great benefits. |
云何比丘修習慈心，得大果大福利？ |
How can a bhikkhu practice loving kindness and achieve great results and great benefits? |
是比丘心與慈俱，修念覺分，依遠離、依無欲、依滅、向於捨； |
This bhikkhu has a mind that is endowed with compassion, cultivates mindfulness, relies on distance, relies on non-desire, relies on cessation, and focuses on equanimity; |
乃至修習捨覺分，依遠離、依無欲、依滅、向於捨。」 |
To the point of practicing the enlightenment of equanimity, relying on staying away, relying on non-desire, relying on cessation, and leaning towards equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 745 （七四五） 滅 |
SA 745 (Seven Four Five) destroyed |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘修空入處，多修習已，得大果大福利。 |
"If a bhikkhu cultivates the emptiness of the mind, he will achieve great results and great benefits if he practices it more. |
云何比丘修空入處，多修習已，得大果大福利？ |
How can a bhikkhu practice the practice of emptiness and achieve great results and benefits by practicing more? |
是比丘心與空入處俱，修念覺分，依遠離、依無欲、依滅、向於捨； |
This bhikkhu's mind is the place where emptiness enters, and he cultivates mindfulness and enlightenment, relying on staying away, relying on non-desire, relying on cessation, and leaning on equanimity; |
乃至修捨覺分，依遠離、依無欲、依滅、向於捨。」 |
To the point of cultivating the enlightenment of equanimity, rely on staying away, relying on non-desire, relying on cessation, and leaning towards equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說。 |
The three sutras of cultivating the place of emptiness, the place of consciousness, the place of nothingness, and the place of non-perception and non-perception are also as mentioned above. |
SA 746 （七四六） 安那般那念 |
SA 746 (Seven Four Six) Anapana Mindfulness |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘修習安那般那念，多修習已，得大果大福利。 |
"If a bhikkhu practices the mindfulness of Anapana, if he practices it more, he will gain great results and great benefits. |
云何修習安那般那念，多修習已，得大果大福利？ |
How can you practice Anapana mindfulness and achieve great results and benefits if you practice it more often? |
是比丘心與安那般那念俱，修念覺分，依遠離、依無欲、依滅、向於捨； |
This bhikkhu's mind is bound to the mind of Anapana, and he cultivates mindfulness and enlightenment, relying on staying away, relying on non-desire, relying on cessation, and leaning on equanimity; |
乃至修捨覺分，依遠離、依無欲、依滅、向於捨。」 |
To the point of cultivating the enlightenment of equanimity, rely on staying away, relying on non-desire, relying on cessation, and leaning towards equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 747 （七四七） 無常 |
SA 747 (Seven Four Seven) Impermanence |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘修無常想，多修習已，得大果大福利。 |
"If a bhikkhu practices the thought of impermanence, he will gain great results and great benefits if he practices it more. |
云何比丘修無常想，多修習已，得大果大福利？ |
How can a bhikkhu practice the thought of impermanence and achieve great results and benefits by practicing more? |
是比丘心口與無常想俱，修念覺分，依遠離、依無欲、依滅、向於捨； |
This bhikkhu has thoughts of impermanence in his mind and mouth, and cultivates mindfulness and enlightenment, relying on staying away, relying on non-desire, relying on cessation, and focusing on equanimity; |
乃至得捨覺分，依遠離、依無欲、依滅、向於捨。」 |
To achieve the enlightenment of equanimity, rely on staying away, relying on no desire, relying on cessation, and leaning towards equanimity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想、盡想、斷想、無欲想、滅想、患想、不淨想、青瘀想、膿潰想、膖脹想、壞想、食不盡想、血想、分離想、骨想、空想，一一經如上說。 |
Such as the thought of impermanence, the thought of impermanence and suffering, the thought of suffering without a self, the thought of watching food, the thought of being unpleasable in the world, the thought of exhaustion, the thought of cessation, the thought of no desire, the thought of cessation, the thought of suffering, the thought of impurity, the thought of bruises, and the thought of pus. , thoughts of bloating, bad thoughts, thoughts of not being able to eat enough, thoughts of blood, thoughts of separation, thoughts of bones, and empty thoughts, all have been mentioned above. |
雜阿含經卷第二十七 |
Zagama Sutra Volume 27 |
SA 748 （七四八） 日出 |
SA 748 (Seven Four Eight) sunrise |
雜阿含經卷第二十八 |
The twenty-eighth volume of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如日出前相，謂明相初光。 |
"Like the appearance before the sun rises, it is called the first light of the bright phase. |
如是比丘正盡苦邊、究竟苦邊前相者，所謂正見。 |
Such a bhikkhu is right at the end of the edge of suffering and appears before the edge of ultimate suffering. This is called right view. |
彼正見者，能起正志、正語、正業、正命、正方便、正念、正定。 |
Those who have right views are able to develop right aspirations, right speech, right actions, right livelihood, right skill, right mindfulness, and right concentration. |
起定正受故，聖弟子心正解脫貪欲、瞋恚、愚癡，如是心善解脫。 |
Because of the rise of samadhi and right feeling, the mind of a noble-one's-disciple is liberated from greed, anger, and ignorance. Such a mind is liberated by goodness. |
聖弟子得正知見： |
The noble-one's-disciple attains correct understanding: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 749 （七四九） 無明 |
SA 749 (seventy-nine) ignorance |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若無明為前相，故生諸惡不善法。 |
"If ignorance is the precursor, all evil and unwholesome dharmas will arise. |
時，隨生無慚、無愧； |
At this time, there is no shame or shame in life; |
無慚、無愧生已，隨生邪見； |
Live your life without shame or regret, and you will have wrong views; |
邪見生已，能起邪志、邪語、邪業、邪命、邪方便、邪念、邪定。 |
When wrong views arise, they can give rise to wrong intentions, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, and wrong concentration. |
若起明為前相，生諸善法。 |
If the enlightenment is the previous appearance, all good dharmas will arise. |
時，慚愧隨生，慚愧生已，能生正見，正見生已，起正志、正語、正業、正命、正方便、正念、正定，次第而起。 |
At that time, shame will arise, and shame will arise. Right view will arise, and right view will arise. Right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration will arise sequentially. |
正定起已，聖弟子得正解脫貪欲、瞋恚、愚癡。 |
Having attained samadhi, the noble-one's-disciples are liberated from greed, anger, and ignorance. |
如是聖弟子得正解脫已，得正知見： |
In this way, the noble-one's-disciple has attained the right liberation and the right view: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 750 （七五〇） 無明 |
SA 750 (seven five hundred) ignorance |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘！諸惡不善法，比丘，一切皆以無明為根本，無明集、無明生、無明起。 |
"Bhikkhu! All evil and unwholesome dharmas, Bhikkhu, are all based on ignorance. Ignorance gathers, arises, and arises. |
所以者何？ |
So what? |
無明者無知，於善、不善法不如實知，有罪、無罪，下法、上法，染污，不染污，分別、不分別，緣起、非緣起不如實知； |
Ignorance means ignorance, not knowing the truth about good and unwholesome dharmas, not knowing guilt and innocence, inferior dharma and superior dharma, defiled and undefiled, differentiating and not distinguishing, and not knowing what is and is not dependent on origin; |
不如實知故，起於邪見，起於邪見已，能起邪志、邪語、邪業、邪命、邪方便、邪念、邪定。 |
Failure to know the truth leads to wrong views. Wrong views can give rise to wrong aspirations, wrong speech, wrong karma, wrong destiny, wrong convenient methods, wrong thoughts, and wrong concentration. |
「若諸善法生，一切皆明為根本，明集、明生、明起。 |
“If all good dharmas arise, everything will be clear as its root, clear collection, clear birth, and clear rise. |
明，於善、不善法如實知者，罪、無罪，親近、不親近，卑法、勝法，穢污、白淨，有分別、無分別，緣起、非緣起悉如實知，如實知者，是則正見。 |
It is clear that one knows truthfully about wholesome and unwholesome dharmas, sin and innocence, closeness and non-closeness, inferior dharmas and superior dharmas, filthy and pure, differentiated and undifferentiated, dependent and non-dependent origination, known as it really is, This is right view. |
正見者，能起正志、正語、正業、正命、正方便、正念、正定。 |
A person with right views can have right aspirations, right speech, right actions, right livelihood, right methods, right mindfulness, and right concentration. |
正定起已，聖弟子得正解脫貪、恚、癡，貪、恚、癡解脫已，是聖弟子得正智見： |
Having arisen from right concentration, the noble-one's-disciple has attained the right liberation from greed, hatred, and delusion. Having been liberated from greed, hatred, and delusion, the noble-one's-disciple has attained the right view of wisdom: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 751 （七五一） 起 |
SA 751 (seven five one) starting |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若在家、若出家而起邪事者，我所不說。 |
"If someone does evil things at home or as a monk, I won't say anything about it. |
所以者何？ |
So what? |
若在家、出家而起邪事者，則不樂正法。 |
If someone commits evil deeds at home or as a monk, he will not be happy with the Dharma. |
何等為邪事？ |
What an evil thing? |
謂邪見，乃至邪定，若在家、出家而起正事，我所讚歎。 |
It’s called wrong views and even wrong concentration. If you start doing good things at home or as a monk, I will praise you. |
所以者何？ |
So what? |
起正事者，則樂正法，善於正法。 |
Those who set out to do the right thing will be happy with the Dharma and be good at the Dharma. |
何等為正事？ |
What's the right thing to do? |
謂正見，乃至正定。」 |
It is called right view, or even right concentration. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「在家及出家， 而起邪事者， |
"Those who do evil things at home or as a monk, |
彼則終不樂， 無上之正法， |
He will never be happy, the supreme dharma, |
在家及出家， 而起正事者， |
Those who are at home or monastic, and who are doing business, |
彼則常心樂， 無上之正法。」 |
He is always happy and has the supreme Dharma. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 752 （七五二） 迦摩 |
SA 752 (seven five two) Kama |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，迦摩比丘詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, Bhikkhu Kammo went to the Buddha's place, bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！所謂欲者。 |
"World Honored One! What is called desire. |
云何為欲？」 |
What is desire? " |
佛告迦摩： |
The Buddha told Kamama: |
「欲，謂五欲功德。 |
"Desire refers to the merits of the five desires. |
何等為五？ |
What is five? |
謂眼識明色，可愛、可意、可念，長養欲樂。 |
It is said that the eye recognizes clear colors, which are lovely, pleasant, and thought-provoking, and cultivates sensual pleasures. |
如是耳、鼻、舌、身識觸，可愛、可意、可念，長養欲樂，是名為欲。 |
Such contact with the ears, nose, tongue, and body is lovely, agreeable, and thoughtable, and nourishes sensual pleasure. This is called desire. |
然彼非欲，於彼貪著者，是名為欲。」 |
However, it is not desire. What is caused by greed is called desire. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「世間雜五色， 彼非為愛欲， |
"There are five colors in the world, but they are not for love and desire. |
貪欲覺想者， 是則士夫欲， |
Those who think about greed are like the desire of a scholar. |
眾色常住世， 行者斷心欲。」 |
All kinds of forms abide in the world forever, and those who practice them should give up their desires. " |
迦摩比丘白佛言： |
Bhikkhu Kammo said to the Buddha: |
「世尊！寧有道有跡，斷此愛欲不？」 |
World Honored One! Wouldn't it be better to have a path and traces than to put an end to this love and desire? |
佛告比丘： |
The Buddha told the bhikkhu: |
「有八正道，能斷愛欲，謂正見、正志、正語、正業、正命、正方便、正念、正定。」 |
There is the Eightfold Path, which can cut off love and desire, and is called right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. |
佛說此經已，迦摩比丘聞佛所說，歡喜奉行。 |
The Buddha had spoken this sutra. When Bhikkhu Kammo heard what the Buddha said, he rejoiced and followed it. |
SA 753 （七五三） 阿黎吒 |
SA 753 (seven five three) Ali Zha |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有比丘名阿梨瑟吒，詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, a bhikkhu named Ariseta came to the Buddha's place. He bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！所謂甘露者。 |
"World Honored One! The so-called nectar. |
云何名為甘露？」 |
Why is the cloud called nectar? " |
佛告阿梨瑟吒： |
The Buddha told Ariseta: |
「甘露者，界名說，然我為有漏盡者，現說此名。」 |
Nectar is the name of the world. However, I am a person with outflows, so I say this name now. |
阿梨瑟吒比丘白佛言： |
Bhikkhu Ariseta said to the Buddha: |
「世尊！有道有跡，修習多修習，得甘露法不？」 |
World Honored One! There is a way and a trace. If you practice more and practice more, will you obtain the nectar method? |
佛告比丘： |
The Buddha told the bhikkhu: |
「有，所謂八聖道分——謂正見乃至正定。」 |
Yes, the so-called Eightfold Noble Path - right view and even right concentration. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 754 （七五四） 舍利弗 |
SA 754 (Seven Five Four) Shariputra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者舍利弗詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, the Venerable Shariputra went to the Buddha's place, bowed his head at the Buddha's feet, sat back, and said to the Buddha: |
「世尊！所謂賢聖等三昧根本眾具。 |
"World Honored One! The so-called sages and other fundamental beings of Samadhi. |
云何為賢聖等三昧根本眾具？」 |
Why are sages and other samadhi fundamental beings? " |
佛告舍利弗： |
The Buddha told Shariputra: |
「謂七正道分為賢聖等三昧，為根本，為眾具。 |
"It is said that the Seven Noble Paths are divided into samadhis such as sages and saints, which are the root and the manifestations of all. |
何等為七？ |
What is seven? |
謂正見、正志、正語、正業、正命、正方便、正念。 |
It is called right view, right intention, right speech, right action, right livelihood, right method and right mindfulness. |
舍利弗！於此七道分為基業已，得一其心，是名賢聖等三昧根本眾具。」 |
Shariputra! These seven paths have been divided into basic karma, and one mind has been obtained. These are the basic objects of Samadhi such as sages and saints. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 755 （七五五～七） 比丘 |
SA 755 (seven five five to seven) bhikkhu |
如上三經。 |
As above three scriptures. |
如是佛問諸比丘三經亦如是說。 |
The Buddha asked the monks the same thing in the Three Sutras. |
SA 756 （七五五～七） 畏 |
SA 756 (seven five five to seven) fear |
如上三經。 |
As above three scriptures. |
如是佛問諸比丘三經亦如是說。 |
The Buddha asked the monks the same thing in the Three Sutras. |
SA 757 （七五五～七） 受 |
SA 757 (seven five five to seven) receive |
如上三經。 |
As above three scriptures. |
如是佛問諸比丘三經亦如是說。 |
The Buddha asked the monks the same thing in the Three Sutras. |
SA 758 （七五八） 三法 |
SA 758 (seven five eight) three methods |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「無母子畏，有母子畏。 |
“There is no fear of mother and child, there is fear of mother and child. |
愚癡無聞凡夫所說，而不能知無母子畏，有母子畏。 |
Ignorance has not heard what ordinary people say, and cannot know that there is no fear of mother and child, but there is fear of mother and child. |
「諸比丘！有三種無母子畏，愚癡無聞凡夫所說。 |
"Bhikkhus, there are three kinds of fear of mother and child, which are said by ordinary people who are ignorant and ignorant. |
何等為三？ |
What is three? |
諸比丘！有時兵兇亂起，殘害國土，隨流波迸，子失其母，母失其子，是名第一無母子畏，愚癡無聞凡夫所說。 |
Monks! Sometimes the war breaks out and destroys the land, and the waves burst out, and the son loses his mother, and the mother loses her son. This is called the first fear of mother and son, and it is said by ordinary people who are ignorant and ignorant. |
「復次，比丘！有時大火卒起，焚燒城邑聚落，人民馳走，母子相失，是名第二無母子畏，愚癡無聞凡夫所說。 |
"Again, bhikkhu! Sometimes fires break out and burn cities and settlements. People rush away and mothers and children lose each other. This is called the second fear of mother and child. It is said by ordinary people who are ignorant and ignorant. |
「復次，比丘！有時山中大雨，洪水流出，漂沒聚落，人民馳走，母子相失，是名第三無母子畏，愚癡無聞凡夫所說。 |
"Again, bhikkhu! Sometimes it rains heavily in the mountains, and floods flow out, destroying settlements, people running away, and mothers and children losing each other. This is called the third fear of mother and child, which is said by ordinary people who are ignorant and ignorant. |
「然此等畏，是有母子畏，愚癡無聞凡夫說名無母子畏。 |
"However, this kind of fear is the fear of mother and child. The ignorant and ignorant ordinary people say that there is no fear of mother and child. |
彼有時兵兇亂起，殘害國土，隨流波迸，母子相失，或時於彼母子相見，是名第一有母子畏，愚癡無聞凡夫說名無母子畏。 |
At that time, there will be fierce military chaos, destroying the country, and waves will break out, and the mother and son will be lost. Or sometimes the mother and son will meet each other. This is called the first fear of mother and son. The ignorant and ignorant ordinary people say that there is no fear of mother and son. |
「復次，大火卒起，焚燒城邑聚落，人民馳走，母子相失，或復相見，是名第二有母子畏，愚癡無聞凡夫說名無母子畏。 |
"Again, when a great fire breaks out and burns down cities and settlements, and the people rush away, mother and child lose or see each other again. This is called the second fear of mother and child. The ignorant and ignorant ordinary people say that there is no fear of mother and child. |
「復次，山中大雨，洪水流出，漂沒聚落，此人馳走，母子相失，或尋相見，是名第三有母子畏，愚癡無聞凡夫說名無母子畏。 |
"Again, it rained heavily in the mountains, floods flowed out, and the settlements were swept away. This person ran away, and the mother and son lost or found each other. This is called the third fear of mother and child. The ignorant and ignorant ordinary people say that it is called the fear of mother and child. |
「比丘！有三種無母子畏，是我自覺成三菩提之所記說。 |
"Bhikkhu! There are three kinds of fear without mother and child, which I recorded when I realized that I have attained the three bodhisattvas. |
何等為三？ |
What is three? |
若比丘！子若老時，無母能語： |
If you are a monk! When the son is old, no mother can speak: |
『子！汝莫老，我當代汝。』 |
"son! You are not old, I am your generation. 』 |
其母老時，亦無子語： |
When his mother was old, she had no son to say: |
『母！令莫老，我代之老。』 |
"mother! If you don't tell me to be old, I will take your place. 』 |
是名第一無母子畏，我自覺成三菩提之所記說。 |
This is called No. 1, no fear of mother and child. I realize that I have achieved the three bodhisattvas. |
「復次，比丘！有時子病，母不能語： |
"Again, bhikkhu! Sometimes the child is ill and the mother cannot speak: |
『子！令莫病，我當代汝。』 |
"son! Don't be sick, I will be your substitute. 』 |
母病之時，子亦不能語： |
When the mother was ill, the son could not speak: |
『母！莫病，我當代母。』 |
"mother! Don't worry, I will be a surrogate mother. 』 |
是名第二無母子畏，我自覺成三菩提之所記說。 |
This is called the second lack of fear of mother and child. I realize that I have achieved the three bodhisattvas. |
「復次，子若死時，無母能語： |
"Again, when a son dies, there is no mother left to speak: |
『子！令莫死，我今代汝。』 |
"son! Don't die, I will take care of you now. 』 |
母若死時，無子能語： |
When the mother dies, no son can speak: |
『母！令莫死，我當代母。』 |
"mother! If Ling Mo dies, I will be a surrogate mother. 』 |
是名第三無母子畏，我自覺成三菩提之所記說。」 |
This is called the third fear of mother and child. I realize that I have achieved the three bodhisattvas. " |
諸比丘白佛： |
The monks said to the Buddha: |
「有道有跡，修習多修習，斷前三種有母子畏，斷後三種無母子畏不？」 |
If there is a way and a trace, practice more and practice more. The first three types of cutting off have the fear of mother and child, but the last three types of cutting off don't have the fear of mother and child? |
佛告比丘： |
The Buddha told the bhikkhu: |
「有道有跡，斷彼三畏。 |
"If there is a way and a trace, it will cut off the three fears. |
何等為道。 |
What a way. |
何等為跡，修習多修習，斷前三種有母子畏，斷後三種無母子畏？ |
How is it that if you practice more and more, you will have the fear of mother and child in the first three types, and there will be no fear of mother and child in the last three types? |
謂八聖道分，正見、正志、正語、正業、正命、正方便、正念、正定。」 |
It is called the Eightfold Noble Path: Right View, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Skill, Right Mindfulness, and Right Concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 759 （七五九） 學 |
SA 759 (Seven Five Nine) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三受，無常、有為、心所緣生。 |
“There are three feelings: impermanence, conditionedness, and mental objects. |
何等為三？ |
What is three? |
謂樂受、苦受、不苦不樂受。」 |
It means pleasant feeling, painful feeling, neither painful nor pleasant feeling. " |
諸比丘白佛： |
The monks said to the Buddha: |
「世尊！有道有跡，修習多修習，斷此三受不？」 |
World Honored One! If there is a way and a trace, if you practice more and more, can you stop these three kinds of suffering? |
佛告比丘： |
The Buddha told the bhikkhu: |
「有道有跡，修習多修習，斷此三受。 |
"If there is a way and a trace, practice more and practice more, and you will cut off these three feelings. |
何等為道，何等為跡，修習多修習，斷此三受？」 |
What is the path, what is the trace, practice more and more, and cut off these three feelings? " |
佛告比丘： |
The Buddha told the bhikkhu: |
「謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。」 |
It is called the Eightfold Noble Path, right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 760 （七六〇） 正士 |
SA 760 (seven sixty) sergeant |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有三法，不可喜、不可愛、不可念。 |
"There are three things in the world: unpleasing, unlovable, and unthinkable. |
何等為三？ |
What is three? |
謂老、病、死，此三法不可喜、不可愛、不可念。 |
Aging, sickness, and death are not pleasant, lovely, or thoughtable. |
世間若無此三法不可喜、不可愛、不可念者，無有如來、應、等正覺出於世間，世間亦不知有如來說法教誡、教授。 |
If there were no such three things in the world that are unpleasing, unlovable, and unthinkable, there would be no Tathagata, Ying, and other enlightened beings in the world, and the world would not know of a Tathagata to give instructions and instructions. |
以世間有此三法不可喜、不可愛、不可念故，如來、應、等正覺出於世間，世間知有如來說法教誡、教授。」 |
Because there are these three things in the world that are undesirable, unlovable, and unthinkable, the Tathagata, Ying, and other enlightened beings emerged from the world, and the world knows that there are Tathagatas who give instructions and instructions. " |
諸比丘白佛： |
The monks said to the Buddha: |
「有道有跡，斷此三法不可喜、不可愛、不可念者不？」 |
If there is a way and a trace, wouldn't it be wise to rule out that these three dharmas are undesirable, unlovable, and unthinkable? |
佛告比丘： |
The Buddha told the bhikkhu: |
「有道有跡，修習多修習，斷此三法不可喜、不可愛、不可念。 |
If there is a way and a trace, if you practice more, you will be able to eliminate these three things that are not pleasing to you, not lovely to be loved, and not to be thought of. |
何等為道？ |
What is the Tao? |
何等為跡？ |
What a trace? |
修習多修習，斷此三法不可喜、不可愛、不可念？ |
If you practice more and practice more, you will be able to judge that these three things are not pleasing, unlovable, and unthinkable? |
謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。」 |
It is called the Eightfold Noble Path, right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 761 （七六一） 漏盡 |
SA 761 (seven sixty-one) leakage |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當說學及無學。 |
"I should say that there is learning and no learning. |
諦聽，善思念之。 |
Listen carefully and think deeply about it. |
何等為學？ |
What is learning? |
謂學正見成就，學正志、正語、正業、正命、正方便、正念、正定成就，是名為學。 |
It is called learning to achieve the right view, right intention, right speech, right action, right livelihood, right method, right mindfulness, and right concentration. |
何等為無學？ |
What is uneducated? |
謂無學正見成就，無學正志、正語、正業、正命、正方便、正念、正定成就，是名無學。」 |
It is said that there is no learning to achieve the right view, no learning to achieve the right intention, right speech, right action, right livelihood, right method, right mindfulness, and right concentration. This is called no learning. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如學、無學，如是正士、如是大士，亦如是說。 |
Such is the case with learning and without learning, such is the righteous person, such is the great scholar, the same is said. |
SA 762 （七六二） 八正道分 |
SA 762 (Seven Six Two) Eightfold Path |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當說聖漏盡。 |
"I should say that the holy leaks are gone. |
云何為聖漏盡？ |
Why is the holy leakage exhausted? |
謂無學正見成就，乃至無學正定成就，是名聖漏盡。」 |
It is said that the achievement of right views without learning, or even the achievement of right concentration without learning, is called the elimination of holy outflows. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 763 （七六三） 修 |
SA 763 (seven sixty-three) repair |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說八聖道分。 |
"I will now explain the Eightfold Noble Path. |
何等為八？ |
What is eight? |
謂正見、正志、正語、正業、正命、正方便、正念、正定。」 |
It is called right view, right intention, right speech, right action, right livelihood, right method, right mindfulness and right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 764 （七六四） 修 |
SA 764 (seven sixty-four) repair |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說修八聖道。 |
"I will now teach you how to practice the Eightfold Noble Path. |
諦聽，善思。 |
Listen carefully and think well. |
何等為修八聖道？ |
What is the purpose of cultivating the Eightfold Noble Path? |
是比丘修正見，依遠離、依無欲、依滅、向於捨，修正志、正語、正業、正命、正方便、正念、正定，依遠離、依無欲、依滅、向於捨，是名修八聖道。」 |
This bhikkhu corrects his views by staying away, relying on non-desire, relying on cessation, and moving toward equanimity. He corrects his will, right speech, right actions, right livelihood, right skills, right mindfulness, and right concentration. , is the name of cultivating the Eightfold Noble Path. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 765 （七六五） 清淨 |
SA 765 (seven sixty-five) purity |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說比丘過去已修八聖道，未來當修八聖道。」 |
I will say now that monks have practiced the Eightfold Path in the past and should practice the Eightfold Path in the future. |
乃至……。 |
and even……. |
諸比丘聞佛所說，歡喜奉行。 |
When the bhikkhus heard what the Buddha said, they followed it with joy. |
SA 766 （七六六） 清淨 |
SA 766 (seven sixty-six) purity |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘正見清淨鮮白，無諸過患，離諸煩惱，未起不起，唯除佛所調伏，乃至正定亦如是說。 |
"If a bhikkhu's right view is pure and white, free from all faults, free from all troubles, and has not arisen, he can only be tamed by the Buddha and reach perfect concentration, so it is said. |
若正見清淨鮮白，無諸過患，離諸煩惱，未起能起，乃至正定亦如是說。」 |
If the right view is pure and white, free from all faults, free from all troubles, and has not yet arisen, then even the right concentration can be said to be the same. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如除佛所說，除善逝所說，亦如上說。 |
Just like what the Buddha said, what Susakasa said, it’s also like what was said above. |
SA 767 （七六七） 聚 |
SA 767 (seven sixty-seven) gathering |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「說不善聚者，謂五蓋，是為正說。 |
"To say that people who are not good at gathering are called five hindrances is a correct explanation. |
所以者何？ |
So what? |
純一不善聚者，所謂五蓋。 |
Those who are pure and not good at gathering are the so-called five hindrances. |
何等為五？ |
What is five? |
謂貪欲蓋，瞋恚、眠睡、掉悔、疑蓋。 |
It is said that it is covered by greed, anger, sleep, regret, and doubt. |
說善法聚者，所謂八聖道，是名正說。 |
Those who talk about the accumulation of wholesome dharma, the so-called Eightfold Noble Path, are called correct explanations. |
所以者何？ |
So what? |
純一滿淨善聚者，謂八聖道。 |
That which is pure, full, pure and good is called the Eightfold Noble Path. |
何等為八？ |
What is eight? |
謂正見、正志、正語、正業、正命、正方便、正念、正定。」 |
It is called right view, right intention, right speech, right action, right livelihood, right method, right mindfulness and right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 768 （七六八） 半 |
SA 768 (seven sixty-eight) half |
如是我聞： |
This is what I heard: |
一時，佛住王舍城山谷精舍。 |
For a time, the Buddha lived in a monastery in the valley of Rajagaha. |
時，尊者阿難獨一靜處，作如是念： |
At that time, the Venerable Ananda was alone in silence and thought like this: |
「半梵行者，謂善知識、善伴黨、善隨從。」 |
A person who practices half-brahma is said to be a good friend, a good companion, and a good follower. |
乃至。 |
and even. |
佛告阿難： |
The Buddha told Ananda: |
「純一滿淨具梵行者，謂善知識。 |
"A person who is pure, full and possesses the holy life is called a good teacher. |
所以者何？ |
So what? |
我為善知識故，令諸眾生修習正見，依遠離、依無欲、依滅、向於捨，乃至修正定，依遠離、依無欲、依滅、向於捨。」 |
As a good teacher, I ask all sentient beings to practice right views, rely on distance, rely on non-desire, rely on cessation, and focus on equanimity. " |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 769 （七六九） 婆羅門 |
SA 769 Brahman |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者阿難晨朝著衣持鉢，入舍衛城乞食。 |
At that time, the Venerable Ananda went to his robe and alms bowl and entered the acropolis to beg for food. |
時，有生聞婆羅門乘白馬車，眾多年少翼從，白馬、白車、白控、白鞭，頭著白帽、白傘蓋，手執白拂，著白衣服、白瓔珞，白香塗身，翼從皆白，出舍衛城，欲至林中教授讀誦，眾人見之咸言： |
At that time, someone heard that a Brahmin was riding in a white chariot, with many young followers, white horses, white chariots, white chariots, and white whips. They wore white hats and white umbrellas on their heads, white whisks in their hands, white clothes, white necklaces, and white incense. With his body and wings all white, he left Savatthi City and wanted to go to the forest to teach and recite. When everyone saw him, he said: |
「善乘！善乘！謂婆羅門乘。」 |
Good vehicle! Good vehicle! It is called Brahman vehicle. |
時，尊者阿難見婆羅門眷屬、眾具一切皆白，見已，入城乞食。 |
At that time, the Venerable Ananda saw the Brahmin family and their belongings all white. Seeing him, he went into the city to beg for food. |
還精舍，舉衣鉢，洗足已，往詣佛所，稽首禮足，退坐一面，白佛言： |
Returning to the monastery, he raised his robe and bowl, washed his feet, went to the Buddha's place, bowed his head and bowed his feet, sat down and said to the Buddha: |
「世尊！今日晨朝著衣持鉢，入舍衛城乞食，見生聞婆羅門乘白馬車，眷屬、眾具一切皆白，眾人唱言： |
"World Honored One! This morning, I went to the acropolis to beg for alms, holding my alms bowl. I saw and heard a Brahmin riding a white chariot. His family members and other belongings were all white. Everyone sang: |
『善乘！善乘！謂婆羅門乘。』 |
"Good vehicle!" Good vehicle! It is called Brahmanyana. 』 |
云何？ |
Why? |
世尊！於正法、律，為是世人乘？ |
World Honored One! What is the right way and law for the people of the world? |
為是婆羅門乘？」 |
Why is it Brahmanyana? " |
佛告阿難： |
The Buddha told Ananda: |
「是世人乘，非我法、律婆羅門乘也。 |
"This is the vehicle of worldly people, not the vehicle of my Dharma and the Brahman. |
阿難！我正法、律乘、天乘、婆羅門乘、大乘，能調伏煩惱軍者，諦聽，善思，當為汝說。 |
Ananda! My true Dharma, the Vinaya, the Heavenly Vehicle, the Brahman Vehicle, and the Mahayana, which can tame the army of troubles, listen carefully and think well, and I will speak to you. |
阿難！何等為正法、律乘、天乘、婆羅門乘、大乘，能調伏煩惱軍者？ |
Ananda! What kind of Dharma, Vinaya, Heavenly Vehicle, Brahman Vehicle, Mahayana can tame the army of afflictions? |
謂八正道——正見乃至正定。 |
It is called the Eightfold Path - right view and even right concentration. |
阿難！是名正法、律乘、天乘、梵乘、大乘，能調伏煩惱軍者。」 |
Ananda! This is called the True Dharma, Vinaya, Heavenly Vehicle, Brahma Vehicle, and Mahayana, which can tame the army of troubles. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「信戒為法軛， 慚愧為長縻， |
"Belief in the precepts is the yoke of the law, and shame is the long ribbon. |
正念善護持， 以為善御者， |
Those who have righteous thoughts and good protection, think they are good at controlling, |
捨三昧為轅， 智慧精進輪， |
The samadhi of abandonment is the shaft, the wheel of wisdom and energy, |
無著忍辱鎧， 安隱如法行， |
Without the armor of patience, peacefully practicing the Dharma, |
直進不退還， 永之無憂處， |
Go straight forward without return, forever worry-free, |
智士乘戰車， 摧伏無智怨。」 |
Wise men ride in chariots to defeat those without wisdom. " |
SA 770 （七七〇） 邪 |
SA 770 (seven seventy) evil |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「應離邪見，應斷邪見，若邪見不可斷者，我終不說應離、斷邪見。 |
"Wrong views should be abandoned and wrong views should be eradicated. If wrong views cannot be eradicated, I will not say that wrong views should be abandoned or eradicated. |
以邪見可斷故，我說比丘當離邪見。 |
Since wrong views can be eradicated, I say that monks should give up wrong views. |
若不離邪見者，邪見當作非義不饒益苦，是故我說當離邪見。 |
If one does not give up wrong views, wrong views will be regarded as unjust, unhelpful and suffering. That is why I say that one should give up wrong views. |
如是邪志、邪語、邪業、邪命、邪方便、邪念、邪定亦如是說。 |
The same goes for wrong intentions, wrong speech, wrong karma, wrong destiny, wrong convenient methods, wrong thoughts, and wrong concentration. |
「諸比丘！離邪見已，當修正見，若不得修正見者，我終不說修習正見。 |
"Bhikkhus, once you have given up wrong views, you should correct your views. If you cannot correct your views, I will never talk about cultivating right views. |
以得修正見故，我說比丘應修正見。 |
In order to obtain corrected views, I say that monks should correct their views. |
若不修正見者，當作非義不饒益苦，以不修正見，作非義不饒益苦故，是故我說當修正見，以義饒益，常得安樂。 |
If one does not revise his views, he will be regarded as unrighteous and unhelpful and suffer. If he does not revise his views, he will be regarded as unrighteous and unhelpful and suffer. Therefore, I say that he should revise his views, regard righteousness as beneficial and always gain peace and happiness. |
是故，比丘！當修正見。 |
That’s why, bhikkhu! See you for correction. |
如是正志、正語、正業、正命、正方便、正念、正定亦如是說。」 |
The same goes for right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 771 （七七一） 彼岸 |
SA 771 (Seven Seven One) The other shore |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有生聞婆羅門來詣佛所，與世尊面相問訊慰勞，問訊慰勞已，退坐一面，白佛言： |
At that time, there was a living being who heard that a Brahmin came to visit the Buddha and met the World Honored One to inquire and express his condolences. After he had inquired and expressed his condolences, he sat down and said to the Buddha: |
「瞿曇！謂非彼岸及彼岸。 |
"Qu Tan! It means not the other shore and the other shore. |
瞿曇！云何非彼岸？ |
Qu Tan! Why is the cloud not the other side? |
云何彼岸？」 |
Where is the cloud? " |
佛告婆羅門： |
The Buddha told the Brahmin: |
「邪見者，非彼岸。 |
"Those who have wrong views are not on the other side. |
正見者，是彼岸。 |
Right view is the other shore. |
邪志、邪語、邪業、邪命、邪方便、邪念、邪定非彼岸。 |
Wrong intentions, wrong words, wrong karma, wrong destiny, wrong convenient methods, wrong thoughts, and wrong concentration are not the other side. |
正見是彼岸，正志、正語、正業、正命、正方便、正念、正定是彼岸。」 |
Right view is the other shore, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration are the other shore. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「希有諸人民， 能度於彼岸， |
"I hope that all people can make it to the other side, |
一切諸世間， 徘徊遊此岸。 |
All the worlds wander around this shore. |
於此正法律， 能善隨順者， |
Those who can follow this righteous law well will |
斯等能度彼， 生死難度岸。」 |
If one can save the other, life and death will be difficult. " |
時，生聞婆羅門聞佛所說，歡喜隨喜，從座起去。 |
At that time, the Brahmin heard what the Buddha said, he was overjoyed and got up from his seat. |
SA 772 （七七二～四） 彼岸 |
SA 772 (seven seven two to four) the other shore |
如是，異比丘問尊者阿難、問佛、問諸比丘，此三經亦如上說。 |
In this way, different bhikkhus asked the Venerable Ananda, asked the Buddha, and asked all the bhikkhus. These three sutras also speak as above. |
SA 773 （七七二～四） 彼岸 |
SA 773 (seven seventy-two to four) the other shore |
如是，異比丘問尊者阿難、問佛、問諸比丘，此三經亦如上說。 |
In this way, different bhikkhus asked the Venerable Ananda, asked the Buddha, and asked all the bhikkhus. These three sutras also speak as above. |
SA 774 （七七二～四） 彼岸 |
SA 774 (seven seven two to four) the other shore |
如是，異比丘問尊者阿難、問佛、問諸比丘，此三經亦如上說。 |
In this way, different bhikkhus asked the Venerable Ananda, asked the Buddha, and asked all the bhikkhus. These three sutras also speak as above. |
SA 775 （七七五） 一法 |
SA 775 (seven seven five) one method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於內法中，我不見一法能令未生惡不善法生，已生者重生令增廣，如說不正思惟者。 |
"Among the inner dharma, I don't see any dharma that can cause evil and unwholesome dharma that have not yet arisen to arise, or rebirth and expand those that have already arisen, such as those with improper thinking. |
諸比丘！不正思惟者，未起邪見令起，已起重生令增廣。 |
Monks! Those who think incorrectly have not yet aroused the evil view, but have already aroused the reincarnation order and increased it. |
如是邪志、邪語、邪業、邪命、邪方便、邪念、邪定亦如是說。 |
The same goes for wrong intentions, wrong speech, wrong karma, wrong destiny, wrong convenient methods, wrong thoughts, and wrong concentration. |
「諸比丘！於內法中，我不見一法令未生惡不善法不生，已生惡不善法令滅，如說正思惟者。 |
"Bhikkhus, in the inner dharma, I do not see a single law that does not produce evil and unwholesome dharma, and that which has produced evil and unwholesome laws ceases to exist, as is said in the Right Thoughts. |
諸比丘！正思惟者，未生邪見令不生，已生者令滅，如邪見，邪志、邪語、邪業、邪命、邪方便、邪念、邪定亦如是說。」 |
Monks! For those who think rightly, wrong views will not arise before they arise, and those that have arisen will be destroyed. The same is true for wrong views, wrong will, wrong speech, wrong karma, wrong destiny, wrong expedients, wrong thoughts, and wrong concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 776 （七七六） 一法 |
SA 776 (seven seven six) one method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於內法中，我不見一法，未生善法不生，已生善法令退，如說不正思惟者。 |
"I don't see a single dharma in the internal dharma. Good dharma does not arise before it arises. Good dharma that has arisen retreats, just like those who think improperly. |
諸比丘！不正思惟者，未生正見令不生，已生正見令退。 |
Monks! Those who think improperly will not have right views before they arise, and will retreat after right views have arisen. |
如是未生正志、正語、正業、正命、正方便、正念、正定令不生，已生者令退。 |
If the right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration have not arisen, they will not arise, and those that have arisen will be withdrawn. |
「諸比丘！於內法中，我不見一法令未生善法令生，已生善法重生令增廣，如說正思惟者。 |
"Bhikkhus, in the internal dharma, I do not see a single law that has not yet given birth to a good law, but a law that has already given birth to a good law has been reborn and expanded, as is said in the right contemplation. |
諸比丘！正思惟者，未生正見令生，已生正見重生令增廣。 |
Monks! Those who think rightly have not yet developed the right view, which leads to rebirth, but have already given birth to the right view, which leads to rebirth and expansion. |
如是未生正志、正語、正業、正命、正方便、正念、正定令生、已生者重生令增廣。」 |
If the right intention, right speech, right action, right livelihood, right method, right mindfulness, and right concentration are not yet born, those who have already been born will be reborn and expanded. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 777 （七七七） 一法 |
SA 777 (seven seven seven) one method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於內法中，我不見一法令未生惡不善法生，已生惡不善法重生令增廣，未生善法不生，已生者令退，所謂不正思惟。 |
"In the internal dharma, I don't see a single law in which evil and unwholesome dharma that has not arisen arise, evil and unwholesome dharma that has arisen are reborn and expanded, good dharma that has not yet arisen does not arise, and those that have arisen are retreated. This is called unhealthy thinking. |
諸比丘！不正思惟者，未生邪見令生，已生者重生令增廣，未生正見不生，已生者令退。 |
Monks! Those who have improper thoughts will be allowed to have wrong views before they have arisen. Those who have already been born will be reborn and expanded. Those who have not yet had right views will not be born. Those who have already been born will be allowed to retreat. |
如是未生邪志、邪語、邪業、邪命、邪方便、邪念、邪定令生，已生者重生令增廣； |
If evil intentions, evil speech, evil karma, evil destiny, evil methods, evil thoughts, and evil determination have not yet arisen, those who have already arisen will be reborn and strengthened; |
未生正志、正語、正業、正命、正方便、正念、正定不生，已生者令退。 |
If right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration have not yet arisen, those who have already arisen will be ordered to retreat. |
「諸比丘！我於內法中，不見一法，未生惡不善法令不生，已生惡不善法令滅，未生善法令生，已生善法重生令增廣，如說正思惟。 |
"Bhikkhus, I don't see a single dharma in the inner dharma. Evil and unwholesome laws have not arisen before they arise. Evil and unwholesome laws that have arisen are destroyed. Good laws that have not arisen have arisen. Good laws that have arisen have been reborn and expanded. As it is said in Right Thought. |
諸比丘！正思惟者，令未生邪見不生，已生邪見令滅，未生正見令生，已生正見重生令增廣。 |
Monks! Those who think rightly will prevent wrong views from arising before they arise, destroy wrong views that have arisen, regenerate right views that have not yet arisen, and regenerate right views that have arisen and increase them. |
如是未生邪志、邪語、邪業、邪命、邪方便、邪念、邪定令不生，已生者令滅，未生正志、正語、正業、正命、正方便、正念、正定令生，已生者重生令增廣。」 |
If evil intentions, wrong words, wrong actions, wrong livelihood, wrong methods, wrong thoughts, and wrong concentration have not arisen, they will not arise; if they have arisen, they will cease. To make life, the rebirth of the already born makes it increase. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 778 （七七八） 一法 |
SA 778 (seven seven eight) one method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於外法中，我不見一法令未生惡不善法生，已生惡不善法重生令增廣，如說惡知識、惡伴黨、惡隨從。 |
"In the external dharma, I don't see a single law in which evil and unwholesome dharma has not yet arisen, and evil and unwholesome dharma that has arisen have been reborn and expanded, such as evil knowledge, evil companions, and evil followers. |
諸比丘！惡知識、惡伴黨、惡隨從者，能令未生邪見令生，已生邪見重生令增廣。 |
Monks! Evil knowledge, evil companions, and evil followers can lead to the rebirth of evil views that have not yet arisen, and the rebirth and expansion of evil views that have arisen. |
如是未生邪志、邪語、邪業、邪命、邪方便、邪念、邪定令生，已生者重生令增廣。 |
If evil intentions, evil speech, evil karma, evil fate, evil methods, evil thoughts, and evil determination have not yet arisen, those who have already arisen will be reborn and strengthened. |
「諸比丘！外法中，我不見一法令未生惡不善法不生，已生惡不善法令滅，如說善知識、善伴黨、善隨從。 |
"Bhikkhus! Among the external dharma, I don't see a single law that does not produce evil and unwholesome dharma, and does not produce evil and unwholesome laws that have arisen, such as a good teacher, a good companion, and a good follower. |
諸比丘！善知識、善伴黨、善隨從，能令未生邪見不生，已生邪見令滅； |
Monks! A good teacher, a good companion, and a good follower can prevent wrong views from arising before they arise, and eliminate wrong views that have arisen; |
未生邪志、邪語、邪業、邪命、邪方便、邪念、邪定不生，已生者令滅。」 |
Before evil intentions, evil words, evil karma, evil destiny, evil conveniences, evil thoughts, and evil concentration do not arise, those that have arisen will be destroyed. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 779 （七七九） 一法 |
SA 779 (seven seventy-nine) one method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於外法中，我不見一法能令未生善法生，已生善法重生令增廣，如說善知識、善伴黨、善隨從。 |
"Among the external dharma, I don't see a single dharma that can cause the good dharma that has not yet arisen to arise, and the good dharma that has already arisen to be reborn and expanded, such as a good teacher, a good companion, and a good follower. |
諸比丘！善知識、善伴黨、善隨從者，能令未生正見生，已生正見重生令增廣。 |
Monks! A good friend, a good companion, and a good follower can make the unborn right view reborn, and the already born right view reborn and expanded. |
如是未生正志、正語、正業、正命、正方便、正念、正定令生，已生者重生令增廣。」 |
If the right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration are not yet born, those who have already been born will be reborn and expanded. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 780 （七八〇） 一法 |
SA 780 (seven eighty) one method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於外法中，我不見一法能令未生惡不善法生，已生惡不善法重生令增廣，未生善法不生，已生善法令滅，如說惡知識、惡伴黨、惡隨從。 |
"Among the external dharma, I don't see a single dharma that can cause evil and unwholesome dharma to arise before it has arisen, evil and unwholesome dharma that has arisen to be reborn and expanded, good dharma not to arise before it has arisen, and good dharma that has arisen to be destroyed, such as evil knowledge and evil companions. , evil followers. |
諸比丘！惡知識、惡伴黨、惡隨從者，能令未生邪見令生，已生邪見者重生令增廣。 |
Monks! Evil knowledge, evil companions, and evil followers can lead to the rebirth of those who have not yet had wrong views, and the rebirth of those who have already had wrong views, causing them to expand. |
未生正見不生，已生正見令退。 |
If right view has not yet arisen, it will not arise; if right view has arisen, it will retreat. |
如是未生邪志、邪語、邪業、邪命、邪方便、邪念、邪定令生，已生者重生令增廣。 |
If evil intentions, evil speech, evil karma, evil fate, evil methods, evil thoughts, and evil determination have not yet arisen, those who have already arisen will be reborn and strengthened. |
未生正志、正語、正業、正命、正方便、正念、正定令不生，已生者令退。 |
If right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration have not yet arisen, they will not arise, and those that have arisen will be withdrawn. |
「諸比丘！於外法中，我不見一法能令未生惡不善法生，已生惡不善法令滅，未生善法令生，已生善法重生令增廣，如說善知識、善伴黨、善隨從。 |
"Bhikkhus, among the external dharma, I do not see a single dharma that can cause evil and unwholesome dharma to arise before it has arisen, evil and unwholesome dharma that has arisen to be destroyed, good dharma to have arisen before it has arisen, and good dharma that has arisen to be reborn and expanded. As said by the good teacher, the virtuous dharma Accompany the party and follow well. |
諸比丘！善知識、善伴黨、善隨從，能令未生邪見不生，已生邪見令滅，未生正見令生，已生正見重生令增廣。 |
Monks! A good teacher, a good companion, and a good follower can prevent wrong views from arising before they arise, destroy wrong views that have arisen, regenerate right views that have not yet arisen, and reborn and expand right views that have arisen. |
如是未生邪志、邪語、邪業、邪命、邪方便、邪念、邪定令不生，已生者令滅，未生正志、正語、正業、正命、正方便、正念、正定令生，已生者重生令增廣。」 |
If evil intentions, wrong words, wrong actions, wrong livelihood, wrong methods, wrong thoughts, and wrong concentration have not arisen, they will not arise; if they have arisen, they will cease. To make life, the rebirth of the already born makes it increase. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 781 （七八一） 一法 |
SA 781 (Seven Eight One) One Method |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於內法中，我不見一法能令未生惡不善法生，已生者重生令增廣，未生善法不生，已生者令退，如說不正思惟。 |
"Among the inner dharma, I don't see a single dharma that can cause evil and unwholesome dharmas that have not yet arisen to arise, regenerate and expand those that have already arisen, prevent virtuous dharmas that have not yet arisen, and cause those that have already arisen to recede. This is what we call improper thinking. |
諸比丘！不正思惟者，能令未生邪見生，已生邪見令重生增廣，未生正見不生，已生正見令退。 |
Monks! Improper thoughts can cause wrong views to arise before they have arisen, wrong views to have arisen will cause them to be reborn and expanded, right views to have not arisen will not arise, and right views to have arisen will recede. |
「諸比丘！於內法中，我不見一法能令未生惡不善法不生，已生惡不善法令滅，未生善法令生，已生善法重生令增廣，如說正思惟。 |
"Bhikkhus, among the inner dharma, I do not see a single dharma that can prevent evil and unwholesome dharma from arising before it arises, cause evil and unwholesome dharma that has arisen to be destroyed, good dharma that has not yet arisen to arise, and good dharma that has arisen to be reborn and expanded, as is said in Right Thought. |
諸比丘！正思惟者，能令未生邪見不生，已生者令滅，未生正見令生，已生者重生令增廣。」 |
Monks! Those who think rightly can prevent wrong views from arising before they arise, destroy those that have already arisen, cause right views that have not arisen to arise, and regenerate those that have arisen so that they can expand. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如說邪見、正見，如是邪志、正志，邪語、正語，邪業、正業，邪命、正命，邪方便、正方便，邪念、正念，邪定、正定七經如上說。 |
Such as wrong view and right view, such as wrong intention and right intention, wrong speech and right speech, wrong karma and right karma, wrong livelihood and right livelihood, wrong means and right means, wrong thoughts and right thoughts, wrong concentration and right concentration, as mentioned above. |
如內法八經，如是外法八經，亦如是說。 |
Just like the Eight Sutras on Internal Dharma, the Eight Sutras on External Dharma also say the same thing. |
SA 782 （七八二） 非法是法 |
SA 782 (Seven Eight Two) Illegal is the law |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有非法、是法。 |
“There is illegality and there is law. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為非法、是法？ |
How is it illegal and legal? |
謂邪見非法、正見是法，乃至邪定非法、正定是法。」 |
It is said that wrong views are illegal and right views are Dharma, and even wrong views are illegal and right views are Dharma. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如非法、是法，如是非律、正律，非聖、是聖，不善法、善法，非習法、習法，非善哉法、善哉法，黑法、白法，非義、正義，卑法、勝法，有罪法、無罪法，應去法、不去法，一一經皆如上說。 |
If it is not law, it is law, if it is not law, it is right law, if it is not holy, it is holy, it is not good law, good law, it is not customary law, it is not customary law, it is not good law, it is good law, it is black law, it is not white law, it is not righteousness, justice, it is base. The Dharma, the victorious Dharma, the guilty Dharma, the innocent Dharma, the Dharma that should be eliminated and the Dharma that should not be eliminated, all are mentioned above. |
SA 783 （七八三） 斷貪 |
SA 783 (seven eight three) end corruption |
如是我聞： |
This is what I heard: |
一時，佛住拘睒彌國瞿師羅園。 |
At that time, the Buddha lived in the Qushiluo Garden of Kusuimi State. |
爾時，尊者阿難亦在彼住。 |
At that time, the Venerable Ananda was also staying there. |
有異婆羅門來詣尊者阿難所，與尊者阿難共相問訊慰勞，問訊慰勞已，退坐一面，白尊者阿難： |
A different brahmin came to visit the Venerable Ananda and asked and expressed condolences to the Venerable Ananda. After he had inquired and expressed his condolences, he sat back and said to the Venerable Ananda: |
「欲有所問，寧有閑暇為記說不？」 |
If you want to ask something, would you rather have some free time to answer it? |
阿難答言： |
Ananda replied: |
「隨汝所問，知者當答。」 |
As you ask, those who know should answer. |
婆羅門問： |
Brahmin asked: |
「尊者阿難！何故於沙門瞿曇所出家修梵行？」 |
Venerable Ananda! Why did you become a monk and practice the holy life in the ascetic Kutan? |
阿難答言： |
Ananda replied: |
「婆羅門！為斷故。」 |
Brahmin! For the sake of separation. |
復問： |
Further question: |
「斷何等？」 |
What's the point? |
答言： |
Answer: |
「貪欲斷，瞋恚、愚癡斷。」 |
Cut away greed, anger, and ignorance. |
又問： |
Asked again: |
「阿難！有道有跡，能斷貪欲、瞋恚、愚癡耶？」 |
Ananda! Is there a way and a trace that can cut off greed, anger, and ignorance? |
阿難答言： |
Ananda replied: |
「有，謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。」 |
Yes, it is called the Eightfold Noble Path, right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. |
婆羅門言： |
Brahman says: |
「阿難！賢哉之道！賢哉之跡！修習多修習，能斷斯等貪欲、恚、癡。」 |
Ananda! What a virtuous way! What a virtuous deed! Practice more and more, and you can break away from greed, hatred, and delusion. |
尊者阿難說是法時，彼婆羅門聞其所說，歡喜隨喜，從座起去。 |
When the Venerable Ananda spoke this Dharma, the Brahmin heard what he said and was very happy and got up from his seat. |
如斷貪、恚、癡。 |
Such as eliminating greed, hatred and ignorance. |
如是調伏貪、恚、癡，及得涅槃，及厭離，及不趣涅槃，及沙門義，及婆羅門義，及解脫，及苦斷，及究竟苦邊，及正盡苦，一一經皆如上說。 |
In this way, greed, hatred, and delusion can be tamed, and Nirvana, dissatisfaction, and disinterest can be achieved, as well as the meaning of recluseism, the meaning of Brahmanism, liberation, the end of suffering, the edge of ultimate suffering, and the complete end of suffering, one by one. All as mentioned above. |
SA 784 （七八四） 邪正 |
SA 784 (Seven Eight Four) Evil and Right |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有邪、有正。 |
“There is evil and there is good. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為邪？ |
How evil? |
謂邪見，乃至邪定。 |
It is called wrong view and even wrong concentration. |
何等為正？ |
How is it right? |
謂正見，乃至正定。 |
It is called right view, or even right concentration. |
何等為正見？ |
What is right view? |
謂說有施、有說、有齋，有善行、有惡行，有善惡行果報，有此世、有他世，有父母、有眾生生，有阿羅漢善到、善向，有此世、他世自知作證具足住： |
It is said that there is giving, there is talk, there is fasting, there are good deeds, there are bad deeds, there are the consequences of good and evil deeds, there is this world and there is another world, there are parents, there are living beings, there are Arahants who are good and good, there is this world. , knowing the other world and being able to bear witness: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
何等為正志？ |
What is the right ambition? |
謂出要志、無恚志、不害志。 |
It is said to have the will to be important, the will to be without evil, and the will to do no harm. |
何等為正語？ |
What is right speech? |
謂離妄語、離兩舌、離惡口、離綺語。 |
It means abstaining from lying, abstaining from double-tongued speech, abstaining from evil speech, and abstaining from frivolous speech. |
何等為正業？ |
What is true business? |
謂離殺、盜、婬。 |
It means freedom from killing, stealing, and sexual intercourse. |
何等為正命？ |
What is right livelihood? |
謂如法求衣服、飲食、臥具、湯藥，非不如法。 |
It is said that if you ask for clothes, food, bedding, soups and medicines according to the Dharma, it is not inferior to the Dharma. |
何等為正方便？ |
What is right and convenient? |
謂欲、精進、方便、出離、勤競、堪能常行不退。 |
It refers to desire, energy, convenience, renunciation, diligence, and ability to practice without retreating. |
何等為正念？ |
What is righteousness? |
謂念隨順，念不妄、不虛。 |
It means that the thoughts follow the rules, and the thoughts are not false or false. |
何等為正定？ |
What is right concentration? |
謂住心不亂、堅固、攝持、寂止、三昧、一心。」 |
It means that the mind is undisturbed, solid, controlled, still, samadhi, and single-minded. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 785 （七八五） 邪正 |
SA 785 (seven or eighty-five) evil and righteousness |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「何等為正見？ |
"What is right view? |
謂正見有二種，有正見，是世、俗，有漏、有取，轉向善趣； |
It is said that there are two kinds of right view. There is right view, which is worldly and mundane, has outflows and grasping, and turns to the good destination; |
有正見，是聖、出世間，無漏、無取，正盡苦，轉向苦邊。 |
Having the right view is holy and beyond the world, free from outflows and free from grasping. It is the end of suffering and turns to the edge of suffering. |
何等為正見有漏、有取，向於善趣？ |
How can it be that the right view has leaks and attachments, and is directed towards a good destination? |
若彼見有施、有說，乃至知世間有阿羅漢，不受後有，是名世間正見，世、俗，有漏、有取，向於善趣。 |
If he sees that there is giving, there is talk, and he even knows that there are Arhats in the world, and there are no successors, this is called the right view of the world, the world, the world, there are leaks, there are grasping, and it is directed towards the good destination. |
何等為正見是聖、出世間，無漏、不取，正盡苦，轉向苦邊？ |
What is the right view that is holy, transcends the world, is free from outflows, does not grasp, and is able to end suffering and turn to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應，於法選擇，分別推求，覺知黠慧，開覺觀察，是名正見是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
It is said that the noble-one's-disciples meditate hard, think about the collection, cessation, and path, think about the correspondence without leakage, choose the Dharma, discern and pursue, be aware of shrewd wisdom, and observe with openness. This is called the right view, the sage, transcending the world, without leakage, and not taking. When suffering is over, turn to the edge of suffering. |
何等為正志？ |
What is the right ambition? |
謂正志二種。 |
They are called two kinds of righteousness. |
有正志世、俗，有漏、有取，向於善趣； |
Have a good aspiration for the world and the common world, have outflows and grasping, and be oriented toward a good destiny; |
有正志，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
If you have a right intention, you are a sage, transcendent from the world, free from leaks, and free from grasping. You will end all suffering and turn to the edge of suffering. |
何等為正志有世、俗，有漏、有取，向於善趣？ |
How can it be that the right ambition has worldliness, worldliness, outflows, and aspirations, and is directed toward a good destination? |
謂正志出要覺、無恚覺、不害覺，是名正志世、俗，有漏、有取，向於善趣。 |
It is said that the right intention leads to the awareness of important things, the awareness of no anger, and the awareness of no harm. This is called the right intention to be worldly and secular, with outflows and grasping, and towards the good destination. |
何等為正志是聖、出世間，無漏、不取，正盡苦，轉向苦邊？ |
What is the right intention that is holy, transcends the world, has no outflows, does not grasp, and is able to end suffering and turn to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應心法，分別自決意解，計數立意，是名正志是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
It is said that the saintly disciples think hard, think about the collection, cessation, and path, think about the corresponding mental methods without leakage, distinguish and resolve the will, count and establish the intention. This is called the correct ambition, the saint, transcending the world, without leakage, not taking, rectifying the suffering, and turning to suffering. side. |
「何等為正語？ |
"What is right speech? |
正語有二種。 |
There are two types of right speech. |
有正語，世、俗，有漏、有取，向於善趣； |
There is right speech, worldliness, worldliness, outflows, grasping, and a good destiny; |
有正語，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
There is Right Speech, which is holy and beyond the world. It has no leakage and no grasping. It is the end of suffering and turns to the edge of suffering. |
何等為正語世、俗，有漏、有取，向於善趣？ |
What kind of correct speech is there about the world and the common world, with leakage and attachment, and toward a good destination? |
謂正語離妄語、兩舌、惡口、綺語，是名正語世、俗，有漏、有取，向於善趣。 |
It is said that right speech is free from lies, double-tongued words, harsh words, and idle talk. It is called right speech in the world and world, which has omissions and attachments, and is directed towards the good destination. |
何等正語是聖、出世間，無漏、不取，正盡苦，轉向苦邊？ |
What kind of right speech is holy and transcendental, free from outflows and non-grabbing, terminating suffering and turning to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，除邪命，念口四惡行、諸餘口惡行，離於彼，無漏、遠離、不著，固守、攝持不犯，不度時節，不越限防，是名正語是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
It is said that the noble-one's-disciples meditate hard, gather, eliminate, and meditate on the path, get rid of the wrong destiny, recite the four evil deeds of the mouth, and the remaining evil deeds of the mouth, stay away from them, have no leakage, stay away, and have no attachment, stick to it, hold on to it, and do not commit it, and do not spend the season. , does not cross the limit, is called right speech, is holy, transcends the world, has no leakage, does not take away, is suffering from suffering, and turns to the edge of suffering. |
「何等為正業？ |
"What is true work? |
正業有二種。 |
There are two types of righteousness. |
有正業，世、俗，有漏、有取，向於善趣； |
There is good karma, worldliness, worldliness, outflows, grasping, and a good destiny; |
有正業，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
There is a right karma, which is holy and beyond the world. It is free from leaks and does not take away. It is the end of suffering and turns to the edge of suffering. |
何等為正業世、俗，有漏、有取，轉向善趣？ |
What kind of true deeds are there in the world, where there are leaks and attachments, and how can one turn to a good destination? |
謂離殺、盜、婬，是名正業世、俗，有漏、有取，轉向善趣。 |
It means to give up killing, stealing, and sexual intercourse. This is called the right worldly and common deeds, which have omissions and graspings, and turn to the good destination. |
何等為正業是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
What is the true karma? It is holy, transcends the world, has no leakage, and does not take away. It is the end of suffering and turns to the edge of suffering. |
謂聖弟子苦苦思惟，集、滅、道道思惟，除邪命，念身三惡行、諸餘身惡行數，無漏、心不樂著，固守、執持不犯，不度時節，不越限防，是名正業是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
It is said that the saintly disciples meditate hard, gather, annihilate, and meditate on the path, get rid of evil destiny, think about the three evil deeds of the body, and the number of the evil deeds of the remaining bodies. Crossing the limit and guarding against it is called the true karma, the holy one, transcending the world, having no leakage, and not taking anything away. It is the end of suffering and turns to the edge of suffering. |
「何等為正命？ |
"What is right livelihood? |
正命有二種。 |
There are two types of right livelihood. |
有正命，是世、俗，有漏、有取，轉向善趣； |
There is Right Livelihood, which is worldly and mundane, has outflows and graspings, and turns to a good destination; |
有正命，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
There is Right Livelihood, which is holy, transcendent, free from outflows, and free from grasping. It is the end of suffering and turns to the edge of suffering. |
何等為正命世、俗，有漏、有取，轉向善趣？ |
How can we live in the world and the world with correct life, have leakage and grasping, and turn to the good destination? |
謂如法求衣食、臥具、隨病湯藥，非不如法，是名正命世、俗，有漏、有取，轉向善趣。 |
It is said that seeking food, clothing, bedding, and soups and medicines according to the law are not inferior to the law. This is called rectifying the world and the world, and turning to the good destination if there are leaks and graspings. |
何等為正命是聖、出世間，無漏、不取，正盡苦，轉向苦邊？ |
How is Right Livelihood, which is holy, transcends the world, has no outflows, does not take in, and is just about to end suffering and turn to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，於諸邪命無漏、不樂著，固守、執持不犯，不越時節，不度限防，是名正命是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
It is said that the noble-one's-disciples meditate hard, gather, eliminate, and think about the path, have no leakage and no joy in all kinds of wrong lives, stick to it and do not violate it, do not go beyond the seasons, and do not cross the limits. This is called the right livelihood, which is holy and beyond the world. No leakage, no taking, just ending suffering and turning to the edge of suffering. |
「何等為正方便？ |
"What is right and convenient? |
正方便有二種。 |
There are two kinds of convenience. |
有正方便，世、俗，有漏、有取，轉向善趣； |
There are correct means, worldly and commonplace, there are leaks and grasping, and you turn to the good destination; |
有正方便，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
There is a right method, which is holy and beyond the world. It has no leakage and no grasping. It can end suffering and turn to the edge of suffering. |
何等為正方便世、俗，有漏、有取，轉向善趣？ |
What is the right way to live in the world and the common world, without leakage or grasping, and to turn to a good destination? |
謂欲、精進、方便超出、堅固建立，堪能造作精進、心法攝受、常、不休息，是名正方便世、俗，有漏、有取，轉向善趣。 |
It is said that desire, effort, and expediency exceed and are firmly established, able to create effort, accept mental dharmas, always, and never rest. This is the name of rectifying the world and conventions, without leakage and grasping, and turning to the good destination. |
何等為正方便是聖、出世間，無漏、不取，盡苦，轉向苦邊？ |
How can it be that the right method is holy, transcendent from the world, free from outflows, not grasping, free from suffering, and turned to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，無漏憶念相應心法，欲、精進、方便、勤踊，超出、建立堅固、堪能造作精進，心法攝受、常、不休息，是名正方便是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
It is said that the noble-one's-disciples meditate hard, gather, eliminate, and think about the path, remember the corresponding mental dharma without leakage, desire, energy, convenience, diligence, surpass, establish and be strong, capable of making effort, absorb the mental dharma, always, and never rest. This is called the right method, the sage, transcendent from the world, no leakage, no taking, the right end of suffering, turning to the edge of suffering. |
「何等為正念？ |
"What is righteousness? |
正念有二種。 |
There are two types of mindfulness. |
世、俗，有漏、有取，轉向善趣； |
There are leaks and graspings in the worldly world, so turn to the good realm; |
有正念，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
Having righteous thoughts is holy, transcendent, without leakage, without grasping, and can end suffering and turn to the edge of suffering. |
何等為正念世、俗，有漏、有取，轉向善趣？ |
How can one be mindful of the worldly world, have leakages and attachments, and turn to a good destination? |
若念、隨念、重念、憶念，不妄、不虛，是名正念世、俗，有漏、有取，正向善趣。 |
If you think about it, think about it, think about it repeatedly, and remember it, it is not false or empty, it is called mindfulness of the world and the world, there are leaks, there are graspings, and it is oriented towards the good destiny. |
何等為正念是聖、出世間，無漏、不取，轉向苦邊？ |
How can mindfulness be holy, transcendent, without leakage, without grasping, and turned to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應，若念、隨念、重念、憶念，不妄、不虛，是名正念是聖、出世間，無漏、不取，轉向苦邊。 |
It is said that the saintly disciples think hard, gather, eliminate, and think about the path, and the thoughts are corresponding without leakage. If they think, follow, repeat, and remember, they are not false or vain. This is called right mindfulness, which is holy and beyond the world. There is no leakage and no confusion. Take, turn to the bitter side. |
「何等為正定？ |
"What is right concentration? |
正定有二種。 |
There are two types of right concentration. |
有正定，世、俗，有漏、有取，轉向善趣； |
There is right concentration, worldliness, worldliness, outflow and grasping, and turning to the good destination; |
有正定，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
There is Right Concentration, which is sage, transcendental, free from outflows, and free from grasping. It has completely ended suffering and turned to the edge of suffering. |
何等為正定世、俗，有漏、有取，轉向善趣？ |
How can one be rightly sedated in the world and world, with outflows and graspings, and turn to a good destination? |
若心住不亂、不動、攝受、寂止、三昧、一心，是名正定世、俗，有漏、有取，轉向善趣。 |
If the mind remains undisturbed, motionless, receptive, still, samadhi, and single-minded, it is called correct concentration in the world, worldliness, outflows, and grasping, and turning to a good destination. |
何等為正定是聖、出世間，無漏、不取，正盡苦，轉向苦邊？ |
How is it that the right concentration is holy, transcendent from the world, free from outflows, and free from grasping, and that is able to end suffering and turn to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應心法住，不亂、不散、攝受、寂止、三昧、一心，是名正定是聖、出世間，無漏、不取，正盡苦，轉向苦邊。」 |
It is said that the saintly disciples think hard, gather, annihilate, and think about the path, and think about the corresponding mental Dharma without leakage. They are not confused, not dispersed, absorbed, calm, samadhi, and one mind. This is called Right Concentration, which is holy, transcends the world, and has no leakage. If you don't take it, you will end your suffering and turn to the edge of suffering. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 786 （七八六） 向邪 |
SA 786 (seven eight six) Xiang Xie |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘心向邪者，違背於法，不樂於法； |
"If a bhikkhu has a wrong mind, goes against the Dharma, and does not enjoy the Dharma; |
若向正者，心樂於法，不違於法。 |
If you are righteous, your heart will be happy with the law and you will not violate the law. |
何等為邪？ |
How evil? |
謂邪見，乃至邪定。 |
It is called wrong view and even wrong concentration. |
何等為正？ |
How is it right? |
謂正見，乃至正定。」 |
It is called right view, or even right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 787 （七八七） 向邪 |
SA 787 (Seven Eight Seven) Xiang Xie |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「向邪者違於法，不樂於法，向正者樂於法，不違於法。 |
“Those who are inclined towards evil violate the law and do not enjoy the law; those who are towards the righteous are happy with the law and do not violate the law. |
何等為向邪者違於法，不樂於法？ |
Why do those who are evil-minded violate the law and are not happy with the law? |
謂邪見人身業如所見，口業如所見，若思、若欲、若願、若為，彼皆隨順，一切得不愛果，不念、不可意果。 |
It is said that if you have wrong views, your human actions are as you see them, your verbal actions are as you see them, whether you think about them, desire them, wish for them, or do them, you will follow them, and you will get the consequences of not loving, not thinking, and not intending. |
所以者何？ |
So what? |
以見惡故，謂邪見。 |
Seeing evil is called wrong view. |
邪見者，起邪志、邪語、邪業、邪命、邪方便、邪念、邪定，是向邪者違於法，不樂於法。 |
Those who have wrong views have wrong intentions, wrong words, wrong karma, wrong destiny, wrong methods, wrong thoughts, and wrong concentration. Those who have wrong views violate the Dharma and are not happy with the Dharma. |
「何等為向正者樂於法，不違於法？ |
"How can a person who is righteous be happy with the law and not violate the law? |
謂正見人若身業隨所見，若口業、若思、若欲、若願、若為，悉皆隨順，得可愛、可念、可意果。 |
It is said that if a person with the right view follows what he sees with his physical actions, his verbal actions, his thoughts, his desires, his wishes, and his actions, all of them should be followed, and he will get lovely, memorable, and desirable results. |
所以者何？ |
So what? |
以見正故？ |
To see the truth? |
謂正見。 |
It's called right view. |
正見者，能起正志、正語、正業、正命、正方便、正念、正定，是名向正者樂於法，不違於法。」 |
A person with right views can have right aspirations, right speech, right actions, right livelihood, right methods, right mindfulness, and right concentration. This is called a person who is righteous and is happy with the Dharma and does not violate the Dharma. " |
佛說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 788 （七八八） 向邪 |
SA 788 (seven or eighty-eight) Xiang Xie |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「向邪者違於法，不樂於法，向正者樂於法，不違於法。 |
“Those who are inclined towards evil violate the law and do not enjoy the law; those who are towards the righteous are happy with the law and do not violate the law. |
「何等為向邪者違於法，不樂於法？ |
"Why do those who are evil-minded violate the law and do not enjoy the law? |
若邪見人身業如所見，口業如所見，若思、若欲、若願、若為、彼皆隨順，一切得不愛果，不念、不可意果。 |
If you wrongly see that your human actions are as you see them, your verbal actions are as you see them, if you think, desire, wish, or do, then all of them will be followed, and you will get the consequences of not loving, not thinking, and not intending. |
所以者何？ |
So what? |
惡見？ |
Evil view? |
謂邪見。 |
It's called wrong view. |
邪見者，起邪志、邪語、邪業、邪命、邪方便、邪念、邪定。 |
Wrong views arise from wrong intentions, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, and wrong concentration. |
譬如苦果，種著地中，隨時溉灌，彼得地味、水味、火味、風味，一切悉苦。 |
For example, if a bitter fruit is planted in the ground and can be irrigated at any time, it tastes like earth, water, fire, and flavor, all of which are bitter. |
所以者何？ |
So what? |
以種苦故。 |
Because of suffering. |
如是邪見人，身業如所見，口業如所見，若思、若欲、若願、若為，悉皆隨順，彼一切得不愛、不念、不可意果。 |
If a person has such a wrong view, his physical actions will be as seen, his verbal actions will be as seen, if he thinks, desires, wishes, and does, all of them will be followed, and he will get unloved, unthoughtful, and unintended consequences. |
所以者何？ |
So what? |
惡見者？ |
A person with evil views? |
謂邪見。 |
It's called wrong view. |
邪見者，能起邪志，乃至邪定，是名向邪者違於法，不樂於法。 |
Those who have wrong views can have wrong ambitions and even wrong concentration. This is called those who have wrong views, violate the law, and are not happy with the law. |
「何等為向正者樂於法，不違於法？ |
"How can a person who is righteous be happy with the law and not violate the law? |
若正見人身業如所見，口業如所見，若思、若欲、若為，悉皆隨順，彼一切得可愛、可念、可意果。 |
If you correctly see that your human actions are as you see them, your verbal actions are as you see them, whether you think about them, desire them, or do them, all of them follow suit, and you will get lovely, thoughtable, and desirable results. |
所以者何？ |
So what? |
善見謂正見，正見者能起正志，乃至正定。 |
Good views are called right views, and those with right views can have right aspirations and even right concentration. |
譬如甘蔗、稻、麥、蒲桃種著地中，隨時溉灌，彼得地味、水味、火味、風味，彼一切味悉甜美。 |
For example, if sugar cane, rice, wheat, and sweet apples are planted in the ground and irrigated at any time, they will taste like ground, water, fire, and flavor. All of them will taste sweet. |
所以者何？ |
So what? |
以種子甜故。 |
The seeds are sweet. |
如是正見人，身業如所見，口業如所見，若思、若欲、若願、若為，悉皆隨順，彼一切得可愛、可念、可意果。 |
For a person with such a right view, his physical actions are as seen, his verbal actions are as seen, if he thinks, desires, wishes, and does, they all follow suit, and he will obtain lovely, recitable, and desirable results. |
所以者何？ |
So what? |
善見者？ |
A person with good views? |
謂正見。 |
It's called right view. |
正見者，能起正志，乃至正定，是名向正者樂於法，不違於法。」 |
A person with a right view can have a right intention and even a right concentration. This is called a person who is righteous and is happy with the Dharma and does not violate the Dharma. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
世間、出世間亦如是說，如上三經，亦皆說偈言： |
The same is true for the worldly and supramundane worlds. The three sutras above all also say verses: |
「鄙法不應近， 放逸不應行， |
"The despicable Dharma should not be approached, and the unrestrained should not be practiced. |
不應習邪見， 增長於世間， |
You should not get used to wrong views and spread them in the world. |
假使有世間， 正見增上者， |
If there is a world, and the right view increases, |
雖復百千生， 終不墮惡趣。」 |
Even if you live hundreds of thousands of lives, you will never fall into the lower realms. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 789 （七八九） 生聞 |
SA 789 (seven or eighty-nine) news |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有生聞婆羅門來詣佛所，稽首佛足，與世尊面相問訊慰勞已，退坐一面，白佛言： |
At that time, there was a living being who heard that a Brahmin came to visit the Buddha. He bowed his head at the Buddha's feet, met the World Honored One, inquired and expressed condolences, and then sat back and said to the Buddha: |
「瞿曇！所謂正見者，何等為正見？」 |
Qu Tan! What is the so-called right view? |
佛告婆羅門： |
The Buddha told the Brahmin: |
「正見有二種。 |
"There are two kinds of right view. |
有正見，世、俗，有漏、有取，轉向善趣； |
With the right view, the world and world are free from leakage and grasping, and turn to the good destination; |
有正見，是聖、出世間，無漏、不取，正盡苦，轉向苦邊。 |
Having the right view is holy, beyond the world, free from outflows, and free from grasping. It is the end of suffering and turns to the edge of suffering. |
何等為正見世、俗，有漏、有取，轉向善趣？ |
How can we have a correct view of the world and world, which is full of leaks and attachments, and how can we turn to a good destination? |
謂正見有施、有說、有齋，乃至自知不受後有。 |
It is said that the right view includes giving, teaching, and fasting, and even knowing that one does not accept it. |
婆羅門！是名正見世、俗，有漏、有取，向於善趣。 |
Brahman! This is called having a correct view of the world and the world, having leakage and grasping, and aiming towards a good destination. |
婆羅門！何等為正見是聖、出世間，無漏、不取，正盡苦，轉向苦邊？ |
Brahman! What is the right view that is holy, transcends the world, is free from outflows, does not grasp, and is able to end suffering and turn to the edge of suffering? |
謂聖弟子苦苦思惟，集、滅、道道思惟，無漏思惟相應，於法選擇，分別求覺，巧便黠慧觀察，是名正見是聖、出世間，無漏、不取，正盡苦，轉向苦邊。」 |
It is said that the noble-one's-disciples meditate hard, think about the collection, cessation, and path, think about the correspondence without leakage, choose the Dharma, seek enlightenment through discrimination, and observe with wisdom and wisdom. This is called the right view, the saint, transcending the world, without leakage, not taking, and perfect. Bitterness, turn to the edge of suffering. " |
佛說此經已，生聞婆羅門聞佛所說，歡喜隨喜，從座起去。 |
The Buddha had finished speaking this sutra. When the Brahmin heard what the Buddha had said, he was overjoyed and got up from his seat. |
如正見，如是正志、正語、正業、正命、正方便、正念、正定，一一經如上說。 |
Such as right view, such as right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration, all are mentioned above. |
SA 790 （七九〇） 邪正 |
SA 790 (seven ninety) evil and righteousness |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有邪及邪道，有正及正道。 |
“There is evil and evil ways, and there is good and right ways. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為邪？ |
How evil? |
謂地獄、畜生、餓鬼。 |
It is called hell, animals, and hungry ghosts. |
何等為邪道？ |
How evil is it? |
謂邪見，乃至邪定。 |
It is called wrong view and even wrong concentration. |
何等為正？ |
How is it right? |
謂人、天、涅槃。 |
It refers to man, heaven, and Nirvana. |
何等為正道？ |
What is the right path? |
謂正見，乃至正定。」 |
It is called right view, or even right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 791 （七九一） 邪正 |
SA 791 (seven ninety-one) evil and good |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有邪、有邪道，有正、有正道。 |
“There is evil and there is evil way, there is good and there is right way. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為邪？ |
How evil? |
謂地獄、畜生、餓鬼。 |
It is called hell, animals, and hungry ghosts. |
何等為邪道？ |
How evil is it? |
謂殺、盜、邪婬、妄語、兩舌、惡口、綺語、貪、恚、邪見。 |
It refers to killing, stealing, sexual immorality, lying, double-talk, harsh words, idle talk, greed, jealousy, and wrong views. |
何等為正？ |
How is it right? |
謂人、天、涅槃。 |
It refers to man, heaven, and nirvana. |
何等為正道？ |
What is the right path? |
謂不殺、不盜、不邪婬、不妄語、不兩舌、不惡口、不綺語、無貪、無恚、正見。」 |
It means no killing, no stealing, no sexual misconduct, no lying, no double-talk, no harsh words, no idle talk, no greed, no hatred, and right views. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 792 （七九二） 邪正 |
SA 792 (Seven Nine Two) Evil and Right |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「何等為惡趣道？ |
"What a bad path? |
謂殺父、殺母、殺阿羅漢、破僧、惡心出佛身血……」餘如上說。 |
It means killing one's father, killing one's mother, killing an Arhat, destroying a monk, causing nausea and bleeding from the Buddha's body..." Yu Rushang said. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 793 （七九三） 順流逆流 |
SA 793 (seven ninety-three) with the current and against the current |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有順流道，有逆流道。 |
“There are paths with the flow and there are paths against the flow. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為順流道？ |
What is a downstream path? |
謂邪見，乃至邪定。 |
It is called wrong view and even wrong concentration. |
何等為逆流道？ |
What is a countercurrent path? |
謂正見，乃至正定。」 |
It is called right view, or even right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如順流、逆流，如是退道、勝道，下道、上道及三經道跡，亦如上說。 |
Such as going with the flow, going against the flow, such as the retreat path, the winning path, the lower path, the upper path and the traces of the three meridians, it is also the same as mentioned above. |
SA 794 （七九四） 沙門及沙門果 |
SA 794 (Seven Ninety Four) Salmonella and Salmonella Fruit |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有沙門及沙門法。 |
"There are ascetics and ascetic dharma. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為沙門法？ |
What is the Samana Dharma? |
謂八聖道——正見乃至正定。 |
It is called the Eightfold Noble Path - Right View and even Right Concentration. |
何等為沙門？ |
What kind of a Samana? |
若成就此法者，是名沙門。」 |
If one achieves this method, he is called a Samana. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 795 （七九五） 沙門法沙門義 |
SA 795 (seven ninety-five) Samana Dharma and Samana Yi |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有沙門法、沙門義。 |
"There is the Dharma of the ascetics and the righteousness of the ascetics. |
何等為沙門法？ |
What is the Samana Dharma? |
謂八聖道——正見乃至正定。 |
It is called the Eightfold Noble Path - Right View and even Right Concentration. |
何等為沙門義？ |
What is the righteousness of a Samana? |
謂貪欲永盡，瞋恚、愚癡永盡，一切煩惱永盡，是名沙門義。」 |
It is said that greed, anger, ignorance, and all troubles will be eliminated forever. This is called the righteousness of a recluse. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 796 （七九六） 沙門法沙門果 |
SA 796 (Seven Nine Six) Samana Dharma Samana Fruit |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有沙門法及沙門果。 |
“There is the dharma of recluses and the fruit of recluses. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為沙門法？ |
What is the Samana Dharma? |
謂八聖道——正見乃至正定。 |
It is called the Eightfold Noble Path - Right View and even Right Concentration. |
何等為沙門果？ |
What is the Samana fruit? |
謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」 |
It is called the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
雜阿含經卷第二十八 |
Zagama Sutra Volume 28 |
SA 797 （七九七） 沙門法沙門果 |
SA 797 (seven ninety-seven) Samana Dharma Samana Fruit |
雜阿含經卷第二十九 |
The Twenty-Nineth Book of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有沙門法及沙門果。 |
“There is the dharma of recluses and the fruit of recluses. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為沙門法？ |
What is the Samana Dharma? |
謂八聖道——正見乃至正定。 |
It is called the Eightfold Noble Path - Right View and even Right Concentration. |
何等為沙門果？ |
What is the Samana fruit? |
謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。 |
It is called the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit. |
何等為須陀洹果？ |
What is the Sotapanna fruit? |
謂三結斷。 |
It is said that the three knots are broken. |
何等為斯陀含果？ |
What kind of fruit is this? |
謂三結斷，貪、恚、癡薄。 |
It is said that the three knots are broken: greed, hatred, and ignorance. |
何等為阿那含果？ |
What is the fruit of Anagami? |
謂五下分結盡。 |
It is said that the five lower points are completed. |
何等為阿羅漢果？ |
What is Arahantship? |
謂貪、恚、癡永盡，一切煩惱永盡。」 |
It is said that greed, hatred, and ignorance will be eliminated forever, and all troubles will be eliminated forever. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 798 （七九八） 沙門法沙門義 |
SA 798 (seventy-eight) Samana Dharma and Samana Yi |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有沙門法、沙門、沙門義。 |
“There is the Dharma of the ascetics, the ascetics, and the righteousness of the ascetics. |
諦聽，善思，當為汝說。 |
Listen carefully and think well, and I will explain it to you. |
何等為沙門法？ |
What is the Samana Dharma? |
謂八聖道——正見乃至正定。 |
It is called the Eightfold Noble Path - Right View and even Right Concentration. |
何等為沙門？ |
What kind of a Samana? |
謂成就此法者。 |
It is said that he has achieved this method. |
何等為沙門義？ |
What is the righteousness of a Samana? |
謂貪欲永斷，瞋恚、癡永斷，一切煩惱永斷。」 |
It is said that greed, anger, and delusion are forever eliminated, and all worries are forever eliminated. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 799 （七九九） 沙門果 |
SA 799 (seven ninety-nine) salmon fruit |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「有沙門果。 |
"There is a Samana fruit. |
何等為沙門果？ |
What is the Samana fruit? |
謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」 |
It is called the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 800 （八〇〇） 婆羅門 |
SA 800 (eight hundred) Brahmin |
如是婆羅門法、婆羅門、婆羅門義、婆羅門果。 |
Such is Brahman Dharma, Brahman, Brahman meaning, and Brahman fruit. |
梵行法、梵行者、梵行義、梵行果亦如上說。 |
The Dharma of Brahmacharya, the person of Brahmacharya, the meaning of Brahmacharya, and the fruit of Brahmacharya are also mentioned above. |
SA 801 （八〇一） 饒益 |
SA 801 (801) benefit |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五法，多所饒益修安那般那念。 |
"There are five methods that are beneficial to cultivating Anapana mindfulness. |
何等為五？ |
What is five? |
住於淨戒波羅提木叉律儀，威儀行處具足，於微細罪能生怖畏，受持學戒，是名第一多所饒益修習安那般那念。 |
Living in the pure precepts of Paratimusha, having full majesty and conduct, being able to be afraid of minor sins, and upholding and learning the precepts, this is the most beneficial practice of practicing Anapana mindfulness. |
復次，比丘！少欲、少事、少務，是名二法多所饒益修習安那般那念。 |
Again, bhikkhu! Fewer desires, fewer affairs, and fewer affairs, these are the two methods of practicing Anapana mindfulness that are beneficial to you. |
復次，比丘！飲食知量，多少得中，不為飲食起求欲想，精勤思惟，是名三法多所饒益修安那般那念。 |
Again, bhikkhu! Knowing how much to eat, how much to get, not to have desires for food, and thinking diligently, this is called the three dharmas, which are beneficial to cultivating Anapana mindfulness. |
復次，比丘！初夜、後夜不著睡眠，精勤思惟，是名四法多所饒益修安那般那念。 |
Again, bhikkhu! Stay awake the first night and the next night, and meditate diligently. This is called the Four Dharmas, which are beneficial to cultivating Anapana mindfulness. |
復次，比丘！空閑林中，離諸憒閙，是名五法多種饒益修習安那般那念。」 |
Again, bhikkhu! In the idle forest, away from all kinds of chaos, this is called the Five Dharmas, which are beneficial to the practice of Anapana Mindfulness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 802 （八〇二） 一明 |
SA 802 (802) Yi Ming |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修安那般那念。 |
"Practice the mindfulness of Anapana. |
若比丘修習安那般那念多修習者，得身止息及心止息，有覺有觀，寂滅、純一，明分想修習滿足。」 |
If a bhikkhu practices Anapana mindfulness and practices it, he will achieve the cessation of body and mind. He will have awareness and insight, be still and pure, and be satisfied with the practice of clear thoughts. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 803 （八〇三） 一明 |
SA 803 (803) Yi Ming |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「修習安那般那念。 |
"Practice the mindfulness of Anapana. |
若比丘修習安那般那念，多修習者，得身心止息，有覺有觀，寂滅、純一，明分想修習滿足。 |
If a bhikkhu practices Anapana mindfulness and practices it frequently, his body and mind will be stilled, he will have awareness and insight, be still, pure, and be satisfied with the practice of clear thoughts. |
何等為修習安那般那念多修習已，身心止息，有覺有觀，寂滅、純一，明分想修習滿足？ |
How can it be that after practicing Anapana mindfulness for a long time, the body and mind are stilled, there is awareness and insight, silence, purity, and clear thinking are satisfied? |
是比丘若依聚落、城邑止住，晨朝著衣持鉢，入村乞食，善護其身，守諸根門，善繫心住。 |
If this bhikkhu stays in a settlement or a city, he puts on his robe and bowl in the morning, goes to the village to beg for food, protects his body well, guards the gates of his sense organs, and dwells well in his mind. |
乞食已，還住處，舉衣鉢，洗足已，或入林中、閑房、樹下，或空露地，端身正坐，繫念面前，斷世貪愛，離欲清淨，瞋恚、睡眠、掉悔、疑斷，度諸疑惑，於諸善法心得決定。 |
After begging for food, you return to your place of residence, take up your alms bowl, and wash your feet. You may go into the forest, a spare room, under a tree, or in an empty field. , resolve doubts, overcome all doubts, and reach a decision on all good dharma. |
遠離五蓋煩惱於心，令慧力羸，為障礙分，不趣涅槃。 |
Stay away from the worries of the five hindrances in the mind, which will weaken the wisdom and become obstacles, and will not lead to Nirvana. |
念於內息，繫念善學，念於外息，繫念善學。 |
Mindfulness of the inner breath is a matter of mindfulness and good learning; mindfulness of the outer breath is a matter of mindfulness of good learning. |
息長息短，覺知一切身入息，於一切身入息善學，覺知一切身出息，於一切身出息善學。 |
Breathing long and short, be aware of the in-breath in all bodies, and practice good practice of breathing in and out of all bodies. Be aware of the in-breath coming out of all bodies, and practice good breathing out of all bodies. |
覺知一切身行息入息，於一切身行息入息善學，覺知一切身行息出息，於一切身行息出息善學。 |
Be aware of the breathing in and out of all the movements of the body, and practice the good practice of breathing in and out of all the movements of the body. |
覺知喜，覺知樂，覺知心行，覺知心行息入息，於覺知心行息入息善學； |
Be aware of joy, be aware of joy, be aware of the mind's actions, be aware of the mind's actions and breathe in, be aware of the mind's actions and breathe in and learn well; |
覺知心行息出息，於覺知心行息出息善學。 |
Be aware of the movement of the mind, the breathing out, and learn well in being aware of the movement of the mind, the breathing out. |
覺知心，覺知心悅，覺知心定，覺知心解脫入息，於覺知心解脫入息善學，覺知心解脫出息，於覺知心解脫出息善學，觀察無常，觀察斷，觀察無欲，觀察滅入息，於觀察滅入息善學； |
Be aware of the mind, be aware of the joy of the mind, be aware of the concentration of the mind, be aware of the mind that is liberated from the in-breath, be aware of the mind that is liberated from the in-breath, and learn well by being aware of the mind that is liberated from the out-breath. The cessation of the in-breath, learn well by observing the cessation of the in-breath; |
觀察滅出息，於觀察滅出息善學，是名修安那般那念，身止息、心止息，有覺有觀，寂滅、純一，明分想修習滿足。」 |
Observing the cessation of the out-breath, good practice in observing the cessation of the out-breath, this is called the practice of Anapana mindfulness, the body is still, the mind is still, there is awareness and insight, silence, purity, clear thinking is satisfied with the practice. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 804 （八〇四） 斷覺想 |
SA 804 (Eighty Four) Thoughts on Suspension of Enlightenment |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修安那般那念。 |
"Practice the mindfulness of Anapana. |
安那般那念修習多修習者，斷諸覺想。 |
Those who practice Anapana mindfulness a lot will get rid of all thoughts. |
云何安那般那念修習多修習斷諸覺想？ |
Why do you practice so many thoughts of napana and cessation of thoughts? |
若比丘依止聚落、城邑住……」如上廣說，乃至「於出息滅善學，是名安那般那念修習多修習斷諸覺想。」 |
If a bhikkhu lives in a settlement or a city..." As it is said in the above, even "to cease good learning in giving up, this is called the practice of Anapana mindfulness, the practice of cessation of all thoughts." |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如斷覺想，如是不動搖，得大果大福利，如是得甘露、究竟甘露，得二果、四果、七果，一一經亦如上說。 |
If you think about it without being shaken, you will get great fruits and great benefits, you will get nectar, the ultimate nectar, you will get two fruits, four fruits, and seven fruits. The sutras one by one are also mentioned above. |
SA 805 （八〇五） 阿黎瑟吒 |
SA 805 (eighty five) Ali Seza |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如我所說安那般那念，汝等修習不？」 |
As I said, do you practice the mindfulness of Anapana? |
時，有比丘名阿梨瑟吒，於眾中坐，即從座起，整衣服，為佛作禮，右膝著地，合掌白佛言： |
At that time, a bhikkhu named Ariseta was sitting in the crowd. He got up from his seat, straightened his clothes, bowed to the Buddha, put his right knee on the ground, put his palms together and said to the Buddha: |
「世尊！世尊所說安那般那念，我已修習。」 |
World Honored One! I have practiced the mindfulness of Anapana taught by the World Honored One. |
佛告阿梨瑟吒比丘： |
The Buddha told Bhikkhu Alisetra: |
「汝云何修習我所說安那般那念？」 |
Why do you practice the mindfulness of Anapana I mentioned? |
比丘白佛： |
Bhikkhu White Buddha: |
「世尊！我於過去諸行不顧念，未來諸行不生欣樂，於現在諸行不生染著，於內外對礙想善正除滅。 |
"World Honored One, I will not care about my past actions, my future actions will not give rise to happiness, my present actions will not give rise to defilements, and I will eliminate all obstacles to good deeds both internally and externally. |
我已如是修世尊所說安那般那念。」 |
I have cultivated the thoughts of Anapana as mentioned by the World Honored One. " |
佛告阿梨瑟吒比丘： |
The Buddha told Bhikkhu Alisetra: |
「汝實修我所說安那般那念，非不修，然其比丘於汝所修安那般那念所，更有勝妙過其上者。 |
"You have actually cultivated the mindfulness of Anapana that I have said. It is not that you have failed to practice it. However, the bhikkhu who has cultivated the mindfulness of Anapana that you have done is far more superior and wonderful than anyone else. |
何等是勝妙過阿梨瑟吒所修安那般那念者？ |
How is it more wonderful than the mind of Anapana practiced by Arisaza? |
是比丘依止城邑、聚落……」如前廣說，乃至「於滅出息觀察善學，是名，阿梨瑟吒比丘！勝妙過汝所修安那般那念者。」 |
This bhikkhu relies on cities and settlements..." As Guang said before, he even "observes good knowledge in the cessation of the breath. This is the name, Bhikkhu Aliseta! It is more wonderful than the one who practices Anapana mindfulness." |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 806 （八〇六） 罽賓那 |
SA 806 (806) Gibbina |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊於晨朝時著衣持鉢，入舍衛城乞食。 |
At that time, the World-Honored One, wearing robes and holding an alms bowl during the morning court, entered the acropolis to beg for food. |
食已，還精舍，舉衣鉢，洗足已，持尼師檀入安陀林，坐一樹下，晝日禪思。 |
After eating, he returned to the monastery, raised his robe and bowl, and washed his feet. He took the nun's sandalwood into the Anda Forest, sat under a tree, and meditated day and night. |
時，尊者罽賓那亦晨朝時著衣持鉢，入舍衛城乞食。 |
At that time, Venerable Jibinna also went to the acropolis in the morning to beg for food while wearing clothes and holding an alms bowl. |
還，舉衣鉢，洗足已，持尼師檀入安陀林，於樹下坐禪，去佛不遠，正身不動，身心正直，勝妙思惟。 |
Afterwards, he raised his robe and bowl, washed his feet, carried the nun's sandalwood into the Anduo Forest, sat down under a tree and meditated, not far from the Buddha, with his body upright and motionless, his body and mind upright, and his thoughts wonderful. |
爾時，眾多比丘晡時從禪覺，往詣佛所，稽首禮佛足，退坐一面。 |
At that time, many bhikkhus went to the Buddha's place from their meditation, bowed their heads, bowed at the Buddha's feet, and sat down. |
佛語諸比丘： |
The Buddha said to the monks: |
「汝等見尊者罽賓那不？ |
"Have you met the Venerable Yi Bin? |
去我不遠，正身端坐，身心不動，住勝妙住。」 |
You are not far from me. Sit upright, mind and body motionless, and live a wonderful life. " |
諸比丘白佛： |
The monks said to the Buddha: |
「世尊！我等數見彼尊者正身端坐，善攝其身，不傾不動，專心勝妙。」 |
World Honored One! We have seen him sitting upright several times, taking good care of his body, not leaning forward or moving, and concentrating on the wonderful things. |
佛告諸比丘： |
The Buddha told the monks: |
「若比丘修習三昧，身心安住，不傾不動，住勝妙住者，此比丘得此三昧，不勤方便，隨欲即得。」 |
If a bhikkhu practices samadhi, his body and mind remain at peace, without leaning or moving, and he abides in the sublime and wonderful abode, then this bhikkhu can achieve this samadhi without diligent effort and by following his desires. |
諸比丘白佛： |
The monks said to the Buddha: |
「何等三昧，比丘得此三昧，身心不動，住勝妙住？」 |
What kind of samadhi is this? When a bhikkhu attains this samadhi, his body and mind remain immobile, his abiding is superior to that of a wonderful abode? |
佛告諸比丘： |
The Buddha told the monks: |
「若比丘依止聚落，晨朝著衣持鉢，入村乞食已，還精舍，舉衣鉢，洗足已，入林中，若閑房、露坐，思惟繫念，乃至息滅觀察善學，是名三昧，若比丘端坐思惟，身心不動，住勝妙住。」 |
If a bhikkhu stays in a community, holds his robe and bowl in the morning, goes to the village to beg for food, returns to the monastery, holds up his robe and bowl, washes his feet, enters the forest, sits in the open air in a vacant room, meditates on it, and even ceases to observe and learn well, this is called samadhi. , if a bhikkhu sits and meditates, his body and mind remain still, he will live in a wonderful way. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 807 （八〇七） 一奢能伽羅 |
SA 807 (807) Yishe Neng Jialuo |
如是我聞： |
This is what I heard: |
一時，佛住一奢能伽羅林中。 |
At one time, the Buddha lived in the Shenengkara forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我欲二月坐禪，諸比丘勿復往來，唯除送食比丘及布薩時。」 |
I want to sit in meditation in the second month, and the bhikkhus will not go back and forth, except when sending food to the bhikkhus and uposatha. |
爾時，世尊作是語已，即二月坐禪，無一比丘敢往來者，唯除送食及布薩時。 |
At that time, the World Honored One had spoken these words, that is, during the second month of sitting meditation, no bhikkhu dared to come or go, except when sending food and uposatha. |
爾時，世尊坐禪二月過已，從禪覺，於比丘僧前坐，告諸比丘： |
At that time, after two months of sitting in meditation, the World Honored One awakened from meditation, sat in front of the bhikkhus, and told the bhikkhus: |
「若諸外道出家來問汝等： |
"If some heretics come to you and ask you: |
『沙門瞿曇於二月中云何坐禪？』 |
"The ascetic Qutan said in the middle of February why he was sitting in meditation? 』 |
汝應答言： |
You should reply: |
『如來二月以安那般那念坐禪思惟住。』 |
"In the second month of the second month, Tathagata sat in meditation and meditated on Anapana mindfulness. 』 |
所以者何？ |
So what? |
我於此二月念安那般那，多住思惟，入息時念入息如實知，出息時念出息如實知。 |
In this second month, I recite Anapana, and dwell in it for a long time. When I breathe in, I think of the in-breath as it really is, and when I breathe out, I think of the out-breath as it really is. |
若長若短，一切身覺入息念如實知，一切身覺出息念如實知。 |
If it is long or short, all the thoughts of the in-breath of the body are known to be true, and all the thoughts of the body to be out-breath are known to be true. |
身行休息入息念如實知，乃至滅出息念如實知。 |
When the body is resting, the in-breathing thought is known as it is, and when the out-breathing thought is ceased, it is known as it is. |
我悉知已，我時作是念： |
I know it all, and I think like this: |
『此則麁思惟住，我今於此思惟止息已，當更修餘微細修住而住。』 |
"This is where I dwell in thought. Now that I have stopped thinking about it, I should practice the remaining subtleties and dwell there." 』 |
「爾時，我息止麁思惟已，即更入微細思惟，多住而住。 |
"At that time, I stopped thinking, then I entered into subtle thinking, and stayed there for a long time. |
時，有三天子，極上妙色，過夜來至我所。 |
At that time, there were three sons of extremely wonderful colors who spent the night and came to my place. |
一天子作是言： |
One day the son said this: |
『沙門瞿曇時到。』 |
"The ascetic Qutan has arrived. 』 |
復有一天子言： |
Another day Zi said: |
『此非時到，是時向至。』 |
"This is not the right time, but the right time." 』 |
第三天子言： |
The third emperor said: |
『非為時到，亦非時向至，此則修住，是阿羅訶寂滅耳！』」 |
"It does not arrive at the right time, nor does it arrive at the right time. If you practice this, it is Araha's silent ear!" 』』 |
佛告諸比丘： |
The Buddha told the monks: |
「若有正說，聖住、天住、梵住、學住、無學住、如來住，學人所不得當得，不到當到，不證當證，無學人現法樂住者，謂安那般那念，此則正說。 |
"If it is rightly said that the holy abode, the heavenly abode, the Brahman abode, the learned abode, the unlearned abode, and the Tathagata abide, then the disciples will not be able to attain it, they will not be able to attain it, they will not be able to realize it, and there will be no disciple who can manifest the Dharma and live happily. , it is called the thought of Anapana, this is the correct explanation. |
所以者何？ |
So what? |
安那般那念者，是聖住、天住、梵住，乃至無學現法樂住。」 |
Those who think of Anapana are the holy abode, the heavenly abode, the Brahman abode, and even the unlearned and manifest Dharma happy abode. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 808 （八〇八） 迦摩 |
SA 808 (808) Kama |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅越尼拘律樹園中。 |
At one time, the Buddha lived in the garden of Kapilavani Kolu tree. |
爾時，釋氏摩訶男詣尊者迦磨比丘所，禮迦磨比丘足已，退坐一面，語迦磨比丘言： |
At that time, the Venerable Maha Nanyi of Shishi came to the Venerable Bhikkhu Kamo. After paying homage to Bhikkhu Kamo, he sat back and said to Bhikkhu Kamo: |
「云何？ |
"Why? |
尊者迦磨！學住者為即是如來住耶？ |
Venerable Kama! Whoever learns to live is the Tathagata who lives? |
為學住異、如來住異？」 |
In order to learn to live in different places, the Tathagata lives in different places? " |
迦磨比丘答言： |
Kama Bhikkhu replied: |
「摩訶男！學住異、如來住異。 |
"Mahanan! Learn to abide in differences, and the Tathagata abides in differences. |
摩訶男！學住者，斷五蓋多住。 |
Mahaman! Those who learn to live will break the five hindrances and live in many places. |
如來住者，於五蓋已斷已知，斷其根本，如截多羅樹頭，更不生長，於未來世成不生法。 |
The Tathagata abides by the knowledge that the five hindrances have been cut off, cutting off their root, just like cutting off the top of a Taluo tree. It will not grow, and will become a non-generating method in the future life. |
「一時，世尊住一奢能伽羅林中。 |
"For a time, the World-Honored One lived in a forest called Shenengkara. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
『我欲於此一奢能伽羅林中二月坐禪，汝諸比丘勿使往來，唯除送食比丘及布薩時……』廣說如前，乃至『無學現法樂住。 |
I would like to meditate in the second month of this Shannengkara forest. You monks are not allowed to come or go, except when sending food to bhikkhus and uposathas..." He said it widely as before, and even "live happily without learning and manifesting the Dharma. |
以是故知，摩訶男！學住異、如來住異。』 |
So I know, Mahaman! Learn to live in differences, Tathagata lives in differences. 』 |
」 |
|
釋氏摩訶男聞迦磨比丘所說歡喜，從座起去。 |
After hearing what Bhikkhu Kamo said, Mahanan Shishi was very happy and got up from his seat. |
SA 809 （八〇九）福利等 |
SA 809 (809) Welfare, etc. |
如是我聞： |
This is what I heard: |
一時，佛住金剛聚落跋求摩河側薩羅梨林中。 |
At one time, the Buddha lived in the Salo pear forest on the side of the Bhagyumo River in the Vajra settlement. |
爾時，世尊為諸比丘說不淨觀，讚歎不淨觀言： |
At that time, the World-Honored One spoke to the bhikkhus about the contemplation of impurity, and praised the contemplation of impurity by saying: |
「諸比丘修不淨觀，多修習者，得大果大福利。」 |
Bhikkhus, all monks who practice impurity contemplation, and those who practice it frequently, will achieve great results and great benefits. |
時，諸比丘修不淨觀已，極厭患身，或以刀自殺，或服毒藥，或繩自絞、投巖自殺，或令餘比丘殺。 |
At that time, the bhikkhus had practiced impure contemplation and were extremely tired of the harm to their bodies. Some of them committed suicide with knives, took poison, strangled themselves with ropes, threw themselves on rocks, or ordered other bhikkhus to kill them. |
有異比丘極生厭患惡露不淨，至鹿林梵志子所，語鹿林梵志子言： |
A strange bhikkhu was extremely disgusted with lochia and impurity. He came to Lulin Fanzhizi and said to Lulin Fanzhizi: |
「賢首！汝能殺我者，衣鉢屬汝。」 |
Wise Sir! If you can kill me, the mantle belongs to you. |
時，鹿林梵志子即殺彼比丘，持刀至跋求摩河邊，洗刀時，有魔天住於空中，讚鹿林梵志子言： |
At that time, Lulin Fanzhizi killed the bhikkhu and took the sword to the bank of the Bhagjumo River. While washing the knife, a demon god lived in the sky and praised Lulin Fanzhizi and said: |
「善哉！善哉！賢首！汝得無量功德，能令諸沙門釋子持戒有德，未度者度，未脫者脫，未穌息者令得穌息，未涅槃者令得涅槃，諸長利衣鉢雜物悉皆屬汝。」 |
Excellent! Excellent! Wise Sir! You have gained immeasurable merits and virtues, and can make all ascetics and disciples uphold the precepts and be virtuous. Those who have not yet been saved will be saved, those who have not been liberated will be liberated, those who have not yet rested will be rested, and those who have not yet reached nirvana will be brought to nirvana. Changli's clothes, bowl, and sundries all belong to you. |
時，鹿林梵志子聞讚歎已，增惡邪見，作是念： |
At that time, Fanzhizi Lulin heard this and praised him, which increased his evil views and thought as follows: |
「我今真實大作福德，令沙門釋子持戒功德者，未度者度，未脫者脫，未穌息者令得穌息，未涅槃者令得涅槃，衣鉢雜物悉皆屬我。」 |
Now I have truly made great merits. I have enabled the ascetics to uphold the precepts and merits. Those who have not yet been saved will be saved. Those who have not yet escaped will be freed. Those who have not yet died will be relieved. Those who have not yet passed away will be brought to nirvana. All the miscellaneous things in my robes and robes belong to me. |
於是手執利刀，循諸房舍、諸經行處、別房、禪房，見諸比丘，作如是言： |
So holding a sharp knife in his hand, he walked around the houses, various places of meditation, other rooms, and meditation rooms. He saw the bhikkhus and said as follows: |
「何等沙門持戒有德，未度者我能令度，未脫者令脫，未穌息者令得穌息，未涅槃令得涅槃？」 |
How can a recluse who upholds the precepts and be virtuous be able to save those who have not yet been saved? Can I help those who have not yet been saved? Can I help those who have not yet been liberated to be liberated? Can I help those who have not yet liberated to be liberated? Can I be able to help those who have not yet liberated to be liberated? |
時，有諸比丘厭患身者，皆出房舍，語鹿林梵志子言： |
At that time, all the bhikkhus who were tired of being sick came out of their houses and said to Lulin Fanzhizi: |
「我未得度，汝當度我； |
“I have not been saved, you should save me; |
我未得脫，汝當脫我； |
I have not yet been able to escape, so you should escape me; |
我未得穌息，汝當令我得穌息； |
I have not yet rested, so you should make me rest; |
我未得涅槃，汝當令我得涅槃。」 |
I haven't achieved Nirvana yet, you should make me achieve Nirvana. " |
時，鹿林梵志子即以利刀殺彼比丘，次第，乃至殺六十人。 |
At that time, Lulin Fanzhizi killed the bhikkhu with a sharp sword, and then killed sixty people one after another. |
爾時，世尊至十五日說戒時，於眾僧前坐，告尊者阿難： |
At that time, on the fifteenth day when the World-Honored One was preaching the precepts, he sat down in front of the monks and told the Venerable Ananda: |
「何因何緣諸比丘轉少、轉減、轉盡？」 |
Why and why do monks become less, less and less? |
阿難白佛言： |
Ananda said to the Buddha: |
「世尊為諸比丘說修不淨觀，讚歎不淨觀。 |
"The World-Honored One taught the bhikkhus how to cultivate the contemplation of impurity and praised it. |
諸比丘修不淨觀已，極厭患身……」廣說乃至「殺六十比丘。 |
Bhikkhus, you have already cultivated the impure contemplation, and you are very tired of harming your body..." Guang said that he even "killed sixty bhikkhus. |
世尊！以是因緣故，令諸比丘轉少、轉減、轉盡。 |
World Honored One! For this reason, the bhikkhus will be reduced, reduced, and exhausted. |
唯願世尊更說餘法，令諸比丘聞已，勤修智慧，樂受正法，樂住正法。」 |
I only hope that the World-Honored One will further explain the remaining Dharma, so that all bhikkhus will listen to it, practice wisdom diligently, be happy to receive the true Dharma, and happily live in the true Dharma. " |
佛告阿難： |
The Buddha told Ananda: |
「是故，我今次第說，住微細住，隨順開覺，已起、未起惡不善法速令休息，如天大雨，起、未起塵能令休息。 |
"That's why I say this time, live in subtle ways, follow the rules and awaken, and take a quick break from evil and unwholesome dharmas that have arisen but not yet arise. Just like heavy rain from the sky, you can rest from dust that has not yet arisen. |
如是，比丘！修微細住，諸起、未起惡不善法能令休息，阿難！何等為微細住多修習，隨順開覺，已起、未起惡不善法能令休息？ |
So, bhikkhu! By cultivating subtle dwellings, all evil and unwholesome dharmas that have arisen and have not arisen can be brought to rest, Ananda! How can we practice so much in the subtle way, follow the path of awakening, and be able to rest from the evil and unwholesome dharmas that have arisen and not yet arisen? |
謂安那般那念住。」 |
It is called Anapana mindfulness. " |
阿難白佛： |
Ananda said to the Buddha: |
「云何修習安那般那念住，隨順開覺，已起、未起惡不善法能令休息？」 |
How can you practice Anapana mindfulness, follow the path of awakening, and be able to rest after the evil and unwholesome dharmas have arisen and before they arise? |
佛告阿難： |
The Buddha told Ananda: |
「若比丘依止聚落……」如前廣說，乃至「如滅出息念而學。」 |
If a bhikkhu stays in a community..." As Guang said before, he even "learns by annihilating the thought of breathing. |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 810 （八一〇） 金剛 |
SA 810 (810) King Kong |
如是我聞： |
This is what I heard: |
一時，佛住金剛跋求摩河側薩羅梨林中。 |
At one time, the Buddha lived in the Salo pear forest on the side of the Vajravargum River. |
爾時，尊者阿難獨一靜處，思惟禪思，作如是念： |
At that time, the Venerable Ananda was alone in a quiet place, meditating and thinking like this: |
「頗有一法，修習多修習，令四法滿足； |
"There is a method, practice it more and more, and you will be satisfied with the four methods; |
四法滿足已，七法滿足； |
When the four dharmas are satisfied, the seven dharmas are satisfied; |
七法滿足已，二法滿足？」 |
The seven dharma are satisfied, but the second dharma is satisfied? " |
時，尊者阿難從禪覺已，往詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Ananda had just awakened from Zen. He went to the Buddha's place, bowed his head and bowed his feet, sat back and said to the Buddha: |
「世尊！我獨一靜處，思惟禪思，作是念： |
"World Honored One, in a quiet place alone, I meditate and think like this: |
『頗有一法，多修習已，令四法滿足，乃至二法滿足？ |
There is a method that, after practicing more, can satisfy the four methods and even the two methods? |
我今問世尊，寧有一法，多修習已，能令，乃至二法滿足耶？』 |
Now I ask the World-Honored One, would it be better to have one method and practice it more to satisfy the two methods? 』 |
」 |
|
佛告阿難： |
The Buddha told Ananda: |
「有一法，多修習已，乃至能令二法滿足。 |
"There is one method, and if you practice it more often, you can even satisfy the two methods. |
何等為一法？ |
What is one method? |
謂安那般那念。 |
It is called Anapana thought. |
多修習已，能令四念處滿足； |
If you practice more, you can satisfy the four foundations of mindfulness; |
四念處滿足已，七覺分滿足； |
The four foundations of mindfulness are satisfied, and the seven elements of awareness are satisfied; |
七覺分滿足已，明、解脫滿足。 |
The seven elements of enlightenment are satisfied, and enlightenment and liberation are satisfied. |
云何修安那般那念，四念處滿足？ |
How can one cultivate the mindfulness of Anapana and be satisfied with the four places of mindfulness? |
是比丘依止聚落，乃至如滅出息念學。 |
This bhikkhu stays in the community and even learns the mindfulness of the cessation of breath. |
阿難！如是聖弟子入息念時如入息念學，出息念時如出息念學； |
Ananda! In this way, a noble-one's-disciple should practice mindfulness of in-breathing when he is breathing in, and he should practice mindfulness of breathing out when he is breathing out; |
若長若短，一切身行覺知，入息念時如入息念學，出息念時如出息念學； |
If it is long or short, be aware of all body movements. When you think of the in-breath, you should learn the mindfulness of the in-breath, and when you think of the out-breath, you should learn the mindfulness of the out-breath; |
身行休息入息念時，如身行休息入息念學； |
When the body is resting while walking and mindful of the breath, just as the body is resting while walking and mindful of the breath; |
身行休息出息念時，如身行休息出息念學。 |
When the body is resting and breathing out, just like the body is resting and breathing out. |
聖弟子爾時身身觀念住，異於身者，彼亦如是隨身比思惟。 |
At that time, the noble-one's-disciple had a concept of the body, which was different from the body. He also thought about it in the same way. |
「若有時聖弟子喜覺知，樂覺知，心行覺知，心行息覺知，入息念時如心行息入息念學，心行息出息念時如心行息出息念學。 |
"If there is a time when a noble-one's-disciple likes to be aware, happy to be aware, aware of the mental movements, aware of the mental movements of the breath, he will be mindful of the in-breath as if the mind is moving, and he will be mindful of the mental movements of the out-breathing. . |
是聖弟子爾時受受觀念住，若復異受者，彼亦受隨身比思惟。 |
This noble-one's-disciple abides in the concept of receiving at that time. If there are different recipients, he will also receive and think about it. |
有時聖弟子心覺知，心悅、心定、心解脫覺知，入息念時如入息念學，心解脫出息念時如心解脫出息念學，是聖弟子爾時心心觀念住，若有異心者，彼亦隨心比思惟。 |
Sometimes the noble-one's-disciple's mind is aware, the mind is happy, the mind is calm, and the mind is aware of liberation. When the mind is mindful of the in-breath, it is like the mindfulness of the in-breath. When the mind is liberated, the mind is mindful of the out-breath. If he has a different mind, he will also think about it according to his mind. |
「若聖弟子有時觀無常、斷、無欲、滅，如無常、斷、無欲、滅觀住學，是聖弟子爾時法法觀念住異於法者，亦隨法比思惟，是名修安那般那念，滿足四念處。」 |
If a noble-one's-disciple sometimes meditates on impermanence, cessation, non-desire, and cessation. If he meditates on impermanence, cessation, non-desire, and cessation, then the noble-one's-disciple who at that time dwells on the concept of Dharma and Dharma is different from the Dharma will also think in accordance with the comparison of Dharma. This is called Practicing the mindfulness of Anapana satisfies the four foundations of mindfulness. |
阿難白佛： |
Ananda said to the Buddha: |
「如是修習安那般那念，令四念處滿足。 |
"Practice Anapana mindfulness in this way to satisfy the four bases of mindfulness. |
云何修四念處，令七覺分滿足？」 |
How can one cultivate the four foundations of mindfulness and satisfy the seven elements of awakening? " |
佛告阿難： |
The Buddha told Ananda: |
「若比丘身身觀念住，念住已，繫念住不忘。 |
"If a bhikkhu is mindful of his body, he will remain mindful and will not forget it. |
爾時方便修念覺分，修念覺分已，念覺分滿足； |
At that time, it is convenient to cultivate the faculty of mindfulness and awakening. When you have cultivated the faculty of mindfulness and awakening, you will be satisfied with the faculty of mindfulness and awakening; |
念覺滿足已，於法選擇思量。 |
When your thoughts are satisfied, you can choose to think about the Dharma. |
爾時方便修擇法覺分，修擇法覺分已，擇法覺分滿足，於法選擇分別思量已，得精勤方便。 |
At that time, it is convenient to practice the enlightenment factor of choosing Dharma. When you practice the enlightenment factor of Dharma selection, you are satisfied with the enlightenment factor of choosing Dharma. You have considered the choice of Dharma separately and gained diligent expediency. |
爾時方便修習精進覺分，修精進覺分已，精進覺分滿足，方便精進已，則心歡喜。 |
At that time, it is convenient to practice the energy awareness factor, and the energy awareness factor is completed. If the energy awareness factor is satisfied, and the energy awareness factor is completed, then the heart will be happy. |
爾時方便修喜覺分，修喜覺分已，喜覺分滿足，歡喜已，身心猗息。 |
At that time, it is convenient to cultivate the joyful awakening factor. After cultivating the joyful awakening factor, the joyful awakening factor is satisfied, the joy is complete, and the body and mind are at rest. |
爾時方便修猗覺分，修猗覺分已，猗覺分滿足，身心樂已，得三昧。 |
At that time, it is convenient to cultivate the Yi awakening factor. After cultivating the Yi awakening factor, the Yi awakening factor is satisfied, the body and mind are happy, and Samadhi is achieved. |
爾時修定覺分，修定覺分已，定覺分滿足，定覺分滿足已，貪憂則滅，得平等捨。 |
At that time, when you practice concentration and awakening, you have cultivated concentration and awakening, you are satisfied with concentration and awakening, you are satisfied with concentration and awakening, then greed and worry will be eliminated, and you will gain equality and equanimity. |
爾時方便修捨覺分，修捨覺分已，捨覺分滿足，受、心、法法念處亦如是說，是名修四念處，滿足七覺分。」 |
At that time, it is convenient to cultivate the equanimity awakening factor. After cultivating the equanimity awakening factor, the equanimity awakening factor is satisfied. The same is said for feeling, mind, and mindfulness of Dharma. This is called cultivating the four foundations of mindfulness and satisfying the seven awakening factors. " |
阿難白佛： |
Ananda said to the Buddha: |
「是名修四念處，滿足七覺分。 |
"This is called cultivating the four foundations of mindfulness and satisfying the seven enlightenment factors. |
云何修七覺分，滿足明、解脫？」 |
How can one cultivate the seven factors of awakening to achieve enlightenment and liberation? " |
佛告阿難： |
The Buddha told Ananda: |
「若比丘修念覺分，依遠離、依無欲、依滅、向於捨； |
"If a bhikkhu practices mindfulness, he relies on staying away, relying on non-desire, relying on cessation, and leaning on equanimity; |
修念覺分已，滿足明、解脫。 |
Cultivating mindfulness and enlightenment will satisfy enlightenment and liberation. |
乃至修捨覺分，依遠離、依無欲、依滅、向於捨，如是修捨覺分已，明、解脫滿足。 |
To the point of cultivating the awakening factor of equanimity, relying on staying away, relying on non-desire, relying on cessation, and moving towards equanimity. In this way, by cultivating the awakening factor of equanimity, enlightenment and liberation will be satisfied. |
阿難！是名法法相類、法法相潤。 |
Ananda! This is called Dharma and Dharma being similar and Dharma and Dharma complementing each other. |
如是十三法，一法為增上，一法為門，次第增進，修習滿足。」 |
Such are the thirteen methods, one method is the upper level, and the other method is the door. They are advanced step by step, and the practice is satisfactory. " |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 811 （八一一～八一二） 阿難 |
SA 811 (811～812) Ananda |
如是異比丘所問，佛問諸比丘亦如上說。 |
This is what a different bhikkhu asked, and the Buddha asked all the bhikkhus and said the same thing. |
SA 812 （八一一～八一二） 比丘 |
SA 812 (811～812) Bhikkhu |
如是異比丘所問，佛問諸比丘亦如上說。 |
This is what a different bhikkhu asked, and the Buddha asked all the bhikkhus and said the same thing. |
SA 813 （八一三） 金毘羅 |
SA 813 (813) Jinpiluo |
如是我聞： |
This is what I heard: |
一時，佛住金毘羅聚落金毘林中。 |
At one time, the Buddha lived in the Jinpi forest in the Jinpiluo settlement. |
爾時，世尊告尊者金毘羅： |
At that time, the World-Honored One told the Venerable Kampila: |
「我今當說精勤修習四念處。 |
"I would like to say that you should diligently practice the four foundations of mindfulness. |
諦聽，善思，當為汝說。」 |
Listen carefully and think well, and I will explain it to you. " |
爾時，尊者金毘羅默然住，如是再三。 |
At that time, the Venerable Jinpiluo stayed silently and did this again and again. |
爾時，尊者阿難語尊者金毘羅： |
At that time, Venerable Ananda said to Venerable Kampila: |
「今大師告汝！」如是三說。 |
"Master tells you now!" He said three words. |
尊者金毘羅語尊者阿難： |
Venerable Kampila said to Venerable Ananda: |
「我已知。 |
"I already know. |
尊者阿難！我已知。 |
Venerable Ananda! I already know. |
尊者瞿曇！」 |
Venerable Qu Tan! " |
爾時，尊者阿難白佛言： |
At that time, Venerable Ananda said to the Buddha: |
「世尊！是時。 |
"World Honored One! It's time. |
世尊！是時。 |
World Honored One! It's time. |
善逝！唯願為諸比丘說精勤修四念處，諸比丘聞已，當受奉行。」 |
Good death! I only wish to preach to all the monks how to cultivate the four foundations of mindfulness diligently. Once the monks hear it, they should accept it and practice it. " |
佛告阿難： |
The Buddha told Ananda: |
「諦聽，善思，當為汝說。 |
"Listen carefully and think carefully, and I will speak to you. |
若比丘入息念時，如入息學； |
If a bhikkhu is mindful of the breath, it is like studying the breath; |
乃至滅出息時，如滅出息學。 |
Even when the out-breath is extinguished, it is like the practice of extinguishing the out-breath. |
爾時聖弟子念入息時，如念入息學； |
At that time, when the noble-one's-disciple is mindful of the in-breath, he will learn to do so by reciting the in-breath; |
乃至身行止息、出息時，如身行止息、出息學。 |
Even when the body's movements cease and the breath comes out, it is like learning to stop the body's movements and breathe out. |
爾時聖弟子身身觀念住。 |
At that time, the noble-one's-disciple abides in the concept of the body. |
爾時聖弟子身身觀念住已，如是知善內思惟。」 |
At that time, the noble-one's-disciple has the concept of body and body, and thus knows the goodness and contemplates it within. " |
佛告阿難： |
The Buddha told Ananda: |
「譬如有人乘車輿從東方顛沛而來，當於爾時踐蹈諸土堆壠不？」 |
For example, if someone comes from the east in a chariot or carriage, should he trample over the mounds of earth? |
阿難白佛： |
Ananda said to the Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告阿難： |
The Buddha told Ananda: |
「如是聖弟子念入息時，如入息念學，如是乃至善內思惟。 |
"In this way, when a noble-one's-disciple is mindful of the inhaled breath, he will learn to meditate on the inhaled breath, and in this way he will be able to meditate kindly within himself. |
若爾時聖弟子覺知喜，乃至覺知意行息學，聖弟子受受觀念住； |
If at that time the noble-one's-disciple is aware of joy, and even aware of the mind, movement, and breathing, and the noble-one's-disciple abides in the concept of feeling and feeling; |
聖弟子受受觀念已，如是知善內思惟。 |
The noble-one's-disciples have received concepts and thus know the goodness and contemplate within. |
譬如有人乘車輿從南方顛沛而來，云何？ |
For example, what does it mean when someone comes from the south in a carriage? |
阿難！當踐蹈土堆壠不？」 |
Ananda! Should I walk on the mounds of earth? " |
阿難白佛： |
Ananda said to the Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告阿難： |
The Buddha told Ananda: |
「如是聖弟子受受觀念住，知善內思惟。 |
"Such a noble-one's-disciple abides in the concept of feeling, knows what is good, and contemplates within. |
若聖弟子覺知心、欣悅心、定心，解脫心入息如解脫心入息學，解脫心出息如解脫心出息學。 |
If a noble-one's-disciple has an aware mind, a joyful mind, and a calm mind, the in-breath of the liberated mind will be the same as the in-breath study of the liberated mind, and the out-breath of the liberated mind will be the same as the out-breath of the liberated mind. |
爾時聖弟子心心觀念住。 |
At that time, the mind of the noble-one's-disciple was mindful. |
如是聖弟子心心觀念住已，知善內思惟。 |
In this way, the mind of a noble-one's-disciple is abiding in thoughts, and he knows what is good and thinks about it within himself. |
譬如有人乘車輿從西方來，彼當踐蹈土堆壠不？」 |
For example, if someone comes from the west in a carriage, should he walk across the mounds of dirt? " |
阿難白佛： |
Ananda said to the Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告阿難： |
The Buddha told Ananda: |
「如是聖弟子覺知心，乃至心解脫出息如心解脫出息學。 |
“In this way, the noble-one's-disciple becomes aware of the mind, and even the mind is liberated and the breath is released, just like the mind is liberated and the breath is learned. |
如是聖弟子爾時心心觀念住，知善內思惟，善於身受心，貪憂滅捨。 |
Such a noble-one's-disciple will then be mindful of his thoughts, know what is good in his inner thoughts, be good at feeling the body and mind, and eliminate greed, worry, and equanimity. |
爾時聖弟子法法觀念住。 |
At that time, the holy disciples abided by the Dharma concept. |
如是聖弟子法法觀念住已，知善內思惟。 |
Such a noble-one's-disciple abides in the Dharma concept and knows what is good and contemplates it within himself. |
阿難！譬如四衢道有土堆壠，有人乘車輿從北方顛沛而來，當踐蹈土堆壠不？」 |
Ananda! For example, if there are mounds of dirt along the four thoroughfares, and someone comes from the north in a carriage or carriage, should they step on the mounds of dirt? " |
阿難白佛： |
Ananda said to the Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告阿難： |
The Buddha told Ananda: |
「如是，聖弟子法法觀念住，知善內思惟。 |
"In this way, the noble-one's-disciples abide in the concept of Dharma and know what is good and contemplate it within themselves. |
阿難！是名比丘精勤方便修四念處。」 |
Ananda! This bhikkhu cultivates the four foundations of mindfulness diligently. " |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 814 （八一四） 不疲 |
SA 814 (814) Never tired |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修安那般那念。 |
"Practice the mindfulness of Anapana. |
修安那般那念多修習已，身不疲倦，眼亦不患，樂隨順觀住，樂覺知，不染著樂。 |
After practicing Anapana mindfulness for a long time, your body will not be tired, your eyes will not be troubled, you will be happy and observe it, you will be aware of it, and you will not be tainted by it. |
云何修安那般那念，身不疲倦，眼亦不患，樂隨觀住，樂覺知，不染著樂？ |
How can one cultivate the mindfulness of Anāpāna so that the body will not be tired, the eyes will not be troubled, the mind will dwell happily, the mind will be aware of happiness, and will not be tainted by happiness? |
是比丘依止聚落，乃至觀滅出息時如滅出息學，是名修安那般那念，身不疲倦，眼亦不患，樂隨觀住，樂覺知，不染著樂。 |
This bhikkhu stays in the community, and even learns to observe the cessation of the out-breath as if it were the cessation of the out-breath. This is called practicing the mindfulness of anāpāna. |
如是修安那般那念者，得大果大福利。 |
Those who cultivate the mind of Anapana in this way will achieve great results and great benefits. |
是比丘欲求離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住，是比丘當修安那般那念。 |
The bhikkhu who wishes to be free from desires and evil unwholesome dharmas, has awareness and insight, is free from rebirth and is happy, and has sufficient abidance in the first jhāna should practice the mindfulness of Anapana. |
如是修安那般那念，得大果大福利。 |
Practicing the mindfulness of Anapana in this way will achieve great results and great benefits. |
是比丘欲求第二、第三、第四禪，慈、悲、喜、捨，空入處、識入處、無所有入處、非想非非想入處，具足三結盡，得須陀洹果； |
This bhikkhu desires the second, third, and fourth jhānas, lovingkindness, compassion, joy, and equanimity, the place of emptiness, the place of consciousness, the place of nothingness, the place of neither thought nor non-perception, and having completed the three knots, he can attain sotā. Huan Guo; |
三結盡，貪、恚、癡薄，得斯陀含果； |
When the three knots of greed, hatred, and delusion are eliminated, the fruit of Situohan will be obtained; |
五下分結盡，得阿那含果，得無量種神通力，天耳、他心智、宿命智、生死智、漏盡智者。 |
When the five lower parts are combined, one obtains the fruit of Anagami, and obtains countless kinds of supernatural powers, such as heavenly ears, other minds, fateful wisdom, life-and-death wisdom, and wisdom of all leakages. |
如是比丘當修安那般那念。 |
Such a bhikkhu should practice the mindfulness of Anapana. |
如是安那般那念，得大果大福利。」 |
If you think of Anāpāna in this way, you will get great results and great benefits. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 815 （八一五） 布薩 |
SA 815 (815) Busa |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園夏安居。 |
For a time, the Buddha lived in Sravasti in the lonely garden of summer. |
爾時，眾多上座聲聞於世尊左右樹下、窟中安居。 |
At that time, many venerable sages took shelter under the trees on the left and right of the Blessed One and in the caves. |
時，有眾多年少比丘詣佛所，稽首佛足，退坐一面。 |
At that time, many young monks came to the Buddha's place, bowed their heads at the Buddha's feet, and sat back. |
佛為諸年少比丘種種說法，示、教、照、喜； |
The Buddha gave various teachings to the young monks, showing, teaching, illuminating, and cheering them; |
示、教、照、喜已，默然住。 |
Show, teach, illuminate, rejoice, and live in silence. |
諸年少比丘聞佛所說，歡喜隨喜，從座起，作禮而去。 |
When the young monks heard what the Buddha said, they were delighted, got up from their seats, bowed and left. |
諸年少比丘往詣上座比丘所，禮諸上座足已，於一面坐。 |
The young monks went to the place where the senior monks were seated. After paying homage to the senior monks, they sat down on one side. |
時，諸上座比丘作是念： |
At that time, all the monks thought: |
「我等當攝受此諸年少比丘，或一人受一人，或一人受二、三、多人。」 |
We shall accept these young bhikkhus, either one person may receive one person, or one person may receive two, three, or many persons. |
作是念已，即便攝受，或一人受一人，或受二、三、多人，或有上座乃至受六十人。 |
Once you have this thought, even if you receive it, it may be received by one person, two, three, or more people, or even sixty people. |
爾時，世尊十五日布薩時，於大眾前敷座而坐。 |
At that time, during the fifteenth day of Uposatha, the World-Honored One sat down in front of the assembly. |
爾時，世尊觀察諸比丘已，告比丘： |
At that time, the World-Honored One observed the monks and told them: |
「善哉！善哉！我今喜諸比丘行諸正事。 |
"Excellent! Excellent! I am pleased that all the monks are doing good deeds. |
是故，比丘！當勤精進。」 |
That’s why, bhikkhu! Be diligent and diligent. " |
於此舍衛國，滿迦低月，諸處人間比丘聞世尊於舍衛國安居，滿迦低月滿已，作衣竟，持衣鉢，於舍衛國人間遊行。 |
In the country of Savatthi, when the moon was full, monks everywhere in the world heard that the Blessed One was residing in the country of Savatthi. When the month of Manka was full, he made robes, took his robe and bowl, and went around among the people in the country of Savatthi. |
漸至舍衛國，舉衣鉢，洗足已，詣世尊所，稽首禮足已，退坐一面。 |
Gradually, he arrived at the state of Savatthi. He raised his robe and bowl, washed his feet, went to the place where the World Honored One was, bowed his head and bowed to his feet, then sat down. |
爾時，世尊為人間比丘種種說法，示、教、照、喜已，默然住。 |
At that time, the World-Honored One preached various sermons to the monks in the world, showed them, taught them, illuminated them, rejoiced, and remained silently. |
爾時人間比丘聞佛說法，歡喜隨喜，從座起，作禮而去。 |
At that time, when the human bhikkhu heard the Buddha's sermon, he was overjoyed, stood up from his seat, bowed and left. |
往詣上座比丘所，稽首禮足，退坐一面。 |
Go to the place where the monk is sitting, bow your head, bow your head, and sit down. |
時，諸上座作是念： |
At that time, all of you thought as follows: |
「我等當受此人間比丘，或一人受一人，或二、三，乃至多人。」 |
We should accept this human monk, perhaps one person, two, three, or even many people. |
即便受之，或一人受一人，或二、三，乃至有受六十人者。 |
Even if they receive it, one person may receive it from one person, or two, three, or even sixty people may receive it. |
彼上座比丘受諸人間比丘，教誡、教授，善知先後次第。 |
That senior bhikkhu received instructions and teachings from all the human bhikkhus, and he was good at understanding the order of succession. |
爾時，世尊月十五日布薩時，於大眾前敷座而坐，觀察諸比丘眾，告諸比丘： |
At that time, during the uposatha session on the fifteenth day of the month, the World-Honored One sat down in front of the assembly, observed the assembly of monks, and told them: |
「善哉！善哉！諸比丘！我欣汝等所行正事，樂汝等所行正事。 |
"Excellent! Excellent! Bhikkhus! I am happy that you are doing the right thing, and I am happy that you are doing the right thing. |
諸比丘！過去諸佛亦有比丘眾所行正事如今此眾，未來諸佛所有諸眾亦當如是所行正事如今此眾。 |
Monks! In the past, there were also monks who performed righteous deeds and now we are here. In the future, there will also be monks who performed righteous deeds and now we are here. |
所以者何？ |
So what? |
今此眾中諸長老比丘，有得初禪、第二禪、第三禪、第四禪，慈、悲、喜、捨，空入處、識入處、無所有入處、非想非非想處具足住。 |
Now among the elder monks in this assembly, some have attained the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, loving-kindness, compassion, joy, equanimity, the abode of emptiness, the abode of consciousness, the abode of nothingness, the abode of neither thinking nor anything. I want to have enough to live in. |
有比丘三結盡，得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。 |
There is a bhikkhu who has completed the three knots and obtained Sotapanna. He will not fall into the evil realm. He has decided to pursue the three bodhisattvas. He will be reborn in seven heavenly beings and will be on the verge of suffering. |
有比丘三結盡，貪、恚、癡薄，得斯陀含。 |
There is a bhikkhu who has exhausted the three knots of greed, hatred, and ignorance, and attains Situagam. |
有比丘五下分結盡，得阿那含，生般涅槃，不復還生此世。 |
There is a bhikkhu who has exhausted the five lower elements, attained Anagami, and attained parinirvana, never to be reborn in this world again. |
有比丘得無量神通境界，天耳、他心智、宿命智、生死智、漏盡智。 |
There are monks who have attained the realm of immeasurable supernatural powers, including heavenly ears, other minds, fate wisdom, life and death wisdom, and wisdom of cessation of taints. |
有比丘修不淨觀，斷貪欲，修慈心，斷瞋恚，修無常想，斷我慢，修安那般那念，斷覺想。 |
There are monks who practice contemplation of impurity, renounce greed, cultivate loving-kindness, renounce anger, cultivate thoughts of impermanence, renounce self-conceit, cultivate thoughts of anānapana, and renounce thoughts of enlightenment. |
云何？ |
Why? |
比丘！修安那般那念斷覺想？ |
Bhikkhu! Practice Anapana and stop thinking? |
是比丘依止聚落，乃至觀滅出息如觀滅出息學，是名修安那般那念斷覺想。」 |
This bhikkhu stays in the community and even learns to observe the cessation of the out-breath and the cessation of the out-breath. This is called the practice of Anapana and the cessation of thought. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 816 （八一六） 學 |
SA 816 (816) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三學。 |
"There are three studies. |
何等為三？ |
What is three? |
謂增上戒學、增上意學、謂增上慧學。」 |
It is called the study of precepts, the study of mind, and the study of wisdom. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「三學具足者， 是比丘正行， |
"A bhikkhu who possesses the three learnings is a good bhikkhu. |
增上戒心慧， 三法勤精進， |
Increase your vigilance and wisdom, and work diligently on the three dharma. |
勇猛堅固城， 常守護諸根。 |
A brave and fortified city, always guarding the roots. |
如晝如其夜， 如夜亦如晝， |
Like the day, like the night, like the night, like the day, |
如前如其後， 如後亦如前， |
Like before, like after, like after, like before, |
如上如其下， 如下亦如上。 |
As above, so below, and below as above. |
無量諸三昧， 映一切諸方， |
Countless samadhis reflect all directions, |
是說為覺跡， 第一清涼集， |
It is said to be Jueji, the first Qingliang collection, |
捨離無明諍， 其心善解脫， |
Abandoning ignorance and ambiguity, his mind is kind and liberated, |
我為世間覺， 明行悉具足， |
I am aware of the world, and I am fully equipped with knowledge and conduct. |
正念不忘住， 其心得解脫， |
If his mindfulness is not forgotten, his mind will be liberated. |
身壞而命終， 如燈盡火滅。」 |
When the body breaks down and life ends, it is like a lamp that burns out and a fire goes out. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 817 （八一七） 學 |
SA 817 (817) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「亦復有三學。 |
"There are also three learnings. |
何等為三？ |
What is three? |
謂增上戒學、增上意學、增上慧學。 |
It is said to increase the learning of precepts, increase the learning of mind, and increase the learning of wisdom. |
何等為增上戒學？ |
How to increase the moral education? |
若比丘住於戒波羅提木叉律儀，威儀行處具足，見微細罪則生怖畏，受持學戒。 |
If a bhikkhu lives in the precepts of precepts and practices, and is full of dignity and conduct, he will be fearful when he sees even minor sins, so he must uphold and learn the precepts. |
何等為增上意學？ |
How to increase spiritual knowledge? |
若比丘離欲、惡不善法，乃至第四禪具足住。 |
If a bhikkhu abstains from desires and abhors unwholesome dharmas, he can attain sufficient abiding in the fourth jhāna. |
何等為增上慧學？ |
How to increase wisdom and knowledge? |
是比丘此苦聖諦如實知，集、滅、道聖諦如實知，是名增上慧學。」 |
This bhikkhu knows the noble truth of suffering as it really is, and the noble truth of cessation, cessation, and path as it really is. This is called the study of increasing wisdom. " |
爾時，世尊即說偈，如上所說。 |
At that time, the World-Honored One spoke a verse as mentioned above. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 818 （八一八） 學 |
SA 818 (818) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有比丘增上戒學，非增上意、增上慧學，有增上戒、增上意學，非增上慧學。 |
“There are monks who have increased their knowledge of precepts, but they have not increased their knowledge of mind and wisdom. |
聖弟子增上慧方便隨順成就住者，增上戒、增上意修習滿足。 |
The disciples of the Holy Spirit will increase their wisdom, convenience, and obedience, and they will increase their precepts and their cultivation and satisfaction. |
如是聖弟子增上慧方便隨順成就住者，無上慧壽而活。」 |
In this way, those saintly disciples who have increased wisdom and convenience, followed suitably and achieved success, will live with supreme wisdom and longevity. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 819 （八一九） 學 |
SA 819 (819) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「過二百五十戒，隨次半月來說波羅提木叉修多羅，令彼自求學者而學，說三學，能攝諸戒。 |
"After the two hundred and fifty precepts have passed, in the next half month, he will teach the Pratimuksha Sutra, and ask him to seek advice from his own disciples and learn from them. He will teach the three studies and be able to take in all the precepts. |
何等為三？ |
What is three? |
謂增上戒學、增上意學、增上慧學。」 |
It is said to increase the learning of precepts, increase the learning of mind, and increase the learning of wisdom. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 820 （八二〇） 學 |
SA 820 (820) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「何等為增上戒學？ |
"How can we increase our moral education? |
謂比丘重於戒，戒增上，不重於定，定不增上，不重於慧，慧不增上； |
It is said that a bhikkhu is more important than precepts, and precepts are more important; he is not more important than concentration, and concentration is not more important; he is not more important than wisdom, and wisdom is not more important; |
於彼彼分細微戒，犯則隨悔。 |
There are subtle precepts for each other, and if you violate them, you will regret them. |
所以者何？ |
So what? |
我不說彼不堪能，若彼戒隨順梵行、饒益梵行、久住梵行，如是比丘戒堅固、戒師常住、戒常隨順生，受持而學。 |
I do not say that he is incapable of it, but if his precepts follow the holy life, benefit the holy life, and stay in the holy life for a long time, then the bhikkhu's precepts will be firm, the preceptor will always be there, the precepts will always follow him, and he will be upheld and learned. |
如是知、如是見，斷三結，謂身見、戒取、疑。 |
Thus knowing, thus seeing, the three knots are broken, namely, body view, abstention, and doubt. |
斷此三結，得須陀洹，不墮惡趣法，決定正趣三菩提，七有天人往生，究竟苦邊，是名學增上戒。 |
Breaking these three knots, obtaining Sotapanna, not falling into the evil realm, determining the three bodhisattvas of the right realm, being reborn as gods and humans in seven days, and finally suffering, this is called learning to increase the precepts. |
「何等為增上意學？ |
"How to increase spiritual knowledge? |
是比丘重於戒，戒增上，重於定，定增上，不重於慧，慧不增上； |
This bhikkhu is more important than precepts, and the precepts are increased, and he is more important than concentration, and concentration is increased, but not more important than wisdom, and wisdom is not increased; |
於彼彼分細微戒，乃至受持學戒。 |
He is divided into subtle precepts, and even accepts, upholds and learns the precepts. |
如是知、如是見，斷於五下分結，謂身見、戒取、疑、貪欲、瞋恚。 |
Such knowledge and such seeing are broken down by the five lower fetters, namely body-view, abstention, doubt, greed, and anger. |
斷此五下分結，受生般涅槃，阿那含，不還此世，是名增上意學。 |
Cutting off these five lower knots, receiving rebirth and parinirvana, Anagami, and not returning to this world, this is called the study of the higher mind. |
「何等為增上慧學？ |
"How can we increase wisdom and learning? |
是比丘重於戒，戒增上，重於定，定增上，重於慧，慧增上。 |
This bhikkhu is more important than precepts, more important than precepts, more important than concentration, more important than concentration, more important than wisdom, more important than wisdom. |
彼如是知、如是見，欲有漏心解脫、有有漏心解脫、無明有漏心解脫，解脫知見： |
He thus knows and sees thus that the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows is liberated, and the mind with outflows is liberated, and the knowledge and view of liberation are: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
是名增上慧學。」 |
This is called Zeng Shang Hui Xue. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 821 （八二一） 涅槃 |
SA 821 (eight two one) Nirvana |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「過二百五十戒，隨次半月來說波羅提木叉修多羅，若彼善男子自隨意所欲而學者，我為說三學。 |
"After the two hundred and fifty precepts have been passed, in the next half month, I will teach you about Pratimukshasutra. If that good man learns it as he pleases, I will explain the three learnings. |
若學此三學，則攝受一切學戒。 |
If you learn these three studies, you will accept all the precepts of learning. |
何等為三？ |
What is three? |
謂增上戒學、增上意學、增上慧學。 |
It is said to increase the learning of precepts, increase the learning of mind, and increase the learning of wisdom. |
「何等為增上戒學？ |
"How can we increase our moral education? |
是比丘重於戒，戒增上，不重於定，定不增上，不重於慧，慧不增上； |
This bhikkhu is more important than precepts, and precepts are increased, not more important than concentration, and concentration is not increased, and not more important than wisdom, and wisdom is not increased; |
於彼彼分細微戒，乃至受持學戒。 |
He is divided into subtle precepts, and even accepts, upholds and learns the precepts. |
如是知、如是見，斷三結，謂身見、戒取、疑，貪、恚、癡薄，成一種子道。 |
Thus knowing, thus seeing, the three knots of body view, abstention, doubt, greed, hatred, and delusion are broken, forming a kind of seed path. |
彼地未等覺者，名斯陀含，彼地未等覺者，名家家，彼地未等覺者，名七有，彼地未等覺者，名隨法行，彼地未等覺者，名隨信行，是名增上戒學。 |
Those who have not yet experienced enlightenment in that place are named Situagami. Those who have not yet experienced enlightenment in that place are named Jia Jia. This is called following one's faith and doing it, which is called the study of precepts. |
「何等為增上意學？ |
"How to increase spiritual knowledge? |
是名比丘重於戒，戒增上，重於定，定增上，不重於慧，慧不增上； |
This is the name of a bhikkhu who is more important than precepts, and the precepts are increased, and is more important than concentration, and concentration is increased, but not more important than wisdom, and wisdom is not increased; |
於彼彼分細微戒學，乃至受持學戒。 |
He is divided into subtle precepts, and even the precepts are accepted and upheld. |
如是知、如是見，斷五下分結，謂身見、戒取、疑、貪欲、瞋恚。 |
Thus knowing, thus seeing, the five lower fetters are cut off, namely, body-view, attachment to attachment, doubt, greed, and anger. |
斷此五下分，能得中般涅槃。 |
By cutting off these five lower parts, one can achieve parinirvana. |
彼地未等覺者，得生般涅槃，彼地未等覺者，得無行般涅槃，彼地未等覺者，得有行般涅槃，彼地未等覺者，得上流般涅槃，是名增上意學。 |
In that place, those who have not yet waited for enlightenment will achieve the nirvana of rebirth; in that place, those who have not yet waited for enlightenment will achieve the nirvana of no formation; in that place, those who have not yet waited for enlightenment will achieve the level of nirvana of formation; It is called Zeng Shang Yi Xue. |
「何等為增上慧學？ |
"How can we increase wisdom and learning? |
是比丘重於戒，戒增上，重於定，定增上，重於慧，慧增上。 |
This bhikkhu is more important than precepts, more important than precepts, more important than concentration, more important than concentration, more important than wisdom, more important than wisdom. |
如是知、如是見，欲有漏心解脫、有有漏心解脫、無明有漏心解脫，解脫知見： |
Thus knowing and seeing, the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows is liberated, the knowledge and view of liberation are: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
是名增上慧學。」 |
This is called Zeng Shang Hui Xue. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 822 （八二二） 涅槃 |
SA 822 (eight two two) Nirvana |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘具足戒住者，善攝持波羅提木叉，具足威儀行處，見細微罪，能生怖畏。 |
"If a bhikkhu has sufficient precepts, is good at keeping the paratim fork, and conducts himself in a dignified manner, he will be fearful when he sees even minor sins. |
比丘具足戒住，善攝持波羅提木叉，具足威儀行處，見細微罪，能生怖畏，等受學戒，令三學修習滿足。 |
A bhikkhu who has sufficient precepts, is good at keeping the paratim fork, has a dignified conduct, and can be frightened when seeing even minor sins, so he can receive the precepts and be satisfied with the three studies. |
何等為三？ |
What is three? |
增上戒學、增上意學、增上慧學。 |
Increase the knowledge of precepts, increase the knowledge of mind, and increase the knowledge of wisdom. |
「何等為增上戒學？ |
"How can we increase our moral education? |
是比丘戒為滿足，少定、少慧，於彼彼分細微戒，乃至受持戒學； |
This bhikkhu is not satisfied with the precepts, has little concentration and little wisdom, and divides the subtle precepts in this and that, and even accepts and upholds the precepts and learns them; |
彼如是知、如是見，斷三結，謂身見、戒取、疑。 |
He thus knows and sees thus, and breaks the three fetters, namely the view of the body, the abstention, and the doubt. |
斷此三結，得須陀洹，不墮惡趣，決定正趣三菩提，七有天人往生，究竟苦邊。 |
By breaking these three knots, one can achieve Sotapanna, avoid falling into the evil realms, and determine the three bodhisattvas of the right realm. They will be reborn in seven heavens and humans, and will be on the verge of suffering. |
「何等為增上意學？ |
"How to increase spiritual knowledge? |
是比丘定滿足，三昧滿足，少於慧，彼彼分細微戒，犯則隨悔，乃至受持學戒。 |
This bhikkhu is satisfied with concentration and samadhi, and is less than wisdom. He is divided into subtle precepts, and if he violates them, he will regret them, and even accept and uphold the precepts. |
如是知、如是見，斷五下分結，謂身見、戒取、疑、貪欲、瞋恚，斷此五下分結，得生般涅槃，阿那含不復還生此世，是名增上意學。 |
Knowing this, seeing this, breaking the five lower fetters, namely body-view, attachment, doubt, greed, and anger, breaking these five lower fetters, attaining parinirvana, Anagami will never be born again in this world, this is the name Increase the knowledge of mind. |
「何等為增上慧學？ |
"How can we increase wisdom and learning? |
是比丘學戒滿足、定滿足、慧滿足。 |
This is a bhikkhu who is satisfied with the precepts, concentration, and wisdom. |
如是知、如是見，欲有漏心解脫、有有漏心解脫、無明有漏心解脫，解脫知見： |
Thus knowing and seeing, the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows is liberated, the knowledge and view of liberation are: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
是名增上慧學。」 |
This is called Zeng Shang Hui Xue. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 823 （八二三） 學 |
SA 823 (823) Study |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘具足戒住，善攝波羅提木叉，具足威儀行處，見微細罪，能生怖畏，受持學戒住，滿足三學。 |
"If a bhikkhu has sufficient moral discipline, is good at taking parati wood forks, has a dignified conduct, is able to be frightened when seeing even minor sins, upholds the discipline, learns discipline, and satisfies the three studies. |
何等為三？ |
What is three? |
謂增上戒、增上意、增上慧。 |
It is said to increase the superior precepts, increase the superior intention, and increase the superior wisdom. |
「何等為增上戒？ |
"How to increase the precepts? |
是比丘戒滿足，少定、少慧，於彼彼分細微戒，乃至受持學戒。 |
This bhikkhu is satisfied with the precepts, has little concentration and little wisdom, and is divided into subtle precepts, and even accepts, upholds and learns the precepts. |
如是知、如是見，斷三結，貪、恚、癡薄，得一種子道。 |
If you know and see like this, you can cut off the three fetters of greed, hatred, and ignorance, and gain a seed path. |
若彼地未等覺者，得斯陀含，彼地未等覺者，名家家，彼地未等覺者，得須陀洹，彼地未等覺者，得隨法行，彼地未等覺者，得隨信行，是名增上戒學。 |
If those who are not yet enlightened in that place are able to obtain Situagami, those who are not yet enlightened in that place are famous people, and those who are not yet enlightened in that place are able to obtain Sotapanna. Those who are not yet enlightened in that place are able to follow the Dharma. Those who are waiting for enlightenment must follow their faith and practice. This is called the study of precepts. |
「何等為增上意學？ |
"How to increase spiritual knowledge? |
是比丘戒滿足、定滿足、少於慧，於彼彼分細微戒，乃至受持學戒。 |
This bhikkhu is satisfied with the precepts, is satisfied with concentration, and is less than wisdom. He is able to divide the subtle precepts and even accept, uphold and learn the precepts. |
如是知、如是見，斷五下分結，謂身見、戒取、疑、貪欲、瞋恚，斷此五下分結，得中般涅槃，於彼未等覺者，得生般涅槃，於彼未等覺者，得無行般涅槃，於彼未等覺者，得有行般涅槃，於彼未等覺者，得上流般涅槃，是名增上意學。 |
Thus it is known and seen that one can break the five lower fetters, namely, body-view, attachment to morality, doubt, greed, and anger. By breaking these five lower fetters, one can achieve intermediate parinirvana. For those who have not yet attained enlightenment, they can achieve rebirth parinirvana. For those who have not yet waited for enlightenment, they can achieve nirvana without formations. For those who have not yet waited for enlightenment, they can achieve nirvana with actions. For those who have not yet waited for enlightenment, they can achieve upstream nirvana. This is called the study of increasing spirituality. |
「何等為增上慧學？ |
"How can we increase wisdom and learning? |
是比丘學戒滿足、定滿足、慧滿足。 |
This is a bhikkhu who is satisfied with the precepts, concentration, and wisdom. |
如是知、如是見，欲有漏心解脫、有有漏心解脫、無明漏心解脫，解脫知見： |
Thus knowing, thus seeing, the mind of wanting to have outflows is liberated, the mind of having outflows is liberated, the mind of ignorance is liberated, and the knowledge and view of liberation are: |
『我生已盡，梵行是立，所作已作，自知不受後有。』 |
"My life is over, my holy life is established, I have done what I have done, and I know that I will not suffer any consequences." 』 |
是名增上慧學。」 |
This is called Zeng Shang Hui Xue. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 824 （八二四） 學 |
SA 824 (824) Study |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二學。 |
"There are two learnings. |
何等為二？ |
How is it two? |
謂上威儀學、上波羅提木叉學。」 |
It is called the study of superior etiquette and the study of superior Bolotimucha. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「學者學戒時， 直道隨順行， |
"When a scholar learns the precepts, he will follow the straight path, |
專審勤方便， 善自護其身， |
Specialize in examination, diligence and convenience, be good at protecting yourself, |
得初漏盡智， 次究竟無知， |
Obtaining the first leakage of wisdom, the second ultimate ignorance, |
得無知解脫， 知見悉已度。 |
Gain liberation from ignorance, and achieve salvation through knowing and seeing. |
成不動解脫， 諸有結滅盡， |
Achieving immobility and liberation, all attachments are eliminated, |
彼諸根具足， 諸根寂靜樂， |
His faculties are well-equipped, and his faculties are peaceful and happy, |
持此後邊身， 摧伏眾魔怨。」 |
Hold on to your surroundings and subdue the resentment of all demons. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 825 （八二五） 學 |
SA 825 (825) Learning |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「學戒多福利，住智慧為上，解脫堅固，念為增上。 |
"Learning precepts brings many benefits, living in wisdom is the best, liberation is firm, and mindfulness is the best. |
若比丘學戒福利，智慧為上，解脫堅固，念增上已，令三學滿足。 |
If a bhikkhu learns precepts and benefits, wisdom is supreme, liberation is firm, mindfulness is enhanced, and the three learnings are satisfied. |
何等為三？ |
What is three? |
謂增上戒學、增上意學、增上慧學。」 |
It is said to increase the learning of precepts, increase the learning of mind, and increase the learning of wisdom. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「學戒隨福利， 專思三昧禪， |
"Learn the precepts and benefit from them, concentrate on Samadhi Zen, |
智慧為最上， 現生之最後， |
Wisdom is the highest, the last of this life, |
牟尼持後邊， 降魔度彼岸。」 |
Muni holds behind him, subduing the demons and reaching the other shore. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 826 （八二六） 尸婆迦 |
SA 826 (Eight Twenty Six) Shivaka |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「諸比丘！何等為學戒隨福利？ |
"Bhikkhus! How can we learn the precepts and benefit from them? |
謂大師為諸聲聞制戒，所謂攝僧，極攝僧，不信者信，信者增其信，調伏惡人，慙愧者得樂住，現法防護有漏，未來得正對治，令梵行久住。 |
It is said that the master regulates the precepts for all the voice-hearers. It is said that he can control the monks and the monks. Those who do not believe will believe, those who believe will increase their belief, tame the evil people, and those who are ashamed will live in happiness. If there are leaks in the current protection, they will be corrected in the future, so that the Brahma Stay for a long time. |
如大師已為聲聞制戒，謂攝僧，乃至梵行久住。 |
For example, the master has established precepts for the sravakas, said that he has taken over the monks, and even stayed in the holy life for a long time. |
如是如是學戒者，行堅固戒、恒戒、常行戒、受持學戒，是名比丘戒福利。 |
Those who learn the precepts in this way, practice the precepts firmly, persevere, practice the precepts regularly, and accept and uphold the precepts to study. This is called the benefit of the bhikkhu precepts. |
「何等智慧為上？ |
"What kind of wisdom is supreme? |
謂大師為聲聞說法，大悲哀愍，以義饒益，若安慰、若安樂、若安慰安樂。 |
It is said that the master preaches the Dharma for the sravakas, who expresses great sorrow and sorrow, and benefits with righteousness, such as comfort, peace and happiness, comfort and happiness. |
如是如是大師為諸聲聞說法，大悲哀愍，以義饒益，安慰安樂。 |
In this way, the master preaches the Dharma to all the voice-hearers, causing great sorrow and sorrow, benefiting with righteousness, comforting and happy. |
如是如是於彼彼法、彼彼處，智慧觀察，是名比丘智慧為上。 |
In this way, observing with wisdom at that Dharma and that place, this is called the wisdom of a bhikkhu. |
「何等為解脫堅固？ |
"How solid is liberation? |
謂大師為諸聲聞說法，大悲哀愍，以義饒益，安慰安樂。 |
It is said that the master preaches the Dharma to all the voice-hearers, expresses great sorrow and sorrow, benefits with righteousness, comforts and brings peace and happiness. |
如是如是說彼彼法。 |
This is how it is said. |
如是彼處如是彼處得解脫樂，是名比丘堅固解脫。 |
In such a place, in such a place, there is the joy of liberation, and this is called the bhikkhu's firm liberation. |
「何等為比丘念增上？ |
"How to increase the mindfulness of a bhikkhu? |
未滿足戒身者，專心繫念安住，未觀察者，於彼彼處智慧繫念安住，已觀察者，於彼彼處重念安住，未觸法者，於彼彼處解脫念安住，已觸法者，於彼彼處解脫念安住，是名比丘正念增上。」 |
Those who have not fulfilled the moral precepts should abide with concentration and mindfulness. Those who have not observed, abide with wisdom and mindfulness at that place. Those who have observed, abide with mindful thoughts at that place. Those who have not touched the dharma should abide with liberating thoughts at that place. Those who have touched the dharma. The mindfulness of liberation in that place is called the bhikkhu's mindfulness. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「學戒隨福利， 專思三昧禪， |
"Learn the precepts and benefit from them, concentrate on Samadhi Zen, |
智慧為最上， 現生最後邊， |
Wisdom is the highest, present life is the last, |
牟尼持後邊， 降魔度彼岸。」 |
Muni holds behind him, subduing the demons and reaching the other shore. " |
佛說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
尸婆迦修多羅，如後，佛當說。 |
Shipa Kasutra, as follows, the Buddha should say. |
如是阿難陀比丘及異比丘所問、佛問諸比丘三經，亦如上說。 |
This is what Bhikkhu Ananda and different bhikkhus asked, and the Buddha asked all the bhikkhus about the Three Sutras, and it is also as mentioned above. |
SA 827 （八二七） 耕磨 |
SA 827 (eight two seven) plowing and grinding |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如田夫有三種作田，隨時善作。 |
"For example, a farmer has three ways of cultivating his fields, and he can do them well at any time. |
何等為三？ |
What is three? |
謂彼田夫隨時耕磨，隨時溉灌，隨時下種。 |
It is said that the farmer plows and grinds at any time, irrigates at any time, and sows at any time. |
彼田夫隨時耕磨、溉灌、下種已，不作是念： |
The farmer in the field is plowing, irrigating, and planting at any time, but he doesn't think like this: |
『欲令今日生長，今日果實，今日成熟，若明日、後日也。』 |
"If you want to make it grow today, the fruit will mature today, just like tomorrow or the day after tomorrow." 』 |
諸比丘！然彼長者耕田、溉灌、下種已，不作是念： |
Monks! However, when the elders are plowing, irrigating, and sowing the fields, they do not have this thought: |
『今日生長、果實、成熟，若明日、若復後日。』 |
"Today it grows, bears fruit, and matures, as it will tomorrow, as it will the day after tomorrow." 』 |
而彼種子已入地中，則自隨時生長，果實成熟。 |
And the seed has been planted in the ground, and it will grow and the fruit will mature at any time. |
如是，比丘於此三學隨時善學？ |
In this case, is it possible for a bhikkhu to learn these three things well at any time? |
謂善戒學、善意學、善慧學已，不作是念： |
It is said that if you have learned good moral principles, good intentions, and good wisdom, you should not have these thoughts: |
『欲令我今日得不起諸漏，心善解脫，若明日、若後日。』 |
"I want you to be able to avoid all outflows today and have a good mind and be liberated, just like tomorrow or the day after tomorrow." 』 |
不作是念： |
Not doing it is thinking: |
『自然神力能令今日，若明日、後日，不起諸漏，心善解脫。』 |
"The divine power of nature can make today, tomorrow, and the day after tomorrow free from all leaks, and the mind will be kind and liberated." 』 |
彼已隨時增上戒學、增上意學、增上慧學已，隨彼時節，自得不起諸漏，心善解脫。 |
He has increased his knowledge of precepts, knowledge, and wisdom at any time. According to the season, he will not have any outflows, and his mind will be good and liberated. |
「譬如，比丘！伏鷄生卵，若十乃至十二，隨時消息，冷暖愛護。 |
"For example, bhikkhu! A chicken lays an egg. If it is ten or even twelve, it can be informed at any time and protected by warmth and warmth. |
彼伏鷄不作是念： |
He Fuji did not think so: |
『我今日，若明日、後日，當以口啄，若以瓜刮，令其兒安隱得生。』 |
"Today, tomorrow, or the day after tomorrow, I will peck it with my mouth, or scrape it with a melon, so that the child can live safely." 』 |
然其伏鷄善伏其子，愛護隨時，其子自然安隱得生。 |
However, if the chicken is good at hiding its son and takes care of it at all times, the son will naturally live in peace and tranquility. |
如是，比丘善學三學，隨其時節，自得不起諸漏，心善解脫。」 |
In this way, if a bhikkhu learns the three disciplines well and adapts to the season, he will be free from all outflows and his mind will be well liberated. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 828 （八二八） 驢 |
SA 828 (eight two eight) donkey |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如驢隨群牛而行，而作是念： |
"It is like a donkey following a herd of oxen and thinking: |
『我作牛聲。』 |
"I make the sound of a cow." 』 |
然其彼形亦不似牛，色亦不似牛，聲出不似，隨大群牛，謂己是牛，而作牛鳴，而去牛實遠。 |
However, its shape is not like that of a cow, its color is not that of a cow, and its sound is not the same. It follows a large herd of cows, saying that it is a cow, and makes a cow cry, but the cow is far away. |
如是，有一愚癡男子違律犯戒，隨逐大眾，言： |
In this case, there was a foolish man who violated the law and precepts and followed the crowd, saying: |
『我是比丘。 |
"I am a monk. |
我是比丘。』 |
I am a monk. 』 |
而不學習勝欲增上戒學、增上意學、增上慧學，隨逐大眾，自言： |
Instead of learning about the desire to conquer, increase in moral discipline, increase in intention, and increase in wisdom, follow the crowd and say to yourself: |
『我是比丘。 |
"I am a monk. |
我是比丘。』 |
I am a monk. 』 |
其實去比丘大遠。」 |
In fact, it’s a long way to get to Bhikkhu. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「同蹄無角獸， 四足具聲口， |
"Hornless beasts with the same hoof, four legs with voices and mouths, |
隨逐大群牛， 常以為等侶。 |
When chasing a large herd of cattle, they often think they are waiting for a companion. |
形亦非牛類， 不能作牛聲， |
The shape is not that of a cow, and it cannot make the sound of a cow. |
如是愚癡人， 不隨繫心念。 |
Such a foolish person does not follow his thoughts. |
於善逝教誡， 無欲勤方便， |
In accordance with the teachings of the Good Lord, I have no desire to be diligent and convenient, |
懈怠心輕慢， 不獲無上道。 |
If you are lazy and have a scornful mind, you will not gain the supreme path. |
如驢在群牛， 去牛常自遠， |
Like a donkey in a herd of oxen, when the oxen are gone, they are often far away from each other. |
彼雖隨大眾， 內行常自乖。」 |
Although he follows the crowd, he always behaves himself. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 829 （八二九） 跋耆師 |
SA 829 (Eight Twenty-Nine) Postscript |
如是我聞： |
This is what I heard: |
一時，佛住跋耆聚落，尊者跋耆子侍佛左右。 |
At one time, the Buddha lived in the settlement of Baki, and the venerable Bakizi attended the Buddha. |
爾時，尊者跋耆子詣佛所，稽首禮足，退住一面，白佛言： |
At that time, the Venerable Master came to the Buddha's place, bowed his head and bowed, stood aside and said to the Buddha: |
「世尊！佛說過二百五十戒，令族姓子隨次半月來說波羅提木叉修多羅，令諸族姓子隨欲而學。 |
"World Honored One! The Buddha has said that there are two hundred and fifty precepts, and the disciples of all clans are ordered to come to Pratimuchasudara every half month, and the disciples of all clans are ordered to learn as they wish. |
然今，世尊！我不堪能隨學而學。」 |
But now, World Honored One! I can't afford to learn as I go along. " |
佛告跋耆子： |
The Buddha told the wise man: |
「汝堪能隨時學三學不？」 |
Can you learn the three studies at any time? |
跋耆子白佛言： |
Bazizi said to the Buddha: |
「堪能，世尊！」 |
Excellent, World Honored One! |
佛告跋耆子： |
The Buddha told the wise man: |
「汝當隨時增上戒學、增上意學、增上慧學。 |
"You should at any time increase your knowledge of morality, knowledge, and wisdom. |
隨時精勤增上戒學、增上意學、增上慧學已，不久當得盡諸有漏，無漏心解脫、慧解脫，現法自知作證： |
At any time, you should diligently increase your knowledge of precepts, knowledge, and wisdom. Soon you will be able to eliminate all outflows, be liberated by a mind without outflows, and be liberated by wisdom, and will be able to witness the self-knowledge of the present Dharma: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
爾時，尊者跋耆子聞佛所說，歡喜隨喜，作禮而去。 |
At that time, Venerable Bazizi heard what the Buddha said, rejoiced with joy, bowed and left. |
爾時，尊者跋耆子受佛教誡、教授已，獨一靜處，專精思惟……如上說，乃至心善解脫，得阿羅漢。 |
At that time, the Venerable Venerable Bajzi had received the Buddhist precepts and teachings. He was alone in a quiet place, concentrating on meditation... As mentioned above, he was able to be liberated and became an Arhat. |
雜阿含經卷第二十九 |
Zagama Sutra Volume 29 |
SA 830 （八三〇） 崩伽闍 |
SA 830 (eight thirty) |
雜阿含經卷第三十 |
Book 30 of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住崩伽闍崩伽耆林中。 |
At one time, the Buddha lived in the forest of Bengajia. |
爾時，世尊為諸比丘說戒相應法，讚歎制戒法。 |
At that time, the World-Honored One taught the bhikkhus the corresponding method of precepts and praised the method of controlling precepts. |
爾時，尊者迦葉氏於崩伽聚落住，聞世尊說戒相應法，讚歎是戒，極心不忍不喜，言： |
At that time, the Venerable Kassapa was staying in Bengga settlement. When he heard the Blessed One preaching the corresponding method of precepts, he praised the precepts and couldn't help being unhappy, saying: |
「此沙門極讚歎是戒，極制是戒。」 |
This ascetic highly praises this precept and controls it extremely. |
爾時，世尊於崩伽聚落隨所樂住已，向舍衛國去，次第遊行，至舍衛國祇樹給孤獨園。 |
At that time, the World-Honored One, having stayed as he pleased in the Bengga settlement, went to the country of Savatthi, and marched one by one to the Garden of Solitude in the country of Savatthi. |
時，尊者迦葉氏，世尊去後不久，心即生悔： |
At that time, the Venerable Kassapa, shortly after the World Honored One passed away, felt regret in his heart: |
「我今失利，得大不利，於世尊所說戒相應法，讚歎制戒時，於世尊所，心不忍不喜，心不歡喜，而作是言： |
"Now that I have failed, I have suffered a great disadvantage. When the Blessed One said the corresponding method of precepts and praised the restraint of the precepts, I could not bear to be displeased and rejoiced, so I said this: |
『沙門極制是戒，極讚歎是戒。』 |
"The most restrained ascetics are the precepts, and the most admirable ones are the precepts." 』 |
」 |
|
時，尊者迦葉氏夜過晨朝，著衣持鉢，入崩伽聚落乞食。 |
At that time, the Venerable Kasyapa spent the night and went to the Bengha settlement to beg for food. |
食已，還精舍，付囑臥具，自持衣鉢，向舍衛城次第遊行，至舍衛國，舉衣鉢，洗足已，詣世尊，稽首禮足，白佛言： |
After eating, he returned to the monastery, gave orders for bedding, took his robe and bowl, and marched to Savatthi City in sequence. When he arrived at Sravasti, he raised his robe and bowl, washed his feet, went to the World Honored One, bowed his head and paid homage, and said to the Buddha: |
「悔過。 |
"Repent. |
世尊！悔過。 |
World Honored One! Repent. |
善逝！我愚我癡，不善不辨。 |
Good death! I'm stupid, I'm stupid, I'm not good and I don't know. |
我聞世尊為諸比丘說戒相應法，讚歎制戒時，於世尊所，不忍不喜，心不欣樂，而作是言： |
When I heard that the Blessed One was speaking to the bhikkhus about the corresponding methods of precepts and praising the discipline of precepts, I could not bear to be displeased and my heart was not happy, so I said this: |
『是沙門極制是戒，讚歎是戒。』 |
"This is the discipline of ascetics, and the discipline of praise is the discipline." 』 |
」 |
|
佛告迦葉氏： |
The Buddha told Kasyapa: |
「汝何時於我所，心不忍不喜，不生欣樂，而作是言： |
"When did you come to my place, and your heart could not bear to be unhappy or joyful, and you said this: |
『此沙門極制是戒，讚歎是戒。』 |
"The ultimate discipline of this ascetic is the precepts, and the praise is the precepts." 』 |
？」 |
? " |
迦葉氏白佛言： |
Kasyapa said to the Buddha: |
「時，世尊於崩伽闍聚落崩伽耆林中，為諸比丘說戒相應法，讚歎是戒。 |
"At that time, the World-Honored One was in the Pengga Girin of the Benggajaya settlement. He taught the bhikkhus the corresponding method of precepts and praised the precepts. |
我爾時於世尊所，心得不忍、不歡喜，心不欣樂，而作是言： |
At that time, when I was in the presence of the World Honored One, I felt unbearable, unhappy, and unhappy, so I said this: |
『是沙門極制是戒，讚歎是戒。』 |
"This is the discipline of ascetics, and the discipline of praise is the discipline." 』 |
世尊！我今日自知罪悔，自見罪悔，唯願世尊受我悔過，哀愍故！」 |
World Honored One! Today I realize that I have sinned and regret it, I see that I have sinned and regret it, I only hope that the World Honored One will accept my repentance, and I feel sorry for you! " |
佛告迦葉氏： |
The Buddha told Kasyapa: |
「汝自知悔、愚癡、不善不辨，聞我為諸比丘說戒相應法，讚歎制戒，而於我所，不忍不喜，心不欣樂，而作是言： |
"You know that you are regretful, foolish, unkind and undiscriminating. When you hear me preaching the corresponding methods of precepts to the monks and praising the restraint of precepts, you can't bear to be displeased by me and your heart is not happy, so you say this: |
『是沙門極制是戒，極歎是戒。』 |
"This is the precepts for ascetics to exercise extreme restraint, and the precepts for extreme sighing." 』 |
汝今迦葉自知悔、自見悔已，於未來世，律儀戒生戒，今授汝，哀愍故。 |
Now Kashyapa, you know that you regret it, and you see that you regret it. In the future life, the rules and precepts will give birth to precepts. I teach you now. I am sorry for this. |
迦葉氏！如是悔者，善法增長，終不退減。 |
Kasyapa! For those who repent in this way, their good deeds will increase and never diminish. |
所以者何？ |
So what? |
若有自知罪、自見罪而悔過者，於未來世，律儀戒生，善法增長，不退減故。 |
If there is a person who realizes his sin, sees his sin and regrets it, in the future life, the discipline and precepts will be born, and the good dharma will increase and not diminish. |
「正使迦葉為上座者，不欲學戒、不重於戒、不歎制戒，如是比丘我不讚歎。 |
"I cannot praise the monk who has made Kassapa the leader who does not want to learn the precepts, does not take the precepts seriously, and does not lament the restraint of the precepts. |
所以者何？ |
So what? |
若大師所讚歎者，餘人則復與相習近，恭敬親重； |
If the master praises the person, others will get close to him again, respect him and respect him; |
若餘人與相習近親重者，則與同見，同彼所作； |
If there are others who are close to each other and respect each other, then they will see each other and do the same things as him; |
同彼所作者，長夜當得不饒益苦。 |
Like the author, the long night should be unforgiving and painful. |
是故我於彼長老初不讚歎，以其初始不樂學戒故。 |
That's why I didn't praise that elder at first, because he didn't want to learn from him at first. |
如長老，中年、少年亦如是。 |
Just like the elders, the same is true for middle-aged and young people. |
「若是上座長老初始重於戒學，讚歎制戒，如是長老我所讚歎，以其初始樂戒學故。 |
"If you, the elder above, initially attached great importance to the study of precepts and praised the discipline of precepts, then I praise this elder because he initially enjoyed the study of precepts. |
大師所讚歎者，餘人亦當與相習近親重，同其所見； |
What the master praised, others should also be familiar with and respect him, and see what he saw; |
同其所見故，於未來世，彼當長夜以義饒益。 |
According to what he saw, in the future life, he will spend a long night with righteousness and benefit. |
是故於彼長老比丘常當讚歎，以初始樂學戒故。 |
Therefore, the elder bhikkhu should always praise him and be willing to learn from him. |
中年、少年亦復如是。」 |
The same is true for middle-aged and young people. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 831 （八三一） 戒 |
SA 831 (eight three one) quit |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若諸上座長老比丘初始不樂學戒、不重於戒，見餘比丘初樂學戒、重於戒、讚歎制戒者，彼亦不隨時讚歎，我於此等比丘所亦不讚歎，以其初始不樂學戒故。 |
"If the elder monks of the throne are not willing to learn the precepts or take the precepts seriously at first, and see other bhikkhus who are happy to learn the precepts, take the precepts seriously, and praise the discipline of the precepts at the beginning, they will not praise them at any time. I will not praise these bhikkhus either. It was because he was not willing to learn at first. |
所以者何？ |
So what? |
若大師讚歎彼者，餘人當復習近親重，同其所見； |
If the master praises him, others should review his close relatives and agree with him; |
以同其所見故，長夜當受不饒益苦。 |
Because of what he saw, he had to endure unbearable suffering for a long night. |
是故我於彼長老，中年、少年亦復如是。 |
Therefore, I am like that to elders, middle-aged people, and young people. |
樂學戒者，如前說。」 |
Those who are willing to learn and practice precepts are as mentioned before. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 832 （八三二） 三學 |
SA 832 (832) Three Studies |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三學。 |
"There are three studies. |
何等為三？ |
What is three? |
謂增上戒學、增上意學、增上慧學。 |
It is said to increase the learning of precepts, increase the learning of mind, and increase the learning of wisdom. |
何等為增上戒學？ |
How to increase the moral education? |
若比丘住於戒波羅提木叉，具足威儀行處，見微細罪則生怖畏，受持學戒，是名增上戒學。 |
If a bhikkhu lives in a place of precepts and conducts himself in a state of majesty and dignity, he will be fearful when he sees minor sins and accepts and upholds the precepts. This is called the study of increasing the precepts. |
何等為增上意學？ |
How to increase spiritual knowledge? |
若比丘離諸惡不善法，有覺有觀，離生喜樂，初禪具足住，乃至第四禪具足住，是名增上意學。 |
If a bhikkhu is free from all evil and unwholesome dharmas, has awareness and insight, is free from birth and happiness, and has sufficient abiding in the first jhāna, and even in the fourth jhāna, this is called the study of the higher mind. |
何等為增上慧學？ |
How to increase wisdom and knowledge? |
若比丘此苦聖諦如實知，此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦如實知，是名增上慧學。」 |
If a bhikkhu truly knows this noble truth of suffering, this noble truth of the origin of suffering, this noble truth of the cessation of suffering, and this noble truth of the path of suffering, this is called the study of increasing wisdom. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
三學餘經，如前念處說。 |
The Three Learning Sutras are as mentioned before. |
如禪，如是無量、無色。 |
Like Zen, so immeasurable and colorless. |
如四聖諦，如是四念處、四正斷、四如意足、五根、五力、七覺分、八聖道、四道、四法句、止觀修習，亦如是說。 |
Such as the Four Noble Truths, such as the Four Foundations of Mindfulness, the Four Right Interpretations, the Four Satisfying Minds, the Five Faculties, the Five Powers, the Seven Awakening Factors, the Eightfold Noble Path, the Four Paths, the Four Dharma Phrases, and the practice of Samatha and Vipassana. |
SA 833 （八三三） 離車 |
SA 833 (eight three three) leaving the car |
如是我聞： |
This is what I heard: |
一時，佛住毘舍離國獼猴池側重閣講堂。 |
At one time, the Buddha lived in the lecture hall of the side pavilion of the Macaque Pond in Vaishali State. |
時，有善調象師離車，名曰難陀，來詣佛所，稽首佛足，退坐一面。 |
At that time, a good elephant-adjusting master named Nanda left his chariot and came to the Buddha's place. He bowed his head at the Buddha's feet and sat down on one side. |
爾時，世尊告離車難陀言： |
At that time, the World-Honored One said to Nanda who was leaving the car: |
「若聖弟子成就四不壞淨者，欲求壽命，即得壽命，求好色、力、樂、辯、自在即得。 |
"If a noble-one's-disciple achieves the four indestructible qualities, if he desires longevity, he will gain longevity; if he desires lust, strength, pleasure, debate, and freedom, he will gain it. |
何等為四？ |
What is four? |
謂佛不壞淨成就，法、僧不壞淨，聖戒成就。 |
It is said that the Buddha is indestructible and pure, the Dharma and the Sangha are indestructible and the holy precepts are achieved. |
我見是聖弟子於此命終，生於天上，於天上得十種法。 |
I see that this holy disciple ends his life and is reborn in heaven, where he acquires ten kinds of Dharma. |
何等為十？ |
What is ten? |
得天壽、天色、天名稱、天樂、天自在，天色、聲、香、味、觸。 |
Gain the longevity, color, name, happiness, ease, color, sound, fragrance, taste, and touch of heaven. |
若聖弟子於天上命終，來生人中者，我見彼十事具足。 |
If a holy disciple dies in heaven and is reborn as a human being in the next life, I will see that he has the ten things. |
何等為十？ |
What is ten? |
人間壽命、人好色、名稱、樂、自在、色、聲、香、味、觸。 |
Human lifespan, human desire for color, name, happiness, freedom, color, sound, smell, taste, and touch. |
我說彼多聞聖弟子不由他信、不由他欲、不從他聞、不取他意、不因他思，我說彼有如實正慧知見。」 |
I say that the disciple of the Sage who has heard much does not believe according to others, does not desire according to others, does not listen according to others, does not follow others' ideas, and does not think based on others. I say that he has true wisdom and knowledge. " |
爾時，難陀有從者，白難陀言： |
At that time, Nanda had a follower who said to Nanda: |
「浴時已到，今可去矣！」 |
Bath time has come, you can go now! |
難陀答言： |
Nanda replied: |
「我今不須人間澡浴，我今於此勝妙法以自沐浴，所謂於世尊所得清淨信樂。」 |
I don't need to bathe in the human world now. I bathe myself in this wonderful Dharma, which is called the pure faith and happiness obtained by the Blessed One. |
爾時，離車調象師難陀聞佛所說，歡喜隨喜，從座起，作禮而去。 |
At that time, Nanda, the elephant tuner who was leaving the chariot, heard what the Buddha said. He was overjoyed, got up from his seat, bowed and left. |
SA 834 （八三四） 不貪 |
SA 834 (eight three four) not greedy |
如是我聞： |
This is what I heard: |
一時，佛住毘舍離國獼猴池側重閣講堂。 |
At one time, the Buddha lived in the lecture hall of the side pavilion of the Macaque Pond in Vaishali State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若聖弟子成就四不壞淨者，不於人中貧活而活，不寒乞，自然富足。 |
"If a holy disciple achieves the four qualities of incorruptibility, does not live in poverty among others, and does not beg for money, he will naturally be rich. |
何等為四？ |
What is four? |
謂於佛不壞淨成就，法、僧、聖戒不壞淨成就。 |
It is said that the Buddha has an incorruptible pure achievement, and the Dharma, Sangha, and holy precepts have an indestructible pure achievement. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『我當成就於佛不壞淨，法、僧不壞淨，聖戒成就。』 |
"I should achieve the Buddha's incorruptibility, the Dharma and the Sangha's incorruptibility, and the holy precepts. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 835 （八三五） 王 |
SA 835 (eight three five) Wang |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「轉輪王七寶具足，成就人中四種神力，王四天下，身壞命終，生於天上。 |
"The Wheel-turning King possesses the seven treasures and achieves the four divine powers among humans. He rules the four heavens, dies and is reborn in heaven. |
雖復轉輪聖王七寶具足，成就人間神力，王四天下，身壞命終，得生天上，然猶未斷地獄、畜生、餓鬼惡趣之苦。 |
Although the wheel-turning Holy King possesses the seven treasures and achieves divine power in the human world, he reigns over the four worlds, his body breaks down and he is reborn in heaven, but he is still not freed from the sufferings of hell, animals, and the evil realms of hungry ghosts. |
所以者何？ |
So what? |
以轉輪王不得於佛不壞淨，法、僧不壞淨，聖戒不成就故。 |
This is because the wheel-turning king cannot achieve the incorruptibility of the Buddha, the incorruption of the Dharma and the Sangha, and the inability to fulfill the holy precepts. |
「多聞聖弟子持糞掃衣，家家乞食，草蓐臥具； |
"I have heard many times that the saint's disciples swept dung with their clothes, begged for food from house to house, and made straw for bedding; |
而彼多聞聖弟子解脫地獄、畜生、餓鬼惡趣之苦。 |
And the disciples of the saint who heard much were liberated from the sufferings of the hells, animals, and hungry ghosts. |
所以者何？ |
So what? |
以彼多聞聖弟子於佛不壞淨，法、僧不壞淨，聖戒成就。 |
Therefore, the disciples of the saint who have heard a lot are incorruptible to the Buddha, the Dharma and the Sangha are incorruptible, and have fulfilled the holy precepts. |
是故，諸比丘！當作是學： |
Therefore, monks! Think of it as learning: |
『於佛不壞淨，法、僧不壞淨，聖戒成就。』 |
"The Buddha is indestructible and pure, the Dharma and the Sangha are indestructible and pure, and the holy precepts are fulfilled." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 836 （八三六） 四不壤淨 |
SA 836 (Eight Thirty-six) The four impure soils are pure |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等當起哀愍心、慈悲心。 |
"You should have compassion and compassion. |
若有人於汝等所說樂聞樂受者，汝當為說四不壞淨，令入令住。 |
If there is anyone who is happy to hear and receive what you have said, you should say that the Four Immortals are pure and allow them to enter and abide there. |
何等為四？ |
What is four? |
於佛不壞淨、於法不壞淨、於僧不壞淨、於聖戒成就。 |
The Buddha is immortal, the Dharma is immortal, the Sangha is immortal, and the holy precepts are fulfilled. |
所以者何？ |
So what? |
若四大——地、水、火、風，有變易增損，此四不壞淨未甞增損變異。 |
If the four elements—earth, water, fire, and wind—are prone to increase or decrease due to changes, these four indestructible elements will not increase, decrease or mutate. |
彼無增損變異者，謂多聞聖弟子於佛不壞淨成就，若墮地獄、畜生、餓鬼者，無有是處！是故，諸比丘！當作是學： |
Those who have no gain, loss, or mutation mean that if the disciples of the Holy Sages who have attained the Buddha’s immortality will fall into hell, animals, or hungry ghosts, there will be no place for them! Therefore, monks! Think of it as learning: |
『我當成就於佛不壞淨，法、僧不壞淨，聖戒成就，亦當建立餘人，令成就。』 |
"I should achieve the immortality of the Buddha, the immortality of the Dharma and the Sangha, and the accomplishment of the holy precepts. I should also build up others to achieve their accomplishments." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 837 （八三七） 過患 |
SA 837 (eight thirty-seven) fault |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若信人者，生五種過患，彼人或時犯戒違律，為眾所棄。 |
"If a believer suffers from five kinds of faults, that person may break the precepts and laws and be abandoned by everyone. |
恭敬其人者，當作是念： |
Those who respect him should think of this: |
『此是我師，我所重敬，眾僧棄薄，我今何緣入彼塔寺？』 |
"This is my teacher, whom I respect highly, but all the monks have abandoned me. Why should I enter that pagoda and temple now?" 』 |
不入塔寺已，不敬眾僧； |
If you don’t enter the pagoda or temple, you won’t respect the monks; |
不敬僧已，不得聞法； |
If you do not respect the Sangha, you will not be able to listen to the Dharma; |
不聞法已，退失善法，不得久住於正法中。 |
If you don't listen to the Dharma, you will retreat and lose the good Dharma, and you will not be able to stay in the true Dharma for a long time. |
是名信敬人生初過患。 |
This is the first mistake in Xinjing’s life. |
「復次，敬信人者，所敬之人犯戒違律，眾僧為作不見舉。 |
"Furthermore, if the person you respect and respect violates the precepts and laws, the monks will not be able to do it. |
敬信彼人者，當作是念： |
Those who respect and trust that person should think of this: |
『此是我師，我所敬重，而今眾僧作不見舉，我今何緣復入塔寺？』 |
"This is my teacher, whom I respect, but now that the monks are doing nothing, why should I return to the pagoda and monastery?" 』 |
不入塔寺已，不敬眾僧； |
If you don’t enter the pagoda or temple, you won’t respect the monks; |
不敬眾僧已，不得聞法； |
If you do not respect the monks, you will not be able to listen to the Dharma; |
不聞法已，退失善法，不得久住於正法中。 |
If you don't listen to the Dharma, you will retreat and lose the good Dharma, and you will not be able to stay in the true Dharma for a long time. |
是名敬信人故生第二過患。 |
This is the second fault of a faithful person in his life. |
「復次，彼人若持衣鉢，餘方遊行。 |
"Again, if that person holds his robe and bowl, I will be able to parade around. |
敬彼人者，而作是念： |
Those who respect that person should think this: |
『我所敬人著衣持鉢，人間遊行，我今何緣入彼塔寺？』 |
"The person I respect wears clothes and holds an alms bowl, and walks around the world. Why do I enter that pagoda temple now?" 』 |
不入塔寺已，不得恭敬眾僧； |
If you don’t enter the pagoda or temple, you can’t respect the monks; |
不敬眾僧已，不得聞法； |
If you do not respect the monks, you will not be able to listen to the Dharma; |
不聞法已，退失善法，不得久住於正法中。 |
If you don't listen to the Dharma, you will retreat and lose the good Dharma, and you will not be able to stay in the true Dharma for a long time. |
是名敬信人故生第三過患。 |
This is the third fault in the life of a believer. |
「復次，彼所信敬人捨戒還俗。 |
"Again, the person he believes in and respects abandons his precepts and returns to the secular world. |
敬信彼人者，而作是念： |
Those who respect and trust that person should think this: |
『彼是我師，我所敬重，捨戒還俗，我今不應入彼塔寺。』 |
"He is my teacher, whom I respect. He gave up his precepts and returned to secular life. I should not enter that pagoda or temple now." 』 |
不入寺已，不敬眾僧； |
If you don’t enter the temple, you won’t respect the monks; |
不敬僧已，不得聞法； |
If you do not respect the Sangha, you will not be able to listen to the Dharma; |
不聞法已，退失善法，不得久住於正法中。 |
If you don't listen to the Dharma, you will retreat and lose the good Dharma, and you will not be able to stay in the true Dharma for a long time. |
是名敬信人故生第四過患。 |
This is the fourth fault in the life of a believer. |
「復次，彼所信敬人身壞命終。 |
"Again, the person he believed in and respected will be destroyed and his life will end. |
敬信彼人者，而作是念： |
Those who respect and trust that person should think this: |
『彼是我師，我所敬重，今已命終，我今何緣入彼塔寺？』 |
"He was my teacher, whom I respected, but now he has died. Why should I enter that pagoda and temple now?" 』 |
不入寺故，不得敬僧； |
If you don’t enter the temple, you can’t respect the monks; |
不敬僧已，不得聞法； |
If you do not respect the Sangha, you will not be able to listen to the Dharma; |
不聞法故，退失善法，不得久住於正法中。 |
If you do not listen to the Dharma, you will retreat and lose the good Dharma, and you will not be able to stay in the true Dharma for a long time. |
是名敬信人故生第五過患。 |
This is the fifth fault of a faithful person in his life. |
「是故，諸比丘！當如是學： |
"Therefore, monks, learn thus: |
『我當成就於佛不壞淨，於法、僧不壞淨，聖戒成就。』 |
"I shall achieve the incorruptibility of the Buddha, the incorruptibility of the Dharma and the Sangha, and the fulfillment of the holy precepts." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 838 （八三八） 食 |
SA 838 (eight three eight) food |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種食，長養眾生，四大增長攝受。 |
"There are four kinds of food that nourish all living beings, and four elements that increase the intake of food. |
何等為四？ |
What is four? |
謂摶食、觸食、意思食、識食。 |
It refers to eating by rubbing, eating by touching, eating by thinking, and eating by knowing. |
如是，福德潤澤，為安樂食。 |
In this way, the merits will be moist and it will be a happy food. |
何等為四？ |
What is four? |
謂於佛不壞淨，於法、僧不壞淨，聖戒成就。 |
It is said that the Buddha is indestructible and pure, the Dharma and the Sangha are indestructible and pure, and the holy precepts are fulfilled. |
是故，諸比丘！當作是學： |
Therefore, monks! Think of it as learning: |
『我當成就於佛不壞淨，於法、僧不壞淨，聖戒成就。』 |
"I shall achieve the incorruptibility of the Buddha, the incorruptibility of the Dharma and the Sangha, and the fulfillment of the holy precepts." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 839 （八三九） 戒 |
SA 839 (eight three nine) quit |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「於佛不壞淨成就者，為聞法、眾僧所念、聖戒成就。」 |
Those who have attained the Buddha's indestructible purity are those who hear the Dharma, are recited by the monks, and achieve the holy precepts. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 840 （八四〇） 戒 |
SA 840 (eight forty) quit |
次經亦如上說。 |
The Apocrypha also says the same. |
差別者： |
Difference: |
「若於佛不壞淨成就者，法、僧，慳垢纏眾生離慳垢心，在家而住解脫，心施，常行樂施，常樂於捨，行平等施，聖戒成就。」 |
If the Buddha, the Dharma, and the Sangha are the ones who have attained the incorruptible purity and are free from the entanglement of the evil deeds, live in liberation at home, have a heart to give, always do charity, always be willing to give, and practice equal charity, then the holy precepts will be fulfilled. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 841 （八四一） 潤澤 |
SA 841 (eight four one) moist |
次經亦如上說。 |
The Apocrypha also says the same. |
差別者： |
Difference: |
「如是聖弟子四種福德潤澤，善法潤澤，攝受稱量功德，不可稱量爾所果福、爾所果、爾所福果集，然彼得眾多福利，是大功德聚數。 |
"In this way, the four kinds of blessings and blessings of the holy disciples, the blessings of good dharma, the blessings you receive and the blessings you receive and the collection of blessings and fruits you receive cannot be measured. However, Peter's many blessings are a collection of great merits and virtues. |
譬如五河合流，謂恒河、耶菩那、薩羅由、伊羅跋提、摩醯，於彼諸水無能度量百瓶、千瓶、百千萬瓶者，然彼水多，是大水聚數。 |
For example, the confluence of five rivers, namely the Ganges, Yabuna, Saroyu, Irabhati, and Mochi. The water on those rivers cannot measure hundreds of bottles, thousands of bottles, or hundreds of thousands of bottles. However, there are many waters, which are huge. Water accumulation number. |
如是聖弟子成就四功德潤澤者，無能度量其福多少，然彼多福，是大功德聚數。 |
It is impossible to measure the blessings of such a holy disciple who has achieved the four merits and virtues. However, he has many blessings, which is the accumulation of great merits and virtues. |
是故，諸比丘！當作是學： |
Therefore, monks! Think of it as learning: |
『我當成就於佛不壞淨，於法、僧不壞淨，聖戒成就。』 |
"I shall achieve the incorruptibility of the Buddha, the incorruptibility of the Dharma and the Sangha, and the fulfillment of the holy precepts." 』 |
」 |
|
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「眾吉之巨海， 自淨能淨彼， |
"The vast ocean of auspiciousness, if you purify yourself, you can purify others. |
汪洋而平流， 實諸百川長， |
The vast ocean flows flatly, and all the rivers are actually long, |
一切諸江河， 群生之所依， |
All rivers are the support of all living beings, |
悉歸於大海， 此身亦復然， |
All returned to the sea, This body will also return to the same state, |
施戒修功德， 百福流所歸。」 |
Give precepts and cultivate merit, and a hundred blessings will flow to you. " |
SA 842 （八四二） 婆羅門 |
SA 842 Brahman |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「婆羅門者，說虛偽道，愚癡惡邪，不正趣向，非智等覺向於涅槃。 |
"Brahmans speak falsely, are ignorant and evil, do not have the right interests, and do not have wisdom and enlightenment towards Nirvana. |
彼作如是化諸弟子： |
He transformed his disciples like this: |
於十五日，以胡麻屑、菴羅摩羅屑沐浴身體，著新劫貝，頭垂長縷，牛屎塗地而臥於上，言： |
On the 15th day, he bathed his body with flax shavings and ramura shavings, covered his body with new kalpa shells, hung his head in a long strand, and lay on it with cow dung smeared on the floor, saying: |
『善男子！晨朝早起，脫衣舉著一處，躶其形體，向東方馳走，正使道路逢兇象、惡馬、狂牛、猘狗、棘刺、叢林、坑澗、深水，直前莫避，遇害死者，必生梵天。』 |
"Good man!" Get up early in the morning, take off your clothes, hold up a place, bend your body, and gallop towards the east. The road is facing dangerous elephants, bad horses, wild bulls, rabbis, thorns, jungles, pits, and deep water. Don't avoid it if you go straight ahead. If you are killed, Brahma will be born. 』 |
是名外道愚癡邪見，非智等覺向於涅槃。 |
This is called heresy's foolishness and wrong view, and it is not the wisdom and enlightenment that lead to Nirvana. |
我為弟子說平正路，非愚癡，向智慧等覺，向於涅槃，謂八聖道——正見乃至正定。」 |
I tell my disciples the right path, which is not ignorance and delusion, but leads to wisdom and enlightenment, and to Nirvana. It is called the Eightfold Noble Path - right view and even right concentration. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 843 （八四三） 舍利弗 |
SA 843 (eight forty-three) Shariputra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告尊者舍利弗： |
At that time, the World-Honored One told the Venerable Shariputra: |
「所謂流者。 |
"The so-called wanderer. |
何等為流？」 |
What a flow? " |
舍利弗白佛言： |
Shariputra said to the Buddha: |
「世尊所說流者，謂八聖道。」 |
What the World Honored One says is the Eightfold Noble Path. |
復問舍利弗： |
Ask Shariputra again: |
「謂入流分。 |
"It's called stream-entry. |
何等為入流分？」 |
What is stream-entry? " |
舍利弗白佛言： |
Shariputra said to the Buddha: |
「世尊！有四種入流分。 |
"World Honored One, there are four types of stream-entry. |
何等為四？ |
What is four? |
謂親近善男子、聽正法、內正思惟、法次法向。」 |
It means being close to good men, listening to the righteous Dharma, having righteous thoughts within, and following the Dharma. " |
復問舍利弗： |
Ask Shariputra again: |
「入流者成就幾法？」 |
How many methods can a stream-enterer accomplish? |
舍利弗白佛言： |
Shariputra said to the Buddha: |
「有四分成就入流者。 |
"There are four percent of those who have achieved stream entry. |
何等為四？ |
What is four? |
謂於佛不壞淨、於法不壞淨、於僧不壞淨、聖戒成就。」 |
It is said that the Buddha is immortal, the Dharma is immortal, the Sangha is immortal, and the holy precepts are fulfilled. " |
佛告舍利弗： |
The Buddha told Shariputra: |
「如汝所說，流者，謂八聖道。 |
"As you said, the flow is called the Eightfold Noble Path. |
入流分者有四種，謂親近善男子、聽正法、內正思惟、法次法向。 |
There are four types of stream-enterers, namely being close to good men, listening to the righteous Dharma, having righteous inner thoughts, and following the Dharma. |
入流者成就四法，謂於佛不壞淨、於法不壞淨、於僧不壞淨、聖戒成就。」 |
Those who enter the stream have achieved the four Dharmas, which are said to be incorruptible to the Buddha, incorruptible to the Dharma, incorruptible to the Sangha, and have fulfilled the holy precepts. " |
佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。 |
The Buddha had spoken this sutra, and upon hearing what the Buddha said, the Venerable Shariputra followed it with joy. |
SA 844 （八四四） 舍利弗 |
SA 844 (Eight Forty Four) Shariputra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者舍利弗詣尊者阿難所，問訊慰勞已，退住一面。 |
At that time, the Venerable Shariputra went to the Venerable Ananda's house. After asking for information and condolences, he withdrew to one side. |
尊者舍利弗語尊者阿難： |
Venerable Sariputta said to Venerable Ananda: |
「欲有所問，寧有閑暇為記說不？」 |
If you want to ask something, would you rather have some free time to answer it? |
尊者阿難語舍利弗： |
Venerable Ananda said to Shariputra: |
「隨意所問，知者當答。」 |
Ask whatever you want, and those who know should answer. |
舍利弗問尊者阿難： |
Shariputra asked the Venerable Ananda: |
「為斷幾法，如來、應、等正覺所知所見，記說彼人得須陀洹，不墮惡趣法，決定向正覺，七有天人往生，究竟苦邊？」 |
In order to eliminate several dharmas, what Tathagata, Ying, and others know and see when they are fully enlightened, it is recorded that those who have attained Sotapanna, will not fall into the lower realms, and are determined to be fully enlightened, will they be reborn as gods or human beings in the seven days of existence, what will be the suffering? |
尊者阿難語尊者舍利弗： |
Venerable Ananda said to Venerable Shariputra: |
「斷四法、成就四法，如來、應、等正覺記說彼人得須陀洹，不墮惡趣法，決定向三菩提，七有天人往生，究竟苦邊。 |
"Cut off the four dharmas and achieve the four dharmas. The Tathagata, Ying, and Dharma are said to have attained Sotapanna, will not fall into the lower realms, and are determined to be reborn in the three bodhisattvas, seven heavenly beings, and the ultimate suffering. |
何等為四？ |
What is four? |
謂聖弟子於佛不信住，則已斷已知，成就於佛不壞淨； |
If a noble-one's-disciple does not believe in the Buddha and abides in it, then he has already given up his knowledge and achieved the Buddha's incorruptibility; |
於法、僧不信惡戒，彼則已斷已知，成就法、僧不壞淨及聖戒成就。 |
If the Dharma and the Sangha do not believe in bad precepts, then they have already known it, accomplished the Dharma, the Sangha is impure, and have achieved the holy precepts. |
如是四法斷、四法成就，如來、應、等正覺所知所見，記說彼人得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。」 |
In this way, the judgment of the four dharmas and the achievement of the four dharmas are seen by the Tathagata, Ying, and others who are fully enlightened. It is recorded that the person has attained Sotapanna, will not fall into the evil realm, has determined the three bodhisattvas, and will be reborn in seven heavenly beings. The ultimate suffering side. " |
尊者阿難尊者舍利弗： |
Venerable Ananda Venerable Shariputra: |
「如是！如是！四法斷、四法成就，如來、應、等正覺所知所見，記說彼人得須陀洹，決定正向三菩提，七有天人往生，究竟苦邊。」 |
So! So! The four dharmas are broken down and the four dharmas are accomplished. The Tathagata, Ying, and others who are fully enlightened know and see what they have seen. It is recorded that that person has obtained the Sotapanna, decided to go towards the three bodhisattvas, and will be reborn in the seven heavens and humans, and will be on the verge of suffering. |
時，二正士共論議已，展轉隨喜，從座起去。 |
At that time, the two gentlemen had discussed the matter together, and then stood up from their seats with great joy. |
SA 845 （八四五） 恐怖 |
SA 845 (eight four five) horror |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於五恐怖怨對休息，三事決定，不生疑惑，如實知見賢聖正道，彼聖弟子能自記說： |
"If a bhikkhu rests on the five fears and resentments, decides on three matters, has no doubts, and knows and sees the sage's true path as it really is, then that sage disciple can remember to himself: |
『地獄、畜生、餓鬼惡趣已盡，得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。』 |
"The evil destinies of hell, animals, and hungry ghosts have been exhausted. After attaining Sotapanna, I will not fall into the evil destinies. I have decided to go to the three bodhisattvas. I will be reborn in the seven heavens and humans, and I will be on the verge of suffering." 』 |
「何等為五恐怖怨對休息？ |
"How can the Five Terribles hate each other and rest? |
若殺生因緣罪怨對恐怖生，若離殺生者，彼殺生罪怨對因緣生恐怖休息。 |
If the sin and resentment of killing a living being arises out of fear and fear, if one avoids killing a living being, the sin and resentment about killing a living being arises out of terror and rests on the karma. |
若偷盜、邪婬、妄語、飲酒罪怨對因緣生恐怖； |
If theft, sexual immorality, lying, drinking, sin and resentment cause fear to the cause and condition; |
彼若離偷盜、邪婬、妄語、飲酒罪怨對者，因緣恐怖休息，是名罪怨對因緣生五恐怖休息。 |
If he abstains from theft, sexual immorality, lying, drinking, and drinking, he will rest with fear of the causes and conditions. This is called the five fearful rests caused by the causes and conditions of sins and resentments. |
「何等為三事決定，不生疑惑？ |
"How can we decide on three things without any doubts? |
謂於佛決定離於疑惑，於法、僧決定離疑惑，是名三法決定離疑惑。 |
It is said that the Buddha is determined to be free from doubts, and the Dharma and the Sangha are determined to be free from doubts. This is called the three Dharmas to be free from doubts. |
「何等名為聖道如實知見？ |
"What is called the true knowledge and view of the Holy Path? |
謂此苦聖諦如實知，此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦如實知，是名聖道如實知見。 |
It is said that this noble truth of suffering is known as it really is, this noble truth of the origin of suffering, this noble truth of the cessation of suffering, this noble truth of the path and path of suffering is known as it really is. This is called knowing and seeing the noble path as it really is. |
「若於此五恐怖罪怨對休息、於三法決定離疑惑、於聖意如實知見，是聖弟子能自記說： |
"If these five terrible sins and resentments are to be rested, to be resolved in the three dharma, to be free from doubts, and to be truly aware of the Holy Will, then the noble-one's-disciples will be able to remember to themselves: |
『我地獄盡，畜生、餓鬼惡趣盡，得須陀洹，不墮惡趣法，決定正趣三菩提，七有天人往生，究竟苦邊。』 |
"I have exhausted the hells and the evil realms of animals and hungry ghosts. I have attained Sotapanna. I will not fall into the evil realms. I have determined the three bodhisattvas of the right path. I will be reborn in seven heavens and humans, and I will be on the verge of suffering." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 846 （八四六） 恐怖 |
SA 846 (eight four six) horror |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「何等為聖道如實知見？ |
"How can we truly know and see the Holy Path? |
謂八聖道——正見乃至正定。」 |
It is called the Eightfold Noble Path - Right View and even Right Concentration. " |
次經亦如是說。 |
The Apocrypha also says so. |
差別者： |
Difference: |
「何等為聖道如實知見？ |
"How can we truly know and see the Holy Path? |
謂十二支緣起如實知見。 |
It is said that the twelve branches of dependent origin are known and seen as they really are. |
如所說： |
As said: |
『是事有故是事有，是事起故是事起。 |
What happens is what happens, what happens is what happens. What happens when things happen is what happens. |
如緣無明行，緣行識，緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、苦、惱。』 |
For example, it is dependent on unexplained formations, it is dependent on awareness of formations, it is dependent on knowledge of name and form, it is dependent on the six sense organs of name and form, it is dependent on contact at the six sense organs, it is dependent on contact and feeling, it is dependent on being loved, it is dependent on craving, it is dependent on grasping, it is dependent on existence, it is dependent on birth, it is dependent on birth. Old age, illness, death, worry, sadness, suffering, and annoyance. 』 |
是名聖弟子如實知見。」 |
This is a holy disciple who knows and sees things as they really are. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 847 （八四七） 天道 |
SA 847 (Eight Four Seven) Heavenly Way |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種諸天天道，未淨眾生令淨，已淨者重令淨。 |
"There are four kinds of heavenly realms. Those who have not yet been purified are ordered to be purified, and those who have been purified are ordered to be purified again. |
何等為四？ |
What is four? |
謂聖弟子於佛不壞淨，於法、僧不壞淨，聖戒成就，是名四種諸天天道，未淨眾生令淨，已淨者重令淨。」 |
It is said that the holy disciples are indestructible in the Buddha, the Dharma and the Sangha are indestructible, and the holy precepts are fulfilled. This is called the four kinds of heavenly ways. All living beings who have not been purified must be purified, and those who have been purified must be purified again. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 848 （八四八） 天道 |
SA 848 (Eight Four Eight) Heavenly Way |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種諸天天道。 |
“There are four kinds of heavenly ways. |
何等為四？ |
What is four? |
謂聖弟子念如來事，如是： |
Tell the noble-one's-disciples to think about the Tathagata, as follows: |
如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。 |
Tathagata, Ying, etc., fully enlightened, sufficient in understanding and conduct, good at death, understanding of the world, supreme scholar, ruler of husbands, teacher of gods and humans, Buddha, World Honored One. |
於此如來事生隨喜心，隨喜已，心歡悅，心歡悅已，身猗息，身猗息已，覺受樂，覺受樂已，三昧定，三昧定已，聖弟子作如是學： |
When the Tathagata has rejoiced in this matter, he has rejoiced, his heart is happy, his heart is happy, his body is no longer breathing, his body is no longer breathing, he feels joy, he feels joy, he is samadhi, he is samadhi, and his noble-one's-disciples learn in this way: |
『何等為諸天天道？』 |
"What is the way of all heavens?" 』 |
復作是念： |
The repetition is to read: |
『我聞無恚為上諸天天道。』 |
"I heard that Wu Hui is the way of all heavens above. 』 |
作是念： |
Think about it: |
『我從今日，於世間若怖若安，不起瞋恚，我但當自受純一滿淨諸天天道。』 |
"From today onwards, I will feel at peace and fear in the world, and I will not be angry or angry. I should accept the purity of myself and fully purify the way of all heavens." 』 |
是名第一諸天天道，未淨眾生令淨，已淨者重令淨。 |
This is called the First Way of Heaven. All living beings who have not been purified are ordered to be purified, and those who have been purified are ordered to be purified again. |
「復次，比丘！聖弟子念於法事，謂如來說正法、律，現法離諸熾然，不待時節，通達涅槃，即身觀察，緣自覺知。 |
"Again, bhikkhu! The noble-one's-disciples are thinking about the Dharma, saying that the Tathagata speaks the true Dharma and the law. The present Dharma is free from all blazing phenomena. Without waiting for the season, it reaches Nirvana. It is observed by the body and the conditions are consciously understood. |
如是知法事已，心生隨喜； |
Knowing that the Dharma has been completed, my heart is filled with joy; |
隨喜已，身猗息，身猗息已，覺受樂，覺受樂已，三昧定，三昧定已，聖弟子作如是學： |
After rejoicing, the body is breathed out, the body is breathed out, I feel joy, I feel joy, I am samadhi, I am samadhi, the noble-one's-disciples learn like this: |
『何等為諸天天道？』 |
"What is the way of all heavens?" 』 |
復作是念： |
The repetition is to read: |
『我聞無恚為上諸天天道，我從今日，於此世間若怖若安，不起瞋恚，我當受持純一滿淨諸天天道。』 |
"I have heard that the freedom from anger is the way of all the heavens above. From today on, in this world, whether I am afraid or at peace, I will not be angry or angry, I will accept and uphold the pure and pure way of all heavens." 』 |
是名第二諸天天道。 |
This is called the Second Heavenly Way. |
「復次，比丘！若於僧事起於正念，謂世尊弟子僧正直等向，所應恭敬、尊重、供養，無上福田。 |
"Again, bhikkhu! If you arouse righteous thoughts in the Sangha's affairs, and say that the Blessed One's disciples, the Sangha, are upright and equal, they should be respected, respected, and made offerings to them. This will be the field of unparalleled blessings. |
彼如是於諸僧事正憶念已，心生隨喜； |
When he remembers the monks' affairs in this way, he feels joyful in his heart; |
心隨喜已，得歡悅，歡悅已，身猗息，身猗息已，覺受樂，覺受樂已，三昧定，三昧定已，彼聖弟子作如是學： |
The mind has rejoiced, it has been joyful, it has been joyful, the body has breathed, the body has breathed, it has felt joy, it has felt joy, it has samadhi, it has samadhi, that noble-one's-disciple learns like this: |
『何等諸天天道？』 |
"What kind of heavenly ways are there?" 』 |
復作是念： |
The repetition is to read: |
『我聞諸天無恚為上諸天天道，我從今日，於諸世間若怖若安，不起瞋恚，我但當受持純一滿淨諸天天道。』 |
"I have heard that the absence of anger in all heavens is the way of all heavens above. From today on, whether I am fearful or at peace in the world, I will not be angry or angry, but I should accept and uphold the pure and pure way of heavens in all heavens." 』 |
是名第三諸天天道。 |
This is called the Third Heavenly Way. |
「復次，比丘！謂聖弟子自念所有戒事，隨憶念言： |
"Again, bhikkhu! I ask the noble-one's-disciple to recite all the precepts and recite these words as he remembers them: |
『我於此不缺戒、不污戒、不雜戒、明智所歎戒、智者不厭戒。』 |
"I do not lack any precepts here, do not defile the precepts, do not mix the precepts, the precepts that the wise sigh, and the wise do not tire of the precepts." 』 |
於如是等戒事正憶念已，心生隨喜； |
As soon as I remember these precepts, my heart will be filled with joy; |
隨喜已，歡悅，歡悅已； |
Rejoice, rejoice, rejoice; |
身猗息，身猗息已，覺受樂，覺受樂已，三昧定，三昧定已，聖弟子作是念： |
The body is breathing, the body is breathing, I feel happiness, I feel happiness, Samadhi is concentrated, Samadhi is concentrated, the noble-one's-disciple thinks: |
『何等為諸天天道？』 |
"What is the way of all heavens?" 』 |
復作是念： |
The repetition is to read: |
『我聞諸天無恚為上，我從今日，於諸世間若怖若安，不起瞋恚，我當受持純一滿淨諸天天道。』 |
"I have heard that the absence of anger among the heavens is the highest priority. From today on, I will not be afraid or angry in the world, and I will accept and uphold the pure and perfect way of heaven for all heavens. 』 |
是名第四諸天天道。 |
This is called the Fourth Heavenly Way. |
未淨眾生令淨，已淨者重令淨。」 |
Those who have not yet been purified are ordered to be purified, and those who have been purified are ordered to be purified again. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 849 （八四九） 天道 |
SA 849 (eight forty-nine) The way of heaven |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種諸天天道。 |
“There are four kinds of heavenly ways. |
未淨眾生令淨，已淨者增其淨。 |
Those who have not been purified should be purified, and those who have been purified will be purified. |
何等為四？ |
What is four? |
謂聖弟子念如來事，如是： |
Tell the noble-one's-disciples to think about the Tathagata, as follows: |
如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。 |
Tathagata, Ying, etc., fully enlightened, sufficient in understanding and conduct, good at death, understanding of the world, supreme scholar, ruler of husbands, teacher of gods and humans, Buddha, World Honored One. |
彼如是念如來事已，則斷惡貪，及斷心惡不善過。 |
If he thinks of the Tathagata's deeds in this way, he will put an end to his evil greed, as well as his heart's evil and unwholesome deeds. |
念如來故，心生隨喜； |
Thinking of the Tathagata brings joy to my heart; |
心隨喜已，則歡悅； |
If your heart is happy, you will be happy; |
歡悅已，身猗息； |
The joy is over, and the body is breathless; |
身猗息已，覺受樂； |
The body is resting, and I feel happy; |
覺受樂已，三昧定； |
Feeling happy, samadhi-samadhi; |
三昧定已，聖弟子作如是學： |
Having attained samadhi, the noble-one's-disciples should learn as follows: |
『何等為諸天天道？』 |
"What is the way of all heavens?" 』 |
復作是念： |
The repetition is to read: |
『我聞無恚為上諸天天道。 |
"I heard that Wu Hui is the way of all heavens above. |
我從今日，於諸世間若怖若安，不起瞋恚，但當受持純一滿淨諸天天道。』 |
From now on, I will be at ease and fearful in the world, and I will not be angry or angry, but I will accept and uphold the pure and pure way of heaven for all heavens. 』 |
如是法、僧、聖戒成就亦如是說。」 |
The same goes for the attainments of the Dharma, Sangha, and Holy Precepts. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 850 （八五〇） 天道 |
SA 850 (eight fifty) Heavenly Way |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種諸天天道，未淨眾生令淨，已淨者增其淨。 |
"There are four kinds of heavenly realms. Those who have not yet been purified must be purified, and those who have been purified will increase their purification. |
何等為四？ |
What is four? |
謂聖弟子念如來事，如是： |
Tell the noble-one's-disciples to think about the Tathagata, as follows: |
如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。 |
Tathagata, Ying, etc., fully enlightened, sufficient in understanding and conduct, good at death, understanding of the world, supreme scholar, ruler of husbands, teacher of gods and humans, Buddha, World Honored One. |
彼聖弟子念如來事已，心貪欲纏、瞋恚、愚癡纏，其心正直。 |
That noble-one's-disciple has thought about the Tathagata and his mind is entangled in greed, anger, and ignorance, but his mind is upright. |
念如來事，是聖弟子得法流水、得義流水、得念如來饒益隨喜； |
By remembering the things of the Tathagata, the saintly disciples will receive the flow of Dharma, the flow of righteousness, and the benefits and joy of remembering the Tathagata; |
隨喜已，生歡悅； |
When you rejoice, you will be happy; |
歡悅已，身猗息； |
The joy is over, and the body is breathless; |
身猗息已，覺受樂； |
The body is resting, and I feel happy; |
覺受樂已，三昧定； |
Feeling happy, samadhi-samadhi; |
三昧定已，是聖弟子作如是學： |
Having attained samadhi, this noble-one's-disciple learns in this way: |
『何等為諸天天道？』 |
"What is the way of all heavens?" 』 |
復作是念： |
The repetition is to read: |
『我聞無恚為上諸天天道，我從今日，於諸世間不起瞋恚，純一滿淨諸天天道。』 |
"I have heard that the absence of anger is the way of all the heavens above. From today on, I will not be angry in the world, and I will be pure and pure in the way of all heavens." 』 |
如是法、僧、聖戒成就亦如是說。」 |
The same goes for the attainments of the Dharma, Sangha, and Holy Precepts. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 851 （八五一） 法鏡 |
SA 851 (Eight Five One) Dharma Mirror |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說法鏡經，諦聽，善思，當為汝說。 |
"I will now teach the Dharma Mirror Sutra. Listen carefully and meditate well, and I will explain it to you. |
何等為法鏡經？ |
What is the Dharma Mirror Sutra? |
謂聖弟子於佛不壞淨，於法、僧不壞淨，聖戒成就，是名法鏡經。」 |
It is said that the holy disciples are indestructible in the Buddha, the Dharma and the Sangha are indestructible, and the holy precepts are fulfilled. This is called the Dharma Mirror Sutra. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 852 （八五二） 法鏡 |
SA 852 (Eight Five Two) Dharma Mirror |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有眾多比丘著衣持鉢，入舍衛城乞食。 |
At that time, many bhikkhus, wearing robes and holding alms bowls, entered the acropolis to beg for food. |
乞食時，聞難屠比丘命終、難陀比丘尼命終、善生優婆塞命終、善生優婆夷命終。 |
While begging for food, I heard that Bhikkhu Nanda had passed away, Bhikshuni Nanda had passed away, Susana Upasaka had passed away, and Susana Upasika had passed away. |
乞食已，還精舍，舉衣鉢，洗足已，詣佛所，稽首禮足，退坐一面，白佛言： |
After begging for food, he returned to the monastery, raised his robe and bowl, and washed his feet. He went to the Buddha's place, bowed his head and bowed his feet, sat back and said to the Buddha: |
「世尊！我今晨朝入舍衛城乞食，聞難屠比丘、難陀比丘尼、善生優婆塞、善生優婆夷命終。 |
"World Honored One! This morning I went to the Acropolis to beg for alms. I heard that Bhikkhu Nantu, Bhikshuni Nanda, Susana Upasaka and Susana Upasika had passed away. |
世尊！彼四人命終，應生何處？」 |
World Honored One! When these four people die, where should they live? " |
佛告諸比丘： |
The Buddha told the monks: |
「彼難屠比丘、難陀比丘尼諸漏已盡，無漏心解脫、慧解脫，現法自知作證： |
"Bhikkhu Nanda and Bhikshuni Nanda have all their outflows eliminated. Their minds without outflows are liberated, their wisdom is liberated, and they have self-knowledge of the Dharma and bear witness: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
善生優婆塞、善生優婆夷五下分結盡，得阿那含，生於天上而般涅槃，不復還生此世。」 |
The five lower parts of Susana Upasaka and Susana Upasika are completed, and they attain Anagami. They are born in heaven and achieve parinirvana, never to be reborn in this world. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當為汝說法鏡經，於佛不壞淨，乃至聖戒成就，是名法鏡經。」 |
I will now teach you the Dharma Mirror Sutra, which will help the Buddha become immortal and achieve the holy precepts. This is called the Dharma Mirror Sutra. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 853 （八五三） 法鏡 |
SA 853 (Eight Five Three) Dharma Mirror |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園……如上廣說。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden... As it is widely said above. |
差別者： |
Difference: |
「有異比丘、異比丘尼、異優婆塞、異優婆夷命終……」亦如上說。 |
"There are different bhikshus, different bhikshunis, different upasakas, different upasikas who die..." It is also said above. |
SA 854 （八五四） 那黎迦 |
SA 854 (Eight Five Four) Narika |
如是我聞： |
This is what I heard: |
一時，佛住那梨迦聚落繁耆迦精舍。 |
At that time, the Buddha lived in Fanqijia Jingshe in the Narika settlement. |
爾時，那梨迦聚落多人命終。 |
At that time, many people in the Narika settlement died. |
時，有眾多比丘著衣持鉢，入那梨迦聚落乞食，聞那梨迦聚落罽迦舍優婆塞命終，尼迦吒、佉楞迦羅、迦多梨沙婆、闍露、優婆闍露、梨色吒、阿梨色吒、跋陀羅、須跋陀羅、耶舍耶輸陀、耶舍欝多羅悉皆命終。 |
At that time, many bhikkhus, wearing robes and holding alms bowls, went to the Narika settlement to beg for food. They heard that in the Narika settlement, Kung Kasa Upasaka had passed away. Lu, Rise Ta, Arise Ta, Bhadra, Subhadra, Yasa Yasoda, and Yasa Ketra all died. |
聞已，還精舍，舉衣鉢，洗足已，詣佛所，稽首佛足，退坐一面，白佛言： |
After hearing this, he returned to the monastery, raised his robe and bowl, washed his feet, went to the Buddha's place, bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！我等眾多比丘晨朝入那梨迦聚落乞食，聞罽迦舍優婆塞等命終。 |
"World Honored One! We, many bhikkhus, went to the village of Nalika in the morning to beg for alms. We heard that the monks like Upasaka and others had died. |
世尊！彼等命終，當生何處？」 |
World Honored One! When they die, where will they live? " |
佛告諸比丘： |
The Buddha told the monks: |
「彼罽迦舍等已斷五下分結，得阿那含，於天上般涅槃，不復還生此世。」 |
The five lower knots of the Tsangkashe and others have been severed, and they have attained Anagami. They have attained parinirvana in the heavens and will never be reborn in this world. |
諸比丘白佛： |
The monks said to the Buddha: |
「世尊！復有過二百五十優婆塞命終，復有五百優婆塞於此那梨迦聚落命終，皆五下分結盡，得阿那含，於彼天上般涅槃，不復還生此世？ |
"World-Honored One, more than two hundred and fifty Upasakas have died, and five hundred Upasakas have passed away in this Nalika settlement. All five branches have been combined, and Anagami has attained parinirvana in that heaven. Never come back to this life again? |
復有過二百五十優婆塞命終，皆三結盡，貪、恚、癡薄，得斯陀含，當受一生，究竟苦邊？ |
Again, more than two hundred and fifty Upasakas died, all three knots were exhausted, greed, hatred, ignorance and ignorance led to Situagami. What kind of suffering will they have to endure for the rest of their lives? |
此那梨迦聚落復有五百優婆塞於此那梨迦聚落命終，三結盡，得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊？」 |
There are another five hundred upas in this Narika settlement. At the end of their lives in this Narika settlement, the three knots have been completed, they have attained Sotapanna, they will not fall into the evil realms, they have decided to go towards the three bodhisattvas, and they will be reborn as gods and humans in the seven days. The ultimate suffering side? " |
佛告諸比丘： |
The Buddha told the monks: |
「汝等隨彼命終、彼命終而問者，徒勞耳！非是如來所樂答者。 |
"It's in vain for you to ask questions after that person's death, after that person's death! This is not what the Tathagata is happy to answer. |
夫生者有死，何足為奇？ |
Why is it so surprising that those who are alive will die? |
如來出世及不出世，法性常住。 |
Whether the Tathagata is born or not, his dharma nature remains forever. |
彼如來自知成等正覺，顯現演說，分別開示。 |
He is like a man of enlightenment who has attained enlightenment, appears, speaks, and gives instructions. |
所謂是事有故是事有，是事起故是事起，緣無明有行，乃至緣生有老、病、死、憂、悲、惱、苦。 |
The so-called things happen, things happen, things happen, things happen, there are actions due to ignorance, and even aging, illness, death, worry, sadness, annoyance, and suffering due to birth. |
如是苦陰集； |
Such is the gathering of suffering and yin; |
無明滅則行滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，如是苦陰滅。 |
When ignorance ceases, formations cease, and when birth and death cease, old age, illness, death, worry, grief, annoyance, and suffering cease. In this way, the yin of suffering ceases. |
今當為汝說法鏡經，諦聽，善思，當為汝說。 |
Now I will teach you the Dharma Mirror Sutra. Listen carefully and meditate well, and I will explain it to you. |
何等為法鏡經？ |
What is the Dharma Mirror Sutra? |
謂聖弟子於佛不壞淨，於法、僧不壞淨，聖戒成就。」 |
It is said that the holy disciples are indestructible in the Buddha, the Dharma and the Sangha are indestructible, and the holy precepts are fulfilled. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 855 （八五五） 難提 |
SA 855 (eight five five) difficult to mention |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有難提優婆塞來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, Nanti Upasaka came to the Buddha's place. He bowed his head at the Buddha's feet, sat down and said to the Buddha: |
「世尊！若聖弟子於此五根一切時不成就者，為放逸？ |
"World Honored One! If a holy disciple fails to achieve these five faculties at the same time, is he being careless? |
為不放逸？」 |
Why don't you let it go? " |
佛告難提： |
The Buddha said that it is difficult to mention: |
「若於此五根一切時不成就者，我說此等為凡夫數。 |
"If these five faculties are not accomplished at all times, I would say that they are ordinary people. |
若聖弟子不成就者，為放逸，為不放逸。 |
If a saintly disciple fails to achieve success, it is because he is lax, and he is not lax. |
難提！若聖弟子於佛不壞淨成就，而不上求，不於空閑林中，若露地坐，晝夜禪思，精勤修習，勝妙出離，饒益隨喜； |
Hard to mention! If a noble-one's-disciple achieves the Buddha's immortality and does not seek anything higher, he does not sit on the open ground in an empty forest, meditate day and night, and practice diligently, he will achieve sublime and wonderful renunciation, which will be beneficial and rejoicing; |
彼不隨喜已，歡喜不生，歡喜不生已，身不猗息，身不猗息已，苦覺則生，苦覺生已，心不得定，心不得定者，是聖弟子名為放逸。 |
He who does not follow joy, joy does not arise, joy does not arise, the body does not breathe, the body does not breathe, the consciousness of suffering arises, the consciousness of suffering arises, the mind cannot be calm, the mind cannot be calm, this is the noble-one's-disciple who is called release. Yi. |
於法、僧不壞淨，聖戒成就亦如是說。 |
The same goes for the Dharma and the Sangha, which are indestructible and pure, and the attainment of holy precepts. |
如是，難提！若聖弟子成就於佛不壞淨，其心不起知足想。 |
If so, it’s hard to mention! If a noble-one's-disciple achieves the Buddha's immortality, he will not be able to think of contentment. |
於空閑林中，樹下露地，晝夜禪思，精勤方便，能起勝妙出離隨喜； |
In an idle forest, on the open ground under a tree, meditate day and night, with diligent skill, you can achieve victory, wonderful renunciation and rejoicing; |
隨喜已，生歡喜，生歡喜已，身猗息，身猗息已，覺受樂，覺受樂已，心則定。 |
With joy, joy arises, joy arises, the body is no longer breathing, the body is no longer breathing, I feel joy, I feel joy, and my mind is calm. |
若聖弟子心定者，名不放逸，法、僧不壞淨，聖戒成就亦如是說。」 |
If the mind of a holy disciple is settled, his name will not be let loose, his Dharma and Sangha will not be corrupted and pure, and the same is true for the attainment of holy precepts. " |
佛說此經已，難提優婆塞聞佛所說，歡喜隨喜，從座起，禮佛足而去。 |
The Buddha had spoken this sutra. When Upasaka heard what the Buddha said, he was overjoyed. He stood up from his seat, bowed at the Buddha's feet and left. |
SA 856 （八五六） 難提 |
SA 856 (eight five six) difficult to mention |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有釋氏難提來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, Shi Nanti came to visit the Buddha. He bowed his head at the Buddha's feet, sat down and said to the Buddha: |
「世尊！若聖弟子於四不壞淨一切時不成就者，是聖弟子為是放逸？ |
"World Honored One! If a holy disciple fails to achieve perfection in the Four Indestructible Purifications of Everything, then why is the holy disciple letting himself go? |
為不放逸？」 |
Why don't you let it go? " |
佛告釋氏難提： |
The Buddha told Shishi that it was difficult to mention: |
「若於四不壞淨一切時不成就者，我說是等為外凡夫數。 |
"If you fail to achieve the Four Indestructible Purifications, I would say that you are an outsider. |
釋氏難提！若聖弟子放逸、不放逸，今當說……」廣說如上。 |
It’s hard to mention the Shi family! If the disciples of the Holy Spirit are lax and not lax, now I should say..." Guang said as above. |
佛說此經已，釋氏難提聞佛所說，歡喜隨喜，從座起，作禮而去。 |
The Buddha had spoken this sutra. After hearing what the Buddha said, Shi Nanti was overjoyed, got up from his seat, bowed and left. |
SA 857 （八五七） 難提 |
SA 857 (eight five seven) difficult to mention |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
前三月夏安居竟，有眾多比丘集於食堂，為佛縫衣。 |
During the summer stay in Jingjing in the third month of the previous month, many monks gathered in the dining hall to sew clothes for the Buddha. |
如來不久作衣竟，當著衣持鉢出精舍，人間遊行。 |
Not long after the Tathagata made robes, he came out of his monastery wearing his robes, holding an alms bowl, and walked around the world. |
時，釋氏難提聞眾多比丘集於食堂，為佛縫衣，如來不久作衣竟，著衣持鉢，人間遊行。 |
At that time, Shi Shi Nanti heard that many monks were gathered in the dining hall to sew clothes for the Buddha. Soon the Tathagata was making clothes, wearing clothes and holding an alms bowl, and was walking around the world. |
釋氏難提聞已，來詣佛所，稽首禮足，退坐一面，白佛言： |
Shi Nanti heard this and came to the Buddha's place. He bowed his head and bowed, sat down and said to the Buddha: |
「世尊！我今四體支解，四方易韻，先所聞法，今悉迷忘，聞眾多比丘集於食堂，為世尊縫衣言： |
"World Honored One! Now I have divided my four bodies and changed my rhyme in the four directions. I heard the Dharma first, but now I have completely forgotten it. I heard many monks gathered in the dining hall to sew clothes for the World Honored One and said: |
『如來不久作衣竟，著衣持鉢，人間遊行。』 |
"The Tathagata soon made a robe, held an alms bowl, and walked around the world. 』 |
是故我今心生大苦，何時當復得見世尊及諸知識比丘？」 |
Therefore, I am experiencing great suffering now. When will I see the World Honored One and all the wise bhikkhus again? " |
佛告釋氏難提： |
The Buddha told Shishi that it was difficult to mention: |
「汝見佛、若不見佛，若見知識比丘、若不見，汝當隨時修習五種歡喜之處。 |
"If you see the Buddha, if you don't see the Buddha, if you see the knowledgeable bhikkhu, if you don't see him, you should practice the five joyful places at any time. |
何等為五？ |
What is five? |
汝當隨時念如來事： |
You should always think about the Tathagata: |
如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，法事、僧事、自持戒事、自行世事。 |
Tathagata, Ying, etc. are fully enlightened, have sufficient knowledge and conduct, are good at passing away, understand the world, are supreme scholars, guide husbands, teachers of gods and humans, Buddhas and World Honored Ones, perform Dharma and Sangha affairs, maintain self-precepts, and conduct worldly affairs. |
隨時憶念： |
Always remember: |
『我得己利，我於慳垢眾生所，當多修習離慳垢住，修解脫施、捨施、常熾然施、樂於捨，平等惠施，常懷施心。』 |
"In order to gain my own benefit, I should practice more to stay away from stinginess and defilement in the place of beings who are stingy and unscrupulous. I should cultivate liberation and charity. I should always give enthusiastically, be willing to give, be equal in giving, and always have the heart to give." 』 |
如是，釋氏難提！此五支定若住、若行、若坐、若臥，乃至妻子俱，常當繫心此三昧念。」 |
If so, it’s hard to mention the Shi family! These five branches of concentration, whether you are standing, walking, sitting, lying down, or even your wife, should always have this samadhi thought in mind. " |
佛說此經已，釋氏難提聞佛所說，歡喜隨喜，作禮而去。 |
The Buddha had spoken this sutra. After hearing what the Buddha said, Shi Nanti rejoiced and bowed and left. |
SA 858 （八五八） 難提 |
SA 858 (eight five eight) difficult to mention |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園，前三月夏安居。 |
For a time, the Buddha lived in the Solitary Garden in Sravasti, spending the first three months of summer peacefully. |
時，有釋氏難提聞佛於舍衛國祇樹給孤獨園。 |
At that time, Shi Nanti heard that the Buddha had planted a tree in the lonely garden in the country of Savatthi. |
前三月結夏安居，聞已，作是念： |
Three months ago, I settled down for the summer. After hearing about it, I thought as follows: |
「我當往彼，并復於彼造作供養眾事，供給如來及比丘僧。」 |
I shall go there and make offerings there again to the Tathagata and the monks. |
即到彼，三月竟，時，眾多比丘集於食堂，為世尊縫衣，而作是言： |
At that time, at the end of the third month, many monks gathered in the dining hall to sew clothes for the World Honored One and said this: |
「如來不久作衣竟，著衣持鉢，人間遊行。」 |
The Tathagata will soon be clothed in robes, holding an alms bowl and walking around the world. |
時，釋氏難提聞眾多比丘集於食堂，言： |
At that time, Shishi Nanti heard that many monks gathered in the dining hall and said: |
「如來不久作衣竟，著衣持鉢，人間遊行。」 |
The Tathagata will soon be clothed in robes, holding an alms bowl and walking around the world. |
聞已，來詣佛所，稽首禮足，退住一面，白佛言： |
After hearing this, he came to the Buddha's place, bowed his head and paid homage, then stood aside and said to the Buddha: |
「世尊！我今四體支解，四方易韻，先所受法，今悉迷忘。 |
"World Honored One! Now I have divided my body into four parts, and my four directions have changed into rhymes. I first received the Dharma, but now I have completely lost it and forgotten it. |
我聞世尊人間遊行，我何時當復更見世尊及諸知識比丘？」 |
I have heard that the Blessed One is traveling around the world. When should I see the Blessed One and all the knowledgeable bhikkhus again? " |
佛告釋氏難提： |
The Buddha told Shishi that it was difficult to mention: |
「若見如來、若不見，若見知識比丘、若不見，汝當隨時修於六念。 |
"If you see the Tathagata, if not, if you see the knowledgeable bhikkhu, if not, you should practice the six thoughts at any time. |
何等為六？ |
What is six? |
當念如來、法、僧事、自所持戒、自所行施，及念諸天。」 |
Remember the Tathagata, the Dharma, the Sangha, the precepts you uphold, the charity you perform, and the heavens. " |
佛說此經已，釋氏難提聞佛所說，歡喜隨喜，作禮而去。 |
The Buddha had spoken this sutra. After hearing what the Buddha said, Shi Nanti rejoiced and bowed and left. |
SA 859 （八五九） 黎師達多 |
SA 859 (Eight Five-Nine) Sridharto |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園，前三月結夏安居……如前說。 |
For a time, the Buddha lived in the Solitary Garden in Sravasti, spending the first three months of the summer in peace... As mentioned before. |
差別者： |
Difference: |
時，有長者名梨師達多及富蘭那兄弟二人，聞眾多比丘集於食堂，為世尊縫衣……如上難提修多羅廣說。 |
At that time, there were two elder brothers, the famous Rishi Datta and Fulana, who heard that many bhikkhus were gathering in the dining hall to sew clothes for the World Honored One... As mentioned above, Sutra Sutra said. |
佛說此經已，梨師達多長者及富蘭那聞佛所說，歡喜隨喜，從座起，作禮而去。 |
After the Buddha spoke this sutra, Elder Rishidata and Fulana heard what the Buddha said. They were delighted and stood up from their seats, bowed and left. |
SA 860 （八六〇） 田業 |
SA 860 (860) Field Industry |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
前三月結夏安居竟，眾多比丘集於食堂，為世尊縫衣。 |
At the end of the first three months of summer, many bhikkhus gathered in the dining hall to sew clothes for the Blessed One. |
時，有長者梨師達多及富蘭那兄弟二人，於鹿徑澤中修治田業，聞眾多比丘在於食堂，為世尊縫衣，言： |
At that time, the elder Rishi Datta and two brothers, Fulana, were cultivating their fields in the Deer Path swamp. They heard that many monks were sewing clothes for the Buddha in the dining hall and said: |
「如來不久作衣竟，著衣持鉢，人間遊行。」 |
The Tathagata will soon be clothed in robes, holding an alms bowl and walking around the world. |
聞已，語一士夫言： |
After hearing this, a scholar said: |
「汝今當往詣世尊所，瞻視世尊； |
"Now you should go to the place where the Blessed One is and look at the Blessed One; |
若必去者，速來語我。」 |
If you must go, please come and tell me. " |
時，彼士夫即受教勅，往到一處，見世尊出，即速來還白梨師達多及富蘭那： |
At that time, the scholar received the instruction and went to a place where he saw the World Honored One coming out. He quickly came to pay back Bailishi Datta and Fulana: |
「世尊已來，及諸大眾。」 |
The World-Honored One has come to meet everyone. |
時，梨師達多及富蘭那往迎世尊。 |
At that time, Rishi Datta and Fulana went to greet the Blessed One. |
世尊遙見梨師達多及富蘭那隨路而來，即出路邊，敷尼師壇，正身端坐。 |
The World-Honored One saw Rishi Datta and Fulana coming along the road from a distance. He walked out of the roadside and sat upright at the altar of the nun. |
梨師達多及富蘭那稽首佛足，退坐一面，白佛言： |
Rishi Datta and Fulana bowed their heads at the Buddha's feet, sat back and said to the Buddha: |
「世尊！我今四體支解，四方易韻，所憶念事，今悉迷忘，何時當復得見世尊及諸知識比丘？ |
"World Honored One! Now my four bodies are divided, my four directions are changing, and all the things I have remembered have been lost and forgotten. When will I see the World Honored One and all the knowledgeable bhikkhus again? |
世尊今出至拘薩羅，從拘薩羅至伽尸，從伽尸至摩羅，從摩羅至摩竭陀，從摩竭陀至殃伽，從殃伽至修摩，從修摩至分陀羅，從分陀羅至迦陵伽。 |
The World Honored One now goes out to Kosala, from Kosala to Kashi, from Kashi to Mara, from Mara to Magadha, from Magadha to Panga, from Panga to Shuma, from Shuma to Phuntala, from Phuntala to Kalinga. |
是故我今極生憂苦，何時當復得見世尊及諸知識比丘？」 |
Therefore, I am suffering greatly in this life. When will I see the World Honored One and all the knowledgeable bhikkhus again? " |
佛告梨師達多及富蘭那： |
The Buddha told Master Datta and Fulana: |
「汝見如來及不見如來，見諸知識比丘及不見，汝且隨時修習六念。 |
"You see the Tathagata and you don't see the Tathagata, you see the knowledgeable monks and you don't see them, you should practice the six thoughts at any time. |
何等為六？ |
What is six? |
汝當念如來事……」廣說乃至「念天。 |
You should think about the Tathagata..." Guangshuo said, "Think about heaven. |
然其長者！在家憒鬧，在家染著； |
However, his elders! Make a fuss at home, get dirty at home; |
出家空閑，難可俗人處於非家，一向鮮潔，純一滿淨，梵行清白。」 |
When a monk has free time, it is difficult for a layman to live in a non-home life. He is always fresh, pure and pure, and his holy life is pure. " |
長者白佛： |
Elder White Buddha: |
「奇哉！世尊！善說此法： |
"How wonderful! World Honored One! He is good at saying this: |
『在家憒鬧，在家染著，出家空閑，難可俗人處於非家，一向鮮潔，純一滿淨，梵行清白。』 |
"We are troubled at home, dyed at home, and free when we become monks. It is difficult for ordinary people to live in a non-home world. They are always fresh, pure, and pure, and their holy life is pure." 』 |
我是波斯匿王大臣，波斯匿王欲入園觀，令我乘於大象，載王第一宮女，一在我前，一在我後，我坐其中。 |
I am the minister of King Pasenadi. King Pasenadi wanted to enter the garden to observe, so he ordered me to ride on an elephant and carry the king's first maid, one in front of me and one behind me, and I sat in it. |
象下坂時，前者抱我項，後者攀我背； |
When the elephant goes down the slope, the former hugs my neck and the latter climbs on my back; |
象上坂時，後者抱我頸，前者攀我衿。 |
When the elephant goes up the slope, the latter hugs my neck, and the former climbs my neck. |
彼諸婇女為娛樂王故，衣繒綵衣，著眾妙香，瓔珞莊嚴。 |
Those servant girls were the kings of entertainment. They were dressed in silk and colorful clothes, filled with wonderful incense and decorated with necklaces. |
我與同遊，常護三事： |
My companions and I always protect three things: |
一者御象，恐失正道。 |
On the one hand, if you are a royal elephant, you may lose track of the right path. |
二自護心，恐生染著。 |
Second, protect your mind to avoid contamination. |
三自護持，恐其顛墜。 |
The three self-protections prevent it from falling. |
世尊！我於爾時，於王婇女，無一剎那不正思惟。」 |
World Honored One! At that time, I never had a wrong thought about Wang Nu. " |
佛告長者： |
The Buddha told the elders: |
「善哉！善哉！能善護心。」 |
How good! How good! You can protect your heart. |
長者白佛： |
Elder White Buddha: |
「我在家中所有財物，常與世尊及諸比丘、比丘尼、優婆塞、優婆夷、等共受用，不計我所。」 |
All the property I have at home is always shared with the World Honored One and other bhikkhus, bhikshunis, upasakas, upasikas, etc., and is not considered mine. |
佛告長者： |
The Buddha told the elders: |
「善哉！善哉！汝拘薩羅國錢財巨富，無有與汝等者，而能於財，不計我所。」 |
Excellent! Excellent! Your country in Kosala is extremely rich in money. No one like you can take advantage of it and don't care about me. |
爾時，世尊為彼長者種種說法，示、教、照、喜，示、教、照、喜已，從座而去。 |
At that time, the World-Honored One preached various sermons to the elder, showed, taught, illuminated, and rejoiced. Having shown, taught, illuminated, and rejoiced, he left his seat. |
雜阿含經卷第三十 |
Zagama Sutra Volume 30 |
SA 861 （八六一） 兜率 |
SA 861 (eight sixty-one) Tushita |
雜阿含經卷第三十一 |
Zagama Sutra Volume 31 |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人間四百歲是兜率陀天上一日一夜，如是三十日一月，十二月一歲，兜率陀天壽四千歲。 |
"Four hundred years in the human world are one day and one night in Tusita's heaven. In this way, thirty days and one month, twelve months and one year, Tusita's life span in heaven is four thousand years. |
愚癡無聞凡夫於彼命終，生地獄、畜生、餓鬼中； |
The ignorant, ignorant and ordinary people will end up in hell, animals, and hungry ghosts at the end of their lives; |
多聞聖弟子於彼命終，不生地獄、畜生、餓鬼中。」 |
At the end of his life, the disciples of the saintly disciples of Hearing and Learning will not be reborn in hell, animals, or hungry ghosts. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 862 （八六二） 化樂 |
SA 862 (eight sixty-two) Huayue |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人間八百歲是化樂天上一日一夜。 |
"Eight hundred years on earth is one day and one night in heaven. |
如是三十日一月，十二月一歲，化樂天壽八千歲。 |
In this way, one month is thirty days, one year is twelve months, and the life span of Huale Tian is eight thousand years. |
愚癡無聞凡夫於彼命終，生地獄、畜生、餓鬼中； |
The ignorant, ignorant and ordinary people will end up in hell, animals, and hungry ghosts at the end of their lives; |
多聞聖弟子於彼命終，不生地獄、畜生、餓鬼中。」 |
At the end of his life, the disciples of the saintly disciples of Hearing and Learning will not be reborn in hell, animals, or hungry ghosts. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 863 （八六三） 他化 |
SA 863 (eight sixty-three) otherization |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人間千六百歲是他化自在天一日一夜，如是三十日一月，十二月一歲，他化自在天壽一萬六千歲。 |
"A thousand and six hundred years in the human world is one day and one night for his transformation into the Self-Devil. In this way, thirty days and one month, twelve months and one year old, his life as the Self-Transformation Deity is sixteen thousand years. |
愚癡無聞凡夫於彼命終，生地獄、畜生、餓鬼中； |
The ignorant, ignorant and ordinary people will end up in hell, animals, and hungry ghosts at the end of their lives; |
多聞聖弟子於彼命終，不生地獄、畜生、餓鬼中。」 |
At the end of his life, the disciples of the saintly disciples of Hearing and Learning will not be reborn in hell, animals, or hungry ghosts. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如佛說六經，如是異比丘問六經、佛問諸比丘六經，亦如是說。 |
Just as the Buddha preached the Six Sutras, so the different bhikkhus asked the Six Sutras, and the Buddha asked all the bhikkhus the Six Sutras, the same is true. |
SA 864 （八六四） 第一禪 |
SA 864 (eight sixty-four) First Zen |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘若行、若形、若相，離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。 |
"If a bhikkhu has good conduct, good form, and good appearance, he is free from desires, evil and unwholesome dharmas, has awareness and insight, is free from birth and is happy, he has sufficient abiding in the first jhāna. |
彼不憶念如是行、如是形、如是相，然於彼色、受、想、行、識法； |
He does not remember such actions, such shapes, and such appearances, but he is aware of such forms, feelings, thoughts, formations, and cognitions; |
作如病、如癰、如刺、如殺、無常、苦、空、非我思惟，於彼法生厭、怖畏、防護； |
Thinking like a disease, a carbuncle, a thorn, a murder, impermanence, suffering, emptiness, and non-self, which generates disgust, fear, and protection from that dharma; |
生厭、怖畏、防護已，以甘露門而自饒益，如是寂靜，如是勝妙，所謂捨離，餘愛盡、無欲、滅盡、涅槃。」 |
When there is aversion, fear, and protection, the door of nectar will benefit oneself. Such tranquility, such wonderfulness, so-called renunciation, the end of all remaining loves, no desire, cessation, and Nirvana. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 865 （八六五） 解脫 |
SA 865 (eight sixty-five) liberation |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「如是知、如是見已，欲有漏心解脫、有有漏心解脫、無明漏心解脫，解脫知見： |
"Knowing and seeing thus, the mind of desire is liberated, the mind of taint is liberated, the mind of ignorance is liberated, the mind of ignorance is liberated, and the knowledge and view are liberated: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 866 （八六六） 中般涅槃經 |
SA 866 (Eight Six Six) The Parinirvana Sutra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「若不得解脫，以欲法、念法、樂法故，取中般涅槃。 |
"If you cannot be liberated, you can achieve parinirvana through the Dharma of desire, the Dharma of thought, and the Dharma of joy. |
若不如是，或生般涅槃，若不如是，或有行般涅槃，若不如是，或無行般涅槃，若不如是，或上流般涅槃。 |
If it is not like this, it may be nirvana that is born. If it is not like this, it may be nirvana with action. If it is not like this, it may be nirvana without action. If it is not like this, it may be nirvana that is superior. |
若不如是，或復即以此欲法、念法、樂法功德生大梵天中，或生梵輔天中，或生梵身天中。」 |
If not, then the merits of desire, thought, and joy may be reborn in the Great Brahma Heaven, or in the Brahma-Assisted Heaven, or in the Brahma-Body Heaven. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 867 （八六七） 第二禪 |
SA 867 (eight sixty-seven) Second Zen |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘如是行、如是形、如是相，息有覺有觀，內淨一心，無覺無觀，定生喜樂，第二禪具足住。 |
"If a bhikkhu behaves like this, has such a shape, and has such appearance, he is aware of the breath and has insight, and has a pure mind within, without awareness or insight, he will be calm and happy, and he will have sufficient abiding in the second jhāna. |
若不如是行、如是形、如是相憶念，而於色、受、想、行、識法思惟如病、如癰、如刺、如殺、無常、苦、空、非我； |
If instead of remembering such actions, such forms, and such forms, one thinks about form, feeling, thought, formation, and consciousness as if they are sick, like carbuncles, like thorns, like killings, impermanent, suffering, empty, and not-self; |
於此等法心生厭離、怖畏、防護，厭離、防護已，於甘露法界以自饒益。 |
In the mind of these dharmas, there is aversion, fear, and protection. Once you are disgusted and protected, you will benefit yourself in the nectar of the dharma realm. |
此則寂靜，此則勝妙，所謂捨離，一切有餘愛盡、無欲、滅盡、涅槃。」 |
This is silence, this is wonderful, the so-called renunciation, the cessation of all remaining love, the absence of desire, the cessation of cessation, and nirvana. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 868 （八六八） 解脫 |
SA 868 (eight sixty-eight) liberation |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「彼如是知、如是見，欲有漏心解脫、有有漏心解脫、無明漏心解脫，解脫知見： |
"He thus knows and sees thus that the mind of desire is liberated, the mind of taint is liberated, the mind of ignorance is liberated, the mind of ignorance is liberated, and the knowledge and view are liberated: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
若不解脫，而以彼法，欲法、念法、樂法取中般涅槃； |
If you are not liberated and use those dharma, the dharma of desire, the dharma of thought, and the dharma of pleasure, to achieve parinirvana; |
若不爾者，取生般涅槃； |
If not, take rebirth and achieve nirvana; |
若不爾者，取有行般涅槃； |
If not, take nirvana as a state of mind; |
若不爾者，取無行般涅槃； |
If not, take nirvana without formation; |
若不爾者，取上流般涅槃； |
If not, take superior parinirvana; |
若不爾者，彼以欲法、念法、樂法生自性光音天； |
If not, then the dharma of desire, dharma of thought, and dharma of music will be born in the light and sound heaven of one's own nature; |
若不爾者，生無量光天； |
If you don’t, you will be born in the sky of immeasurable light; |
若不爾者，生少光天。」 |
If you don't, you will be born in Shaoguangtian. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 869 （八六九） 第三禪 |
SA 869 (eight sixty-nine) The third jhana |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘如是行、如是形、如是相，離貪喜，捨住正念正智，覺身樂，聖人能說能捨念樂住，第三禪具足住。 |
"If a bhikkhu behaves like this, has such a form, and has such appearance, is free from greed and joy, maintains mindfulness and wisdom without abandon, and feels happiness in the body, the sage can say that he can live happily with abandonment of mind, and the third jhana can be fully abiding. |
若不爾者，以如是行、如是形、如是相，於受、想、行、識法思惟如病、如癰、如刺、如殺，乃至上流； |
If not, with such behavior, such shape, and such appearance, the thoughts regarding feelings, thoughts, formations, and consciousness are like a disease, like a carbuncle, like a thorn, like a murder, or even up to the top; |
若不爾者，以彼法，欲法、念法、樂生遍淨天； |
If not, with that Dharma, the Dharma of desire, Dharma of thought, and happiness will arise throughout the pure heaven; |
若不爾者，生無量淨天； |
If not, he will be born in the immeasurable pure heaven; |
若不爾者，生少淨天。」 |
If you don't, you will be reborn in the Pure Heaven. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 870 （八七〇） 解脫 |
SA 870 (eight seventy) relief |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘如是行、如是形、如是相，離苦息樂，前憂喜已滅，不苦不樂捨，淨念一心，第四禪具足住。 |
"If a bhikkhu behaves in this way, has such a form, and has such appearance, he is free from suffering and happy, his previous worries and joys are gone, he is neither suffering nor happy, and his mind is pure and single-minded, he will be fully abiding in the fourth jhāna. |
若不如是憶念，而於色、受、想、行、識思惟如病、如癰、如刺、如殺，乃至上流般涅槃； |
If instead of remembering like this, you think about form, feelings, thoughts, formations, and consciousness like a disease, like a carbuncle, like a thorn, or like a murder, you will reach the upper level of Nirvana; |
若不爾者，或生因性果實天，若不爾者，生福生天，若不爾者，生少福天。」 |
If it is not done, it may give birth to the heaven of causal nature and fruits; if it does not work, it may give birth to the heaven of blessings; if it does not work, it may give rise to the heaven of less blessings. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如四禪，如是四無色定，亦如是說。 |
Such as the four jhanas, such as the four formless concentrations, the same is said. |
SA 871 （八七一） 風雲天 |
SA 871 (eight seventy-one) Fengyuntian |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有風雲天作是念： |
"When there is a storm, this is the thought: |
『我今欲以神力遊戲。』 |
"Now I want to play with my divine power. 』 |
如是念時，風雲則起。 |
When you think like this, the storm will rise. |
如風雲天，如是焰電天、雷震天、雨天、晴天、寒天、熱天亦如是說。」 |
The same goes for the sky with wind and clouds, the sky with flames and lightning, the sky with thunder, rainy days, sunny days, cold days and hot days. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
說如是，異比丘問佛、佛問諸比丘亦如是說。 |
Saying this, different bhikkhus asked the Buddha, and the Buddha asked all the bhikkhus and said the same. |
SA 872 （八七二） 傘蓋覆燈 |
SA 872 (872) Umbrella cover with light |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊於夜闇中，天時小雨，電光焰照。 |
At that time, the World Honored One was in the darkness of the night, with light rain and lightning flashes. |
佛告阿難： |
The Buddha told Ananda: |
「汝可以傘蓋覆燈持出。」 |
You can cover it with an umbrella and hold it out. |
尊者阿難即受教，以傘蓋覆燈，隨佛後行，至一處，世尊微笑。 |
The Venerable Ananda immediately received the instruction, covered the lamp with an umbrella, and followed the Buddha. When he arrived at a place, the World Honored One smiled. |
尊者阿難白佛言： |
Venerable Ananda said to the Buddha: |
「世尊不以無因緣而笑，不審世尊今日何因何緣而發微笑？」 |
The World-Honored One does not smile for no reason, and does not examine why the World-Honored One smiles today for what reason? |
佛告阿難： |
The Buddha told Ananda: |
「如是！如是！如來不以無因緣而笑，汝今持傘蓋覆燈，隨我而行； |
"So! So! The Tathagata does not laugh for no reason. Now you hold the umbrella and cover the lamp and follow me; |
我見梵天亦復如是持傘蓋覆燈，隨拘隣比丘後行； |
I saw Brahma holding an umbrella and covering a lamp like this, following behind the neighboring bhikkhu; |
釋提桓因亦復持傘蓋覆燈，隨摩訶迦葉後行； |
Shiti Huanyin also resumed holding the umbrella cover to cover the lamp, and followed Maha Kassapa; |
袟栗帝羅色吒羅天王亦持傘蓋覆燈，隨舍利弗後行； |
The King of Celestials, Lord Rasedala, also held an umbrella and covered the lamp, and followed Shariputra; |
毘樓勒迦天王亦持傘蓋覆燈，隨大目揵連後行； |
King Paraluka also held an umbrella to cover the lamp, and walked behind Damu Julian; |
毘樓匐叉天王亦持傘蓋覆燈，隨摩訶拘絺羅後行； |
The Heavenly King Pilou Kuji also held an umbrella and covered the lamp, and walked behind Mahakushira; |
毘沙門天王亦持傘蓋覆燈，隨摩訶劫賓那後行。」 |
King Bishamon also held an umbrella covering the lamp and walked behind Mahakabinna. " |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 873 （八七三） 四種調伏 |
SA 873 (873) Four kinds of taming |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種善好調伏眾。 |
"There are four kinds of goodness that can subdue others. |
何等為四？ |
What is four? |
謂比丘調伏、比丘尼調伏、優婆塞調伏、優婆夷調伏，是名四眾。」 |
They are called bhikshus to tame, bhikshunis to tame, upasakas to tame, and upasikas to tame. These are the four groups. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「若才辯無畏， 多聞通達法， |
"If you are fearless in your arguments, if you have learned a lot about the Dharma, |
行法次法向， 是則為善眾。 |
If you follow the Dharma and follow the Dharma, you will be a good person. |
比丘持淨戒， 比丘尼多聞， |
A bhikkhu keeps pure precepts, a bhikshuni is knowledgeable, |
優婆塞淨信， 優婆夷亦然， |
Upasaka has pure faith, so does Upasika. |
是名為善眾。 |
This is called the good people. |
如日光自照， |
Like the sun shining on itself, |
如則善好僧， 是則僧中好， |
If this is the case, the Sangha will be good and good. If this is the case, the Sangha will be the best. |
是法令僧好， 如日光自照。」 |
This is the law for the monks to be good, just like the sun shining on itself. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如調伏，如是辯、柔和、無畏、多聞、通達法、說法、法次法向、隨順法行，亦如是說。 |
It is like taming, being able to be argumentative, gentle, fearless, well-informed, understanding the Dharma, preaching the Dharma, following the Dharma's direction, following the Dharma's conduct, and so it is said. |
SA 874 （八七四） 三種子 |
SA 874 (eight seventy-four) three seeds |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三種子。 |
"There are three kinds of seeds. |
何等為三？ |
What is three? |
有隨生子、有勝生子、有下生子、何等為隨生子？ |
There are spontaneous sons, superior sons, and inferior sons. What are spontaneous sons? |
謂子父母不殺、不盜、不婬、不妄語、不飲酒，子亦隨學不殺、不盜、不婬、不妄語、不飲酒，是名隨生子。 |
It is said that the child's parents do not kill, steal, engage in sexual misconduct, do not lie, and do not drink alcohol. The child also follows the example and does not kill, steal, engage in sexual conduct, does not lie, and does not drink alcohol. This is called a son who follows the example. |
何等為勝生子？ |
What kind of victory is it to have a son? |
若子父母不受不殺、不盜、不婬、不妄語、不飲酒戒，子則能受不殺、不盜、不婬、不妄語、不飲酒戒，是名勝生子。 |
If the child's parents are not subject to the precepts not to kill, not steal, not to engage in sexual conduct, not to lie, and not to drink alcohol, then the child will be able to receive the precepts not to kill, not steal, not to engage in sexual conduct, not to lie, not to drink alcohol, and this is the best way to have a son. |
云何下生子？ |
How can I give birth to a child? |
若子父母受不殺、不盜、不婬、不妄語、不飲酒戒，子不能受不殺、不盜、不婬、不妄語、不飲酒戒，是名下生子。」 |
If the child's parents take the precepts not to kill, steal, engage in sexual intercourse, lie, or drink alcohol, and the child cannot take the precepts not to kill, steal, engage in sexual conduct, lie, or drink alcohol, then a son will be born in this name. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「生隨及生上， 智父之所欲， |
"Life follows life, what the wise father desires, |
生下非所須， 以不紹繼故， |
The birth was unwanted, and the reason for not giving birth to a child continued. |
為人法之子， 當作優婆塞。 |
As a child of human Dharma, I should be regarded as an Upasaka. |
於佛法僧寶， 勤修清淨心， |
To the treasure of Buddha, Dharma and Sangha, diligently cultivate a pure mind, |
雲除月光顯， 光榮眷屬眾。」 |
Apart from the clouds and the moonlight, the glory belongs to everyone. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如五戒，如是信、戒、施、聞、慧經，亦如是說。 |
Such as the Five Precepts, such as Faith, Precepts, Giving, Listening, and the Wisdom Sutra, the same is said. |
SA 875 （八七五） 四正斷 |
SA 875 (eight seventy-five) four correct judgments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四正斷。 |
"There are four right judgments. |
何等為四？ |
What is four? |
一者斷斷，二者律儀斷，三者隨護斷，四者修斷。」 |
The first is to break, the second is to break with rules and regulations, the third is to protect and break, and the fourth is to repair and break. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 876 （八七六） 四正斷 |
SA 876 (eight seventy-six) four correct judgments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四正斷。 |
"There are four right judgments. |
何等為四？ |
What is four? |
一者斷斷，二者律儀斷，三者隨護斷，四者修斷。」 |
The first is to break, the second is to break with rules and regulations, the third is to protect and break, and the fourth is to repair and break. " |
爾時世尊即說偈言： |
At that time the World-Honored One spoke a verse: |
「斷斷及律儀， 隨護與修習， |
"The breaking of laws and regulations, following the protection and practice, |
如此四正斷， 諸佛之所說。」 |
These four correct judgments are what all the Buddhas say. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 877 （八七七） 四正斷 |
SA 877 (eight seventy-seven) four correct judgments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四正斷。 |
"There are four right judgments. |
何等為四？ |
What is four? |
一者斷斷，二者律儀斷，三者隨護斷，四者修斷。 |
The first is to break, the second is to break with rules and regulations, the third is to protect and break, and the fourth is to repair and break. |
云何為斷斷？ |
Why is the cloud broken? |
謂比丘亦已起惡不善法斷，生欲、方便、精勤、心攝受，是為斷斷。 |
It is said that a bhikkhu has also given up evil and unwholesome dharmas, and has given rise to desires, expedients, energy, and mental acceptance. This is called cessation. |
云何律儀斷？ |
Why is the law broken? |
未起惡不善法不起，生欲、方便、精勤、攝受，是名律儀斷。 |
Before evil and unwholesome dharmas arise, desire, expediency, diligence, and acceptance are produced. This is called discipline and judgment. |
云何隨護斷？ |
Why should I protect you? |
未起善法令起，生欲、方便、精勤攝受，是名隨護斷。 |
Before the virtuous law has arisen, desire, expediency, and energy are taken into consideration. This is called following and protecting. |
云何修斷？ |
How can I repair it? |
已起善法增益修習，生欲、方便、精勤、攝受，是為修斷。」 |
Having developed good dharma and increased practice, generating desire, convenience, energy, and acceptance, this is the practice of judgment. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 878 （八七八） 四正斷 |
SA 878 (eight seven eight) four right judgments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四正斷。 |
"There are four right judgments. |
何等為四？ |
What is four? |
一者斷斷，二者律儀斷，三者隨護斷，四者修斷。 |
The first is to break, the second is to break with laws and regulations, the third is to protect and break, and the fourth is to repair and break. |
云何為斷斷？ |
Why is the cloud broken? |
謂比丘已起惡不善法斷，生欲、方便、精勤、心攝受，是為斷斷。 |
It is said that a bhikkhu has given rise to evil and unwholesome dharmas, and has developed desires, expedients, energy, and mind to accept them. This is called cessation. |
云何律儀斷？ |
Why is the law broken? |
未起惡不善法不起，生欲、方便、精勤、攝受，是名律儀斷。 |
Before evil and unwholesome dharmas arise, desire, expediency, diligence, and acceptance are produced. This is called discipline and judgment. |
云何隨護斷？ |
Why should I protect you? |
未起善法令起，生欲、方便、精勤、攝受，是名隨護斷。 |
Before the virtuous law arises, desire, expediency, energy, diligence, and acceptance arise, which is called following and protecting. |
云何修斷？ |
How can I repair it? |
已起善法增益修習，生欲、方便、精勤、攝受，是名修斷。」 |
Having developed good dharma and increased practice, resulting in desire, convenience, energy, and acceptance, this is called practicing judgment. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「斷斷及律儀， 隨護與修習， |
"The breaking of laws and regulations, following the protection and practice, |
如此四正斷， 諸佛之所說。」 |
These four correct judgments are what all the Buddhas say. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 879 （八七九） 四正斷 |
SA 879 (eight seventy-nine) four correct judgments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四正斷。 |
"There are four right judgments. |
何等為四？ |
What is four? |
一者斷斷，二者律儀斷，三者隨護斷，四者修斷。 |
The first is to break, the second is to break with laws and regulations, the third is to protect and break, and the fourth is to repair and break. |
云何斷斷？ |
Why is the cloud broken? |
若比丘已起惡不善法斷，生欲、方便、精勤、攝受； |
If a bhikkhu has made judgments about evil and unwholesome dharmas, and has developed desires, skillful means, energy, and acceptance; |
未起惡不善法不起，生欲、方便、精勤、攝受； |
Before evil and unwholesome dharmas arise, desire, convenience, energy, and acceptance arise; |
未生善法令起、生欲、方便、精勤、攝受； |
Before virtuous laws arise, desire, expediency, diligence, and acceptance arise; |
已生善法增益修習，生欲、方便、精勤、攝受，是名斷斷。 |
The good dharma that has arisen has been increased through practice, and desire, convenience, energy, and acceptance have arisen. This is called breaking up. |
云何律儀斷？ |
Why is the law broken? |
若比丘善護眼根，隱密、調伏、進向； |
If a bhikkhu is good at protecting the eye faculties, concealing, taming, and advancing; |
如是耳、鼻、舌、身、意根善護、隱密、調伏、進向，是名律儀斷。 |
If the ears, nose, tongue, body, and mind are well protected, secreted, tamed, and advanced, this is called law, instrument, and judgment. |
云何隨護斷？ |
Why should I protect you? |
若比丘於彼彼真實三昧相善守護持，所謂青瘀相、脹相、膿相、壞相、食不盡相，修習守護，不令退沒，是名隨護斷。 |
If a bhikkhu is good at guarding and upholding the true Samadhi signs, such as the so-called green and stagnant signs, swelling signs, pus signs, bad signs, and insatiable signs, and practices guarding them so as not to fade away, this is called the protection of the end. |
云何修斷？ |
How can I repair it? |
若比丘修四念處等，是名修斷。」 |
If a bhikkhu practices the four foundations of mindfulness, etc., this is called practicing judgment. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「斷斷律儀斷， 隨護修習斷， |
"Break the laws and rituals, break them with practice, |
此四種正斷， 正覺之所說， |
These four kinds of right judgment are what the right enlightenment says: |
比丘勤方便， 得盡於諸漏。」 |
A bhikkhu who works diligently can eliminate all outflows. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如四念處，如是四正斷、四如意足、五根、五力、七覺支、八道支、四道、四法句、正觀修習，亦如是說。 |
Such as the four foundations of mindfulness, the four right cessations, the four fulfillments of the mind, the five faculties, the five powers, the seven factors of enlightenment, the eight factors of the path, the four paths, the four dharma sentences, and the practice of right contemplation, it is also said. |
SA 880 （八八〇） 不放逸 |
SA 880 (eight eighty) Don’t let go |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如有人作世間建立，彼一切皆依於地； |
“For example, if someone builds the world, everything depends on the earth; |
如是比丘修習禪法，一切皆依不放逸為根本，不放逸集、不放逸生、不放逸轉，比丘不放逸者，能修四禪。」 |
In this way, when a bhikkhu practices meditation, everything is based on not letting go, not letting go, not letting go, not letting go, not letting go, and not letting go. A monk who doesn't let go can practice the four kinds of Zen. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 881 （八八一） 斷貪等 |
SA 881 (Eight Eighty One) Stop greed, etc. |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘……如上說。 |
At that time, the World-Honored One told the monks... as mentioned above. |
差別者： |
Difference: |
「如是比丘能斷貪欲、瞋恚、愚癡。」 |
Such a bhikkhu can eradicate greed, anger, and ignorance. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如斷貪欲、瞋恚、愚癡，如是調伏貪欲、瞋恚、愚癡； |
Just like cutting off greed, anger, and ignorance, so taming greed, anger, and ignorance; |
貪欲究竟，瞋恚、愚癡究竟，出要、遠離、涅槃，亦如是說。 |
The same is true for the ultimate of greed, the ultimate of hatred and delusion, the ultimate of escape, estrangement, and Nirvana. |
SA 882 （八八二） 不放逸根本 |
SA 882 (eight eighty-two) Don’t let go of your roots |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如百草藥木，皆依於地而得生長； |
“For example, hundreds of herbs and trees all depend on the ground to grow; |
如是種種善法，皆依不放逸為本……」如上說，乃至涅槃。 |
All kinds of good deeds like this are based on not letting go..." As mentioned above, it leads to Nirvana. |
「譬如黑沈水香是眾香之上，如是種種善法，不放逸最為其上。 |
"For example, the fragrance of black agarwood is the best among all the fragrances, so among all the good deeds, not letting go is the best. |
「譬如堅固之香，赤栴檀為第一； |
“For example, among the most solid incense, red sandalwood is the first; |
如是一切善法，一切皆不放逸為根本。 |
In this way, the foundation of all good dharma is that everything should not be let go. |
如是，乃至涅槃。 |
In this way, even Nirvana. |
「譬如水陸諸華，優鉢羅華為第一； |
“For example, among all the flowers on land and water, Upala is the first; |
如是一切善法，皆不放逸為根本，乃至涅槃。 |
In this way, all good dharma will not let go as the root, and will lead to Nirvana. |
「譬如陸地生華，摩利沙華為第一； |
“For example, when flowers grow on land, Molisha is the first; |
如是一切善法，不放逸為其根本，乃至涅槃。 |
In this way, all good dharma should not be let go as its root, leading to Nirvana. |
「譬如，比丘！一切畜生跡中，象跡為上； |
"For example, bhikkhu! Among all the signs of animals, signs are the best; |
如是一切諸善法，不放逸最為根本……」如上說，乃至涅槃。 |
In this way, all good dharma, not letting go is the most fundamental..." As mentioned above, even Nirvana. |
「譬如一切畜生，師子為第一； |
“For example, among all animals, the master is the first; |
所謂畜生主，如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
The so-called animal master, such is the root of all good dharma, not letting go..." As mentioned above, it leads to Nirvana. |
「譬如一切屋舍堂閣，以棟為第一； |
“For example, among all the houses and pavilions, the building is the first; |
如是一切善法，不放逸為其根本。 |
This is the root of all good dharma and not letting it go. |
「譬如一切閻浮果，唯得閻浮名者，果最為第一； |
"For example, among all the fruits of Jambudvipa, only those who have the name of Jambudvipa have the highest fruits; |
如是一切善法，不放逸為其根本。 |
This is the root of all good dharma and not letting it go. |
「如是一切俱毘陀羅樹，薩婆耶旨羅俱毘陀羅樹為第一； |
"Of all the Kuphidhara trees, the Savayashi Lokvedhara tree is the first; |
如是一切善法，不放逸為根本……」如上說，乃至涅槃。 |
In this way, the non-discharge of all good dharma is the root..." As mentioned above, it leads to Nirvana. |
「譬如諸山，以須彌山王為第一； |
“For example, among the mountains, King Sumeru is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切金，以閻浮提金為第一； |
“For example, among all golds, the gold of Jambudvipa is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切衣中，伽尸細［疊＊毛］為第一； |
“For example, among all the clothes, the fine ones [stacked * hair] are the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切色中，以白色為第一； |
“For example, among all colors, white is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如眾鳥，以金翅鳥為第一； |
“For example, among the birds, Garuda is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如諸王，轉輪聖王為第一； |
“For example, among the kings, the Holy Wheel-turning King is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切天王，四大天王為第一； |
“For example, among all the heavenly kings, the four great heavenly kings are the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切三十三天，以帝釋為第一； |
"For example, among all the thirty-three days, Emperor Shi is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如焰摩天中，以宿焰摩天王為第一； |
“For example, among the Yanmotians, King Suyanmotian is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如兜率陀天，以兜率陀天王為第一； |
“For example, in Tusita Heaven, King Tusita Heaven is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如化樂天，以善化樂天王為第一； |
“For example, in the transformation of Lotte, the first one is the King of Good Transformation Lotte; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如他化自在天，以善他化自在天子為第一； |
“For example, if he transforms himself into the heaven, he should be the first to be good and transform himself into the heaven. |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如梵天，大梵王為第一； |
“For example, in Brahma, King Brahma is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如閻浮提一切眾流皆順趣大海，其大海者最為第一； |
“For example, in Jambudvipa, all the currents flow along the great ocean, and the great ocean is the most important; |
以容受故，如是一切善法皆順不放逸……」如上說，乃至涅槃。 |
By being tolerant and accepting, all good dharma will be smooth and unyielding..." As mentioned above, it will lead to Nirvana. |
「譬如一切雨渧皆歸大海，如是一切善法皆順趣不放逸海……」如上說，乃至涅槃。 |
"For example, all rainwater returns to the sea, so all good dharma flows smoothly and does not escape into the sea..." As mentioned above, it leads to nirvana. |
「譬如一切薩羅，阿耨大薩羅為第一； |
“For example, among all the salas, Auntasara is the first; |
如是一切善法，不放逸為第一……」如上說，乃至涅槃。 |
In this way, among all good dharma, not letting go is the first..." As mentioned above, it leads to Nirvana. |
「譬如閻浮提一切河，四大河為第一； |
“For example, among all the rivers in Jambudvipa, the four major rivers are the first; |
謂恒河、新頭、搏叉、司陀，如是一切善法，不放逸為第一……」如上說，乃至涅槃。 |
It is said that Ganges, Xintou, Bocha, Situo, among all the good dharma, not letting go is the first..." As mentioned above, it leads to Nirvana. |
「譬如眾星光明，月為第一； |
“For example, among all the stars, the moon is the first; |
如是一切善法，不放逸為第一……」如上說，乃至涅槃。 |
In this way, among all good dharma, not letting go is the first..." As mentioned above, it leads to Nirvana. |
「譬如諸大身眾生，羅睺羅阿修羅最為第一； |
“For example, among all living beings in the great body, Rahula and Asura are the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如諸受五欲者，頂生王為第一； |
“For example, among those who experience the five desires, the King of Incarnations is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如欲界諸神力，天魔波旬為第一； |
"For example, among the divine powers in the desire realm, the demon Bo Xun is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切眾生，無足、兩足、四足、多足，色、無色，想、無想，非想、非無想，如來為第一； |
"For example, among all living beings, whether they have no legs, two legs, four legs, or many legs, form or formless, thinking or no thinking, non-thinking, not non-thinking, the Tathagata is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如所有諸法，有為、無為，離貪欲為第一； |
“For example, among all dharmas, whether conditioned or unconditioned, freedom from greed is the first priority; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切諸法眾，如來眾為第一； |
“For example, among all the Dharmas, the Tathagata is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
「譬如一切所有諸界苦行，梵行聖界為第一； |
“For example, among all the ascetic practices in all realms, the holy realm of Brahma is the first; |
如是一切善法，不放逸為其根本……」如上說，乃至涅槃。 |
In this way, the root of all good dharma is not to let go..." As mentioned above, it leads to Nirvana. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 883 （八八三） 四種禪 |
SA 883 (Eight Eight Three) Four Kinds of Zen |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種禪，有禪三昧善，非正受善； |
“There are four kinds of Zen, including Zen samadhi, which is good, and non-right feeling, which is good; |
有禪正受善，非三昧善； |
There is Zen and good reception, which is not good in Samadhi; |
有禪三昧善，亦正受善； |
There is good in Zen samadhi, and there is good in receiving it; |
有禪非三昧善，非正受善。 |
Zen is not good in samadhi, nor is it good in right feelings. |
「復次，四種禪，有禪住三昧善，非住正受善； |
"Furthermore, among the four types of Zen, there is Zen that abides in Samadhi, which is good, and Zen that does not abide in the good of upright feeling; |
有禪住正受善，非住三昧善； |
There is Zen to abide in the goodness of positive reception, but not to abide in the goodness of samadhi; |
有禪住三昧善，亦住正受善； |
There is Zen that abides in the goodness of samadhi, and there is also the goodness of upright reception; |
有禪非住三昧善，亦非住正受善。 |
Zen does not dwell in the goodness of samadhi, nor does it dwell in the goodness of upright feeling. |
「復次，四種禪，有禪三昧起善，非正受起善； |
"Furthermore, among the four types of Zen, there are Zen samadhis that are good, and non-positive feelings that are good; |
有禪正受起善，非三昧起善； |
There is Zen, which is good arising from positive feeling, but not Samadhi, which is good; |
有禪三昧起善，亦正受起善； |
There is good in Zen samadhi, and there is good in receiving; |
有禪非三昧起善，亦非正受起善。 |
There is Zen that is not good due to samadhi, nor is it good due to right feeling. |
「復次，四種禪，有禪三昧時善，非正受時善； |
"Furthermore, among the four types of Zen, there is Zen Samadhi which is good when it is not right, and it is good when it is not experiencing the right feeling; |
有禪正受時善，非三昧時善； |
It is good when there is Zen and upright feeling, but it is good when it is not Samadhi; |
有禪三昧時善，亦正受時善； |
It is good when there is Zen samadhi, and it is also good when you are experiencing it; |
有禪非三昧時善，亦非正受時善。 |
Zen is not good at the time of samadhi, nor is it good at the time of upright feeling. |
「復次，四種禪，有禪三昧處善，非正受處善； |
"Furthermore, among the four types of Zen, there is Zen Samadhi that is good, and non-positive feelings that are good; |
有禪正受處善，非三昧處善； |
There is Zen, the place of positive feeling, which is good, but the place of non-samadhi, which is good; |
有禪三昧處善，亦正受處善； |
The place of Zen Samadhi is good, and the place of positive feeling is also good; |
有禪非三昧處善，亦非正受處善。 |
Zen is not a good place for samadhi, nor is it a good place for positive feeling. |
「復次，四種禪，有禪三昧迎善，非正受迎善； |
"Furthermore, among the four types of Zen, there is Zen Samadhi to welcome goodness, and non-Zhāna samadhi to welcome goodness; |
有禪正受迎善，非三昧迎善； |
There is Zen to welcome goodness, but there is no Samadhi to welcome goodness; |
有禪三昧迎善，亦正受迎善； |
There is Zen samadhi to welcome good things, and you are also receiving good things; |
有禪非三昧迎善，亦非正受迎善。 |
Zen is neither samadhi to welcome good nor positive acceptance of good. |
「復次，四種禪，有禪三昧念善，非正受念善； |
"Furthermore, among the four types of Zen, there are Zen samadhi thoughts that are good, and non-right feeling thoughts that are good; |
有禪正受念善，非三昧念善； |
There are Zen thoughts of upright feeling that are good, but not Samadhi thoughts; |
有禪三昧念善，亦正受念善； |
There is Zen samadhi with good thoughts and positive thoughts with good thoughts; |
有禪非三昧念善，亦非正受念善。 |
There is Zen which is not good in Samadhi, nor is it good in the thought of Right Feeling. |
「復次，四種禪，有禪三昧念不念善，非正受念不念善； |
"Furthermore, among the four types of Zen, there are Zen samadhi thoughts that do not think about good things, and those that do not think about positive feelings do not think about good things; |
有禪正受念不念善，非三昧念不念善； |
There are Zen thoughts of upright feeling but no thoughts of goodness, and no thoughts of non-samadhi but no thoughts of goodness; |
有禪三昧念不念善，亦正受念不念善； |
There is Zen samadhi without thinking about goodness, and there is also Zen samadhi without thinking about goodness; |
有禪非三昧念不念善，亦非正受念不念善。 |
Zen is neither Samadhi nor goodness, nor is it the right feeling without goodness. |
「復次，四種禪，有禪三昧來善，非正受來善； |
"Furthermore, of the four types of Zen, there are Zen samadhis that are good, and non-right feelings that are good; |
有禪正受來善，非三昧來善； |
Good things come from Zen and right feelings, not from Samadhi; |
有禪三昧來善，亦正受來善； |
Good things come from Zen samadhi, and good things come from positive feelings; |
有禪非三昧來善，亦非正受來善。 |
Zen is not good because of samadhi, nor is it good because of right feelings. |
「復次，四種禪，有禪三昧惡善，非正受惡善； |
"Again, among the four types of Zen, there is Zen Samadhi which is evil and good, and non-right feeling is evil and good; |
有禪正受惡善，非三昧惡善； |
There is Zen to accept evil and good, but not Samadhi to do evil and good; |
有禪三昧惡善，亦正受惡善； |
There is Zen samadhi that does evil and good, and also accepts evil and good; |
有禪非三昧惡善，亦非正受惡善。 |
Zen is neither Samadhi, which is evil and good, nor is it the right feeling, which is evil and good. |
「復次，四種禪，有禪三昧方便善，非正受方便善； |
"Furthermore, among the four types of Zen, there are Zen samadhi and convenient methods that are good, and non-receptive methods are good; |
有禪正受方便善，非三昧方便善； |
There are Zen methods of upright receiving that are good, but non-Samadhi methods are good; |
有禪三昧方便善，亦正受方便善； |
There is Zen samadhi with expedient methods that are good, and the right method of receiving is also good; |
有禪非三昧方便善，亦非正受方便善。 |
There is Zen, which is not a good method for Samadhi, nor is it a good method for receiving. |
「復次，四種禪，有禪三昧止善，非正受止善； |
"Furthermore, among the four types of Zen, there is Zen Samadhi which stops the wholesome thing, and non-right feeling which stops the wholesome thing; |
有禪正受止善，非三昧止善； |
There is Zen, right feeling and the stopping of goodness, but there is no samadhi which stops goodness; |
有禪三昧止善，亦正受止善； |
There is Zen Samadhi that stops goodness, and there is also right feeling that stops goodness; |
有禪非三昧止善，亦非正受止善。 |
There is Zen, which is neither samadhi or right feeling. |
「復次，四種禪，有禪三昧舉善，非正受舉善； |
"Furthermore, among the four types of Zen, there are Zen Samadhi that performs good deeds, and non-Right Feelings that perform good deeds; |
有禪正受舉善，非三昧舉善； |
There is Zen to do good deeds, but there is no Samadhi to do good deeds; |
有禪三昧舉善，亦正受舉善； |
There is Zen Samadhi to do good deeds, and it is also to receive good deeds; |
有禪非三昧舉善，亦非正受舉善。 |
There is Zen, which is neither samadhi nor good deeds. |
「復次，四種禪，有禪三昧捨善，非正受捨善； |
"Furthermore, among the four types of Zen, there is Zen samadhi, which is good for giving up, and non-right, which is good for giving up and receiving; |
有禪正受捨善，非三昧捨善； |
There is Zen, which is the good of receiving and giving up, and it is not the good of Samadhi and giving up; |
有禪三昧捨善，亦正受捨善； |
There is Zen samadhi that is good in giving up, and it is also good in receiving and giving up; |
有禪非三昧捨善，亦非正受捨善。」 |
Zen is neither samadhi nor renunciation. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 884 （八八四） 無學三明 |
SA 884 (eight eighty-four) No learning and three enlightenments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有無學三明。 |
"Is there any knowledge of the three enlightenments? |
何等為三？ |
What is three? |
無學宿命智證通、無學生死智證通、無學漏盡智證通。」 |
Without learning, the wisdom of destiny can be realized; without the knowledge of student death, the wisdom can be realized; without learning, the wisdom of leakage can be realized. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「觀察知宿命， 見天惡趣生， |
"Observe and know fate, and see the evil destiny born in the sky, |
生死諸漏盡， 是則牟尼明。 |
When all the outflows of life and death are eliminated, then Muni will be clear. |
其心得解脫， 一切諸貪愛， |
His mind is liberated from all cravings, |
三夜悉通達， 故說為三明。」 |
The three nights are all enlightened, so it is called Sanming. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 885 （八八五） 無學三明 |
SA 885 (eight eighty-five) No learning and three enlightenments |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有無學三明。 |
"Is there any knowledge of the three enlightenments? |
何等為三？ |
What is three? |
謂無學宿命智證通、無學生死智證通、無學漏盡智證通。 |
It is said that the wisdom of fate without learning is achieved, the wisdom of death without students is achieved, and the wisdom of lack of learning is achieved. |
「云何無學宿命智證通？ |
"Why don't you learn the wisdom of destiny and realize it? |
謂聖弟子知種種宿命事，從一生至百千萬億生，乃至劫數成壞，我及眾生宿命所更如是名、如是生、如是性、如是食、如是受苦樂、如是長壽、如是久住、如是受分齊； |
It is said that the noble-one's-disciples know all kinds of karmic matters, from one life to hundreds of thousands of billions of lives, and even to the calamities of death and destruction. The destiny of myself and all sentient beings is such a name, such a birth, such a nature, such a food, such a suffering and happiness, such a long life, such a long residence, If so, it will be divided; |
我及眾生於此處死、餘處生，於餘處死、此處生，有如是行、如是因、如是信，受種種宿命事，皆悉了知，是名宿命智證明。 |
I and all sentient beings died here and were reborn in other places, died in other places and were reborn here, with such actions, such causes, such beliefs, and all kinds of fateful things, all of which are fully understood. This is called the proof of fateful wisdom. |
「云何生死智證明？ |
"How can you prove the wisdom of life and death? |
謂聖弟子天眼淨過於人眼，見諸眾生死時、生時，善色、惡色，上色、下色，向於惡趣，隨業受生如實知； |
It is said that the celestial eyes of the noble-one's-disciples are purer than human eyes, and they can see the good and bad colors, upper colors and lower colors of all living beings at the time of death and rebirth, and know them as they really are. |
如此眾生身惡行成就、口惡行成就、意惡行成就，謗聖人，邪見受邪法因緣故，身壞命終，生惡趣泥犁中； |
Such sentient beings perform evil deeds with their bodies, words, and thoughts; they slander saints, have wrong views, and receive wrong dharmas; their bodies are destroyed, and they end up being reborn in the mud of the evil destinies; |
此眾生身善行、口善行，意善行，不謗毀聖人，正見成就，身壞命終，生於善趣天人中，是名生死智證明。 |
These living beings have good deeds in body, speech, and mind. They do not slander saints. They have attained correct views. When their bodies are destroyed, they die and are reborn among gods and humans in good destinations. This is called the proof of the wisdom of life and death. |
「云何漏盡智證明？ |
"Why did Yun Leu prove it with all his wisdom? |
謂聖弟子此苦如實知，此苦集、此苦滅、此苦滅道跡如實知； |
It is said that the noble-one's-disciples truly know this suffering, the origin of suffering, the cessation of suffering, and the path traces of suffering; |
彼如是知、如是見，欲有漏心解脫、有有漏心解脫、無明漏心解脫，解脫知見： |
He thus knows and sees thus that the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows of ignorance is liberated, and the knowledge and view is liberated: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
是名漏盡智證明。」 |
This is proof that the name leaks all the wisdom. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「觀察知宿命， 見天惡趣生， |
"Observe and know fate, and see the evil destiny born in the sky, |
生死諸漏盡， 是則牟尼明。 |
When all the outflows of life and death are eliminated, then Muni will be clear. |
知心得解脫， 一切諸貪愛， |
Knowing that the mind is liberated, all greed, |
三處悉通達， 故說為三明。」 |
All three places are accessible, so it is said to be three luminaries. " |
佛說是經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 886 （八八六） 三明 |
SA 886 Sanming |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異婆羅門來詣佛所，與世尊面相慰勞，慰勞已，退坐一面。 |
At that time, a different brahmin came to the Buddha's place and expressed condolences to the World-Honored One. After he had done so, he sat back and sat down. |
而作是說： |
And Zuo said: |
「此則婆羅門三明，此則婆羅門三明。」 |
This is the three enlightenments of Brahman, this is the three enlightenments of Brahman. |
爾時，世尊告婆羅門言： |
At that time, the World-Honored One told the Brahman: |
「云何名為婆羅門三明？」 |
Why is it called the Three Bright Minds of Brahman? |
婆羅門白佛言： |
The Brahmin said to the Buddha: |
「瞿曇！婆羅門父母具相，無諸瑕穢，父母七世相承，無諸譏論，世世相承，常為師長，辯才具足； |
"Qu Tan! Brahmin parents have good looks, no flaws, they have been passed down to each other for seven generations, no ridicule, they have been passed down from generation to generation, they are always teachers, and they are full of eloquence. |
誦諸經典、物類名字、萬物差品、字類分合、歷世本末，此五種記，悉皆通達，容色端正。 |
Recite the classics, the names of objects, the differences of all things, the classification and combination of character categories, and the origin and end of past generations. All these five kinds of records are clear and correct. |
是名，瞿曇！婆羅門三明。」 |
It’s the name, Qu Tan! Brahman's three enlightenments. " |
佛告婆羅門： |
The Buddha told the Brahmin: |
「我不以名字言說為三明也，賢聖法間說真要實三明，謂賢聖知見，賢聖法、律真實三明。」 |
I don't use names to describe it as the three luminaries. The sages and sages say that the truth is the three clarities. It is said that the sages know and see. The sages' laws and laws are the true three clarities. |
婆羅門白佛： |
Brahman White Buddha: |
「云何？ |
"Why? |
瞿曇！賢聖知見，賢聖法、律所說三明？」 |
Qu Tan! The wise sages know and see, and the sages’ laws and laws speak of the three clarities? " |
佛告婆羅門： |
The Buddha told the Brahmin: |
「有三種無學三明。 |
"There are three kinds of ignorance and three enlightenments. |
何等為三？ |
What is three? |
謂無學宿命智證明、無學生死智證明、無學漏盡智證明……」如上經廣說。 |
It is said that there is no proof of the fatal wisdom of learning, no proof of the dead wisdom of students, no proof of the wisdom of failure of learning..." As the above Sutra says. |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「一切法無常， 持戒寂靜禪， |
"All things are impermanent, keep the precepts and meditate quietly, |
知一切宿命， 已生天惡趣， |
Knowing all fate, I have been reborn in the lower realms of heaven, |
得斷生漏盡， 是為牟尼通。 |
To cut off all the outflows of birth is to achieve Muni. |
悉知心解脫， 一切貪恚癡， |
Knowing that the mind is liberated, all greed, hatred and delusion are gone, |
我說是三明， 非言語所說。 |
I said it was Sanming, which was not said in words. |
「婆羅門！是為聖法、律所說三明。」 |
Brahman! This is the three enlightenments for the holy Dharma and the law. |
婆羅門白佛： |
Brahman White Buddha: |
「瞿曇！是真三明。」 |
Qu Tan! It's the True Sanming. |
爾時，婆羅門聞佛所說，歡喜隨喜，從坐起而去。 |
At that time, when the Brahmin heard what the Buddha said, he was overjoyed and got up from his seat and left. |
SA 887 （八八七） 信 |
SA 887 (eight eight seven) letter |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異婆羅門來詣佛所，與世尊面相慰勞，慰勞已，退坐一面，白佛： |
At that time, a different Brahmin came to the Buddha's place and expressed condolences to the World-Honored One. After he had done so, he sat back and said to the Buddha: |
「瞿曇！我名信。」 |
Qu Tan! My name is Xin. |
佛告婆羅門： |
The Buddha told the Brahmin: |
「所謂信者，信增上戒、施、聞、捨、慧，是則為信，非名字是信也。」 |
The so-called believer, faith is enhanced by precepts, charity, hearing, equanimity, and wisdom. This is faith, not the name. |
時，婆羅門聞佛所說，歡喜隨喜，從坐起而去。 |
At that time, when the Brahmin heard what the Buddha said, he was overjoyed and stood up from his seat and left. |
SA 888 （八八八） 增益 |
SA 888 (eight eight eight) gain |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異婆羅門來詣佛所，面相慰勞，慰勞已，退坐一面，白佛言： |
At that time, a different brahmin came to visit the Buddha and expressed condolences to him. After he had done so, he sat back and said to the Buddha: |
「瞿曇！我名增益。」 |
Qu Tan! My name is Zeng. |
佛告婆羅門： |
The Buddha told the Brahmin: |
「所謂增益者，信增益，戒、聞、捨、慧增益，是為增益，非名字為增益也。」 |
The so-called gains include gains in faith, gains in precepts, hearing, equanimity, and wisdom. They are gains, not names. |
時，婆羅門聞佛所說，歡喜隨喜，從坐起而去。 |
At that time, when the Brahmin heard what the Buddha said, he was overjoyed and stood up from his seat and left. |
SA 889 （八八九） 等起 |
SA 889 (eight eighty-nine) Waiting |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異婆羅門來詣佛所，問訊安否，問訊已，退坐一面，白佛言： |
At that time, a different Brahmin came to visit the Buddha and asked if he was okay. After asking, he sat down and said to the Buddha: |
「世尊！我名等起。」 |
World Honored One! My name is waiting for you. |
佛告婆羅門： |
The Buddha told the Brahmin: |
「夫等起者，謂起於信，起戒、聞、捨、慧，是為等起，非名字為等起也。」 |
When the husband waits, it is said that it starts from faith, precepts, hearing, equanimity, and wisdom. These are the causes of waits, not names. |
爾時，婆羅門聞佛所說，歡喜隨喜，從坐起而去。 |
At that time, when the Brahmin heard what the Buddha said, he was overjoyed and got up from his seat and left. |
SA 890 （八九〇） 無為法 |
SA 890 (eight ninety) The law of inaction |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當為汝說無為法，及無為道跡。 |
"I will explain to you the unconditioned Dharma and the traces of the unconditioned path. |
諦聽，善思。 |
Listen carefully and think well. |
云何無為法？ |
Why is there no law? |
謂貪欲永盡，瞋恚、愚癡永盡，一切煩惱永盡，是無為法。 |
It is said that greed, anger, ignorance, and all troubles will be eliminated forever. This is the unconditioned Dharma. |
云何為無為道跡？ |
What is the path of inaction? |
謂八聖道分，正見、正智、正語、正業、正命、正方便、正念、正定，是名無為道跡。」 |
It is called the Eightfold Noble Path, right view, right wisdom, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. This is called the Path of Inaction. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如無為，如是難見、不動、不屈、不死、無漏、覆蔭、洲渚、濟渡、依止、擁護、不流轉、離熾焰、離燒然、流通、清涼、微妙、安隱、無病、無所有、涅槃，亦如是說。 |
Such as non-action, such as being difficult to see, unmoving, unyielding, immortal, without leakage, covering the shade, Zhouzhu, saving, relying on, supporting, not flowing, away from the blazing flame, away from burning, flowing, cool, subtle, peaceful , no disease, no possessions, Nirvana, the same is said. |
SA 891 （八九一） 湖池 |
SA 891 (Eight Nine One) Lake Chi |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如湖池，廣長五十由旬，深亦如是。 |
"For example, a lake is fifty yojanas wide and long, and the same is true for its depth. |
若有士夫以一毛端渧彼湖水。 |
Suppose there is a scholar who drinks the water of that lake with a hair. |
云何？ |
Why? |
比丘！彼湖水為多？ |
Bhikkhu! How much water does that lake have? |
為士夫毛端一渧水多？」 |
A glass of water is a lot for a scholar? " |
比丘白佛： |
Bhikkhu White Buddha: |
「世尊！士夫毛端尠少耳，湖水無量千萬億倍，不得為比。」 |
World Honored One! The scholar Mao Duanyan Shao Er, the water of the lake is countless, thousands of billions times, incomparable. |
佛告比丘： |
The Buddha told the bhikkhu: |
「具足見真諦，正見具足。 |
"Sufficient to see the true meaning, sufficient right view. |
世尊弟子見真諦果，正無間等，彼於爾時已斷、已知，斷其根本，如截多羅樹頭，更不復生，所斷諸苦甚多無量，如大湖水，所餘之苦如毛端渧水。」 |
When the disciples of the World Honored One see the fruit of true truth, which is true and uninterrupted, it has already been cut off and known at that time. Cutting off its root is like cutting off the top of a Taluo tree, and it will never regenerate. The suffering it has cut off is as numerous as the water of a great lake, and what is left is It's as bitter as the hair on the end of the stream. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如毛端渧水，如是草籌之端渧水亦如是。 |
It is like the hairy Duanli River, and the same is true for the Duanli River with grass chips. |
如湖池水，如是薩羅多吒伽、恒水、耶扶那、薩羅［泳-永＋臾］、伊羅跋提、摩醯、大海，亦如是說。 |
Like the water of lakes and ponds, it is like the waters of Sārodādāga, Gangshui, Yāpuna, Sārāo, Irābāti, Mochi, and the great sea. The same is said. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 892 （八九二） 六內處等 |
SA 892 (eight and ninety-two) six internal organs, etc. |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有內六入處。 |
"There are six inner organs. |
云何為六？ |
Why is it six? |
謂眼內入處，耳、鼻、舌、身、意內入處。 |
It refers to the places inside the eyes, ears, nose, tongue, body, and mind. |
於此六法觀察忍，名為信行，超昇離生，離凡夫地，未得須陀洹果，乃至未命終，要得須陀洹果。 |
Observing the forbearance of these six dharmas is called faith and conduct. It is to ascend and leave the world, and to leave the ordinary world. It has not yet obtained the fruit of sotapanna, and even before the death of one's life, it is necessary to obtain the fruit of sotapanna. |
若此諸法增上觀察忍，名為法行，超昇離生，離凡夫地，未得須陀洹果，乃至未命終，要得須陀洹果。 |
If all these dharma are enhanced by observation and endurance, which are called Dharma practices, and can be transcended and separated from birth, leaving the ordinary world, the Sotapanna fruition will not be obtained, and even before the death of one's life, the Sotapanna fruition will be obtained. |
若此諸法如實正智觀察，三結已盡、已知，謂身見、戒取、疑，是名須陀洹。 |
If these dharmas are observed as they really are and with correct wisdom, the three knots have been exhausted and known, namely body view, precepts, and doubt, and this is called Sotapanna. |
不墮決定惡趣，定趣三菩提，七有天人往生，究竟苦邊。 |
Not to fall into the evil realm, to determine the three bodhisattvas, to be reborn in seven heavenly realms, and to be on the verge of ultimate suffering. |
此等諸法正智觀察，不起諸漏，離欲解脫，名阿羅漢。 |
If you observe all dharmas with correct wisdom and avoid all outflows, you will be free from desire and free from desire, and you will be called an Arhat. |
諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心善解脫。」 |
All outflows have been eliminated, all the deeds have been done, all burdens have been removed, self-interest has been gained, all obstacles have been eliminated, and the right and wise mind is well liberated. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如內六入處，如是外六入處、六識身、六觸身、六受身、六想身、六思身、六愛身、六界身、五陰，亦如上說。 |
Such as the six internal entry points, the six external entry points, the six consciousness bodies, the six contact bodies, the six feeling bodies, the six thought bodies, the six thought bodies, the six love bodies, the six realm bodies, and the five yin bodies, are also mentioned above. |
SA 893 （八九三） 五種種子 |
SA 893 (eight nine three) five kinds of seeds |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五種種子生。 |
"There are five kinds of seeds. |
何等為五？ |
What is five? |
謂根種子、莖種子、節種子、枝種子、種種子。 |
They are called root seeds, stem seeds, node seeds, branch seeds, and seed seeds. |
此諸種子不斷、不破、不腐、不傷、不穿堅，新得地界，不得水界，彼諸種子不得生長增廣； |
These seeds are unbreakable, indestructible, incorruptible, injurious, and pierce through hardness. They acquire a new boundary of earth but not a boundary of water, and these seeds cannot grow or expand; |
得水界，不得地界，彼諸種子不得生長增廣； |
If they have the water realm but not the earth realm, their seeds will not grow or expand; |
要得地界、水界，彼諸種子得生長增廣。 |
To gain the earth and water realms, the seeds will grow and expand. |
如是業，煩惱、有、愛、見、慢、無明而生行； |
Such karma arises from defilements, existence, craving, views, conceit, and ignorance; |
若有業而無煩惱、愛、見、無明者，行則滅。」 |
If there is karma without defilements, craving, views, and ignorance, then the karma will cease. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如行，如是識、名色、六入處、觸、受、愛、取、有、生、老死，亦如是說。 |
Such as formations, such as consciousness, name and form, six sense organs, contact, feeling, craving, grasping, existence, birth, old age and death, the same is said. |
SA 894 （八九四） 如實知 |
SA 894 (eight ninety-four) know it as it is |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於我世間，於世間及世間集不如是知者，我終不得於諸天、魔、梵、沙門、婆羅門及諸世間，為解脫、為出、為離，離顛倒想，亦不名阿耨多羅三藐三菩提。 |
"In my world, in the world and in the world, there are those who are not as knowledgeable as this. I will never be able to be liberated, renounced, separated from the gods, demons, Brahmans, ascetics, Brahmans and other worlds. I will not be able to escape from perverted thoughts. Nudorasamyasambodhi. |
以我於世間及世間集如實知故，是故我於諸天、世人、魔、梵、沙門、婆羅門及餘眾生，為得解脫、為出、為離，心離顛倒，具足住，得成阿耨多羅三藐三菩提。」 |
Because I know the truth in the world and in the world, therefore, in order to gain liberation, to escape, to renounce all the gods, worldly people, demons, Brahmas, ascetics, Brahmans and other living beings, I have become free from inversion, and have attained perfection. Nudorasamyasambodhi. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如是世間世間集、世間滅，世間集、世間出，世間集、世間滅、世間味、世間患、世間出，世間集、世間滅、世間出，世間集、世間滅道跡，世間集、世間滅、世間集道跡、世間滅道跡，世間集、世間滅、世間味、世間患、世間出，世間集、世間滅、世間集道跡、世間滅道跡、世間味、世間患、世間出。 |
Such is the world's collection, the world's destruction, the world's collection, the world's emergence, the world's collection, the world's destruction, the world's taste, the world's troubles, the world's emergence, the world's collection, the world's destruction, the world's emergence, the world's collection, the world's path traces, the world's collection, the world's path traces annihilation, the collection of worldly traces, the traces of the worldly path, the collection of the world, the annihilation of the world, the taste of the world, the troubles of the world, the emergence of the world, the collection of the world, the annihilation of the world, the traces of the collection of the world, the traces of the path of the world, the taste of the world, the troubles of the world, the world out. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 895 （八九五） 三愛 |
SA 895 (eight ninety-five) three loves |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三愛。 |
"There are three loves. |
何等為三？ |
What is three? |
謂欲愛、色愛、無色愛。 |
It is called desire love, color love, and colorless love. |
為斷此三愛故，當求大師。」 |
In order to cut off these three loves, you should seek help from the Master. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如求大師，如是次師、教師、廣導師、度師、廣度師、說師、廣說師、隨說師、阿闍梨、同伴、真知識之善友、哀愍、慈悲、欲義、欲安、欲樂、欲觸、欲通、欲者、精進者、方便者、出者、堅固者、勇猛者、堪能者、攝者、常者、學者、不放逸者、修者、思惟者、憶念者、覺想者、思量者、梵行者、神力者、智者、識者、慧者、分別者、念處、正勤、根、力、覺、道、止觀、念身、正思惟求，亦如是說。 |
Such as seeking a master, such as a secondary teacher, a teacher, a great teacher, a great teacher, a great teacher, a lecturer, a wide lecturer, a follower of lectures, an Acharya, a companion, a good friend of true knowledge, compassion, compassion, desire for righteousness, desire for peace. , Desire, Desire, Desire, Desire, Effort, Convenient, Outgoing, Solid, Brave, Able, Captured, Eternal, Scholar, Unrestrained, Practicing, Thinking, The one who remembers, the one who is aware, the one who thinks, the one who lives the holy life, the one who has divine power, the one who is wise, the one who knows, the one who has wisdom, the one who discerns, the place of mindfulness, the right effort, the faculties, the power, the awareness, the path, the samatha and contemplation, the mindfulness of the body, the right contemplation Asking, the same thing is said. |
SA 896 （八九六） 三有漏 |
SA 896 (Eight Nine Six) Three leaks |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三有漏。 |
"There are three leaks. |
何等為三？ |
What is three? |
謂欲有漏、有有漏、無明有漏，為斷此三有漏故，當求大師。」 |
It is said that there are outflows of desire, existence, and ignorance. In order to cut off these three outflows, you should seek help from a master. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如求大師，如是乃至求正思惟，亦如是說。 |
If you seek the master, if you seek correct thinking, you will also say the same thing. |
SA 897 （八九七） 羅睺羅 |
SA 897 (eight ninety-seven) Rahula |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，尊者羅睺羅來詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Rahula came to visit the Buddha. He bowed his head and bowed, sat back and said to the Buddha: |
「世尊！云何知、云何見，我此識身及外境界一切相不憶念，於其中間盡諸有漏？」 |
World Honored One, how do you know and see that my conscious body and all the external realms have no recollection of them, and that there are all kinds of outflows in them? |
佛告羅睺羅： |
Buddha told Rahula: |
「有內六入處。 |
"There are six inner organs. |
何等為六？ |
What is six? |
謂眼入處。 |
It is said that the eye enters the place. |
耳、鼻、舌、身、意入處，此等諸法，正智觀察，盡諸有漏，正智心善解脫，是名阿羅漢，盡諸有漏，所作已作，已捨重擔，逮得己利，盡諸有結，正智心得解脫。」 |
The ears, nose, tongue, body, and mind are the places where these dharmas enter. If you observe them with right wisdom, you will eliminate all the outflows. With the right and wise mind, you will be liberated. This is called an Arahant. He will eliminate all the outflows. He has done what he has done. He has given up heavy burdens. He has caught them. Self-interest will eliminate all obstacles, and the right and wise mind will be liberated. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如內六入處，如是外六入處乃至五陰，亦如是說。 |
The same is true for the six internal organs, the six external organs, and even the five yins. |
SA 898 （八九八） 眼已斷 |
SA 898 (Eight Nine Eight) The eye is broken |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於眼欲貪斷，欲貪斷者，是名眼已斷，已知斷其根本，如截多羅樹頭，於未來世成不生法。 |
"If a bhikkhu has his eyes cut off from desire and desires, he is called the eye that has been cut off. It is known that cutting off its roots is like cutting off the top of a taro tree, which will result in the unborn dharma in the future life. |
如眼。 |
Like eyes. |
如是耳、鼻、舌、身、意亦如是說。」 |
The same goes for the ears, nose, tongue, body, and mind. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如內六入處，如是外六入處乃至五陰，亦如是說。 |
The same is true for the six internal organs, the six external organs, and even the five yins. |
SA 899 （八九九） 眼生 |
SA 899 (Eight Nine Nine) Eye-catching |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘眼生、住、成就顯現，苦生、病住、老死顯現； |
"If birth, abiding, and attainment appear in the bhikkhu's eyes, suffering birth, illness, old age, and death appear; |
如是，乃至意亦如是說。 |
This is the case, even the intention is to say the same. |
若眼滅、息、沒，苦則滅、病則息、老死則沒； |
If the eye disappears, ceases, and disappears, suffering disappears, illness ceases, and old age and death disappear; |
乃至意亦如是說。」 |
Even the meaning is the same. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如內六入處，如是外六入處乃至五陰，亦如是說。 |
The same is true for the six internal organs, the six external organs, and even the five yins. |
SA 900 （九〇〇） 眼著 |
SA 900 (900) Eyes on |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘於眼味著者，則生上煩惱，生上煩惱者，於諸染污心不得離欲，彼障礙亦不得斷，乃至意入處亦如是說。」 |
If a bhikkhu is troubled by the taste of his eyes, he will have troubles. If he is troubled, his mind will not be freed from the defilements, and the obstacles will not be broken, even if the mind enters the place, so it is said. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如內六入處，如是外六入處乃至五陰，亦如是說。 |
The same is true for the six internal organs, the six external organs, and even the five yins. |
SA 901 （九〇一） 善法建立 |
SA 901 (Nine Zero One) Establishment of Good Dharma |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「譬如世間所作，皆依於地而得建立，如是一切善法，皆依內六入處而得建立。」 |
For example, everything done in the world is established based on the earth, so all good dharma is established based on the six internal bases. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
如內六入處，如是外六入處乃至五陰，亦如是說。 |
The same is true for the six internal organs, the six external organs, and even the five yins. |
SA 902 （九〇二） 如來第一 |
SA 902 (Ninety Two) Tathagata is the First |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有眾生，無足、二足、四足、多足，色、無色，想、無想，非想、非非想，於一切如來最第一，乃至聖戒亦如是說。」 |
If there are living beings, whether legless, two-legged, four-legged or multi-legged, form or formless, thinking or non-thinking, non-thinking, non-non-thinking, they are the first among all Tathagatas, and even the holy precepts say so. |
SA 903 （九〇三） 離貪法第一 |
SA 903 (Ninety-three) The best way to avoid corruption |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若諸世間眾生所作，彼一切皆依於地而得建立； |
"If all sentient beings in the world do it, everything is established based on the earth; |
如是一切法，有為、無為，離貪欲法最為第一……」如是廣說，乃至「聖戒亦如是說。」 |
In this way, of all dharmas, whether conditioned or unaction, the dharma free from greed is the most important..." This is widely said, and even "the holy precepts also say the same." |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 904 （九〇四） 聲聞第一 |
SA 904 (Nine Zero Four) The First Sound Hearer |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若諸世間眾生，彼一切皆依於地而得建立； |
"If there are living beings in the world, all of them are established based on the earth; |
如是一切諸眾，如來聲聞眾最為第一……」如是廣說，乃至「聖戒。」 |
In this way, of all people, the Tathagata's voice-hearers are the most important..." This is widely said, even "holy precepts. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
雜阿含經卷第三十一 |
Zagama Sutra Volume 31 |
SA 905 （九〇五） 外道 |
SA 905 (Nine Zero Five) Heretic |
雜阿含經卷第三十二 |
Book 32 of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，尊者摩訶迦葉、尊者舍利弗、住耆闍崛山中。 |
At that time, the Venerable Maha Kassapa and the Venerable Shariputra were living in the Jijajjue Mountain. |
時，有眾多外道出家詣尊者舍利弗，與尊者面相問訊慰勞已，退坐一面，語尊者舍利弗言： |
At that time, many non-Buddhist monks came to see the Venerable Shariputra. They met with the Venerable to inquire and express their condolences. Then they sat back and spoke to the Venerable Shariputra: |
「云何？ |
"Why? |
舍利弗！如來有後生死耶？」 |
Shariputra! Does the Tathagata have future life and death? " |
舍利弗言： |
Shariputra said: |
「諸外道！世尊說言，此是無記。」 |
Heretics! The World-Honored One has spoken, but this is unrecorded. |
又問： |
Asked again: |
「云何？ |
"Why? |
舍利弗！如來無後生死耶？」 |
Shariputra! Does the Tathagata have no future life or death? " |
舍利弗答言： |
Shariputra replied: |
「諸外道！世尊說言，此是無記。」 |
Heretics! The World-Honored One has spoken, but this is unrecorded. |
又問： |
Asked again: |
「舍利弗！如來有後生死、無後生死耶？」 |
Shariputra! Does the Tathagata have successors and births and deaths, but does the Tathagata have no successors and births and deaths? |
舍利弗答言： |
Shariputra replied: |
「世尊說言，此是無記。」 |
The World-Honored One has spoken, but this is unrecorded. |
又問舍利弗： |
He also asked Shariputra: |
「如來非有後生死、非無後生死耶？」 |
The Tathagata does not have birth and death after birth, nor does it have no birth and death after birth? |
舍利弗答言： |
Shariputra replied: |
「諸外道！世尊說言，此是無記。」 |
Heretics! The World-Honored One has spoken, but this is unrecorded. |
諸外道出家又問尊者舍利弗： |
The non-Buddhist monks asked the Venerable Shariputra: |
「云何所問如來有後生死、無後生死、有後無後、非有後非無後，一切答言： |
"Why do you ask the Tathagata whether there is birth and death after birth, birth and death without birth, birth and death without birth, birth and death without birth, neither birth nor birth without birth, and all the answers are: |
『世尊說，此是無記。』 |
"The World-Honored One said, this is unrecorded. 』 |
云何為上座，如愚如癡，不善不辯，如嬰兒無自性智？」 |
Why is it that you are like a fool, like a fool, not good at reasoning, like a baby without self-nature wisdom? " |
作此語已，從坐起去。 |
Having said this, stand up from your seat. |
爾時，尊者摩訶迦葉、尊者舍利弗相去不遠，各坐樹下，晝日禪思。 |
At that time, the Venerable Maha Kasyapa and the Venerable Shariputra were not far from each other. They were each sitting under a tree, meditating day and night. |
尊者舍利弗知諸外道出家去已，詣尊者摩訶迦葉所，共相問訊慰勞已，退坐一面。 |
The Venerable Shariputra knew that all the heretics had left home life, so he went to the Venerable Maha Kassapa's place. After they asked each other and expressed condolences, they sat back together. |
以向與諸外道出家所論說事，具白尊者摩訶迦葉： |
In what I have discussed with other non-Buddhist monks, the White Venerable Maha Kassapa: |
「尊者摩訶迦葉！何因何緣世尊不記說，後有生死、後無生死、後有後無、非有非無生死耶？」 |
Venerable Maha Kassapa! Why does the Blessed One not record that there is birth and death after this, there is no birth and death after that, there is nothing after that, there is neither existence nor there is no birth and death? |
尊者摩訶迦葉語舍利弗言： |
The Venerable Maha Kasyapa spoke to Shariputra: |
「若說如來後有生死者，是則為色； |
“If it is said that there are living and dead people after the Tathagata, then this is form; |
若說如來無後生死，是則為色； |
If it is said that the Tathagata has no future life and death, then this is form; |
若說如來有後生死、無後生死，是則為色； |
If it is said that the Tathagata has and has no future birth and death, then this is form; |
若說如來非有後、非無後生死，是則為色。 |
If it is said that the Tathagata does not have a successor, nor does it have no successor, life and death, then it is form. |
如來者，色已盡，心善解脫。 |
The Tathagata, whose form has been exhausted, has a good mind and is liberated. |
言有後生死者，此則不然； |
It is said that there is an afterlife and death, but this is not the case; |
無後生死、有後無後、非有後非無後生死，此亦不然。 |
Life and death without a successor, life and death without a successor, life and death without a successor, and without a successor, this is not the case either. |
如來者，色已盡，心善解脫，甚深廣大，無量無數，寂滅涅槃。 |
The Tathagata, whose form has been exhausted, has a good mind and is liberated, is profound and vast, immeasurable, and reaches Nirvana. |
「舍利弗！若說如來有後生死者，是則為受、為想、為行、為識、為動、為慮、為虛誑、為有為、為愛，乃至非有非無後有亦如是說。 |
"Shariputra! If it is said that the Tathagata has future life and death, it means feeling, thinking, action, awareness, movement, worry, falsehood, action, and love, and even has neither existence nor no future. The same goes for it. |
如來者，愛已盡，心善解脫，是故說後有者不然，後無、後有無、後非有非無者不然，如來者，愛已盡，心善解脫，甚深廣大，無量無數，寂滅涅槃。 |
For the Tathagata, love has been exhausted, and the mind is kind and liberated. Therefore, it is not true to say that there is something later, there is nothing, there is nothing, and there is neither existence nor nothing. , immeasurable, annihilation and nirvana. |
舍利弗！如是因、如是緣，故有問世尊： |
Shariputra! Such a cause, such a condition, therefore I asked the World Honored One: |
『如來若有、若無、若有無、若非有非無後生死？』 |
"If the Tathagata exists, if it doesn't exist, if it exists and doesn't exist, if it doesn't exist, then does it have no future life and death?" 』 |
不可記說。」 |
It cannot be recorded. " |
時，二正士共論議已，各還本處。 |
At that time, the two gentlemen discussed it together and each returned to his place. |
SA 906 （九〇六） 法減滅 |
SA 906 (Ninety-six) Dharma reduction |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，尊者摩訶迦葉住舍衛國東園鹿子母講堂，晡時從禪覺，往詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Venerable Maha Kassapa was staying in the Deer Mother Lecture Hall in the East Garden of Savatthi State. In the afternoon, he came from Zen sleep and went to the Buddha's place. He bowed his head and bowed, sat down and said to the Buddha: |
「世尊！何因何緣，世尊先為諸聲聞少制戒時，多有比丘心樂習學； |
"World-Honored One! Why? Why? When the World-Honored One first established precepts for all the voice-hearers, many bhikkhus were happy to learn from them; |
今多為聲聞制戒，而諸比丘少樂習學？」 |
Nowadays, most of the sravakas control the precepts, but the monks are less interested in learning? " |
佛言： |
Buddha said: |
「如是，迦葉！命濁、煩惱濁、劫濁、眾生濁、見濁，眾生善法退減故，大師為諸聲聞多制禁戒，少樂習學，迦葉。 |
"So, Kassapa! The life is turbid, the afflictions are turbid, the kalpas are turbid, the sentient beings are turbid, the views are turbid, and the good dharma of sentient beings has declined. Therefore, the master has many restraints and precepts for the voice-hearers, and few joyful studies, Kassapa. |
譬如劫欲壞時，真寶未滅，有諸相似偽寶出於世間； |
For example, during the calamity, when the true treasure is not destroyed, there are many similar counterfeit treasures appearing in the world; |
偽寶出已，真寶則沒。 |
Counterfeit treasures appear, but real treasures disappear. |
如是，迦葉！如來正法欲滅之時，有相似像法生； |
So, Kasyapa! When the Tathagata's true dharma is about to disappear, a similar dharma arises; |
相似像法出世間已，正法則滅。 |
The dharma of resemblance has appeared in the world, and the dharma of righteousness has ceased. |
譬如大海中，船載多珍寶，則頓沈沒； |
For example, in the sea, if a ship carries many treasures, it will sink immediately; |
如來正法則不如是漸漸消滅。 |
It is better to gradually eliminate the Tathagata's righteous principles. |
如來正法不為地界所壞，不為水、火、風界所壞，乃至惡眾生出世，樂行諸惡、欲行諸惡、成就諸惡，非法言法、法言非法、非律言律、律言非律，以相似法，句味熾然，如來正法於此則沒。 |
The Tathagata's true Dharma is not destroyed by the earthly realm, nor by the water, fire, or wind realms, so that evil sentient beings appear in the world, enjoy doing all evil, desire to do all evil, accomplish all evil, do not speak the Dharma, speak the Dharma illegally, and do not follow the law. , the rules are not rules, they are similar to the law, the sentences are blazing, and the Tathagata's dharma is not here. |
「迦葉！有五因緣能令如來正法沈沒。 |
"Kasyapa! There are five causes and conditions that can cause the Tathagata's righteous teaching to sink. |
何等為五？ |
What is five? |
若比丘於大師所，不敬不重，不下意供養； |
If a bhikkhu shows no respect or respect to the master and does not make offerings; |
於大師所，不敬不重，不下意供養已，然復依猗而住。 |
In the master's place, if you don't respect or respect him, and you don't have the intention to make offerings, then you will live again by Yi. |
若法、若學、若隨順教、若諸梵行，大師所稱歎者，不敬不重，不下意供養，而依止住。 |
If you follow the Dharma, if you study, if you follow the teachings, if if you practice the holy life, those who are praised and admired by the master will not be respected or respected, and will not make offerings to them, but will stay there. |
是名，迦葉！五因緣故，如來正法於此沈沒。 |
It’s name, Kasyapa! Due to the five causes, the Tathagata's Dharma sank here. |
「迦葉！有五因緣令如來法、律不沒、不忘、不退。 |
"Kasyapa! There are five causes and conditions that make the Tathagata's Dharma and laws never disappear, never be forgotten, and never retreat. |
何等為五？ |
What is five? |
若比丘於大師所，恭敬尊重，下意供養，依止而住，若法、若學、若隨順教、若諸梵行，大師所稱歎者，恭敬尊重，下意供養，依止而住。 |
If a bhikkhu comes to the Master's place, he respects and respects him, makes offerings to him, and abides in reliance on him. If he is a monk who respects the Dharma, if he studies, if he follows the teachings, and if he conducts the holy life, he respects and respects those whom the master praises, and if he is willing to make offerings to him, he will abide in reliance on them. |
迦葉！是名五因緣如來法、律不沒、不忘、不退。 |
Kasyapa! This is called the Five Causes and Conditions of Tathagata, and the laws are never lost, never forgotten, and never retreated. |
是故，迦葉！當如是學： |
That’s why, Kasyapa! Learn like this: |
『於大師所，當修恭敬尊重，下意供養，依止而住； |
"In the master's place, you should practice respect and respect, be willing to make offerings, and stay in refuge; |
若法、若學、若隨順教、若諸梵行，大師所讚歎者，恭敬尊重，下意供養，依止而住。』 |
If you follow the Dharma, if you study, if you follow the teachings, if if you practice the holy life, those whom the master praises should be respectfully respected, willing to make offerings to them, and live in reliance on them. 』 |
」 |
|
佛說是經已，尊者摩訶迦葉歡喜隨喜，作禮而去。 |
After the Buddha spoke this sutra, the Venerable Mahakasyapa rejoiced and bowed and left. |
SA 907 （九〇七） 動搖 |
SA 907 (Nine Zero Seven) shaken |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有遮羅周羅那羅聚落主來詣佛所，面前問訊慰勞，問訊慰勞已，退坐一面，白佛言： |
At that time, the leader of the Nara settlement in Chalacho came to visit the Buddha. He came to ask for condolences. After asking for condolences, he withdrew and sat down and said to the Buddha: |
「瞿曇！我聞古昔歌舞戲笑耆年宿士作如是說： |
"Qu Tan! I have heard the old scholar Zuo Zuo say this about singing, dancing and laughing in the past: |
『若伎兒於大眾中歌舞戲笑，作種種伎，令彼大眾歡樂喜笑，以是業緣，身壞命終，生歡喜天。』 |
"If a performer sings, dances, and laughs in the crowd, and performs various tricks to make the crowd happy and laugh, due to this karma, the body will be destroyed and the life will end, and a happy heaven will be reborn." 』 |
於此，瞿曇法中所說云何？」 |
In this regard, what does Qu Tan's method say? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「且止！莫問此義。」 |
Stop! Don't ask about the meaning. |
如是再三，猶請不已。 |
So again and again, I still keep asking. |
佛告聚落主： |
The Buddha told the leader of the village: |
「我今問汝，隨汝意答。 |
"I am asking you now, and I will answer as you wish. |
古昔此聚落眾生不離貪欲、貪欲縛所縛，不離瞋恚、瞋恚縛所縛，不離愚癡、愚癡縛所縛。 |
In ancient times, the sentient beings in this gathering were not free from the fetters of greed and greed, not free from the fetters of anger and anger, and were not free from the fetters of ignorance and delusion. |
彼諸伎兒於大眾坐中，種種歌舞伎樂嬉戲，令彼眾人歡樂喜笑。 |
The dancers were sitting among the crowd, playing various kinds of songs and dances, making everyone happy and laughing. |
聚落主！當其彼人歡樂喜笑者，豈不增長貪、恚、癡縛耶？」 |
Settlement Lord! When the other person is happy and laughing, won't that increase the bondage of greed, hatred, and delusion? " |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「如是，瞿曇！」 |
That's right, Qu Tan! |
「聚落主！譬如有人以繩反縛，有人長夜以惡心欲令此人非義饒益，不安不樂，數數以水澆所縛繩，此人被縛豈不轉增急耶？」 |
Lord of the community! For example, if someone is tied up with a rope, and someone spends a long night with disgusting desires, making this person unjust, uneasy, and unhappy, if you pour water on the rope several times, won't this person's bondage become more urgent? |
聚落主言： |
Main words of the settlement: |
「如是，瞿曇！」 |
That's right, Qu Tan! |
佛言： |
Buddha said: |
「聚落主！古昔眾生亦復如是，不離貪欲、瞋恚、癡縛，緣彼嬉戲歡樂喜笑，更增其縛。」 |
Lord of the community! In ancient times, living beings were like this. They were not free from the fetters of greed, anger, and delusion. They played, laughed, and played, which only increased their fetters. |
聚落主言： |
Main words of the settlement: |
「實爾，瞿曇！彼諸伎兒令其眾生歡樂喜笑，轉增貪欲、瞋恚、癡縛。 |
"Indeed, Qutan! Those tricks make all sentient beings happy and laugh, and increase the bondage of greed, anger, and delusion. |
以是因緣，身壞命終，生善趣者，無有是處！」 |
Due to such causes and conditions, the body will be destroyed and life will end, and those who are reborn in a good destination will have no merit! " |
佛告聚落主： |
The Buddha told the leader of the village: |
「若言古昔伎兒能令大眾歡樂喜笑，以是業緣，生歡喜天者，是則邪見！若邪見者，應生二趣，若地獄趣、若畜生趣。」 |
If the tricks of the past can make people happy and laugh, and because of the karma, they can give birth to happy heaven, then this is a wrong view! If you have a wrong view, you should be born in two realms, like the hell realm and the animal realm. |
說是語時，遮羅周羅那羅聚落主悲泣流淚！ |
When he said these words, the leader of the Chalukyuluanalua settlement burst into tears! |
爾時，世尊告聚落主： |
At that time, the World Honored One told the leader of the community: |
「是故我先三問不答，言聚落主： |
"That's why I first asked three questions without answering them and said to the leader of the gathering: |
『且止！莫問此義。』 |
"Stop!" Don't ask about this meaning. 』 |
」 |
|
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「瞿曇！我不以瞿曇說故而悲泣也。 |
"Qu Tan! I don't cry because of Qu Tan's excuse. |
我自念，昔來云何為彼愚癡不辨不善諸伎兒輩所見欺誑，言大眾中作諸伎樂，乃至生歡喜天。 |
I thought to myself, in the past, why did that fool fail to recognize the bad tricks and deceive the children, saying that he performed various tricks among the crowd, and even gave birth to a happy heaven? |
我今定思： |
I have decided now: |
『云何伎兒歌舞嬉戲生歡喜天？』 |
"How can children sing, dance and play to bring joy to the sky?" 』 |
瞿曇！我從今日，捨彼伎兒惡不善業，歸佛、歸法、歸比丘僧。」 |
Qu Tan! From today onwards, I abandon my evil deeds and return to the Buddha, the Dharma, and the Bhikkhu Sangha. " |
佛言： |
Buddha said: |
「善哉！聚落主！此真實要。」 |
Excellent! Lord of the settlement! This is true. |
爾時，遮羅周羅那羅聚落主聞佛所說，歡喜隨喜，頂禮佛足，歡喜而去。 |
At that time, after hearing what the Buddha said, the leader of the Nalua settlement in Chalachura was overjoyed, bowed at the Buddha's feet, and left happily. |
SA 908 （九〇八） 爭鬥 |
SA 908 (Nine Zero Eight) Fight |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，戰鬪活聚落主來詣佛所，恭敬問訊，問訊已，退坐一面，白佛言： |
At that time, the leader of Zhandahuo Village came to the Buddha's place and respectfully inquired. After he had inquired, he sat down and said to the Buddha: |
「瞿曇！我聞古昔戰鬪活耆年宿士作是言： |
"Qu Tan! I heard that the ancient monk Zhan Dahuo said this: |
『若戰鬪活，身被重鎧，手執利器，將士先鋒，堪能方便摧伏怨敵，緣此業報，生箭降伏天。』 |
"If you are alive in battle, your body is heavily armored, your hands are sharp weapons, and your soldiers are in the vanguard, you can easily defeat the enemy. As a result of this karma, you will shoot arrows to bring down the sky." 』 |
於瞿曇法中，其義云何？」 |
What is its meaning in Qu Tan's method? " |
佛告戰鬪活： |
The Buddha said: |
「且止！莫問此義。」 |
Stop! Don't ask about the meaning. |
如是再三問，亦再三止之，猶問不已。 |
I asked again and again and stopped again and again, but I still couldn't stop asking. |
佛告聚落主： |
The Buddha told the leader of the village: |
「我今問汝，隨汝意答。 |
"I am asking you now, and I will answer as you wish. |
聚落主！於意云何？ |
Settlement Lord! What do you mean? |
若戰鬪活，身被甲冑，為戰士先鋒，堪能方便摧伏怨敵，此人豈不先起傷害之心，欲攝縛枷鏁，斫刺殺害於彼耶？」 |
If a warrior is alive in battle, he is covered with armor, and he is the vanguard of warriors, so he can easily defeat the enemy. Wouldn't this person first have the intention of harming him, and want to tie up the shackles and stab him to death? " |
聚落主白佛： |
The leader of the settlement, Bai Buddha: |
「如是，世尊！」 |
Indeed, World Honored One! |
佛告聚落主： |
The Buddha told the leader of the village: |
「為戰鬪活，有三種惡邪，若身若口若意； |
"There are three kinds of evils in living for war, one's body, one's speech, and one's mind; |
以此三種惡邪因緣，身壞命終，得生善趣箭降伏天者，無有是處。」 |
Due to these three kinds of evil causes and conditions, the body will be destroyed and life will end, and those who are reborn in a good place and shoot arrows to the heaven will have no merit. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「若古昔戰鬪活耆年宿士，作如是見、作如是說，若諸戰鬪活，身被甲冑，手執利器，命敵先登，堪能方便摧伏怨敵，以是因緣，生箭降伏天者，是則邪見。 |
"If the ancient monks in ancient times saw and spoke like this, if they were wearing armor and holding sharp weapons in their hands, and ordered the enemy to attack first, they would be able to easily defeat the enemies. Due to this reason, arrows would be fired. Those who surrender to heaven have wrong views. |
邪見之人，應生二處，若地獄趣、若畜生趣。」 |
People with wrong views should be reborn in two places, the hell state and the animal state. " |
說是語時，彼聚落主悲泣流淚！ |
When he said these words, the leader of that village burst into tears! |
佛告聚落主： |
The Buddha told the leader of the village: |
「以是義故，我先再三語汝： |
"For this reason, I will say to you one more time: |
『且止！不為汝說。』 |
"Stop!" I won’t tell you. 』 |
」 |
|
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「我不以瞿曇語故悲泣，我念古昔諸鬪戰活耆年宿士愚癡，不善不辨，長夜，欺誑作如是言： |
"I don't weep because of Qu Tan's words. I think of the ancient warriors and elders who were ignorant, unkind and ignorant. They deceived and said this during the long night: |
『若戰鬪活，身被甲冑，手執利器，命敵先登，乃至得生箭降伏天。』 |
"If you are alive in battle, you will be covered in armor and holding a sharp weapon in your hand, and you will order the enemy to ascend first, and you will even be able to draw arrows to bring down the sky." 』 |
是故悲泣。 |
That's why we cry. |
我今定思： |
I have decided now: |
『諸戰鬪活，惡業因緣，身壞命終，生箭降伏天者，無有是處。』 |
"Those who are engaged in battles, have bad karma and are destined to die, and who are destined to die, and who shoot arrows to rain down upon the sky, are of no use." 』 |
瞿曇！我從今日，捨諸惡業，歸佛、歸法、歸比丘僧。」 |
Qu Tan! From today on, I give up all my bad karma and return to the Buddha, the Dharma, and the Bhikkhu Sangha. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「此真實要。」 |
This is true. |
時，戰鬪活聚落主聞佛所說，歡喜隨喜，即從坐起，作禮而去。 |
At that time, the leader of Zhandahuo Village heard what the Buddha said and was delighted. He immediately stood up from his seat, bowed and left. |
SA 909 （九〇九） 調馬 |
SA 909 (ninety-nine) horse training |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有調馬聚落主來詣佛所，恭敬問訊，退坐一面。 |
At that time, the leader of the Tiaoma community came to visit the Buddha's place. He respectfully inquired and sat down. |
爾時，世尊告調馬聚落主： |
At that time, the World Honored One told the Lord of the Tiaoma Village: |
「調伏馬者，有幾種法？」 |
How many methods are there for taming a horse? |
聚落主答言： |
The leader of the settlement replied: |
「瞿曇！有三種法。 |
"Qu Tan! There are three methods. |
何等為三？ |
What is three? |
謂一者柔軟，二者剛強，三者柔軟剛強。」 |
It is said that the first is soft, the second is strong, and the third is soft and strong. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「若以三種法，馬猶不調，當如之何？」 |
If the horse is still out of tune with the three methods, what should we do? |
聚落主言： |
Main words of the settlement: |
「便當殺之？」 |
Just kill him? |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「瞿曇！無上調御丈夫者，當以幾種法調御丈夫？」 |
Qu Tan! How many methods should the supreme master control his husband? |
佛告聚落主： |
The Buddha told the leader of the village: |
「我亦以三法調御丈夫。 |
"I also use three methods to control my husband. |
何等為三？ |
What is three? |
一者柔軟，二者剛強，三者柔軟剛強。」 |
The first is soft, the second is strong, and the third is soft and strong. " |
聚落主白佛： |
The leader of the settlement, Bai Buddha: |
「瞿曇！若三種調御丈夫，猶不調者，當如之何？」 |
Qu Tan! If you control your husband in three ways but still can't control him, what should you do? |
佛言： |
Buddha said: |
「聚落主！三事調伏猶不調者，便當殺之。 |
"Lord of the settlement! Anyone who fails to tame them after three things shall be killed immediately. |
所以者何？ |
So what? |
莫令我法有所屈辱。」 |
Don't humiliate me. " |
調馬聚落主白佛言： |
The leader of Tiaoma Village said to the Buddha: |
「瞿曇法中，殺生者不淨，瞿曇法中不應殺，而今說言： |
"In Qu Tan's Dharma, killing a living being is impure. In Qu Tan's Dharma, one should not kill. Now I say: |
『不調伏者，亦當殺之。』 |
"Those who do not tame them should also be killed." 』 |
？」 |
? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「如汝所言： |
"As you said: |
『如來法中，殺生者不淨，如來不應有殺。』 |
"In the Tathagata's Dharma, killing is impure, and the Tathagata should not kill." 』 |
聚落主！然我以三種法調御丈夫，彼不調者，不復與語，不復教授，不復教誡。 |
Settlement Lord! However, I use three methods to control my husband. If he does not control me, I will no longer talk to him, teach him, or give him instructions. |
聚落主！若如來調御丈夫，不復與語，不復教授，不復教誡，豈非殺耶？」 |
Settlement Lord! If the Tathagata regulates his husband and no longer talks to him, teaches him, or gives instructions, wouldn't he be killed? " |
調馬聚落主白佛言： |
The leader of Tiaoma Village said to the Buddha: |
「瞿曇！若調御丈夫不復與語，不復教授，不復教誡，真為殺也。 |
"Qu Tan! If you control your husband and no longer speak to him, no longer teach him, no longer give instructions, that is really killing him. |
是故我從今日，捨諸惡業，歸佛、歸法、歸比丘僧。」 |
Therefore, from today on, I give up all my bad karma and return to the Buddha, the Dharma, and the Bhikkhu Sangha. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「此真實要。」 |
This is true. |
佛說此經已，調馬聚落主聞佛所說，歡喜隨喜，即從坐起，作禮而去。 |
After the Buddha spoke this sutra, the leader of Tiaoma Village heard the Buddha's words and rejoiced with joy. He immediately stood up from his seat, bowed and left. |
SA 910 （九一〇） 惡性 |
SA 910 (910) malignant |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有兇惡聚落主來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, a vicious village leader came to visit the Buddha. He bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！不修何等法故，於他生瞋恚； |
"World Honored One, if you don't practice this kind of Dharma, you will be angry with him. |
生瞋恚故，口說惡言，他為其作惡性名字？」 |
Because he is angry and speaks evil words, he gives him evil names? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「不修正見故，於他生瞋； |
“If you don’t correct yourself, you will be angry with others; |
生瞋恚已，口說惡言，他為其作惡性名字。 |
When he is angry and speaks evil words, he gives him evil names. |
不修正志、正語、正業、正命、正方便、正念、正定故，於他生瞋； |
If you do not cultivate your will, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration, you will give rise to anger in others; |
生瞋恚故，口說惡言，他為其作惡性名字。」 |
Because he is angry and speaks evil words, he gives him evil names. " |
復問： |
Further question: |
「世尊！修習何法，於他不瞋，不瞋恚故，口說善言，他為其作賢善名字？」 |
World Honored One! What method should I practice so that I will not be angry with him? I will not be angry with him, so I will speak good words and he will give me a virtuous and good name? |
佛告聚落主： |
The Buddha told the leader of the village: |
「修正見故，於他不瞋； |
"If you correct yourself and see the reason, you will not be angry with him; |
不瞋恚故，口說善言，他為其作賢善名字。 |
Because he is not angry or angry, he speaks good words, and he gives them virtuous and good names. |
修習正志、正語、正業、正命、正方便、正念、正定故，於他不瞋； |
Practicing right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration, you will not be angry with others; |
不瞋恚故，口說善言，他為其作賢善名字。」 |
Because he is not angry or angry, he speaks good words, and he gives them virtuous and good names. " |
兇惡聚落主白佛言： |
The evil village leader said to the Buddha: |
「奇哉！世尊！善說此言。 |
"How wonderful! World Honored One! He is so good at saying this. |
我不修正見故，於他生瞋； |
If I don't correct myself, I will be angry with him; |
生瞋恚已，口說惡言，他為我作惡性名字。 |
I am angry and speak evil words, and he calls me evil names. |
我不修正志、正語、正業、正命、正方便、正念、正定故，於他生瞋； |
Because I do not cultivate my will, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration, I will give rise to anger in others; |
生瞋恚故，口說惡言，他為我作惡性名字。 |
Because he is angry and speaks evil words, he calls me evil names. |
是故，我今當捨瞋恚、剛強、麁澁。」 |
Therefore, I should give up anger, strength, and cowardice now. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「此真實要。」 |
This is true. |
佛說此經已，兇惡聚落主歡喜隨喜，作禮而去。 |
After the Buddha said this sutra, the leader of the evil village rejoiced and bowed and left. |
SA 911 （九一一） 頂髮 |
SA 911 (September 11) top hair |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有摩尼珠髻聚落主來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, the leader of Mani Zhujiu Village came to the Buddha's place. He bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！先日國王集諸大臣，共論議言： |
"World Honored One! The former king gathered all his ministers to discuss and discuss: |
『云何沙門釋子比丘自為受畜金銀寶物，為淨耶？ |
Why is it that the ascetic monk Shizizi accepts gold, silver, and treasures for himself, and considers them pure? |
為不淨耶？』 |
Is it unclean? 』 |
其中有言： |
It says: |
『沙門釋子應受畜金銀寶物。』 |
"The ascetic Shizi should receive livestock, gold, silver and treasures. 』 |
又復有言： |
There is another saying: |
『不應自為受畜金銀寶物。』 |
"You should not accept gold or silver treasures for yourself." 』 |
世尊！彼言沙門釋子應自為受畜金銀寶物者，為從佛聞？ |
World Honored One! He said that ascetics should accept gold, silver, and treasures for themselves, because they heard from the Buddha? |
為自出意說？ |
Just for your own sake? |
作是語者，為隨順法？ |
Those who say this are following the law? |
為不隨順？ |
Why don't you just go along with it? |
為真實說？ |
To tell the truth? |
為虛妄說？ |
For falsehood? |
如是說者，得不墮於呵責處耶？」 |
If you say this, will you fall into the position of scolding? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「此則妄說，非真實說、非是法說、非隨順說，墮呵責處。 |
"This is a false statement, it is not true, it is not a correct statement, it is not an obedient statement, and it falls into the place of blame. |
所以者何？ |
So what? |
沙門釋子自為受畜金銀寶物者，不清淨故； |
As a recluse, he is impure because he accepts livestock, gold, silver and treasures; |
若自為己受畜金銀寶物者，非沙門法、非釋種子法。」 |
If one accepts animals, gold, silver, and treasures for oneself, it is not the way of a recluse or the way of releasing seeds. " |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「奇哉！世尊！沙門釋子受畜金銀寶物者，非沙門法、非釋種子法，此真實說！世尊！作是說者，增長勝妙，我亦作是說： |
"How wonderful! World-Honored One! The way in which a recluse receives gold and silver treasures from animals is not the way of a recluse or the method of releasing seeds. This is the true saying! World-Honored One! He who says this will become more wonderful. I also say this: |
『沙門釋子不應自為受畜金銀寶物。』 |
"A recluse should not accept gold, silver, or treasures for himself. 』 |
」 |
|
佛告聚落主： |
The Buddha told the leader of the village: |
「若沙門釋子自為受畜金銀珍寶清淨者，五欲功德悉應清淨！」 |
If the ascetic Shizi himself is a person who receives pure gold, silver, and treasures from his animals, all the merits of his five desires will be pure! |
摩尼珠髻聚落主聞佛所說，歡喜作禮而去。 |
After hearing what the Buddha said, the leader of Mani Zhujig Village happily bowed and left. |
爾時，世尊知摩尼珠髻聚落主去已，告尊者阿難： |
At that time, the World-Honored One knew that the master of the Mani Zhujig Village had left, and told the Venerable Ananda: |
「若諸比丘依止迦蘭陀竹園住者，悉呼令集於食堂。」 |
If all the bhikkhus are staying at Kalanda Bamboo Garden, please call and gather in the dining hall. |
時，尊者阿難即受佛教，周遍宣令依止迦蘭陀竹園比丘集於食堂。 |
At that time, the Venerable Ananda accepted Buddhism and issued orders to the monks of the Bamboo Garden of Kalanda to gather in the dining hall. |
比丘集已，往白世尊： |
The monks had gathered together and went to say to the World Honored One: |
「諸比丘已集食堂，惟世尊知時！」 |
The monks have gathered in the dining hall, but the World Honored One knows the time! |
爾時，世尊往詣食堂，大眾前坐，坐已，告諸比丘： |
At that time, the World-Honored One went to the dining hall and sat in front of everyone. After he had sat down, he told the monks: |
「今日有摩尼珠髻聚落主來諒我所，作如是言： |
"Today, the master of the Mani Zhujig Village came to forgive me and said this: |
『先日國王集諸大臣，作如是論議： |
"The king the other day gathered his ministers and discussed as follows: |
「沙門釋子自為受畜金銀寶物，為清淨不？」 |
A recluse, a recluse, accepts gold, silver, and treasures from animals. Isn't that pure? |
其中有言清淨者，有言不清淨者。 |
Among them, there are those whose words are pure and those whose words are impure. |
今問世尊，言清淨者，為從佛聞？ |
Now I ask the World-Honored One, why do those who speak pure words hear it from the Buddha? |
為自妄說？』 |
Are you talking nonsense? 』 |
……」如上廣說。 |
..." As Shang Guang said. |
「彼摩尼珠髻聚落主聞我所說，歡喜隨喜，作禮而去。 |
"When the Lord of the Bhimani Zhubun Village heard what I said, he rejoiced with joy, bowed and left. |
「諸比丘！國王、大臣共集論議，彼摩尼珠髻聚落主於大眾前師子吼說： |
"Bhikkhus! The king and ministers gathered together for discussion. The master of Bhimani Zhujiu Village stood in front of the assembly and shouted: |
『沙門釋種子不應自為受畜金銀寶物。』 |
"A recluse should not receive gold, silver, or treasures from his seeds. 』 |
諸比丘！汝等從今日，須木索木、須草索草、須車索車、須作人索作人，慎勿為己受取金銀種種寶物！」 |
Monks! From today on, you must use wood for wood, grass for grass, chariots for chariots, and people for human beings. Be careful not to take gold, silver, or other treasures for yourself! " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 912 （九一二） 王髮 |
SA 912 (September 12) Wang Fa |
如是我聞： |
This is what I heard: |
一時，佛住瞻婆國揭伽池側。 |
At one time, the Buddha was staying at the Jiejia Pond in the country of Zhanpo. |
時，有王頂聚落主來詣佛所，稽首佛足，退坐一面。 |
At that time, the leader of Wangding Village came to visit the Buddha. He bowed his head at the Buddha's feet and sat back. |
爾時，世尊告王頂聚落主： |
At that time, the World-Honored One told the Lord of Wangding Village: |
「今者眾生依於二邊。 |
"Today, all living beings rely on two sides. |
何等為二？ |
How is it two? |
一者樂著卑下、田舍、常人凡夫五欲。 |
One is happy with the five desires of humbleness, farm work, and ordinary people. |
二者自苦方便，不正、非義饒益。 |
The two are self-suffering and convenient, and are not righteous or righteous. |
聚落主！有三種樂受欲樂，卑下、田舍、常人凡夫； |
Settlement Lord! There are three kinds of pleasures: the pleasures of humility, farm work, and ordinary people; |
有三種自苦方便，不正、非義饒益。 |
There are three self-suffering methods, which are unfair and unrighteous. |
「聚落主！何等為三種卑下、田舍、常人凡夫樂受欲樂？ |
"Lord of the community! How can you enjoy sensual pleasures for the three humble, farm, ordinary people? |
有受欲者，非法濫取，不以安樂自供，不供養父母、給足兄弟、妻子、奴婢、眷屬、朋友、知識，亦不隨時供養沙門、婆羅門、仰求勝處安樂果報、未來生天，是名世間第一受欲。 |
Those who have the desire to receive illegally and excessively, do not provide for themselves with happiness and happiness, do not provide for their parents, brothers, wives, slaves, relatives, friends, knowledge, nor make offerings to recluses and brahmins at any time, looking forward to the happy results of the ultimate place, and future rebirths in heaven. , is called the first desire in the world. |
「復次，聚落主！受欲樂者，以法、非法濫取財物，以樂自供，供養父母，給足、兄弟、妻子、奴婢、眷屬、朋友、知識，而不隨時供養沙門、婆羅門、仰求勝處安樂果報、未來生天，是名第二受欲樂者。 |
"Again, Lord of the community! A person who enjoys sensual pleasures abuses property by means of dharma and illegality, and uses it to support his parents, brothers, wives, servants, dependents, friends, and knowledge, but does not always provide for ascetics, brahmanas, Looking forward to the happy results of the ultimate place and rebirth in the future, this is the second person to experience the pleasure of desire. |
「復次，聚落主！有受欲樂者，以法求財，不以濫取，以樂自供，供養父母，給足兄弟、妻子、奴婢、眷屬、知識，隨時供養沙門、婆羅門，仰求勝處安樂果報，未來生天，是名第三受欲樂者。 |
"Again, Lord of the community! Those who enjoy pleasure seek wealth through the Dharma, do not take it indiscriminately, and provide for themselves with pleasure. They provide for their parents, brothers, wives, slaves, dependents, and knowledge. They provide for ascetics and brahmins at any time. The result of peace and happiness in the victory place will be reborn in heaven in the future. This is the third person who receives the pleasure of desire. |
「聚落主！我不一向說受欲平等，我說受欲者其人卑下，我說受欲者是其中人，我說受欲者是其勝人。 |
"Lord of the community! I don't always say that those who receive desires are equal. I say that those who receive desires are inferior. I say that those who receive desires are among them. I say that those who receive desires are victorious. |
「何等為卑下受欲者？ |
“What kind of person is this humble person who accepts desire? |
謂非法濫取，乃至不仰求勝處安樂果報、未來生天，是名我說卑下者受欲。 |
It is said that illegal and excessive taking, and even without looking forward to the happiness and retribution of the victory and the future rebirth, is the name of me saying that the humble people accept desires. |
「何等為中人受欲？ |
"How can you accept desire for someone else? |
謂受欲者以法、非法而求財物，乃至不求未來生天，是名我說第二中人受欲。 |
It is said that those who receive desires seek wealth and property in accordance with the law and illegally, and do not even seek future rebirths. This is what I mean by saying that people in the second category receive desires. |
「何等為我說勝人受欲？ |
"How can I say that I can conquer people's desires? |
謂彼以法求財，乃至未來生天，是名我說第三勝人受欲。 |
It is said that he uses the Dharma to seek wealth and even be reborn in heaven in the future. This is the name I say is the third victory over people's desires. |
「何等為三種自苦方便？ |
"What are the three methods of self-suffering? |
是苦非法、不正、非義饒益？ |
Is suffering illegal, unfair or unfair? |
有一自苦枯槁活，初始犯戒、污戒，彼修種種苦行，精勤方便住處住，彼不能現法得離熾然、過人法、勝妙知見安樂住。 |
There is a person who lives a life of suffering and haggard. He violates the precepts and defiles the precepts at the beginning. He practices all kinds of ascetic practices and diligently lives in convenient places. He is unable to manifest the Dharma, achieve freedom from the blazing, surpassing the Dharma of others, and live in peace and happiness with superb knowledge and views. |
聚落主！是名第一自苦方便枯槁活。 |
Settlement Lord! This is the first self-suffering and boring life. |
「復次，自苦方便枯槁活，始不犯戒、污戒，而修種種苦行，亦不由此現法得離熾然、過人法、勝妙知見安樂住，是名第二自苦方便枯槁活。 |
"Again, if you live withered and withered means of self-suffering, you will not violate the precepts or pollute the precepts, but practice all kinds of ascetic practices, and you will not be able to live peacefully and happily away from the blazing, unparalleled dharma, and sublime knowledge and views through this manifest method. This is called the second self-suffering method. Withered life. |
「復次，自苦方便枯槁活，不初始犯戒、污戒，然修種種苦行方便，亦不能現法離熾然、得過人法、勝妙知見安樂住，是名第三自苦方便枯槁活。 |
"Furthermore, the self-suffering method leads to a withered life. If you do not violate the precepts or defile the precepts in the first place, but practice all kinds of ascetic methods, you will not be able to manifest the Dharma without burning, obtain the Dharma of others, and live in peace and happiness with the sublime and wonderful knowledge. This is called the third method of self-suffering. Withered life. |
「聚落主！我不說一切自苦方便枯槁活悉等，我說有自苦方便是卑劣人，有說自苦方便是中人，有說自苦方便是勝人。 |
"Lord of the community! I don't say that all self-suffering methods are withered and lifeless, etc. I say that those who have self-suffering methods are despicable people, some who say self-suffering methods are middle-class people, and some who say self-suffering methods are superior people. |
「何等自苦方便卑劣人？ |
"What kind of self-suffering is convenient for despicable people? |
若彼自苦方便，初始犯戒、污戒，乃至不得勝妙知見安樂住，是名我說自苦方便卑劣人。 |
If a person suffers from self-suffering, violates the precepts and defiles the precepts at first, and ends up not being able to see the victorious and wonderful knowledge and live in peace and happiness, this is called a despicable person. |
「何等為自苦方便中人？ |
"How can you make yourself miserable and make things easier for you? |
若彼自苦方便，不初始犯戒、污戒，乃至不得勝妙知見安樂住，是名我說自苦方便中間人。 |
If he practices self-suffering, does not violate the precepts or defiles the precepts at first, and ends up not being able to achieve victory, wonderful knowledge, seeing, and living peacefully and happily, then he is called a middle-class person using self-suffering means. |
「何等為自苦方便勝人？ |
"How can you overcome others just for the sake of suffering yourself? |
若彼自苦方便枯槁活，不初始犯戒、污戒，乃至不得勝妙知見安樂住，是名我說自苦方便勝人。 |
If he suffers from self-suffering and lives a withered life, does not violate the precepts or defiles the precepts for the first time, and even fails to achieve victory, wonderful knowledge, seeing, and live peacefully and happily, this is called the self-suffering method that I say is superior to others. |
「聚落主！是名三種自苦方便，是苦非法、不正、非義饒益。 |
"Lord of the community! This is the name of the three self-suffering methods, which are the benefits of suffering illegally, unrighteously, and unrighteously. |
「聚落主！有道有跡，不向三種受欲隨順方便，卑下、田舍、常人凡夫，不向三種自苦方便，是苦非法、不正、非義饒益。 |
"Lord of the community! If you have a way and a trace, you will not follow the three kinds of feelings and desires, and you will not follow the three kinds of self-suffering methods, which are illegal, unrighteous, and unrighteous. |
聚落主！何等為道，何等為跡，不向三種受欲、三種自苦方便？ |
Settlement Lord! What is the way, what kind of path is it to not follow the three kinds of desires and the three kinds of self-suffering? |
聚落主！為欲貪障閡故，或欲自害，或欲害他，或欲俱害，現法後世得斯罪報，心法憂苦。 |
Settlement Lord! Because of desire and greed, one may want to harm oneself, others, or both. In the future, one will receive the retribution of such sins, and one's mind will be filled with sorrow. |
瞋恚、癡所障，或欲自害，或欲害他，或欲俱害，現法後世得斯罪報，心法憂苦。 |
Obstacled by anger, hatred, and delusion, one may want to harm oneself, others, or both. In the future, one will suffer the retribution of such sins, and one's mind will be filled with sorrow. |
若離貪障，不欲方便自害、害他、自他俱害，不現法後世受斯罪報； |
If you are free from the obstacles of greed, you do not want to use convenience to harm yourself, others, and both yourself and others, and you do not manifest the Dharma and suffer the retribution of such sins in future generations; |
彼心、心法常受喜樂，如是離瞋恚、愚癡障閡，不欲自害，不欲害他、自他俱害，不現法後世受斯罪報； |
His mind and mental state always receive joy, and he is free from the obstacles of hatred, ignorance and delusion. He does not want to harm himself or others, nor does he harm himself or others. He does not manifest the Dharma and suffer the retribution of such sins in future generations; |
彼心、心法常受安樂，於現法中，遠離熾然，不待時節，親近涅槃，即此身現緣自覺知。 |
His mind and mental state always receive peace and happiness. In the present state of mind, he stays away from the blazing. He does not wait for the season and is close to Nirvana. That is, he is consciously aware of the conditions for the appearance of this body. |
聚落主！如此現法永離熾然，不待時節，親近涅槃，即此現身緣自覺知者，為八聖道——正見乃至正定。」 |
Settlement Lord! Such an appearance of the Dharma is forever away from the blazing, and does not wait for the season, but is close to Nirvana. That is, the one who consciously knows the conditions of the appearance of the body is the Eightfold Noble Path - right view and even right concentration. " |
當其世尊說是法時，王頂聚落主遠塵離垢，得法眼淨。 |
When the World-Honored One preached this Dharma, the Lord of the King's Summit stayed away from dust and defilements and attained a pure eye for the Dharma. |
時，王頂聚落主見法、得法、知法、深入於法，度疑不由於他，於正法、律得無所畏。 |
At that time, the master of Wangding Village saw the Dharma, obtained the Dharma, understood the Dharma, and went deep into the Dharma. He was not afraid of doubts due to him, and he was fearless in the righteous Dharma and laws. |
即從坐起，整衣服，合掌白佛： |
That is, he stood up from his seat, straightened his clothes, put his palms together and bowed to the Buddha: |
「我今已度。 |
"I have saved it now. |
世尊！歸佛、歸法、歸比丘僧，從今盡壽為優婆塞。」 |
World Honored One! Return to the Buddha, return to the Dharma, return to the Bhikkhu Sangha, and from now on live your life as an Upasaka. " |
時，聞佛所說，歡喜隨喜，作禮而去。 |
At that time, after hearing what the Buddha said, he rejoiced with joy, bowed and left. |
SA 913 （九一三） 驢姓 |
SA 913 (Nine One Three) donkey surname |
如是我聞： |
This is what I heard: |
一時，佛在力士人間遊行，到欝鞞羅住處鸚鵡閻浮林。 |
At one time, the Buddha was traveling in the world of powerful people and came to the Parrot Jamfulin, the abode of Katarara. |
時，有竭曇聚落主聞沙門瞿曇在力士人間遊行，至欝鞞羅聚落鸚鵡閻浮林，說現法苦集、苦沒。 |
At that time, the leader of the Jie Tan settlement heard that the ascetic Qu Tan was marching among the powerful people and went to Parrot Jamfulin of the Jitaluo settlement. He said that the present Dharma was the gathering of suffering and the disappearance of suffering. |
我當往詣彼沙門瞿曇，若我詣沙門瞿曇者，彼必為我說現法苦集、苦沒。 |
I should go to that recluse Qutan. If I go to that recluse Qutan, he will tell me that the present Dharma is the cause of suffering and the disappearance of suffering. |
即往彼欝鞞羅聚落，詣世尊所，稽首禮足，退坐一面，白佛言： |
Immediately he went to the village of Tsara and visited the World Honored One. He bowed his head and bowed, sat down and said to the Buddha: |
「世尊！我聞世尊常為人說現法苦集、苦沒。 |
"World-Honored One! I have heard that the World-Honored One often tells people that the suffering of the present dharma arises and disappears. |
善哉！世尊！為我說現法苦集、苦沒。」 |
How good! World Honored One! Tell me that the suffering of the present Dharma arises and the suffering disappears. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「我若說過去法苦集、苦沒者，知汝於彼為信、為不信，為欲、不欲，為念、不念，為樂、不樂，汝今苦不？ |
"If I say that the suffering of the past dharma arises and disappears, I know whether you believe in it or not believe it, desire it or not desire it, think it or not think it, be happy or not happy, are you suffering now? |
我若說未來苦集、苦沒者，知汝於彼為信、不信，為欲、不欲，為念、不念，為樂、不樂，汝今苦不？ |
If I say that suffering will arise and disappear in the future, do you believe in it or not, desire it or not desire it, think it or not think it, be happy or unhappy, are you suffering now? |
我今於此說現法苦集、苦沒，聚落主！若眾生所有苦生，彼一切皆以欲為本，欲生、欲集、欲起、欲因、欲緣而苦生。」 |
I am here to say that the present Dharma is suffering and suffering, the master of the gathering! If all sentient beings are suffering, then everything is based on desire. The birth of desire, the gathering of desire, the arising of desire, the cause of desire, and the condition of desire lead to suffering. " |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「世尊！極略說法，不廣分別，我所不解。 |
"World Honored One! I am puzzled by the very brief explanation and the lack of extensive differentiation. |
善哉！世尊！唯願廣說，令我等解。」 |
How good! World Honored One! I only wish to explain it widely so that we can understand it. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「我今問汝，隨汝意說，聚落主！於意云何？ |
"I ask you now, say as you wish, Lord of the settlement! What do you mean? |
若眾生於此欝鞞羅聚落住者，是若縛、若打、若責、若殺，汝心當起憂、悲、惱、苦不？」 |
If there are sentient beings living in this community of Tsara, if they are bound, beaten, scolded, or killed, should you feel worried, sad, annoyed, or suffering in your heart? " |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「世尊！亦不一向。 |
"World Honored One! It's not always the same. |
若諸眾生於此欝鞞羅聚落住者，於我有欲、有貪、有愛、有念、相習近者，彼遭若縛、若打、若責、若殺，我則生憂、悲、惱、苦。 |
If there are living beings who live in this community of Tsara who have desires, greed, love, thoughts, and are familiar with me, and they are bound, beaten, scolded, or killed, I will feel worried. Sadness, annoyance, suffering. |
若彼眾生所無欲、貪、愛、念、相習近者，彼遭縛、打、責、殺，我何為橫生憂、悲、惱、苦？」 |
If those sentient beings have no desires, greed, love, thoughts, or habits, and they are bound, beaten, blamed, and killed, why should I be burdened with worries, sorrows, annoyances, and sufferings? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「是故當知，眾生種種苦生，彼一切皆以欲為本，欲生、欲習、欲起、欲因、欲緣而生眾苦。 |
"Therefore, you should know that all living beings suffer all kinds of suffering, and all of them are based on desire. Desire arises, desire is habituated, desire arises, desire causes, and desire conditions give rise to all kinds of suffering. |
聚落主！於意云何？ |
Settlement Lord! What do you mean? |
汝依父母不相見者，則生欲、貪、愛、念不？」 |
If your parents don't meet each other, will you develop desires, greed, love, and thoughts? " |
聚落主言： |
Main words of the settlement: |
「不也，世尊！」 |
No, World Honored One! |
「聚落主！於意云何？ |
"Lord of the settlement! What do you mean? |
若見、若聞彼依父母，當起欲、愛、念不？」 |
If you see or hear that they are dependent on their parents, should you have desire, love, and thoughts? " |
聚落主言： |
Main words of the settlement: |
「如是，世尊！」 |
Indeed, World Honored One! |
復問： |
Further question: |
「聚落主！於意云何？ |
"Lord of the settlement! What do you mean? |
彼依父母，若無常變異者，當起憂、悲、惱、苦不？」 |
If he relies on his parents and changes suddenly, will he feel worried, sad, annoyed, and miserable? " |
聚落主言： |
Main words of the settlement: |
「如是，世尊！若依父母無常變異者，我或隣死，豈唯憂、悲、惱、苦？」 |
That's it, World Honored One! If my parents are impermanent and changeable, and I or my neighbor die, will I only be worried, sad, annoyed, and miserable? |
佛告聚落主： |
The Buddha told the leader of the village: |
「是故當知，若諸眾生所有苦生，一切皆以愛欲為本，欲生、欲集、欲起、欲因、欲緣而生苦。」 |
Therefore, you should know that if all sentient beings experience suffering, it is all based on desire. Suffering arises from desire, desire collection, desire arising, desire cause, and desire condition. |
聚落主言： |
Main words of the settlement: |
「奇哉！世尊！善說如此依父母譬。 |
"How wonderful! World Honored One! He is so good at saying that he relies on his parents. |
我有依父母，居在異處，我日日遣信問其安否； |
I depend on my parents and live in a different place. I send letters every day to ask if they are okay; |
使未時還，我以憂苦，況復無常，而無憂苦？」 |
If I don't return in time, I will be worried and miserable. The situation will be impermanent, but there will be no sorrow or suffering? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「是故我說，其諸眾生所有憂苦，一切皆以欲為根本，欲生、欲集、欲起、欲因、欲緣而生憂苦。」 |
That's why I say that the sufferings of all sentient beings are all based on desire. The birth of desire, the gathering of desire, the arising of desire, the cause of desire, and the condition of desire result in sorrow and suffering. |
佛告聚落主： |
The Buddha told the leader of the village: |
「若有四愛念無常變異者，則四憂苦生； |
"If the four thoughts of love are impermanent and mutated, then the four sorrows and suffering will arise; |
若三、二，若一愛念無常變異者，則一憂苦生。 |
If three or two, if one thought of love is impermanent and mutated, then one will suffer from sorrow. |
聚落主！若都無愛念者，則無憂苦塵勞。」 |
Settlement Lord! If there is no thought of love, there will be no worries, pains, and toil. " |
即說偈言： |
That is to say a verse: |
「若無世間愛念者， 則無憂苦塵勞患， |
"If there were no love and thoughts in the world, there would be no worries about suffering and toil in the world. |
一切憂苦消滅盡， 猶如蓮花不著水。」 |
All sorrow is gone, just like a lotus flower without water. " |
當其世尊說是法時，揭曇聚落主遠塵離垢，得法眼淨，見法得法，深入於法，度諸狐疑不由於他、不由他度，於正法、律得無所畏。 |
When the World Honored One preaches this Dharma, the Lord of the Jietan Village stays away from the dust and defilements, has a pure eye for the Dharma, sees the Dharma and obtains the Dharma, penetrates deeply into the Dharma, overcomes all doubts that are not caused by him, and cannot be solved by others, and becomes fearless in the true Dharma and laws. |
從坐起，整衣服，合掌白佛： |
Get up from sitting up, straighten your clothes, put your palms together and bow to the Buddha: |
「已度。 |
"Already saved. |
世尊！我以超越。 |
World Honored One! I transcend. |
我從今日，歸佛、歸法、歸比丘僧，盡其壽命為優婆塞，唯憶持我！」 |
From today on, I return to the Buddha, the Dharma, and the bhikkhu Sangha. I will serve as Upasaka for the rest of my life, only remembering and holding on to me! " |
佛說此經已，揭曇聚落主聞佛所說，歡喜隨喜，作禮而去。 |
After the Buddha spoke this sutra, the leader of Jietan Village heard the Buddha's words and rejoiced with joy, bowed and left. |
SA 914 （九一四） 飢饉 |
SA 914 (September 14) Famine |
如是我聞： |
This is what I heard: |
一時，佛在摩竭提國人間遊行，與千二百五十比丘、千優婆塞、五百乞殘食人，從城至城，從聚落至聚落，人間遊行，至那羅聚落好衣菴羅園中。 |
At one time, the Buddha was parading among the people in the country of Magati, together with 1,250 monks, 1,000 upasakas, and 500 beggars, from city to city, from settlement to settlement, walking among the people, and went to Nara settlement to get dressed. In the nunnery garden. |
時，有刀師氏聚落主是尼揵弟子，詣尼揵所，禮尼揵足，退坐一面。 |
At that time, the leader of the Sword Master's clan, who was a disciple of the nun, came to the nun's place, bowed to the nun's feet, and sat down. |
爾時，尼揵語刀師氏聚落主： |
At that time, the leader of the settlement of the Sword Master clan said: |
「汝能共沙門瞿曇作蒺［卄／梨］論，令沙門瞿曇不得語、不得不語耶？」 |
Can you share the discussion with the ascetic Qutan and make him speechless and unable to speak? |
聚落主言： |
Main words of the settlement: |
「阿梨！我立何等論為蒺［卄／梨］論，令沙門瞿曇不得語、不得不語？」 |
Ali! What kind of theory do I establish as a theory of 荺 [卄/利] that makes the ascetic Qutan speechless and unable to speak? |
尼揵語聚落主言： |
The main words of the Niju language settlement: |
「汝往詣沙門瞿曇所，作是問： |
"You go to the ascetic Qutan and ask this question: |
『瞿曇常願欲令諸家福利具足增長，作如是願、如是說不？』 |
"Qu Tan often wishes to increase the welfare of all families. Do you make such a wish and say no?" 』 |
若答汝言不者，汝當問言： |
If the answer is no, you should ask: |
『沙門瞿曇與凡愚夫有何等異？』 |
"What is the difference between the ascetic Qutan and ordinary fools?" 』 |
若言有願有說者，當復問言： |
If you are willing to speak out, you should ask again: |
『沙門瞿曇若有如是願、如是說者，今云何於飢饉世，遊行人間，將諸大眾千二百五十比丘、千優婆塞、五百乞殘食人，從城至城，從村至村，損費世間，如大雨雹雨已，乃是減損，非增益也。 |
"If the ascetic Kutan had made such a wish and said this, why would he now go about the world in a time of famine, bringing together thousands of two hundred and fifty bhikkhus, a thousand upasakas, and five hundred beggars and cannibals from city to city? From village to village, damage to the world is like heavy rain and hail. It is a loss, not a gain. |
瞿曇所說，殊不相應，不類不似，前後相違。』 |
What Qu Tan said is not consistent, neither similar nor similar, and contradictory. 』 |
如是。 |
If so. |
聚落主！是名蒺［卄／梨］論，令彼沙門瞿曇不得語、不得不語。」 |
Settlement Lord! This theory was called "袺 [卄/Pear"], which made the ascetic Qutan speechless and unable to speak. " |
爾時，刀師氏聚落主受尼揵勸教已，詣佛所恭敬問訊，恭敬問訊已，退坐一面，白佛： |
At that time, the leader of the Sword Master's clan had received the nun's advice. He went to the Buddha to inquire respectfully. After he had inquired respectfully, he sat back and said to the Buddha: |
「瞿曇常欲願令諸家福利增長不？」 |
Does Qu Tanchang wish to increase the welfare of all families? |
佛告聚落主： |
The Buddha told the leader of the village: |
「如來長夜欲令諸家福利增長，亦常作是說。」 |
The Tathagata has always said this in order to increase the welfare of all households. |
聚落主言： |
Main words of the settlement: |
「若如是者，云何瞿曇於飢饉世人間乞食，將諸大眾……」，乃至「不似不類，前後相違？」 |
If this is the case, how can Qu Tan beg for food in a famished world, and treat all the people..." or even "not similar, inconsistent, and contradictory? |
佛告聚落主： |
The Buddha told the leader of the village: |
「我憶九十一劫以來，不見一人施一比丘，有盡有減。 |
"I recall that in the past ninety-one kalpas, I have not seen anyone giving to a bhikkhu. |
聚落主！汝觀今日有人家大富，多錢財、多眷屬、多僕從，當知其家長夜好施，真實寂止，故致斯福利。 |
Settlement Lord! You see today that there is a rich family with lots of money, many dependents, and many servants. You should know that their parents are good at giving alms at night and are truly peaceful, thus bringing about such welfare. |
聚落主！有八因緣，令人損減福利不增。 |
Settlement Lord! There are eight causes and conditions that cause people to lose their welfare but not increase it. |
何等為八？ |
What is eight? |
王所逼、賊所劫、火所焚、水所漂、藏自消減、抵債不還、怨憎殘破、惡子費用，有是八種為錢財難聚。 |
Forced by the king, robbed by thieves, burned by fire, drifted by water, diminished by one's own possessions, unrepaid debts, ruined by resentment, and spent by evil sons, these are the eight types of reasons why it is difficult to gather money. |
聚落主！我說無常為第九句。 |
Settlement Lord! I say impermanence is the ninth sentence. |
如是，聚落主！汝捨九因九緣，而言沙門瞿曇破壞他家，不捨惡言、不捨惡見，如鐵槍投水，身壞命終，生地獄中。」 |
If so, Lord of the settlement! If you give up the nine causes and conditions, say that the ascetic Qutan destroyed his family, did not give up evil words, and did not give up evil views, you will be like an iron spear thrown into water, your body will be destroyed, your life will be destroyed, and you will be reborn in hell. " |
時，刀師氏聚落主心生恐怖，身毛皆竪，白佛言： |
At that time, the leader of the Daoshi clan was filled with fear, his body hair stood on end, and he said to the Buddha: |
「世尊！我今悔過！如愚如癡，不善不辯，於瞿曇所不實欺誑，虛說妄語。」 |
World Honored One! I repent now! I was as stupid as a fool, not good at speaking, and I deceived and lied about what Qu Tan said. |
聞佛所說，歡喜隨喜，從坐起去。 |
After hearing what the Buddha said, rejoice with joy and get up from your seat. |
SA 915 （九一五） 種田 |
SA 915 (September 15) Farming |
如是我聞： |
This is what I heard: |
一時，佛住那羅聚落好衣菴羅園中。 |
At that time, the Buddha lived in the Haoyi'anluo Garden in the Nala settlement. |
時，有刀師氏聚落主，先是尼揵弟子，詣尼揵所，禮尼揵足，退坐一面。 |
At that time, there was a master of the Sword Master's clan, who first came to the nun's disciples. He came to the nun's place, bowed to the nun's feet, and sat down. |
爾時，尼揵語聚落主： |
At that time, the leader of Nijuyu Village said: |
「汝能共沙門瞿曇作蒺［卄／梨］論，令沙門瞿曇不得語、不得不語？」 |
Can you share the discussion with the ascetic Qutan and make him speechless and unable to speak? |
聚落主白尼揵： |
The leader of the settlement, Baini Chu: |
「阿梨！何等為蒺［卄／梨］論，令沙門瞿曇不得語、不得不語耶？」 |
Ali! What kind of theory is it that makes the ascetic Qutan speechless and forced to speak? |
尼揵語聚落主： |
The leader of the Niju language community: |
「汝往沙門瞿曇所，作如是言： |
"You go to the ascetic Qu Tan's place and say this: |
『瞿曇不常欲安慰一切眾生、讚歎安慰一切眾生耶？』 |
"Qu Tan often wants to comfort all sentient beings, praise and comfort all sentient beings?" 』 |
若言不者，應語言： |
If you say no, you should say: |
『瞿曇與凡愚夫有何等異？』 |
"What is the difference between Qu Tan and ordinary fools?" 』 |
若言常欲安慰一切眾生，讚歎安慰一切眾生者，復應問言： |
If you always want to comfort all sentient beings and praise and comfort all sentient beings, you should ask again: |
『若欲安慰一切眾生者，以何等故，或為一種人說法？ |
If you want to comfort all sentient beings, for what reason can you preach the Dharma to a certain kind of person? |
或不為一種人說法？』 |
Or don’t you speak the Dharma for one kind of person? 』 |
作如是問者，是名蒺［卄／梨］論，令彼沙門瞿曇不得語、不得不語。」 |
The person who asked such a question was called the theory of Trichomonas [卄/Pear], which made the ascetic Qutan speechless and unable to speak. " |
爾時，聚落主受尼揵勸進已，往詣佛所，恭敬問訊已，退坐一面，白佛言： |
At that time, the leader of the village, having been persuaded by the nun to come in, went to the Buddha's place. After respectfully asking for questions, he sat back and said to the Buddha: |
「瞿曇豈不欲常安慰一切眾生，歎說安慰一切眾生？」 |
Don't Qu Tan always want to comfort all sentient beings and sigh to comfort all sentient beings? |
佛告聚落主： |
The Buddha told the leader of the village: |
「如來長夜慈愍安慰一切眾生，亦常歎說安慰一切眾生。」 |
The Tathagata spends the whole night mercifully comforting all sentient beings, and he also often sighs and speaks to comfort all sentient beings. |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「若然者，如來何故為一種人說法？ |
"If so, why does the Tathagata preach the Dharma to a certain kind of people? |
又復不為一種人說法？」 |
Why don’t you speak the Dharma for one kind of person? " |
佛告聚落主： |
The Buddha told the leader of the village: |
「我今問汝，隨意答我。 |
"I'm asking you now, answer me as you please. |
聚落主！譬如有三種田，有一種田沃壤肥澤，第二田中，第三田［塉-月＋目］薄，云何？ |
Settlement Lord! For example, if there are three kinds of fields, one field is fertile and fertile, the second field is medium, and the third field [剉-月＋目] is thin, what is the meaning? |
聚落主！彼田主先於何田耕治下種？」 |
Settlement Lord! Which field did that landowner plow and plant first? " |
聚落主言： |
Main words of the settlement: |
「瞿曇！於最沃壤肥澤者，先耕下種。」 |
Qu Tan! Plow and sow seeds first in the most fertile soil. |
「聚落主！復於何田次耕下種？」 |
Lord of the settlement! Where are you plowing and sowing again? |
聚落主言： |
Main words of the settlement: |
「瞿曇！當於中田次耕下種。」 |
Qu Tan! Let's plant some seeds in the middle field. |
佛告聚落主： |
The Buddha told the leader of the village: |
「復於何田次耕下種？」 |
Where will the fields be plowed and sown again? |
聚落主言： |
Main words of the settlement: |
「當於最下［塉-月＋目］薄之田，次耕下種。」 |
You should plow and plant seeds in the thin field at the bottom [剉-月＋目]. |
佛告聚落主： |
The Buddha told the leader of the village: |
「何故如是？」 |
Why is that so? |
聚落主言： |
Main words of the settlement: |
「不欲廢田存種而已。」 |
I don't want to waste the fields to save seeds. |
佛告聚落主： |
The Buddha told the leader of the village: |
「我亦如是，如彼沃壤肥澤田者，我諸比丘、比丘尼亦復如是。 |
"I am like that, just like those fertile fields and fertile fields, so are I, the bhikkhus and nuns. |
我常為彼演說正法，初、中、後善，善義善味，純一滿淨，梵行清白，開示顯現。 |
I always preach to him the true Dharma, which is good in the beginning, middle and end, has good meaning and good taste, is pure and full, has a pure holy life, and is enlightened and manifested. |
彼聞法已，依於我舍、我洲、我覆、我蔭、我趣，常以淨眼，觀我而住，作如是念： |
After hearing the Dharma, he relied on my house, my island, my cover, my shade, and my place. He always looked at me with his pure eyes and lived there, thinking like this: |
『佛所說法，我悉受持，令我長夜以義饒益，安隱樂住。』 |
"I accept and uphold all the Buddha's teachings, so that I can benefit from righteousness throughout the night and live peacefully and happily." 』 |
「聚落主！如彼中田者，我弟子優婆塞、優婆夷亦復如是。 |
"Lord of the settlement! Just like that man in the middle field, so are my disciples Upasaka and Upasika. |
我亦為彼演說正法，初、中、後善，善義善味，純一滿淨，梵行清白，開發顯示。 |
I also preached to him the true Dharma, which is good in the beginning, middle and end, has good meaning and taste, is pure, full and pure, and has a pure and pure holy life, developed and manifested. |
彼聞法已，依於我舍、我洲、我覆、我蔭、我趣，常以淨眼，觀察我住，作如是念： |
After hearing the Dharma, he relied on my house, my island, my cover, my shade, and my place. He always observed my dwelling with pure eyes and thought like this: |
『世尊說法，我悉受持，令我長夜以義饒益，安隱樂住。』 |
"I have accepted and upheld the teachings of the World-Honored One, so that I may be benefited by righteousness throughout the night and live in peace and happiness." 』 |
「聚落主！如彼田家最下田者，如是我為諸外道異學尼揵子輩，亦為說法，初、中、後善，善義善味，純一滿淨，梵行清白，開示顯現，然於彼等少聞法者，亦為其說，多聞法者，亦為其說。 |
"Lord of the community! Just like the one who is the lowest in the fields of that field family, so I teach nuns and disciples to all the heretics and heretics, and I also teach the Dharma. I am good at the beginning, middle and end, with good meaning and taste, pure and pure, and have a pure holy life. I teach you the Dharma." It appears, but it is also explained to those who hear the Dharma less, and to those who hear the Dharma more, it is also explained to them. |
然其彼眾於我善說法中，得一句法，知其義者，亦復長夜以義饒益，安隱樂住。」 |
However, those who have received a line of Dharma from my good Dharma and know its meaning will benefit from it for a long night and live in peace and happiness. " |
時，聚落主白佛： |
At that time, the leader of the settlement said to the Buddha: |
「甚奇！世尊！善說如是三種田譬。」 |
It's amazing! World Honored One! He is good at explaining these three kinds of farm examples. |
佛告聚落主： |
The Buddha told the leader of the village: |
「汝聽我更說譬類。 |
"Listen to me and tell you more. |
譬如士夫有三水器，不穿不壞，亦不津漏。 |
For example, a scholar has three water vessels, which are not worn out, do not break down, and do not leak. |
第二器不穿不壞，而有津漏。 |
The second device is neither worn nor damaged, but has leakage. |
第三器者，穿壞津漏。 |
The third instrument is worn out and leaks. |
云何？ |
Why? |
聚落主！彼士夫三種器中，常持淨水著何等器中？」 |
Settlement Lord! Of the three kinds of vessels that scholar has, which one does he always have to hold pure water? " |
聚落主言： |
Main words of the settlement: |
「瞿曇！當以不穿不壞、不津漏者，先以盛水。」 |
Qu Tan! If it is not worn, not broken, and does not leak, it should be filled with water first. |
佛告聚落主： |
The Buddha told the leader of the village: |
「次復應以何器盛水？」 |
What container should I use to hold water next time? |
聚落主言： |
Main words of the settlement: |
「瞿曇！當持彼器不穿不壞而津漏者，次以盛水。」 |
Qu Tan! If you hold a vessel that is not worn or broken but leaks water, use it next to hold water. |
佛告聚落主： |
The Buddha told the leader of the village: |
「彼器滿已，復以何器為後盛水？」 |
The vessel is full, what vessel should I use to hold the water again? |
聚落主言： |
Main words of the settlement: |
「以穿壞津漏之器最後盛水。 |
"Use the vessel that breaks the leakage to finally fill it with water. |
所以者何？ |
So what? |
須臾之間，供小用故。」 |
For a moment, just for small use. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「如彼士夫不穿不壞、不津漏器，諸弟子比丘、比丘尼亦復如是。 |
"Just as that scholar does not wear or wear out his utensils, nor does he use his utensils to leak, so do all my disciples, bhikkhus and nuns. |
我常為彼演說正法，乃至長夜以義饒益，安隱樂住。 |
I often preach the righteous Dharma to him, and even for long nights I benefit him with righteousness, and I live in peace and happiness. |
如第二器不穿不壞而津漏者，我諸弟子優婆塞、優婆夷亦復如是。 |
Just as the second vessel does not wear out but leaks, the same is true for my disciples Upasaka and Upasika. |
我常為彼演說正法，乃至長夜以義饒益，安隱樂住，如第三器穿壞津漏者，外道異學諸尼揵輩亦復如是。 |
I often preached the righteous Dharma to them, and even for long nights I benefited them with righteousness. They lived in peace and contentment, just like a third instrument that breaks the leakage of fluids, and so do all the nuns and nuns of heretics and sects. |
我亦為彼演說正法，初、中、後善，善義善味，純一滿淨，梵行清白，開示顯現。 |
I also preached to him the true Dharma, which is good in the beginning, middle and end, has good meaning and taste, is pure, full and pure, has a pure holy life, and shows its enlightenment and manifestation. |
多亦為說，少亦為說。 |
More is also said, less is also said. |
彼若於我說一句法，知其義者，亦得長夜安隱樂住。」 |
If he speaks a word of Dharma to me and knows its meaning, he will also be able to live in peace and happiness for a long night. " |
時，刀師氏聚落主聞佛所說，心大恐怖，身毛皆竪，前禮佛足悔過： |
At that time, when the leader of the Sword Master clan heard what the Buddha said, his heart was filled with fear and the hair on his body stood on end. He bowed to the Buddha and repented: |
「世尊！如愚如癡，不善不辯，於世尊所不諦真實，虛偽妄說！」 |
World Honored One! You are as stupid as you are foolish, you are not good at arguing, you are not understanding the truth of what the World Honored One is, and you are lying and lying! |
聞佛所說，歡喜隨喜，禮足而去。 |
After hearing what the Buddha said, rejoice with joy and go away with full courtesy. |
SA 916 （九一六） 說何論 |
SA 916 (Nine One Six) What to say |
如是我聞： |
This is what I heard: |
一時，佛住那羅聚落好衣菴羅園中。 |
At that time, the Buddha lived in the Haoyi'anluo Garden in the Nala settlement. |
時，有刀師氏聚落主，尼揵弟子，來詣佛所，稽首禮足，退坐一面。 |
At that time, the leader of the Sword Master's clan and his disciples came to visit the Buddha's place. They bowed their heads and bowed before sitting down. |
爾時，世尊告聚落主： |
At that time, the World Honored One told the leader of the community: |
「欲何所論？ |
"What do you want to say? |
尼揵若提子為何所說？」 |
Why did Nizuruotizi say that? " |
聚落主言： |
Main words of the settlement: |
「彼尼揵若提子說： |
"Pini Choruotizi said: |
『殺生者，一切皆墮泥犁中，以多行故，則將至彼； |
"Those who kill living things will fall into the mud plow. If you do too many things, you will get there; |
如是盜、邪婬、妄語皆墮泥犁中，以多行故，則將至彼。』 |
Theft, sexual immorality, and lying all fall into the mud and plows, and they will end up there because of their excessive behavior. 』 |
」 |
|
佛告聚落主： |
The Buddha told the leader of the village: |
「若如尼犍若提子說殺生者墮泥犁中，以多行故，而往生彼者，則無有眾生墮泥犁中。 |
"If Nigāyārātizi says that those who kill living beings fall into the mud plows and are reborn there because of many deeds, then no living beings will fall into the mud plows. |
聚落主！於意云何？ |
Settlement Lord! What do you mean? |
何等眾生於一切時有心殺生？ |
How many living beings have the intention to kill at all times? |
復於何時有心不殺生，乃至何時有心妄語，何時有心不妄語？」 |
When does one have the intention not to kill, when does one have the intention not to lie, and when does one have the intention not to lie? " |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「世尊！人於晝夜，少時有心殺生，乃至少時有心妄語，而多時不有心殺生，乃至妄語。」 |
World Honored One! During the day and night, people sometimes have the intention to kill, and at least sometimes they have the intention to kill, and sometimes they have the intention to kill, and sometimes they even have the intention to lie. |
佛告聚落主： |
The Buddha told the leader of the village: |
「若如是者，豈非無有人墮於泥犁中耶？ |
"If that were the case, wouldn't it mean that no one would fall into the plow? |
如尼揵所說： |
As Nichou said: |
『有人殺生者，一切墮泥犁中，多習行者將往生彼，乃至妄語亦復如是。』 |
"Those who kill living beings will fall into the plows of mud. Those who practice too much will be reborn there, even if they lie, they will be reborn there." 』 |
聚落主！彼大師出興于世，覺想籌量，入覺想地住。 |
Settlement Lord! That master came out of the world with an awakening and a desire to make plans, and he entered into a state of awakening and thought to dwell in the ground. |
於凡夫地自辯所說，隨意籌量，為諸弟子作如是說法，言殺生者，一切皆墮泥犁中，多習行將往生彼，乃至妄語亦復如是。 |
In the world of ordinary people, I can explain what I have said to myself, think about it at will, and say this to all my disciples. Anyone who kills living beings will fall into the mud and plow. If he practices too much, he will be reborn there, and even if he speaks lies, he will be like this again. |
彼諸弟子若信其說，言： |
If those disciples believe what he said, say: |
『我大師知其所知，見其所見，能為弟子作如是說： |
"My master knows what he knows and sees what he sees. He can say this to his disciples: |
「若殺生者，一切皆墮泥犁中，多習行故，將往生彼。」 |
If you kill a living being, everything will fall into the mud plow. If you practice too much, you will be reborn there. |
我本有心殺生、偷盜、邪婬、妄語，當墮泥犁中。』 |
I have the intention to kill, steal, commit adultery and lie, so I will fall into the plow. 』 |
得如是見，乃至不捨此見，不厭彼業，不覺彼悔，於未來世，不捨殺生，乃至不捨妄語，彼意解脫不滿足，慧解脫亦不滿足。 |
If you have such a view, you will not give up this view, you will not be tired of the karma, and you will not feel regret about it. In the future life, you will not give up killing, and you will not even give up lying. The liberation of the mind will not be satisfied, and the liberation of wisdom will not be satisfied. |
意解脫不滿足、慧解脫不滿足故，則為謗聖邪見； |
If liberation of mind and liberation of wisdom are not satisfied, then it is slander of the saints and wrong views; |
邪見因緣故，身壞命終，生惡趣泥犁中。 |
Due to wrong views, the body will be destroyed and life will end, and you will be reborn in the mud plow in the evil destiny. |
如是，聚落主！有因、有緣眾生煩惱，有因、有緣眾生業煩惱。 |
If so, Lord of the settlement! There are causes and predestined circumstances for the sufferings of sentient beings, and there are causes and predestined circumstances for the sufferings of sentient beings. |
「聚落主！如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊出興於世，常為眾生呵責殺生，讚歎不殺； |
"Lord of the community! Tathagata, Ying, etc., fully enlightened, full of enlightenment and conduct, good at death, understanding of the world, supreme scholar, charioteer, teacher of gods and humans, Buddha and the World-Honored One have appeared in the world, always scolding and killing for sentient beings, praising and refraining from killing. ; |
呵責偷盜、邪婬、妄語，讚歎不盜、不婬、不妄語。 |
It condemns theft, sexual immorality and lying, and praises those who do not steal, do not commit sexual immorality and do not lie. |
常以此法，化諸聲聞，令念、樂、信、重，言： |
Always use this method to transform all sound-hearers into thoughts, joy, faith, and heaviness, saying: |
『我大師知其所知，見其所見，呵責殺生，讚歎不殺，乃至呵責妄語，讚歎不妄語，我從昔來，以愚癡無慧，有心殺生，我緣是故，今自悔責。』 |
"My master knows what he knows, and when he sees what he sees, he scolds people for killing, praises them for not killing, and even scolds lies and praises people for not telling lies. From the past, I was ignorant and had no wisdom, and I had the intention to kill. This is why I regret it now. . 』 |
雖不能令彼業不為，且因此悔責故，於未來世，得離殺生，乃至得離盜、婬、妄語，亦得滿足正意解脫，滿足慧解脫，意解脫、慧解脫滿足已，得不謗賢聖，正見成就； |
Even though you cannot avoid doing the deeds and repent because of them, in the future life you will be able to abstain from killing, and even abstain from stealing, adultery, and lying. You will also be able to achieve the liberation of right intention, the liberation of wisdom, the liberation of mind, and the liberation of wisdom. Don't slander sages and achieve correct views; |
正見因緣故，得生善趣天上。 |
With the right understanding of causes and conditions, one can be reborn in a good destination in heaven. |
如是，聚落主！有因、有緣眾生業煩惱清淨。 |
If so, Lord of the settlement! The karma and troubles of sentient beings who have causes and predestined relationships will be purified. |
「聚落主！彼多聞聖弟子作如是學： |
"Lord of the community! Disciples of Sage Biduowen learned in this way: |
『隨時晝夜觀察所起少有心殺生、多有心不殺生。』 |
"Observe at any time day and night whether there is a little intention to kill, a lot of intention not to kill. 』 |
若於有心殺生，當自悔責，不是不類。 |
If you have the intention to kill, you should repent and repent, it is not inappropriate. |
若不有心殺生，無怨無憎，心生隨喜； |
If you have no intention to kill, you will have no resentment or hatred, and your heart will be filled with joy; |
隨喜已，歡喜生； |
When you rejoice, joy arises; |
歡喜已，心猗息； |
When you are happy, your heart is restless; |
心猗息已，心受樂； |
The heart has rested, and the heart is happy; |
受樂已，則心定。 |
Once you have experienced pleasure, your mind will be calm. |
心定已，聖弟子心與慈俱，無怨無嫉，無有瞋恚，廣大無量，滿於一方，正受住； |
The mind of a noble-one's-disciple is already settled. The mind of a noble-one's-disciple is full of compassion, has no resentment, no jealousy, no anger, is vast and immeasurable, is full in one direction, and is being abiding; |
二方、三方，乃至四方、四維、上下、一切世間，心與慈俱，無怨無嫉，無有瞋恚，廣大無量，善修習，充滿諸方，具足正受住。」 |
In two directions, three directions, and even in four directions, four dimensions, above and below, in all worlds, the heart is full of kindness, without resentment or jealousy, without anger, is vast and immeasurable, is good at practice, fills all directions, and has the right to endure. " |
爾時，世尊以爪甲抄少土，語刀師氏聚落主言： |
At that time, the World-Honored One used his claws and armor to capture Shaotu, and said to the Master of the Sword Master's settlement: |
「云何？ |
"Why? |
聚落主！我爪甲土多？ |
Settlement Lord! Do I have a lot of dirt on my claws? |
大地為多？」 |
How much earth is there? " |
聚落主白佛言： |
The leader of the settlement said to the Buddha: |
「世尊！爪甲土少少耳，大地土無量無數。」 |
World Honored One! I have claws, armor, and little ears of earth. The earth's earth is immeasurable and innumerable. |
佛告聚落主： |
The Buddha told the leader of the village: |
「如甲上之土甚少，大地之土其數無量。 |
"Just as there is very little soil on the armor, there is countless soil on the earth. |
如是心與慈俱，修習多修習，諸有量業者，如甲上土，不能將去，不能令住。 |
With such a heart and compassion, if you practice more and more, all the measurable deeds will be like the dirt on the armor, which cannot be removed or allowed to stay. |
如是偷盜對以悲心，邪婬對以喜心，妄語對以捨心，不得為比。」 |
There is no comparison between stealing and compassion, adultery and joy, and lying and equanimity. " |
說是語時，刀師氏聚落主遠塵離垢，得法眼淨，聚落主見法、得法、覺法、知法、深入於法，離諸狐疑不由於他、不隨於他，於正法、律得無所畏。 |
When these words are said, the master of the Sword Master's clan is far away from dust and dirt, and has a pure eye for the Dharma. The master of the settlement sees the Dharma, obtains the Dharma, is aware of the Dharma, knows the Dharma, and goes deep into the Dharma. He is free from all doubts that do not originate from him or follow him. He is in the true Dharma and law. Be fearless. |
從坐起，整衣服，右膝著地，合掌白佛： |
Stand up from a sitting position, straighten your clothes, put your right knee on the ground, put your palms together and pray to the Buddha: |
「我已度。 |
"I have saved it. |
世尊！已越。 |
World Honored One! Already crossed. |
世尊！我今歸佛、歸法、歸比丘僧，盡其壽命為優婆塞。 |
World Honored One! I now return to the Buddha, to the Dharma, to the bhikkhu and the Sangha, and I will serve as Upasaka for the rest of my life. |
世尊！譬如士夫欲求燈明，取其馬尾，以為燈炷，欲吹令然，終不得明，徒自疲勞，燈竟不然。 |
World Honored One! For example, if a scholar wants to make a lamp bright, he takes the tail of a horse and thinks it is a stick. He wants to blow the light, but in the end he cannot get the light. He is just tired, but the lamp does not work. |
我亦如是，欲求明智，於諸愚癡尼揵子所，愚癡習近，愚癡和合，愚癡奉事，徒自勞苦，不得明智，是故我今重歸依佛、歸法、歸僧。 |
In the same way, I want to seek wisdom, but I have learned to follow the foolish nuns and fools, they have harmonious with each other, and they have served foolishly, but I have toiled in vain and cannot be wise. Therefore, I now return to the Buddha, the Dharma, and the Sangha. |
從今以去，於彼尼揵愚癡不善不辯者所，少信、少敬、少愛、少念，於今遠離。 |
From now on, I will stay away from those foolish, ignorant, and unarguable people who have little faith, little respect, little love, and little thought. |
是故，我今第三歸佛、歸法、歸僧，乃至盡壽，為優婆塞，自淨其心。」 |
Therefore, I now return to the Buddha, the Dharma, and the Sangha for the third time. Until the end of my life, I become an Upasaka and purify my mind. " |
時，刀師氏聚落主聞佛所說，歡喜隨喜，作禮而去。 |
At that time, the leader of the Daoshi clan heard what the Buddha said, rejoiced with joy, bowed and left. |
SA 917 （九一七） 惡馬 |
SA 917 (Nine One Seven) Evil Horse |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間有三種調馬。 |
"There are three kinds of horse training in the world. |
何等為三種？ |
What are the three types? |
有馬捷疾具足、色不具足、形體不具足。 |
A horse has sufficient agility and speed, but lacks color and body. |
有馬色具足、捷疾具足形體不具足。 |
There is a horse that has enough color and quickness but not enough physical form. |
有馬捷疾具足、色具足、形體具足。 |
There is a horse with sufficient agility, sufficient color, and sufficient body. |
如是有三種調士夫相。 |
In this way, there are three aspects of regulating scholars. |
何等為三？ |
What is three? |
有士夫捷疾具足、色不具足、形體不具足。 |
There are scholars who have sufficient quickness and disease, but not enough color and lack of body. |
有士夫捷疾具足、色具足、形體不具足。 |
There are scholars who have sufficient quickness and disease, sufficient color, and insufficient body. |
有士夫捷疾具足、色具足、形體具足。 |
There are scholars who have sufficient agility, sufficient color, and sufficient body. |
「比丘！何等為不調士夫捷疾具足、色不具足、形體不具足，有士夫於此苦如實知，此苦集、此苦滅、此苦滅道跡如實知，如是觀者三結斷，身見、戒取、疑。 |
"Bhikkhu! What a scholar who is not capable of having sufficient quickness and disease, not enough color, and not enough body. There is a scholar who knows this suffering as it really is, the origin of suffering, the cessation of suffering, and the traces of the path of suffering. In this way, he who observes three Knots are broken, body view, abstinence, and doubt. |
此三結斷得須陀洹，不墮惡趣法，決定正趣三菩提，七有天人往生，究竟苦邊，是名捷疾具足。 |
These three knots are broken and the sotapanna is achieved, and one does not fall into the evil realm. It determines the three bodhisattvas of the right realm. He will be reborn in the seven heavens and human beings. The end of suffering is called rapid illness. |
何等為非色具足？ |
What kind of non-material possessions are there? |
若有問阿毘曇、律，不能以具足句味，次第隨順，具足解說，是名色不具足。 |
If there is a question about Abhitan and Vinaya, and it cannot be explained with sufficient sentence meaning, sequence and order, then the name and form are not sufficient. |
云何形體不具足？ |
How come the body is not enough? |
非大德名聞，感致衣被、飲食、床臥、湯藥、眾具，是名士夫捷疾具足、色不具足、形體不具足。 |
If you are not a great virtue, your clothes, food, bed, soups, medicines, and utensils will be felt. If you are a famous scholar, your quickness and illness will be sufficient, your color will not be enough, and your body will not be enough. |
「何等為捷疾具足、色具足、形體不具足？ |
"How can it be that quickness and disease are sufficient, color is sufficient, and body is not enough? |
謂士夫此苦如實知，此苦集、此苦滅、此苦滅道跡如實知，乃至究竟苦邊，是捷疾具足。 |
It is said that a scholar truly knows this suffering, this suffering's origin, this suffering's cessation, this suffering's path traces, and even the ultimate edge of suffering. This is a quick and rapid disease. |
何等為色具足？ |
How can one have enough color? |
若問阿毘曇、律，乃至能為解說，是名色具足。 |
If you ask Abhitan and Vinaya, you can even explain it. It is full of name and form. |
何等為形體不具足？ |
What is the lack of body? |
非大德名聞，不能感致衣被、飲食、臥具、湯藥，是名士夫捷疾具足、色具足、形體不具足。 |
Those who are not great virtues and famous people cannot appreciate clothing, food, food, bedding, and soups and medicines. They are famous scholars who have sufficient quickness and illness, sufficient color, and insufficient body. |
「何等為士夫捷疾具足、色具足、形體具足？ |
"How can a scholar be endowed with agility, aptitude, color, and body? |
謂士夫此苦如實知，此苦集、此苦滅、此苦滅道跡如實知，乃至究竟苦邊，是名捷疾具足。 |
It is said that the scholar truly knows this suffering, this suffering, this suffering's cessation, this suffering's path traces, and even the ultimate edge of suffering, this is called rapid illness. |
何等為色具足，若問阿毘曇、律，乃至能解說，是名色具足。 |
What is the completeness of form and substance? If you ask Abhitan and Vinaya, you can even explain, it is the completeness of name and substance. |
何等為形體具足，大德名聞，乃至臥具、湯藥，是名形體具足，是名士夫捷疾具足、色具足、形體具足。」 |
It is said that the body is complete, the great virtues and fame are complete, and even the bedding and decoctions are complete. This is the name of the famous scholar, the quick disease is complete, the color is complete, and the body is complete. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 918 （九一八） 順調馬 |
SA 918 (September 18) Shun Tiao Horse |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間有三種良馬。 |
"There are three kinds of good horses in the world. |
何等為三？ |
What is three? |
有馬捷疾具足、非色具足、非形體具足。 |
There is a horse that is endowed with swiftness and speed, which is not endowed with form and endowed with body. |
有馬捷疾具足、色具足、非形體具足，有馬捷疾具足、色具足、形體具足。 |
There are horses with sufficient agility, sufficient form, and sufficient non-physical form; there are horses with sufficient agility, sufficient form, and sufficient form. |
於正法、律有三種善男子。 |
There are three kinds of good men in the Dharma and the law. |
何等為三？ |
What is three? |
有善男子捷疾具足、非色具足、非形體具足，有善男子捷疾具足、色具足、非形體具足，有善男子捷疾具足、色具足、形體具足。 |
There is a good man who is endowed with quickness and disease, and is endowed with neither form nor form. |
「何等為善男子捷疾具足、非色具足、非形體具足？ |
"What kind of good man is he who is endowed with quickness and disease, who is not endowed with form, or who is endowed with body? |
謂善男子苦聖諦如實知，苦集聖諦如實知，苦滅聖諦如實知，苦滅道跡聖諦如實知。 |
It is said that a good man knows the noble truth of suffering as it truly is, the noble truth of the origin of suffering as it truly is, the noble truth of the cessation of suffering as it truly is, and the noble truth of the path of suffering and the path of suffering as it truly is known. |
作如是知、如是見已，斷五下分結，謂身見、戒取、疑、貪欲、瞋恚； |
Knowing this, seeing this, cut off the five lower fetters, namely view of the body, attachment to morality, doubt, greed, and anger; |
斷此五下分結已，得生般涅槃阿那含，不復還生此世，是名善男子捷疾具足。 |
Having severed these five lower knots, he has attained parinirvana, Anagami, and will never be reborn in this world again. This is a good man who is endowed with quickness and disease. |
云何色不具足？ |
Why is the color of the cloud not enough? |
若問阿毘曇、律，不能解了句味，次第隨順，決定解說，是名色不具足。 |
If you ask Abhitan and Vinaya and cannot understand the meaning of the sentence, and follow the order and decide the explanation, it means that the name and form are not sufficient. |
云何形體不具足？ |
How come the body is not enough? |
謂非名聞大德，能感財利供養、衣被、飲食、隨病湯藥，是名善男子捷疾具足、非色具足、非形體具足。 |
It is said that a great virtue is not well-known and can sense financial benefits, offerings, clothing, food and drink, and decoctions and medicines for diseases. This is a good man who is quick and full of diseases, not full of color, not full of body. |
「何等為捷疾具足、色具足、非形體具足？ |
"How is it that quickness and disease are sufficient, form is sufficient, and non-body is sufficient? |
謂善男子此苦聖諦如實知，乃至得生般涅槃阿那含，不復還生此世，是名捷疾具足。 |
It is said that a good man knows this holy truth of suffering as it really is, so that he can achieve parinirvana and anagami, and will never be reborn in this world again. This is called having rapid illness. |
云何色具足？ |
How beautiful is the cloud? |
若有問阿毘曇、律，能以次第句味，隨順決定，而為解說，是名色具足。 |
If you ask about Abhitan and Vinaya, and you can interpret it based on the sequence, sentence, flavor, and decision making, it means that the name and form are sufficient. |
云何非形體具足？ |
Why not have a physical body? |
謂非名聞大德，能感財利供養、衣被、飲食、隨病湯藥，是名善男子捷疾具足、色具足、非形體具足。 |
It is said that the great virtues of non-famous people are able to appreciate financial benefits, offerings, clothing, food and drink, and decoctions and medicines for diseases. This is a good man who has sufficient quickness and disease, sufficient color, and sufficient non-physical form. |
「何等為善男子捷疾具足、色具足、形體具足？ |
"What kind of good man is he who has perfect acuity, perfect color, and perfect body? |
謂善男子此苦聖諦如實知，乃至得阿那含生般涅槃，不復還生此世，是名捷疾具足。 |
It is said that a good man knows this holy truth of suffering as it really is, so that he can attain the parinirvana of Anagami, and will never be reborn in this world again. This is called the possession of quick disease. |
何等為色具足，若有問阿毘曇、毘尼，乃至而為解說，是名色具足。 |
What is the completeness of form and substance? If someone asks Abhitan and Bini, they can even explain it. |
何等為形體具足？ |
How is the body complete? |
謂名聞大德能感財利，乃至湯藥、眾具，是名形體具足，是名善男子捷疾具足、色具足、形體具足。」 |
It is said that the famous and great virtues can sense financial benefits, even decoctions and medicines, and all kinds of utensils. This is the name and body. This is the name of a good man who has sufficient quickness, disease, and body. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
雜阿含經卷第三十二 |
Zagama Sutra Volume 32 |
SA 919 （九一九） 賢乘 |
SA 919 (Nine Nineteen) Xian Cheng |
雜阿含經卷第三十三 |
The Thirty-Third Volume of the Za Agama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間有三種良馬。 |
"There are three kinds of good horses in the world. |
何等為三？ |
What is three? |
謂有馬捷疾具足、非色具足、非形體具足。 |
It is said that there is a horse that is endowed with swiftness and speed, which is not endowed with color and endowed with body. |
有馬捷疾具足、色具足、非形體具足。 |
There is a horse with sufficient agility, sufficient form, and sufficient non-physical form. |
有馬捷疾具足、色具足、形體具足。 |
There is a horse with sufficient agility, sufficient color, and sufficient body. |
如是於此法、律有三種善男子。 |
In this way, there are three kinds of good men in this law and law. |
何等為三？ |
What is three? |
有善男子捷疾具足、非色具足、非形體具足，有善男子捷疾具足、色具足、非形體具足，有善男子捷疾具足、色具足、形體具足。 |
There is a good man who is endowed with quickness and disease, and is endowed with neither form nor form. |
「何等為善男子捷疾具足、非色具足、非形體具足？ |
"What kind of good man is he who is endowed with quickness and disease, who is not endowed with form, or who is endowed with body? |
謂善男子此苦聖諦如實知，此苦集聖諦如實知，此苦滅聖諦如實知，此苦滅道跡聖諦如實知。 |
It is said that, good man, the noble truth of suffering is truly known, the noble truth of the origin of suffering is truly known, the noble truth of the cessation of suffering is truly known, and the noble truth of the path to the path of suffering is truly known. |
如是知、如是見已，欲有漏心解脫、有有漏心解脫、無明有漏心解脫： |
Thus knowing and seeing, the mind with outflows is liberated, the mind with outflows is liberated, the mind with outflows is liberated, and the mind with outflows is liberated: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
是名捷疾具足。 |
It is famous for its quickness and disease. |
云何非色具足？ |
Why is it that there is not enough color? |
若有問阿毘曇、律，乃至不能為決定解說，是名色不具足。 |
If you ask about Abhitan and Vinaya, and cannot even explain it for a decision, it means that the name and form are not sufficient. |
何等非形體具足？ |
How incorporeal? |
謂非名聞大德，乃至不感湯藥、眾具，是名形體不具足，是名善男子捷疾具足、非色具足、非形體具足。 |
It is said that he is not a famous and great virtue, and he is not even aware of soups, medicines, and utensils. This is a name that does not have a body. This is a good man who has quickness and disease, is not a person, and does not have a body. |
「何等為善男子捷疾具足、色具足、非形體具足？ |
"What kind of good man is he who is endowed with quickness and disease, who is endowed with form, and who is endowed with no body? |
謂善男子此苦聖諦如實知，乃至不受後有，是名捷疾具足。 |
It is said that a good man knows this noble truth of suffering as it really is, and does not even suffer from it. This is called having rapid illness. |
云何色具足？ |
How beautiful is the cloud? |
謂若有問阿毘曇、毘尼，乃至能為決定解說，是名色具足。 |
It is said that if you ask Abhitan or Bini, you can even make a decision and explain it, because it is full of name and form. |
何等為非形體具足？ |
How can it be non-corporeal? |
謂非名聞大德，乃至不能感湯藥、眾具，是名善男子捷疾具足、色具足、非形體具足。 |
It is said that a person who is not a great virtuous person cannot even feel the decoctions, medicines, and utensils. This is a good man who has sufficient quickness and disease, sufficient color, and sufficient non-physical form. |
「何等為善男子捷疾具足、色具足、形體具足？ |
"What kind of good man is he who has perfect acuity, perfect color, and perfect body? |
謂善男子此苦聖諦如實知，乃至不受後有，是名捷疾具足。 |
It is said that a good man knows this noble truth of suffering as it really is, and does not even suffer from it. This is called having rapid illness. |
何等為色具足？ |
How can one have enough color? |
謂善男子若有問阿毘曇、毘尼，乃至能為決定解說，是名色具足。 |
It is said that if a good man asks Abhitan and Bini, he can even make a decision and explain it. This is because the name and form are sufficient. |
何等為形體具足？ |
How is the body complete? |
謂善男子名聞大德，乃至能感湯藥、眾具，是名形體具足，是名善男子捷疾具足、色具足、形體具足。」 |
It is said that a good man is famous for his great virtues and can even sense soups, medicines, and various utensils. This is called a good man who has a complete body. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 920 （九二〇） 三 |
SA 920 (920) 3 |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有三種良馬，王所服乘。 |
"There are three kinds of good horses in the world, and the king is willing to ride them. |
何等為三？ |
What is three? |
謂良馬色具足、力具足、捷疾具足。 |
It is said that a good horse has good looks, good strength, and good agility. |
如是於正法、律有三種善男子，世所奉事、供養、恭敬，為無上福田。 |
In this way, there are three kinds of good men in the righteous Dharma and the law. They are served, supported and respected in the world, and they are the fields of unparalleled blessings. |
何等為三？ |
What is three? |
謂善男子色具足、力具足、捷疾具足。 |
It is said that a good man has sufficient appearance, strength, and quickness. |
「何等為色具足？ |
"What kind of materiality is there? |
謂善男子住於淨戒波羅提木叉律儀，威儀行處具足，見微細罪，能生怖畏，受持學戒，是名色具足。 |
It is said that a good man lives in the pure precepts of Paratimusha, has complete majestic manners and conducts, can arouse fear when seeing minor sins, accepts and upholds the precepts, and has sufficient name and form. |
「何等力具足？ |
"How powerful is that? |
已生惡不善法令斷，生欲、精勤方便，攝受增長； |
The evil and unwholesome laws that have arisen have been judged, desires have arisen, diligence has been expedited, and absorption has increased; |
未生惡不善法不起，生欲、精勤方便，攝受增長。 |
The evil and unwholesome dharma has not yet arisen, the desire arises, the energy is diligent, and the uptake increases. |
未生善法令起，生欲、精勤方便，攝受增長； |
Before the good law arises, desire arises, diligence and expediency arise, and the uptake increases; |
已生善法住不忘失，生欲、精勤方便，攝受增長，是名力具足。 |
The good dharma that has been born is not forgotten, the desire is generated, the energy is diligent, and the absorption is increased. This is the name and power. |
「何等為捷疾具足？ |
"How can one be so quick and agile? |
謂此苦聖諦如實知，乃至得阿羅漢，不受後有，是名捷疾具足。 |
It is said that knowing the noble truth of suffering as it really is, leading to the attainment of Arhatship, and not being able to suffer from future consequences, this is called the possession of quick disease. |
是名善男子色具足、力具足、捷疾具足。」 |
This is a good man who is endowed with good looks, good strength, and good agility. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 921 （九二一） 四 |
SA 921 (Nine Two One) Four |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有良馬，四能具足，當知是良馬，王所服乘。 |
There is a good horse in the world that possesses all four abilities. You should know that it is a good horse and the king will ride it. |
何等為四？ |
What is four? |
所謂賢善、捷疾、堪能、調柔。 |
The so-called virtue, quickness, ability, and gentleness. |
如是善男子四德成就，世所宗重，承事供養，為無上福田。 |
Such a good man who has achieved the four virtues will be respected in the world, and he will serve and support him, becoming a field of unparalleled blessings. |
何等為四？ |
What is four? |
謂善男子成就無學戒身、無學定身、無學慧身、無學解脫身。」 |
It is said that a good man has achieved the body of unlearned discipline, the body of unlearned concentration, the body of unlearned wisdom, and the body of unlearned liberation. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 922 （九二二） 鞭影 |
SA 922 (Nine Two Two) Whip Shadow |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有四種良馬，有良馬駕以平乘，顧其鞭影馳駃，善能觀察御者形勢，遲速左右，隨御者心。 |
"There are four kinds of good horses in the world. There are good horses that ride flatly. They gallop with the shadow of their whips in mind. They are good at observing the situation of their charioteers. They slow down and move around, and follow the charioteer's heart. |
是名，比丘！世間良馬第一之德。 |
That’s the name, Bhikkhu! The first virtue of a good horse in the world. |
復次，比丘！世間良馬不能顧影而自驚察，然以鞭杖觸其毛尾則能驚速察御者心，遲速左右，是名世間第二良馬。 |
Again, bhikkhu! The best horse in the world cannot look at the shadow and start to detect itself. However, if you touch its hair and tail with a whip and stick, it can startle and detect the mind of the rider. It is called the second best horse in the world. |
復次，比丘！若世間良馬不能顧影，及觸皮毛能隨人心，而以鞭杖小侵皮肉則能驚察，隨御者心，遲速左右。 |
Again, bhikkhu! If a good horse in the world cannot look at the shadow, and its fur can follow the heart of the horse, but if the whip and stick slightly penetrate the skin, it can startle the horse, follow the driver's heart, and move around at a slow speed. |
是名，比丘！第三良馬。 |
That’s the name, Bhikkhu! The third good horse. |
復次，比丘！世間良馬不能顧其鞭影，及觸皮毛，小侵膚肉，乃以鐵錐刺身，徹膚傷骨，然後方驚，牽車著路，隨御者心，遲速左右，是名世間第四良馬。 |
Again, bhikkhu! The best horses in the world cannot care about the shadow of the whip, which touches the fur and slightly intrudes the skin. Instead, they stab the body with iron awls, which penetrate the skin and hurt the bones. Then they start to frighten, lead the chariot along the road, follow the heart of the charioteer, and move around at a slow speed. This is the name of the world. The fourth good horse. |
「如是於正法、律有四種善男子。 |
"In this way, there are four kinds of good men in the Dharma and the law. |
何等為四？ |
What is four? |
謂善男子聞他聚落有男子、女人疾病困苦，乃至死，聞已，能生恐怖，依正思惟，如彼良馬顧影則調，是名第一善男子於正法、律能自調伏。 |
It is said that if a good man hears that there are men or women in his community who are sick, suffering, or even dead, he will be frightened and fearful. If he thinks rightly, he will control himself like a good horse looking at its shadow. This is the first good man who can control himself in the right Dharma and discipline. |
復次，善男子不能聞他聚落若男、若女老、病、死苦，能生怖畏，依正思惟； |
Again, if a good man hears that he is a man or a woman, old age, illness, or death, he will be fearful and think correctly; |
見他聚落若男、若女老、病、死苦，則生怖畏，依正思惟，如彼良馬觸其毛尾，能速調伏，隨御者心，是名第二善男子於正法、律能自調伏。 |
Seeing them gathered together, whether men or women, old, sick, or dying, will give rise to fear. If you think rightly, you will be like a good horse that can be quickly tamed by touching its hair and tail. It will follow the mind of the charioteer. This is called the second good man in the right Dharma. , the law can regulate itself. |
復次，善男子不能聞、見他聚落中男子、女人老、病、死苦，生怖畏心，依正思惟，然見聚落、城邑有善知識及所親近老、病、死苦，則生怖畏，依正思惟，如彼良馬，觸其膚肉，然後調伏，隨御者心，是名善男子於聖法、律而自調伏。 |
Again, a good man cannot hear or see the suffering of old age, sickness, and death among the men and women in his settlement, and he will be filled with fear and fear. If he thinks correctly, he sees a good teacher in his settlement or city and the suffering of old age, sickness, and death among those close to him. Then fear arises, and with right thinking, it is like a good horse, touching its skin and flesh, and then taming it, following the mind of the charioteer. This is called a good man who tames himself in the holy Dharma and laws. |
復次，善男子不能聞、見他聚落中男子、女人及所親近老、病、死苦，生怖畏心，依正思惟； |
Again, if a good man cannot hear or see the suffering of old age, illness, and death among the men, women, and those close to him in his community, he will have fear and awe, so he should think correctly; |
然於自身老、病、死苦能生厭怖，依正思惟，如彼良馬侵肌徹骨，然後乃調，隨御者心，是名第四善男子於聖法、律能自調伏。」 |
However, the pain of old age, illness, and death can give rise to disgust and fear. If you think rightly, it is like that good horse that invades the flesh and penetrates the bones. Then it is tamed and follows the mind of the driver. This is the fourth good man who can tame himself in the holy Dharma and law. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 923 （九二三） 乘調 |
SA 923 (Nine Two Three) Chengdu |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有調馬師名曰只尸，來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, a horse-training master named Zhishi came to visit the Buddha. He bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！我觀世間甚為輕賤，猶如群羊。 |
"World Honored One! I see the world as very humble and humble, just like a flock of sheep. |
世尊！唯我堪能調馬； |
World Honored One! Only I can control the horses; |
狂逸惡馬，我作方便，須臾令彼態病悉現，隨其態病，方便調伏。」 |
If a wild and evil horse runs wild, I will make it easy for him to show his illness. I will tame it according to his illness. " |
佛告調馬師聚落主： |
The Buddha told the master of the horse-tuning community: |
「汝以幾種方便調伏於馬？」 |
How many methods can you use to tame the horse? |
馬師白佛： |
Ma Shibai Buddha: |
「有三種法調伏惡馬。 |
"There are three ways to tame an evil horse. |
何等為三？ |
What is three? |
一者柔軟，二者麁澁，三者柔軟麁澁。」 |
One is soft, the other is soft, the third is soft and soft. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「汝以三種方便調馬，猶不調者，當如之何？」 |
You have used the three methods to tame the horse, but if you still can't tame it, what should you do? |
馬師白佛： |
Ma Shibai Buddha: |
「遂不調者，便當殺之。 |
"Anyone who refuses to adjust will be killed immediately. |
所以者何？ |
So what? |
莫令辱我。」 |
Don't insult me. " |
調馬師白佛： |
Horse trainer Bai Fo: |
「世尊是無上調御丈夫，為以幾種方便調御丈夫？」 |
The World Honored One is supremely able to control the husband. How many methods can he use to control the husband? |
佛告聚落主： |
The Buddha told the leader of the village: |
「我亦以三種方便調御丈夫。 |
"I also use three methods to control my husband. |
何等為三？ |
What is three? |
一者一向柔軟，二者一向麁澁，三者柔軟麁澁。」 |
The first is always soft, the second is always rough, and the third is soft and rough. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「所謂一向柔軟者，如所說： |
"The so-called person who is always soft is as he said: |
『此是身善行，此是身善行報，此是口、意善行，此是口、意善行報，是名天、是名人、是名善趣化生、是名涅槃，是為柔軟。』 |
"This is the good deeds of the body, this is the reward of the good deeds of the body, this is the good deeds of the mouth and mind, this is the reward of the good deeds of the mouth and mind, this is called heaven, this is the famous person, this is called the transformation of good destination, this is called nirvana, this is softness. 』 |
「麁澁者，如所說： |
"He who is embarrassed is like what he said: |
『是身惡行，是身惡行報，是口、意惡行，是口、意惡行報，是名地獄、是名畜生、是名餓鬼、是名惡趣、是名墮惡趣，是名如來麁澁教也。』 |
"This is the evil deeds of the body, the retribution of the evil deeds of the body, the evil deeds of the mouth and mind, the retribution of the evil deeds of the mouth and the mind, this is called hell, this is the animal, this is the hungry ghost, this is the bad realm, this is the fall into the evil realm. , this is also called the Tathagata Hurkan Sect. 』 |
「彼柔軟麁澁俱者，謂如來有時說身善行，有時說身善行報，有時說口、意善行，有時說口、意善行報； |
"He who is both soft and gentle means that the Tathagata sometimes talks about the good deeds of the body, and sometimes talks about the rewards of good deeds of the body; sometimes he talks about the rewards of good deeds with the mouth and mind; sometimes he talks about the rewards of good deeds with the mouth and mind; |
有時說身惡行，有時說身惡行報，有時說口、意惡行，有時說口、意惡行報。 |
Sometimes we talk about bad deeds of the body, sometimes we talk about the consequences of bad deeds of the body, sometimes we talk about bad deeds of the mouth and mind, and sometimes we talk about the consequences of bad deeds of the mouth and mind. |
如是名天、如是名人、如是名善趣、如是名涅槃。 |
Such is the name of heaven, such is the name of famous people, such is the name of good destination, such is the name of nirvana. |
如是名地獄、如是名畜生、餓鬼、如是名惡趣、如是墮惡趣，是名如來柔軟麁澁教。」 |
Such is the name of hell, such is the name of animals, hungry ghosts, such is the name of the evil realm, such is the fall into the evil realm, such is the teaching of the Tathagata's gentleness. " |
調馬師白佛： |
Horse trainer Bai Fo: |
「世尊！若以三種方便調伏眾生，有不調者，當如之何？」 |
World Honored One! If you use the three methods to tame sentient beings, and some of them are not tamed, what should you do? |
佛告聚落主： |
The Buddha told the leader of the village: |
「亦當殺之。 |
"They should also be killed. |
所以者何？ |
So what? |
莫令辱我。」 |
Don't insult me. " |
調馬師白佛言： |
The horse-training master said to the Buddha: |
「若殺生者，於世尊法為不清淨，世尊法中亦不殺生，而今言殺，其義云何？」 |
If one kills a living being, it is considered impure in the Blessed One's Dharma. In the Blessed One's Dharma, killing is not allowed. Now, what is the meaning of killing? |
佛告聚落主： |
The Buddha told the leader of the village: |
「如是！如是！如來法中殺生不清淨，如來法中亦不殺生； |
"So! So! In the Tathagata's Dharma, killing is impure, and in the Tathagata's Dharma, there is no killing; |
然如來法中以三種教授不調伏者，不復與語、不教、不誡。 |
However, those who are not tamed by the three teachings in the Tathagata's Dharma will no longer speak to them, teach them, or admonish them. |
聚落主！於意云何？ |
Settlement Lord! What do you mean? |
如來法中不復與語、不教、不誡，豈非死耶？」 |
If the Tathagata no longer speaks, teaches, or admonishes in the Dharma, is it not death? " |
調馬師白佛： |
Horse trainer Bai Fo: |
「實爾。 |
"Sure. |
世尊！不復與語，永不教、誡，真為死也。 |
World Honored One! To stop speaking to one another, to never teach or command, is to die. |
世尊！以是之故，我從今日離諸惡不善業。」 |
World Honored One! For this reason, I abstain from all evil and unwholesome deeds from today on. " |
佛告聚落主： |
The Buddha told the leader of the village: |
「善哉所說！」 |
What Zenzai said! |
時，調馬師聚落主只尸聞佛所說，歡喜隨喜，禮足而去。 |
At that time, after hearing what the Buddha said, the master of the horse-tuning master's settlement was delighted and left with all due respects. |
SA 924 （九二四） 有過 |
SA 924 (Nine Two Four) There has been |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間馬有八態。 |
"There are eight forms of horses in the world. |
何等為八？ |
What is eight? |
謂惡馬臨駕車時，後脚蹹人，前脚跪地，奮頭齧人，是名世間馬第一態。 |
It is said that when an evil horse is driving, it will kick people with its hind legs, kneel with its front legs, and bite people with its head. This is the best behavior of horses in the world. |
復次，惡馬就駕車時，低頭振軛，是名世間惡馬第二之態。 |
Again, when the evil horse is driving, it lowers its head and shakes its yoke, which is the second most evil horse in the world. |
復次，世間惡馬就駕車時，下道而去，或復偏厲車，令其翻覆，是名第三之態。 |
Again, when the evil horse in the world is driving, it will go down the road, or it will swerve hard and cause it to overturn. This is called the third state. |
復次，世間惡馬就駕車時，仰頭却行，是名世間惡馬第四之態。 |
Again, when the evil horse of the world is driving, it raises its head but walks, which is called the fourth state of the evil horse of the world. |
復次，世間惡馬就駕車時，小得鞭杖，或斷繮折勒，縱橫馳走，是名第五之態。 |
Again, when the evil horse in the world is driving, it will be whipped and staffed, or the rein will be broken and reined, and it will gallop away. This is called the fifth state. |
復次，世間惡馬就駕車時，舉前兩足，而作人立，是名第六之態。 |
Again, when the evil horse in the world is driving, it raises its front two feet and behaves like a human being. This is called the sixth posture. |
復次，世間惡馬就駕之時，加之鞭杖，安住不動，是名第七之態。 |
Again, when the evil horse in the world is about to ride, add a whip and stick and stay still, this is called the seventh state. |
復次，世間惡馬就駕之時，叢聚四脚，伏地不起，是名第八之態。 |
Again, when the evil horse of the world is about to ride, it gathers its legs together and falls to the ground, which is called the eighth state. |
「如是，世間惡丈夫於正法、律有八種過。 |
"In this way, evil husbands in the world have eight faults in the Dharma and the law. |
何等為八？ |
What is eight? |
若比丘！諸梵行者以見聞疑罪而發舉時，彼則瞋恚，反呵責彼言： |
If you are a monk! When the Brahmacharyas raise their eyebrows because of their suspicion of sin because of what they have seen or heard, they will become angry and scold them by saying: |
『汝愚癡，不辯不善，他立舉汝，汝云何舉我？』 |
"You are foolish and ignorant, and you are not good at reasoning. If he lifts you up, how can you lift me up?" 』 |
如彼惡馬，後脚雙蹹，前脚跪地，斷鞅折軛，是名丈夫於正法、律第一之過。 |
Like that evil horse, kicking both hind legs, kneeling on the ground, breaking the martingale and breaking the yoke, this is the fault of a husband who is the first in the dharma and the law. |
「復次，比丘！諸梵行者以見聞疑舉，反出他罪，猶如惡馬怒項折軛，是名丈夫於正法、律第二之過。 |
"Again, Bhikkhu! Brahma-jāvatās who use their sight, hearing, and doubtful behavior to reflect the sins of others are like an angry horse that breaks its yoke in anger. This is the fault of a husband in the second place of the Dharma and the Vinaya. |
「復次，比丘！諸梵行者以見聞疑舉，不以正答，橫說餘事，瞋恚憍慢，隱覆嫌恨，不忍，無所由作，如彼惡馬不由正路，令車翻覆，是名丈夫於正法、律第三之過。 |
"Again, bhikkhu! Brahma practitioners, who have seen and heard doubts, do not give correct answers, talk nonsense, are angry, are arrogant, hide resentment, are intolerant, and have no choice but to do anything, just like the evil horse that does not follow the right path and overturns the cart. This is the husband's third fault in the Dharma and the law. |
「復次，比丘！諸梵行者以見聞疑舉，令其憶念，而作是言： |
"Again, bhikkhu, all the Brahmacharyas, having seen, heard, and doubted, have made them recall it, and say this: |
『我不憶念！』觝突不伏，如彼惡馬却縮轉退，是名丈夫於正法、律第四之過。 |
"I don't remember!" ’ To be able to stand upright but not to buckle down, just like an evil horse to cower and retreat, is a husband’s fourth fault in the righteous Dharma. |
「復次，比丘！諸梵行者以見聞疑舉時，輕蔑不數其人，亦不數僧，攝持衣鉢，隨意而去，如彼惡馬加以鞭杖，縱橫馳走，是名丈夫於正法、律第五之過。 |
"Again, bhikkhu! When Brahma practitioners see or hear doubts, they look down upon them, not even the monks. They take their robes and bowls and go away as they please, just like those evil horses with whips and sticks, galloping away. This is the name of a husband. The fifth fault of the dharma and law. |
「復次，比丘！諸梵行者以見聞疑舉時，自處高床、與諸上座共諍曲直，如彼惡馬雙脚人立，是名丈夫於正法、律第六之過。 |
"Again, bhikkhu! When the Brahma practitioners, when they have seen, heard or doubted something, they sit on the high bed and argue with the superiors, just like an evil horse standing with two feet. This is called the husband's fault in the sixth law of the dharma. |
「復次，比丘！諸梵行者以見聞疑舉時，默然不應，以惱大眾，如彼惡馬加其鞭杖，兀然不動，是名丈夫於正法、律第七之過。 |
"Again, bhikkhu! When Brahma practitioners see, hear, or act doubtfully, they remain silent and do nothing to annoy the public, just like an evil horse with its whip and staff but does not move. This is called the seventh fault of a husband in the true Dharma and Vinaya. |
「復次，比丘！諸梵行者以見聞疑舉時，則便捨戒，自生退沒，到於寺門，而作是言： |
"Again, Bhikkhu! When any Brahmacharya sees or hears something doubtful, he abandons his precepts, withdraws from his life, goes to the temple gate, and says this: |
『汝默然快喜安住，我自捨戒退沒。』 |
"You abide happily and peacefully in silence, while I abandon my precepts and retreat." 』 |
如彼惡馬叢聚四足，伏地不動，是名丈夫於正法、律第八之過。 |
Just like the evil horses gathered together on all fours and lying on the ground motionless, this is the husband's eighth fault in the righteous Dharma. |
是名比丘於正法、律有八種丈夫過惡。」 |
This bhikkhu has eight kinds of wrongdoings in the Dharma and Vinaya. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 925 （九二五） 八種 |
SA 925 (Nine Two Five) eight species |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間良馬有八種德成就者，隨人所欲，取道多少。 |
There are eight kinds of good horses in the world. Those who have achieved eight virtues can follow as many paths as people want. |
何等為八？ |
What is eight? |
生於良馬鄉，是名良馬第一之德。 |
Born in Liangma Township, he is known as the first virtue of Liangma. |
復次，體性溫良，不驚恐人，是名良馬第二之德。 |
Furthermore, having a gentle body and not frightening people is the second most important virtue of a good horse. |
復次，良馬不擇飲食，是名良馬第三之德。 |
Again, a good horse does not choose what to eat, which is the third virtue of a good horse. |
復次，良馬厭惡不淨，擇地而臥，是名良馬第四之德。 |
Again, a good horse hates impurity and chooses a place to lie down. This is the fourth virtue of a good horse. |
復次，良馬諸情態速為調馬者現，馬師調習，速捨其態，是名良馬第五之德。 |
Again, all the postures of a good horse appear quickly for those who train the horse. The horse master adjusts and quickly loses his posture. This is called the fifth virtue of a good horse. |
復次，良馬安於駕乘，不顧餘馬，隨其輕重，能盡其力，是名良馬第六之德。 |
Again, a good horse is content to be ridden, regardless of the rest of the horse, regardless of its weight, and can do its best. This is the sixth virtue of a good horse. |
復次，良馬常隨正路，不隨非道，是名良馬第七之德。 |
Again, a good horse always follows the right path and never follows the wrong path. This is the seventh virtue of a good horse. |
復次，良馬若病、若老，勉力駕乘，不厭不倦，是名良馬第八之德。 |
Again, even if a good horse is sick or old, it must be ridden hard and tireless. This is the eighth virtue of a good horse. |
「如是，丈夫於正法、律八德成就，當知是賢士夫。 |
"In this way, if your husband has achieved the correct Dharma and the Eight Virtues, you should know that he is a wise husband. |
何等為八？ |
What is eight? |
謂賢士夫住於正戒波羅提木叉律儀，威儀行處具足，見微細罪，能生怖畏，受持學戒，是名丈夫於正法、律第一之德。 |
It is said that a wise husband lives in the right precepts and the laws of Paratimusha. He is full of dignity and conduct. He can be afraid of even minor sins and accepts and upholds the precepts. This is called the virtue of a husband who is first in the right Dharma and discipline. |
復次，丈夫性自賢善，善調善住，不惱、不怖諸梵行者，是名丈夫第二之德。 |
Furthermore, a husband's nature is virtuous and good, he is good at harmonizing and living well, and he is not annoyed or afraid of the holy life. This is called the second virtue of a husband. |
復次，丈夫次行乞食，隨其所得，若麁、若細，其心平等，不嫌、不著，是名丈夫第三之德。 |
Again, when a husband goes begging for food, he follows what he gets, whether it's Ruolu or Ruoxi, his mind is equal, and he doesn't resent or get attached to it. This is called the third virtue of a husband. |
復次，丈夫心生厭離於身惡業，口、意惡業，惡不善法及諸煩惱，重受諸有熾然苦報，於未來世生、老、病、死、憂、悲、惱、苦，增其厭離，是名丈夫第四之德。 |
Again, the husband’s heart is disgusted with the bad karma of the body, the bad karma of speech and mind, the evil unwholesome dharma, and all kinds of troubles, and he will suffer all the blazing retributions of rebirth, old age, illness, death, worry, sorrow, Annoyance and suffering increase the distaste and alienation, which is called the fourth virtue of a husband. |
復次，丈夫若有沙門過，諂曲不實，速告大師及善知識，大師說法則時除斷，是名丈夫第五之德。 |
Secondly, if your husband has a Samana sin and flatters you untrue, you should report it to the master and the good teacher immediately. The master will expound the law and get rid of it immediately. This is called the fifth virtue of a husband. |
復次，丈夫學心具足，作如是念： |
Again, my husband, who is eager to learn, thought as follows: |
『設使餘人學以不學，我悉當學。』 |
"If the rest of the people learn but don't learn, I will learn it." 』 |
是名丈夫第六之德。 |
This is the sixth virtue of a husband. |
復次，丈夫行八正道，不行非道，是名丈夫第七之德。 |
Again, a husband should follow the Eightfold Path and not do wrong things. This is called the seventh virtue of a husband. |
復次，丈夫乃至盡壽，精勤方便，不厭不倦，是名丈夫第八之德。 |
Furthermore, even to the end of his life, a husband must be diligent, diligent, and tireless. This is the eighth virtue of a husband. |
如是丈夫八德成就，隨其行地，能速昇進。」 |
If a husband achieves the eight virtues, he will be able to advance quickly wherever he goes. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 926 （九二六） 迦旃延 |
SA 926 (Nine Two Six) Kachanyan |
如是我聞： |
This is what I heard: |
一時，佛住那梨聚落深谷精舍。 |
For a time, the Buddha lived in a monastery in the deep valley of Nali Village. |
爾時，世尊告詵陀迦旃延： |
At that time, the World-Honored One told Shunta Kaccayana: |
「當修真實禪，莫習強良禪，如強良馬，繫槽櫪上，彼馬不念： |
"When you practice true Zen, do not practice strong and good Zen. You are like a strong and good horse tied to a stable, but the horse does not think: |
『我所應作、所不應作。』 |
“What I should do and what I shouldn’t do. 』 |
但念穀草。 |
But remember the grain grass. |
如是，丈夫於貪欲纏多所修習故，彼以貪欲心思惟，於出離道不如實知，心常馳騁，隨貪欲纏而求正受； |
In this way, because the husband practices a lot due to greed, he thinks with a greedy mind and does not know the truth about the path of renunciation. His mind is always galloping, and he seeks the right experience as he is entangled in greed. |
瞋恚、睡眠、掉悔、疑多修習故，於出離道不如實知，以疑蓋心思惟，以求正受。 |
Because of anger, sleep, loss of regret, and excessive doubts in practice, the path to renunciation is not as clear as it really is, and doubts cover the mind in order to seek for the right experience. |
「詵陀！若真生馬繫槽櫪上，不念水草，但作是念： |
"Shuntuo! If a horse is really born and tied to a stable, don't think of water and grass, but just think of this: |
『駕乘之事。』 |
"Driving matters." 』 |
如是，丈夫不念貪欲纏，住於出離如實知，不以貪欲纏而求正受，亦不瞋恚、睡眠、掉悔、疑纏，多住於出離； |
In this way, the husband will not be entangled in greed, dwell in renunciation and know the truth, and will not be entangled in greed but seek righteous feelings. He will also not be entangled in anger, sleep, regret, and doubt, and will dwell in renunciation. |
瞋恚、睡眠、掉悔、疑纏如實知，不以疑纏而求正受。 |
Know anger, sleep, regret, and doubts as they really are, and seek righteousness without being entangled by doubts. |
「如是，詵陀！比丘如是禪者，不依地修禪，不依水、火、風、空、識、無所有、非想非非想而修禪。 |
"In this way, Shunta! A monk who meditates like this, practices meditation without relying on the ground, without relying on water, fire, wind, space, consciousness, nothingness, and neither thinking nor non-thinking. |
不依此世、不依他世，非日、月，非見、聞、覺、識，非得非求，非隨覺，非隨觀而修禪。 |
It does not depend on this world or other worlds, it does not depend on the sun or the moon, it does not see, hear, feel, or recognize, it does not obtain or seek, it does not follow the awakening, and it does not practice meditation following the contemplation. |
「詵陀！比丘如是修禪者，諸天主、伊濕波羅、波闍波提恭敬合掌，稽首作禮而說偈言： |
"Shunda! When a bhikkhu practices Zen like this, all the gods, Ishipalas, and Parajapatis respectfully join their hands, bow their heads, bow, and say this verse: |
「『南無大士夫， 南無士之上， |
"'Namo is a great scholar, Namo is above a scholar, |
以我不能知， 依何而禪定？』 |
Since I don’t know, how can I meditate? 』 |
」 |
|
爾時，有尊者跋迦利住於佛後，執扇扇佛。 |
At that time, the Venerable Bhagali was living behind the Buddha, holding a fan and fanning the Buddha. |
時，跋迦利白佛言： |
At that time, Bhagali said to the Buddha: |
「世尊！若比丘云何入禪，而不依地、水、火、風，乃至覺觀，而修禪定？ |
"World Honored One! How can a bhikkhu enter Zen and practice meditation without relying on earth, water, fire, wind, or even enlightenment? |
云何比丘禪，諸天主、伊濕波羅、波闍波提合掌恭敬，稽首作禮而說偈言： |
When Bhikkhu Yunhe meditated, the Gods, Ishipala, and Pajapati put their palms together in respect, bowed their heads, bowed, and said verses: |
「『南無大士夫， 南無士之上， |
"'Namo is a great scholar, Namo is above a scholar, |
以我不能知， 依何而禪定？』 |
Since I don’t know, how can I meditate? 』 |
」 |
|
佛告跋迦利： |
The Buddha told Bhagali: |
「比丘於地想能伏地想，於水、火、風想、無量空入處想、識入處想、無所有入處、非想非非想入處想。 |
"A bhikkhu thinks about the earth, he thinks about the earth, he thinks about water, fire, and wind, he thinks about infinite space, he thinks about consciousness, he thinks about nothing, and he thinks about neither thinking nor non-thinking. |
此世他世，日、月、見、聞、覺、識，若得若求，若覺若觀，悉伏彼想。 |
In this world and other worlds, the sun, the moon, seeing, hearing, feeling, and knowing, if you get it, if you seek it, if you feel it, if you observe it, you should all think about it. |
跋迦利！比丘如是禪者，不依地、水、火、風，乃至不依覺、觀而修禪。 |
Bhagali! A monk who practices Zen does not rely on earth, water, fire, or wind, nor does he even rely on awareness or insight to practice Zen. |
跋迦利！比丘如是禪者，諸天主、伊濕波羅、波闍波提恭敬合掌，稽首作禮而說偈言： |
Bhagali! When a bhikkhu is meditating like this, all gods, Ishipalas, and Parajapatis respectfully join their hands, bow their heads, salute, and say verses: |
「『南無大士夫， 南無士之上， |
"'Namo is a great scholar, Namo is above a scholar, |
以我不能知， 何所依而禪？』 |
Since I don’t know, how can I practice Zen? 』 |
」 |
|
佛說此經時，詵陀迦旃延比丘遠塵離垢，得法眼淨。 |
When the Buddha preached this sutra, Bhikkhu Shunda Kaccayana was far away from the dust and defilements, and his Dharma eye was pure. |
跋迦利比丘不起諸漏，心得解脫。 |
Bhikkhu Bakali does not have any problems, and his mind is liberated. |
佛說此經已，跋迦利比丘聞佛所說，歡喜奉行。 |
The Buddha had spoken this sutra. Bhikkhu Bakali heard what the Buddha said and followed it with joy. |
SA 927 （九二七） 優婆塞 |
SA 927 (Nine Two Seven) Upasaka |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
時，有釋種名摩訶男，來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, a Buddhist monk named Mahanan came to the Buddha's place. He bowed his head at the Buddha's feet, sat down and said to the Buddha: |
「世尊！云何名為優婆塞？」 |
World Honored One! Why is this called Upasaka? |
佛告摩訶男： |
The Buddha told Mahanan: |
「在家清白修習淨住，男相成就，作是說言： |
"Practice pure abode at home, attain the male form, and say this: |
『我今盡壽歸佛、歸法、歸比丘僧，為優婆塞，證知我！』是名優婆塞。」 |
Now, at the end of my life, I return to the Buddha, to the Dharma, to the bhikkhu and the Sangha, and become an Upasaka, and realize me!" ’ This is the famous Upasaka. |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名為優婆塞信具足？」 |
World Honored One! Why is it that Upasaka is possessed of faith? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞者，於如來所正信為本，堅固難動，諸沙門、婆羅門、諸天、魔、梵，及餘世間所不能壞。 |
"Upasaka, the true faith of the Tathagata is the foundation, it is solid and unshakable, and it cannot be destroyed by ascetics, brahmins, gods, demons, Brahmas, and the rest of the world. |
摩訶男！是名優婆塞信具足。」 |
Mahaman! He is a famous Upasaka with abundant faith. " |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞戒具足？」 |
World Honored One! How can I say that Upasaka has sufficient precepts? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞離殺生、不與取、邪婬、妄語、飲酒，不樂作。 |
"Upasaka abstains from killing, not taking, sexual misconduct, lying, drinking alcohol, and does not enjoy doing it. |
摩訶男！是名優婆塞戒具足。」 |
Mahaman! This is a famous Upasaka who possesses sufficient precepts. " |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞聞具足？」 |
World Honored One! Why is it that Upasaka is the master of hearing? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞聞具足者，聞則能持，聞則積集，若佛所說初、中、後善，善義善味，純一滿淨，梵行清白，悉能受持。 |
"Those who have sufficient hearing of Upasaka, after hearing it, can uphold it, and after hearing it, they can accumulate it. If the Buddha said that the first, middle and last good things, good meanings and good tastes, are pure, full and pure, and the holy life is pure, they can accept and uphold them all. |
摩訶男！是名優婆塞聞具足。」 |
Mahaman! This is a famous Upasaka who is well-equipped to hear and hear. " |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞捨具足？」 |
World-Honored One! Why is it that Upasaka is so blessed? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞捨具足者，為慳垢所纏者，心離慳垢，住於非家，修解脫施、勤施、常施，樂捨財物，平等布施。 |
"Those who have sufficient Upasaka samadhi are entangled in avarice, their minds are free from austerity, they live in other places, they practice liberation, give diligently, give regularly, give away their possessions happily, and give equally. |
摩訶男！是名優婆塞捨具足。」 |
Mahaman! This is a well-known Upasaka possessing equanimity. " |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞智慧具足？」 |
World Honored One! Why is Upasaka so wise? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞智慧具足者，謂此苦如實知，此苦集如實知，此苦滅如實知，此苦滅道跡如實知。 |
"Those who possess the wisdom of Upasaka know this suffering as it really is, the origin of suffering as it really is, the cessation of suffering as it really is, and the path traces of suffering as they really are. |
摩訶男！是名優婆塞慧具足。」 |
Mahaman! This is a famous Upasaka who is endowed with wisdom. " |
爾時，釋氏摩訶男聞佛所說，歡喜隨喜，從坐起，作禮而去。 |
At that time, Shishi Mahanan heard what the Buddha said, he was overjoyed, stood up from his seat, bowed and left. |
SA 928 （九二八） 得果 |
SA 928 (Nine Two Eight) Results |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
爾時，釋氏摩訶男與五百優婆塞來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, Shishi Mahanan and five hundred upasas came to the Buddha's place, bowed their heads at the Buddha's feet, sat back and said to the Buddha: |
「世尊！云何名優婆塞？」 |
World Honored One! Why is this called Upasaka? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞者，在家淨住，乃至盡壽，歸依三寶，為優婆塞，證知我！」 |
Those who live in Upasaka will live pure at home until the end of their lives, take refuge in the Three Jewels, become Upasakas, and realize me! |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞須陀洹？」 |
World Honored One! Why is this called Upasaka Sotapanna? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞須陀洹者，三結已斷已知，謂身見、戒取、疑。 |
"In Upasaka Sotapanna, it is known that the three knots have been severed, namely body view, precepts, and doubt. |
摩訶男！是名優婆塞須陀洹。」 |
Mahaman! This is the name Upasaka Sotapanna. " |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞斯陀含？」 |
World Honored One! What is the name of Upasṣṭhāna? |
佛告摩訶男： |
The Buddha told Mahanan: |
「謂優婆塞三結已斷已知，貪、恚、癡薄。 |
"It is said that the three knots of Upasaka have been severed: greed, hatred, and delusion. |
摩訶男！是名優婆塞斯陀含。」 |
Mahaman! He was named Upastraham. " |
摩訶男白佛言： |
Mahaman said to the Buddha: |
「世尊！云何名優婆塞阿那含？」 |
World Honored One! Why is this called Upasaka Anagami? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞阿那含者，五下分結已斷已知，謂身見、戒取、疑、貪欲、瞋恚。 |
"In Upasaka Anagami, the five lower fetters have been cut off and are known, namely body view, moral attachment, doubt, greed, and anger. |
摩訶男！是名優婆塞阿那含。」 |
Mahaman! He is the famous Upasaka Anagami. " |
時，摩訶男釋氏顧視五百優婆塞，而作是言： |
At that time, the Mahanan Shishi looked at the five hundred upasakas and said this: |
「奇哉！諸優婆塞，在家清白，乃得如是深妙功德。」 |
How wonderful! Upasakas who are clean at home can achieve such profound and wonderful merits. |
時，摩訶男優婆塞聞佛所說，歡喜隨喜，從坐起，作禮而去。 |
At that time, Mahanā Upasaka heard what the Buddha said and was overjoyed. He stood up from his seat, bowed and left. |
SA 929 （九二九） 一切行 |
SA 929 (Nine Two Nine) Everything goes |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
爾時，釋氏摩訶男來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, Mahanan Shishi came to the Buddha's place, bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！云何名優婆塞？」 |
World Honored One! Why is this called Upasaka? |
佛告摩訶男： |
The Buddha told Mahanan: |
「優婆塞者，在家清白，乃至盡壽，歸依三寶，為優婆塞，證知我！」 |
Those who have an Upasaka are innocent at home, and even to the end of their lifespan, they take refuge in the Three Jewels, become an Upasaka, and realize me! |
摩訶男白佛： |
Mahanan White Buddha: |
「世尊！云何為滿足一切優婆塞事？」 |
World Honored One! Why do you want to satisfy all Upasakas? |
佛告摩訶男： |
The Buddha told Mahanan: |
「若優婆塞有信無戒，是則不具，當勤方便，具足淨戒。 |
"If Upasaka has faith but does not have precepts, then he does not have it. He should be diligent in using techniques and have enough pure precepts. |
具足信、戒而不施者，是則不具； |
Those who have sufficient faith and precepts but do not practice them do not have them; |
以不具故，精勤方便，修習布施，令其具足滿。 |
Since you don’t have any possessions, you should be diligent and practice giving, so that you will be satisfied with your possessions. |
信、戒、施滿，不能隨時往詣沙門，聽受正法，是則不具； |
If you have full faith, precepts, and alms, you cannot go to a Samana at any time to listen to and receive the righteous Dharma. This is not the case; |
以不具故，精勤方便，隨時往詣塔寺，見諸沙門，不一心聽受正法，是不具足。 |
Because of lack of it, it is not enough to be diligent and skillful, go to the Ji Pagoda Temple at any time, see the ascetics, and not listen to and accept the true Dharma with one heart. |
信、戒、施、聞修習滿足，聞已不持，是不具足； |
If you are satisfied with the practice of faith, precepts, giving, and hearing, but if you no longer uphold what you hear, it is not enough; |
以不具足故，精勤方便，隨時往詣沙門，專心聽法，聞則能持。 |
Because you don't have enough, you should be diligent and skillful, go to the Samana at any time, listen to the Dharma attentively, and after hearing it, you can uphold it. |
不能觀察諸法深義，是不具足； |
It is not enough to be unable to observe the deep meaning of all dharmas; |
不具足故，精勤方便，信、戒、施、聞，聞則能持，持已，觀察甚深妙義，而不隨順知法次法向，是則不具，以不具故，精勤方便，信、戒、施、聞，受持觀察，了達深義，隨順行法次法向。 |
Because it is not sufficient, diligent and expedient, faith, precepts, alms, and hearing, if you hear it, you can uphold it, uphold it, and observe the profound and wonderful meanings. If you do not follow and understand the order and direction of the Dharma, you do not have it. Because you do not have it, you are diligent and expedient, and believe in it. , precepts, giving, listening, upholding and observing, understanding the profound meaning, and following the direction of the Dharma. |
摩訶男！是名滿足一切種優婆塞事。」 |
Mahaman! This is the name that satisfies all kinds of upasakas. " |
摩訶男白佛： |
Mahanan White Buddha: |
「世尊！云何名優婆塞能自安慰，不安慰他？」 |
World Honored One! How can Upasaka comfort himself but not others? |
佛告摩訶男： |
The Buddha told Mahanan: |
「若優婆塞能自立戒，不能令他立於正戒； |
“If Upasaka can take the precepts on his own, he cannot be made to take the correct precepts; |
自持淨戒，不能令他持戒具足； |
Keeping the pure precepts yourself cannot make others keep the precepts adequately; |
自行布施，不能以施建立於他； |
If you give on your own, you cannot build on others with your giving; |
自詣塔寺見諸沙門，不能勸他令詣塔寺往見沙門； |
Since he meets the ascetics at the Yita Temple, he cannot be persuaded to order him to go to the Yita Temple to meet the ascetics; |
自專聽法，不能勸人樂聽正法； |
He only listens to the Dharma and cannot persuade others to listen to the Dharma; |
聞法自持，不能令他受持正法； |
Hearing and upholding the Dharma cannot make him accept and uphold the true Dharma; |
自能觀察甚深妙義，不能勸人令觀深義； |
You can observe the profound and wonderful meaning yourself, but you cannot persuade others to observe the profound meaning; |
自知深法能隨順行法次法向，不能勸人令隨順行法次法向。 |
I know that deep Dharma can follow the direction of the Dharma, but I cannot persuade others to follow the direction of the Dharma. |
摩訶男！如是八法成就者，是名優婆塞能自安慰，不安慰他。」 |
Mahaman! Such a person who has accomplished the Eight Dharmas is an Upasaka who can comfort himself but not others. " |
摩訶男白佛： |
Mahaman White Buddha: |
「世尊！優婆塞成就幾法自安安他？」 |
World Honored One! How many methods can Upasaka accomplish to pacify himself and others? |
佛告摩訶男： |
The Buddha told Mahanan: |
「若優婆塞成就十六法者，是名優婆塞自安安他。 |
"If Upasaka accomplishes the sixteen dharma, it is said that Upasaka himself is at peace with others. |
何等為十六？ |
What is sixteen? |
摩訶男！若優婆塞具足正信，建立他人； |
Mahaman! If Upasaka has enough right faith, he can build others up; |
自持淨戒，亦以淨戒建立他人； |
Maintain pure precepts for oneself, and also establish others with pure precepts; |
自行布施，教人行施； |
Give by yourself and teach others how to give; |
自詣塔寺見諸沙門，亦教人往見諸沙門； |
He met the ascetics in the pagoda temple and taught others to see the ascetics; |
自專聽法，亦教人聽； |
He specializes in listening to the Dharma and also teaches others to listen; |
自受持法，教人受持； |
Accept and uphold the Dharma yourself and teach others to accept and uphold it; |
自觀察義，教人觀察； |
The meaning of self-observation is to teach others to observe; |
自知深義，隨順修行法次法向，亦復教人解了深義，隨順修行法次法向。 |
He knows the profound meaning and follows the direction of practicing the Dharma. He also teaches others to understand the profound meaning and follow the direction of practicing the Dharma. |
摩訶男！如是十六法成就者，是名優婆塞能自安慰，亦安慰他人。 |
Mahaman! Those who have accomplished the sixteen dharma, this name Upasaka can comfort themselves and others. |
「摩訶男！若優婆塞成就如是十六法者，彼諸大眾悉詣其所，謂婆羅門眾、剎利眾、長者眾、沙門眾，於諸眾中威德顯曜。 |
"Mahanon! If Upasaka accomplishes these sixteen dharma, all the people will come to him, and he will be called the Brahmins, the Ksriyas, the elders, the ascetics, and his majesty and virtue will be revealed among all the people. |
譬如日輪，初、中及後，光明顯照。 |
For example, the sun's disc has bright light at the beginning, middle and end. |
如是，優婆塞十六法成就者，初、中及後，威德顯照。 |
In this way, those who have accomplished the Sixteen Dharmas of Upasaka will have their mighty virtues manifested in the beginning, middle and later stages. |
如是，摩訶男！若優婆塞十六法成就者，世間難得。」 |
So, Mahaman! If Upasaka has accomplished the sixteen dharma, it is rare in the world. " |
佛說此經已，釋氏摩訶男聞佛所說，歡喜隨喜，即從坐起，作禮而去。 |
The Buddha had finished speaking this sutra. After hearing what the Buddha said, Mahanan Shishi was overjoyed and immediately stood up from his seat, bowed and left. |
SA 930 （九三〇） 自輕 |
SA 930 (Nine Thirty) Self-deprecation |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
爾時，釋氏摩訶男來詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Mahanan Shishi came to visit the Buddha. He bowed his head and bowed, sat down and said to the Buddha: |
「世尊！此迦毘羅衛國安隱豐樂，人民熾盛，我每出入時，眾多羽從，狂象、狂人、狂乘常與是俱。 |
"World Honored One! This Kapilavastu kingdom is peaceful, prosperous, and prosperous. Every time I come or go, I am always accompanied by numerous followers, mad elephants, mad men, and mad vehicles. |
我自恐與此諸狂俱生俱死，忘於念佛、念法、念比丘僧。 |
I am afraid that I will be born and die with this madness and forget to recite the Buddha, the Dharma, and the Bhikkhu Sangha. |
我自思惟，命終之時，當生何處？」 |
I thought to myself, where will I be born when I die? " |
佛告摩訶男： |
The Buddha told Mahanan: |
「莫恐，莫怖，命終之後，不生惡趣，終亦無惡。 |
"Don't be afraid, don't be afraid. After your death, you will not be reborn in an evil realm, and there will be no evil in the end. |
譬如大樹，順下、順注、順輸，若截根本，當墮何處？」 |
It's like a big tree. If you cut off the root of a tree, where will it fall? " |
摩訶男白佛： |
Mahaman White Buddha: |
「隨彼順下、順注、順輸。」 |
Follow him, follow the bet, follow the loser. |
佛告摩訶男： |
The Buddha told Mahanan: |
「汝亦如是，若命終時，不生惡趣，終亦無惡。 |
"The same is true for you. If you are not reborn in a bad realm at the end of your life, you will have no evil in your life. |
所以者何？ |
So what? |
汝已長夜修習念佛、念法、念僧，若命終時，此身若火燒，若棄塚間，風飄日曝，久成塵末，而心意識久遠長夜正信所熏，戒、施、聞、慧所熏，神識上昇，向安樂處，未來生天。」 |
You have been practicing reciting the Buddha, reciting the Dharma, and reciting the Sangha for a long time. If you die, your body will be burned by fire. If you abandon it in the grave, the wind will blow and the sun will expose it, and it will turn into dust for a long time. However, your mind and consciousness will be smoked by righteous faith for a long time. Inspired by hearing and wisdom, spiritual consciousness rises to a place of peace and happiness, and will be reborn in heaven in the future. " |
時，摩訶男聞佛所說，歡喜隨喜，作禮而去。 |
At that time, after hearing what the Buddha said, the Mahanan was overjoyed, bowed and left. |
SA 931 （九三一） 住處 |
SA 931 (Nine Three One) Residence |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
爾時，釋氏摩訶男來詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Mahanan Shishi came to visit the Buddha. He bowed his head and bowed, sat down and said to the Buddha: |
「世尊！若比丘在於學地，求所未得，上昇進道，安隱涅槃。 |
"World Honored One, if a bhikkhu is still in the place of learning and seeks what he has not found, he ascends to the path and attains Nirvana. |
世尊！彼當云何修習，多修習住，於此法、律得諸漏盡，無漏心解脫、慧解脫，現法自知作證： |
World Honored One! He should practice, practice and dwell more, and in this Dharma and law, all the outflows will be eliminated, the mind without outflows will be liberated, wisdom will be liberated, and the Dharma will be manifested and self-knowledge will be witnessed: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
？」 |
? " |
佛告摩訶男： |
The Buddha told Mahanan: |
「若比丘在於學地，求所未得，上昇進道，安隱涅槃，彼於爾時，當修六念，乃至進得涅槃。 |
"If a bhikkhu, while still in the place of learning, seeks something he has not yet obtained, ascends to the path, and attains nirvana, then he should practice the six thoughts until he attains nirvana. |
譬如飢人，身體羸瘦，得美味食，身體肥澤。 |
For example, a hungry person becomes thin and thin, but after eating delicious food, his body becomes fat. |
如是，比丘住在學地，求所未得，上昇進道，安隱涅槃，修六隨念，乃至疾得安隱涅槃。 |
In this way, a bhikkhu lives in the place of learning, seeks what he has not yet obtained, ascends to the path, attains Nirvana, cultivates the six kinds of thoughts, and even quickly attains Nirvana. |
「何等六念？ |
"What six thoughts? |
謂聖弟子念如來事： |
Tell the saintly disciples to think about the Tathagata: |
『如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。』 |
"The Tathagata, the Ying, is fully enlightened, has sufficient understanding and conduct, is good at passing away, understands the world, is the supreme scholar, can control the husband, is the teacher of gods and humans, is the Buddha and the World-Honored One." 』 |
聖弟子如是念時，不起貪欲纏，不起瞋恚、愚癡心，其心正直。 |
When a noble-one's-disciple thinks like this, he will not be entangled in greed, anger, or foolishness, and his mind will be upright. |
得如來義，得如來正法，於如來正法、於如來所得隨喜心； |
Obtain the Tathagata's righteousness, obtain the Tathagata's righteous Dharma, obtain the Tathagata's righteous Dharma, and gain rejoicing in what the Tathagata has gained; |
隨喜心已，歡悅； |
Be happy and happy; |
歡悅已，身猗息； |
The joy is over, and the body is breathless; |
身猗息已，覺受樂； |
The body is resting, and I feel happy; |
覺受樂已，其心定； |
Feeling happy, his mind is calm; |
心定已，彼聖弟子於兇嶮眾生中，無諸罣閡，入法流水，乃至涅槃。 |
Having settled his mind, that holy disciple will be free from obstacles among the dangerous and wandering living beings, enter the flowing water of Dharma, and reach nirvana. |
「復次，聖弟子念於法事，世尊法、律，現法能離生死熾然，不待時節，通達現法，緣自覺知。 |
"Furthermore, when the holy disciples recite the Dharma, the Buddha's Dharma, and the law, the manifested Dharma can escape from birth and death. Without waiting for the season, they can understand the manifested Dharma and know its conditions. |
聖弟子如是念法者，不起貪欲、瞋恚、愚癡，乃至念法所熏，昇進涅槃。 |
noble-one's-disciples who recite the Dharma in this way will not be free from greed, anger, and ignorance, and will even be suffocated by the Dharma and advance to Nirvana. |
「復次，聖弟子念於僧事，世尊弟子善向、正向、直向、誠向，行隨順法，有向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢，此是四雙八輩賢聖，是名世尊弟子僧，淨戒具足、三昧具足、智慧具足、解脫具足、解脫知見具足，所應奉迎，承事供養，為良福田。 |
"Furthermore, the noble-one's-disciples are mindful of the Sangha, and the disciples of the Blessed One are good, upright, upright, and sincere. They act in accordance with the Dharma. If they go to Sotapanna, they will get Sotapanna, they will go to Situagam, and they will get Sitagaman. Go to Anagami and get Anagami. Go to Arahant and get Arahant. These are the four pairs of eight generations of sages. These are the disciples and monks of the World Honored One. They have sufficient pure precepts, sufficient samadhi, sufficient wisdom, sufficient liberation, and sufficient knowledge and view of liberation. It should be welcomed, served and supported, and it will be a field of good fortune. |
聖弟子如是念僧事時，不起貪欲、瞋恚、愚癡，乃至念僧所熏，昇進涅槃。 |
When a noble-one's-disciple thinks of the Sangha in this way, he will not be free from greed, anger, and ignorance, and even be inspired by the thought of the Sangha and ascend to Nirvana. |
「復次，聖弟子自念淨戒，不壞戒、不缺戒、不污戒、不雜戒、不他取戒、善護戒、明者稱譽戒、智者不厭戒。 |
"Furthermore, the noble-one's-disciples should think of the pure precepts, the precepts that are not broken, the precepts that are not lacking, the precepts that are not defiled, the precepts that are not mixed, the precepts that do not take from others, the precepts that are well protected, the precepts that are praised by the wise, the precepts that the wise do not tire of. |
聖弟子如是念戒時，不起貪欲、瞋恚、愚癡，乃至念戒所熏，昇進涅槃。 |
When the noble-one's-disciples recite the precepts in this way, they will not be free from greed, anger, and ignorance, and even be swayed by reciting the precepts and ascend to nirvana. |
「復次，聖弟子自念施事，我得善利，於慳垢眾生中而得離慳垢處，於非家行解脫施，常自手施，樂行捨法，具足等施。 |
"Furthermore, the noble-one's-disciples should think of giving to others, and they will gain good benefits. They will be able to escape from being ungrateful and ungrateful among living beings. They will perform liberating giving to non-family members. They will always give with their own hands. They will be happy to practice the Dharma and have sufficient charity. |
聖弟子如是念施時，不起貪欲、瞋恚、愚癡，乃至念施所熏，昇進涅槃。 |
When the noble-one's-disciples think of giving in this way, they will not be greedy, angry, and foolish, and even be suffocated by the thought of giving, and ascend to Nirvana. |
「復次，聖弟子念諸天事，有四大天王、三十三天、焰摩天、兜率陀天、化樂天、他化自在天。 |
"Again, the holy disciples recite all the heavenly matters, including the four heavenly kings, the Thirty-three Heavens, the Flame Motian, the Tushita Heaven, the Huale Heaven, and the Other Transformation Heaven. |
若有正信心者，於此命終，生彼諸天，我亦當行此正信； |
If a person with righteous faith will die in this life and be reborn in other heavens, I should also practice this righteous faith; |
彼得淨戒、施、聞、捨、慧，於此命終，生彼諸天，我今亦當行此戒、施、聞、慧。 |
Peter's pure precepts, giving, listening, equanimity, and wisdom will end in this life and be reborn in other heavens. I should also practice these precepts, giving, hearing, and wisdom now. |
聖弟子如是念天事者，不起貪欲、瞋恚、愚癡，其心正直，緣彼諸天。 |
The saintly disciples who think about heavenly things in this way will not be greedy, angry, or foolish. Their hearts will be upright and connected with the heavens. |
彼聖弟子如是直心者，得深法利、得深義利、得彼諸天饒益隨喜； |
Those saintly disciples who have such a straight heart will obtain profound Dharma benefits, profound righteousness benefits, and will be happy to receive benefits from the heavens; |
隨喜已，生欣悅； |
When you rejoice, you will be happy; |
欣悅已，身猗息； |
I am so happy that my body is breathless; |
身猗息已，覺受樂； |
The body is resting, and I feel happy; |
覺受樂已，得心定； |
Feeling happy and attaining concentration; |
心定已，彼聖弟子處兇嶮眾生中，無諸罣閡，入法水流。 |
Having settled his mind, that holy disciple is among the dangerous and wandering sentient beings, without any obstacles, and enters the current of Dharma. |
念天所熏故，昇進涅槃。 |
Remembering what heaven has taught you, you can ascend to Nirvana. |
「摩訶男！若比丘住於學地，欲求上昇安樂涅槃。 |
"Mahanan! If a bhikkhu lives in the place of learning, he desires to ascend to peace and nirvana. |
如是多修習，疾得涅槃者，於正法、律速盡諸漏，無漏心解脫、慧解脫，現法自知作證： |
Those who practice so much and quickly achieve Nirvana will quickly eliminate all outflows in the correct Dharma and discipline, and will be liberated with a mind without outflows and liberated by wisdom, and will be able to know and testify to the present Dharma: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
時，釋氏摩訶男聞佛所說，歡喜隨喜，從坐起，作禮而去。 |
At that time, Shishi Mahanan heard what the Buddha said and was delighted. He stood up from his seat, bowed and left. |
SA 932 （九三二） 十一 |
SA 932 (Nine Three Two) Eleven |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
時，有眾多比丘集於食堂為世尊縫衣。 |
At that time, many monks gathered in the dining hall to sew clothes for the Lord. |
時，釋氏摩訶男聞眾多比丘集於食堂為世尊縫衣，世尊不久三月安居訖，作衣竟，持衣鉢，人間遊行。 |
At that time, Shishi Mahanan heard that many bhikkhus gathered in the dining hall to sew clothes for the World Honored One. Not long after the World Honored One finished his residence in March, he made clothes, held a robe and bowl, and walked around the world. |
聞已，往詣佛所，稽首佛足，退坐一面，白佛言： |
After hearing this, he went to the Buddha's place, bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！我四體不攝，迷於四方，聞法悉忘。 |
"World-Honored One, I am not caught up in the four parts of my body, I am lost in all directions, and I have forgotten all the Dharma I have heard. |
以聞眾多比丘集於食堂為世尊縫衣，世尊不久安居訖，作衣竟，持衣鉢，人間遊行，是故我今思惟： |
I heard that many bhikkhus gathered in the refectory to sew clothes for the Blessed One, and that the Blessed One soon settled down, made clothes, carried robes and bowls, and walked around the world, so I am thinking now: |
『何時當復得見世尊及諸知識比丘？』 |
"When will I see the World Honored One and all the wise bhikkhus again?" 』 |
」 |
|
佛告摩訶男： |
The Buddha told Mahanan: |
「汝正使見世尊、不見世尊，見諸知識比丘及與不見，但當念於五法，精勤修習。 |
"You may see or not see the Blessed One, see or not see the knowledgeable bhikkhus, but you should be mindful of the five dharma and practice them diligently. |
摩訶男！當以正信為主，非不正信； |
Mahaman! We should give priority to righteous faith, not unrighteous faith; |
戒具足、聞具足、施具足、慧具足為本，非不智慧。 |
Sufficient precepts, sufficient listening skills, sufficient giving skills, and sufficient wisdom skills are the basis, and it is not unwisdom. |
如是，摩訶男！依此五法，修六念處。 |
So, Mahaman! According to these five methods, cultivate the six places of mindfulness. |
何等為六？ |
What is six? |
此摩訶男！念如來，當如是念： |
This Mahaman! When thinking about the Tathagata, you should think like this: |
『如來、應、等正覺，乃至佛世尊。』 |
"Tathagata, Ying, etc. are fully enlightened, even the Buddha, the World Honored One." 』 |
當念法、僧、戒、施、天事，乃至自行得智慧。 |
You should recite the Dharma, Sangha, precepts, alms, and heavenly affairs, and even gain wisdom on your own. |
如是，摩訶男！聖弟子成就十一法者，則為學跡，終不腐敗，堪任知見、堪任決定，住甘露門，近於甘露，不能一切疾得甘露涅槃。 |
So, Mahaman! A noble-one's-disciple who has accomplished the eleven dharma is a trace of learning, will not be corrupted in the end, is capable of knowledge and decision-making, lives in the gate of nectar, is close to nectar, and will not be able to achieve nectar nirvana in any disease. |
「譬如伏鷄伏其卵，或五或十，隨時消息，愛護將養，正復中間放逸，猶能以爪以口啄卵，得生其子。 |
"It's like a chicken lying on its eggs, five or ten, and it will be known at any time, and it will be nurtured and cared for. When it is recovering, it will be released in the middle, and it can still peck the eggs with its claws and mouth to give birth to its children. |
所以者何？ |
So what? |
以彼鷄母初隨時消息，善愛護故。 |
Because of the chicken mother's initial news, she loves and protects her well. |
如是聖弟子成就十一法者，住於學跡，終不腐敗，乃至不能一切疾得甘露涅槃。」 |
Such noble-one's-disciples who have accomplished the eleven dharma will remain in the path of learning and will never be corrupted or even be able to attain nectar nirvana. " |
佛說此經已，摩訶男釋氏聞佛所說，歡喜隨喜，作禮而去。 |
The Buddha had finished speaking this sutra. When the Mahanan Shishi heard what the Buddha said, he rejoiced and bowed and left. |
SA 933 （九三三） 十二 |
SA 933 (Nine Three Three) Twelve |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
時，有眾多比丘集於食堂為世尊縫衣。 |
At that time, many monks gathered in the dining hall to sew clothes for the Lord. |
時，釋氏摩訶男聞諸比丘集於食堂為世尊縫衣，世尊不久安居訖，作衣竟，持衣鉢，人間遊行。 |
At that time, Shishi Mahanan heard that the monks were gathering in the dining hall to sew clothes for the Blessed One. Soon the Blessed One had settled down, made clothes, held a robe and bowl, and walked around the world. |
聞已，詣佛所，稽首禮足，退坐一面，白佛言： |
After hearing this, he went to the Buddha's place, bowed his head, bowed his head, sat down, and said to the Buddha: |
「世尊！我今四體不攝，迷於四方，先所聞法，今悉忘失，以聞眾多比丘集於食堂為世尊縫衣，乃至人間遊行，我作是念： |
"World Honored One! I am now lost in all four directions. I am lost in all directions. I heard the Dharma first, but now I have completely forgotten it. I heard that many bhikkhus gathered in the dining hall to sew clothes for the World Honored One, and even walked around the world. I thought this: |
『何時當復得見世尊及諸知識比丘？』 |
"When will I see the World Honored One and all the wise bhikkhus again?" 』 |
」 |
|
佛告摩訶男： |
The Buddha told Mahanan: |
「汝見如來、不見如來，見諸比丘、不見諸比丘，且汝常當勤修六法。 |
"You see the Tathagata and not the Tathagata, you see the bhikkhus and you don't see the bhikkhus, and you should always practice the six dharma diligently. |
何等為六？ |
What is six? |
正信為本，戒、施、聞、空、慧以為根本，非不智慧，是故。 |
Right faith is the foundation, precepts, charity, hearing, emptiness, and wisdom are the foundation. It is not that it is unwisdom, that's why. |
摩訶男！依此六法已，於上增修六隨念，念如來事，乃至念天。 |
Mahaman! Based on these six dharma, practice the six additional thoughts above, thinking about the Tathagata's things, and even thinking about heaven. |
如是十二種念成就，彼聖弟子諸惡退減不增長，消滅不起，離塵垢，不增塵垢，捨離不取； |
If these twelve kinds of thoughts are accomplished, the evil deeds of the holy disciples will diminish and not increase, cannot be eliminated, will be free from dust and dirt, will not increase in dust and dirt, will they give up and never take up; |
不取故不著，以不取著故，緣自涅槃： |
Because it is not grasped, it cannot be grasped; because it is not grasped, it is due to Nirvana: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
佛說此經已，釋氏摩訶男聞佛所說，歡喜隨喜，從坐起，作禮而去。 |
The Buddha had finished speaking this sutra. After hearing what the Buddha said, Mahanan Shishi was overjoyed, stood up from his seat, bowed and left. |
SA 934 （九三四） 解脫 |
SA 934 (Nine Three Four) Liberation |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
爾時，釋氏摩訶男來詣佛所，稽首佛足，退坐一面，白佛言： |
At that time, Mahanan Shishi came to the Buddha's place, bowed his head at the Buddha's feet, sat back and said to the Buddha: |
「世尊！如我解佛所說，正受故解脫，非不正受。 |
"World Honored One! As my interpretation of the Buddha said, liberation is due to correct feelings, not improper feelings. |
云何？ |
Why? |
世尊！為先正受而後解脫耶？ |
World Honored One! Why do you want to experience it first and then be liberated? |
為先解脫而後正受耶？ |
To achieve liberation first and then accept it? |
為正受解脫不前不後一時俱生耶？」 |
Is it true that liberation and liberation can occur all at once without going forward or backward? " |
爾時，世尊默然而住。 |
At that time, the World-Honored One remained silent. |
如是摩訶男第二第三問，佛亦再三默然住。 |
When the Mahaman asked the same question for the second and third time, the Buddha remained silent again and again. |
爾時，尊者阿難住於佛後，執扇扇佛。 |
At that time, the Venerable Ananda was living behind the Buddha, holding a fan to fan the Buddha. |
尊者阿難作是念： |
The Venerable Ananda thought: |
「釋氏摩訶男以此深義而問世尊，世尊病差未久，我今當說餘事，以引於彼語。 |
"Shishi Mahanan asked the World Honored One with this profound meaning. The World Honored One has not been ill for a long time. I will tell you something else to lead him to what he said. |
「摩訶男！學人亦有戒，無學人亦有戒； |
"Mahanan! A scholar also has precepts, and an unlearned person also has precepts; |
學人有三昧，無學人亦有三昧； |
Learned people have samadhi, and unlearned people also have samadhi; |
學人有慧，無學人亦有慧； |
There is wisdom in those who are learned, and there is wisdom in those who are unlearned; |
學人有解脫，無學人亦有解脫。」 |
Learners can be liberated, and unlearners can also be liberated. " |
摩訶男問尊者阿難： |
Mahanan asked the Venerable Ananda: |
「云何為學人戒？ |
"What is the precept for learning? |
云何為無學人戒？ |
What is the precept for unlearned people? |
云何學人三昧？ |
How can one learn Samadhi? |
云何無學人三昧？ |
How come there are no scholars in Samadhi? |
云何學人慧？ |
How can one learn wisdom from others? |
云何無學人慧？ |
How come there is no scholarly wisdom? |
云何學人解脫？ |
How can one learn to be liberated? |
云何無學人解脫？」 |
How come there are no scholars who can achieve liberation? " |
尊者阿難語摩訶男： |
Venerable Ananda said to Mahanan: |
「此聖弟子住於戒波羅提木叉律儀，威儀行處，受持學戒，受持學戒具足已； |
"This holy disciple lives in the place where the precepts are followed, and he conducts himself in majestic manners. He receives and upholds the precepts, and he is fully equipped to receive and uphold the precepts. |
離欲、惡不善法，乃至第四禪具足住； |
Abstain from desire, avoid evil and unwholesome dharmas, and have sufficient abiding in the fourth jhāna; |
如是三昧具足已，此苦聖諦如實知，此苦集如實知，此苦滅如實知，此苦滅道跡如實知； |
Having attained such samadhi, the noble truth of suffering is known as it really is, the origin of suffering is known as it is, the cessation of suffering is known as it is, and the traces of the path to suffering are known as they really are; |
如是知、如是見已，五下分結已斷已知，謂身見、戒取、疑、貪欲、瞋恚，此五下分結斷，於彼受生，得般涅槃阿那含，不復還生此世。 |
It is known that the five lower fetters have been broken. It is known that the five lower fetters have been broken. It is said that the view of the body, attachment to morality, doubt, greed, and anger. These five lower fetters have been broken. In this way, one is reborn and attains parinirvana and anagami. Return to this life. |
彼當爾時，成就學戒、學三昧、學慧、學解脫，復於餘時盡諸有漏，無漏解脫、慧解脫，自知作證： |
At that time, he has accomplished the precepts, the samadhi, the wisdom, and the liberation. For the rest of the time, he will have eliminated all outflows, attained the liberation without outflows, and the liberation with wisdom, and will bear witness to his own knowledge: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
彼當爾時成就無學戒、無學三昧、無學慧、無學解脫。 |
At that time, he achieved unlearned precepts, unlearned samadhi, unlearned wisdom, and unlearned liberation. |
如是，摩訶男！是名世尊所說學戒、學三昧、學慧、學解脫，無學戒、無學三昧、無學慧、無學解脫。」 |
So, Mahaman! This is what the World-Honored One said about learning precepts, learning samadhi, learning wisdom, and learning liberation. There is no learning precepts, no learning samadhi, no learning wisdom, and no learning liberation. " |
爾時，釋氏摩訶男聞尊者阿難所說，歡喜隨喜，從坐起，禮佛而去。 |
At that time, Shishi Mahanan heard the words of the Venerable Ananda and was overjoyed. He stood up from his seat, bowed to the Buddha and left. |
爾時，世尊知摩訶男去不久，語尊者阿難： |
At that time, the World-Honored One knew that Mahanan had left soon, and said to the Venerable Ananda: |
「迦毘羅衛釋氏乃能與諸比丘共論深義？」 |
Can Kapilavastu and the monks discuss profound meanings with each other? |
阿難白佛： |
Ananda said to the Buddha: |
「唯然，世尊！迦毘羅衛釋氏能與諸比丘共論深義。」 |
Only, World Honored One! Kapilavastu Shakti can discuss the profound meaning with all the monks. |
佛告阿難： |
The Buddha told Ananda: |
「迦毘羅衛諸釋氏快得善利，能於甚深佛法賢聖慧眼而得深入。」 |
The Buddhists of Kapilavastu are quick to achieve good benefits, and they can penetrate deeply into the profound wisdom of the sages and sages of the Buddha's Dharma. |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 935 （九三五） 含羅 |
SA 935 (Nine Three Five) Hamluo |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
爾時，釋氏名曰沙陀，語釋氏摩訶男： |
At that time, Shi's name was Shatuo, and he said to Shi's Mahanan: |
「世尊說須陀洹成就幾種法？」 |
How many kinds of dharma can be accomplished by Sotapanna according to the World Honored One? |
摩訶男答言： |
Mahaman replied: |
「世尊說須陀洹成就四法。 |
"The World-Honored One said that Sotapanna has accomplished the four dharma. |
何等為四？ |
What is four? |
謂於佛不壞淨，法、僧不壞淨，聖戒成就，是名四法成就須陀洹。」 |
It is said that the Buddha is incorruptible, the Dharma and the Sangha are incorruptible, and the holy precepts are accomplished. This is called the Sotapanna of the Four Dharmas. " |
釋氏沙陀語釋氏摩訶男： |
Shishi Shatuo Says Shishi Mahanan: |
「莫作是說！莫作是言世尊說四法成就須陀洹。 |
"Don't say it! Don't say it! The World-Honored One said that the Four Dharma can achieve Sotapanna. |
然彼三法成就須陀洹。 |
However, these three methods achieve Sotapanna. |
何等為三？ |
What is three? |
謂於佛不壞淨、於法不壞淨、於僧不壞淨。 |
It is said that the Buddha is immortal, the Dharma is immortal, and the Sangha is immortal. |
如是三法成就須陀洹。」 |
These three methods achieve Sotapanna. " |
如是第三說。 |
This is the third statement. |
釋氏摩訶男不能令沙陀受四法，釋氏沙陀不能令摩訶男受三法，共詣佛所，稽首佛足，退坐一面。 |
The Mahanan of the Shakti family cannot make Shatuo accept the four dharma. The Shatuo of the Shakti family cannot make the Mahanan accept the three dharma. They go to the Buddha's place together, bow their heads at the Buddha's feet, and sit down on one side. |
釋氏摩訶男白佛言： |
Shishi Mahanan said to the Buddha: |
「世尊！釋氏沙陀來詣我所，問我言： |
"World Honored One! Shatuo Shishi came to visit me and asked me: |
『世尊說幾法成就須陀洹？』 |
"How many methods did the World-Honored One say to achieve Sotapanna?" 』 |
我即答言： |
I immediately replied: |
『世尊說四法成就須陀洹。 |
"The World-Honored One said that the Four Dharmas achieve Sotapanna. |
何等為四？ |
What is four? |
謂於佛不壞淨，於法、僧不壞淨，聖戒成就。 |
It is said that the Buddha is indestructible and pure, the Dharma and the Sangha are indestructible and pure, and the holy precepts are fulfilled. |
如是四法成就須陀洹。』 |
These four methods achieve Sotapanna. 』 |
釋氏沙陀作是言： |
Shishi Shatuo said this: |
『釋氏摩訶男！莫作是語，世尊說四法成就須陀洹，但三法成就須陀洹。 |
"Shishi Mahanan!" Don't say this. The World Honored One said that four dharma can lead to Sotapanna, but three dharma can lead to Sotapanna. |
何等為三？ |
What is three? |
謂於佛不壞淨、於法不壞淨、於僧不壞淨，世尊說如是三法成就須陀洹。』 |
It is said that the Buddha is indestructible, the Dharma is incorruptible, and the Sangha is indestructible. The World Honored One said that these three dharmas achieve Sotapanna. 』 |
如是再三說，我亦不能令彼釋氏沙陀受四法，釋氏沙陀亦不能令我受三法，是故俱來詣世尊所，今問世尊，須陀洹成就幾法？」 |
As I have said over and over again, I cannot make Shakti Shatha accept the four dharmas, and Shakti Shatha cannot make me accept the three dharmas. Therefore, I have come to the World Honored One. Now I ask the World Honored One, how many dharmas have been accomplished by Sotapanna? " |
時，沙陀釋氏從坐起，為佛作禮，合掌白佛： |
At that time, Shatuo Shishi stood up from his seat, saluted the Buddha, put his palms together and said to the Buddha: |
「世尊！若有如是像類法起，一者世尊，一者比丘僧，我寧隨世尊，不隨比丘僧。 |
"World Honored One! If a dharma like this arises, one is the World Honored One and the other is a Bhikkhu Sangha. I would rather follow the Blessed One than the Bhikkhu Sangha. |
或有如是像類法起，一者世尊，一者比丘尼僧、優婆塞、優婆夷、若天、若魔、若梵、若沙門、婆羅門、諸天、世人，我寧隨世尊！不隨餘眾。」 |
If there is a situation like this, one is the World Honored One, and the other is a bhikshuni, nun, upasaka, upasika, god, demon, Brahman, ascetic, brahman, gods, and people in the world, I would rather follow the World Honored One! Don’t follow the rest. " |
爾時，世尊告釋氏摩訶男： |
At that time, the World-Honored One told Shakyamuni Mahanan: |
「如摩訶男！釋氏沙陀作如是論，汝當云何？」 |
Like Mahanan! Shishi Shatuo makes such a comment, what should you say? |
摩訶男白佛： |
Mahaman White Buddha: |
「世尊！彼沙陀釋氏作如是論，我知復可說，我唯言善，唯言真實。」 |
World Honored One! Saṃṣṭha has said this. I know how to say it. I only speak good and truthful words. |
佛告摩訶男： |
The Buddha told Mahanan: |
「是故當知四法成就須陀洹，於佛不壞淨，於法、僧不壞淨，聖戒成就。 |
"Therefore, you should know that the four Dharmas have achieved Sotapanna, are indestructible to the Buddha, are indestructible to the Dharma and the Sangha, and have fulfilled the holy precepts. |
如是受持。」 |
So accepted. " |
時，釋氏摩訶男聞佛所說，歡喜隨喜，從坐起，作禮而去。 |
At that time, Shishi Mahanan heard what the Buddha said and was delighted. He stood up from his seat, bowed and left. |
SA 936 （九三六） 麤手 |
SA 936 (Nine Three Six) rough hands |
如是我聞： |
This is what I heard: |
一時，佛住迦毘羅衛國尼拘律園中。 |
At one time, the Buddha lived in the Nikulu Garden in the state of Kapilavastu. |
時，有迦毘羅衛釋氏集供養堂，作如是論，問： |
At that time, the Kapilavastu family gathered in the worship hall and made the following discussion, asking: |
「摩訶男！云何最後記說彼百手釋氏命終，世尊記彼得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。 |
"Mahanan! Why did you finally write down the death of the Hundred-Handed Sakyamuni? The World-Honored One recorded the Sotapanna of Peter, the Dharma of not falling into the lower realms, the decision to go to the Three Bodhisattvas, the seven heavenly beings and human beings to be reborn, and the final edge of suffering. |
然彼百手釋氏犯戒飲酒，而復世尊記彼得須陀洹，乃至究竟苦邊。 |
However, that Baishou Shishi violated the precepts and drank alcohol, and then the Blessed One remembered Peter's Sotapanna, even to the point of ultimate suffering. |
汝摩訶男！當往問佛，如佛所說，我等奉持！」 |
You Mahaman! You should ask the Buddha, as the Buddha said, we uphold it! " |
爾時，摩訶男往詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, the Mahaman went to the Buddha's place, bowed his head and bowed, sat down and said to the Buddha: |
「世尊！我等迦毘羅衛諸釋氏集供養堂，作如是論，摩訶男： |
"World Honored One! We, all the Shakhāras of Kapilavastu, gathered in the worship hall and made the following remarks, Mahanan: |
『云何最後記說，是中百手釋氏命終，世尊記說得須陀洹，乃至究竟苦邊。 |
"Yunhe's last record says that Shi Shi's life ended in the Hundred Hands. The World Honored One's record says that he attained Sotapanna, even to the edge of ultimate suffering. |
汝今當往重問世尊，如世尊所說，我等奉持！』我今問佛，唯願解說。」 |
You should ask the World Honored One again now, as the World Honored One said, we uphold it! ’ Now I ask the Buddha, and I only want to explain. " |
佛告摩訶男： |
The Buddha told Mahanan: |
「『善逝大師、善逝大師』者，聖弟子所說，口說善逝，而心正念直見，悉入善逝。 |
“‘The Master of the Good Passing, the Master of the Good Passing’ is what the noble-one's-disciples say. He talks about the Good Passing away with his mouth, but his mind is right and direct, and he understands the Good Passing by. |
『正法律、正法律』者，聖弟子所說，口說正法，發心正念直見，悉入正法。 |
"Right Dharma, right Dharma" is what the disciples of the saints say. Speak the right Dharma with your mouth, develop your mind, right thoughts and direct insights, and be absorbed in the right Dharma. |
『善向僧、善向僧』者，聖弟子所說，口說善向，發心正念直見，悉入善向。 |
"Good to the Sangha, good to the Sangha", as the disciples of the saints say, those who speak of good intentions, arouse mindfulness, direct insight, and fully understand the good intentions. |
如是，摩訶男！聖弟子於佛一向淨信，於法、僧一向淨信，於法利智、出智、決定智，八解脫具足身作證，以智慧見，有漏斷知。 |
So, Mahaman! The disciples of the Holy Spirit have always had pure faith in the Buddha, in the Dharma and the Sangha, in the Dharma's sharpening wisdom, outgoing wisdom, and decisive wisdom. They have sufficient physical evidence for the eight liberations, see with wisdom, and know if there is any leakage. |
如是聖弟子不趣地獄、畜生、餓鬼，不墮惡趣，說阿羅漢俱解脫。 |
Such noble-one's-disciples will not be interested in hell, animals, or hungry ghosts, nor will they fall into the lower realms. They are said to be liberated by Arahants. |
「復次，摩訶男！聖弟子一向於佛清淨信，乃至決定智慧，不得八解脫身作證具足住，然彼知見有漏斷，是名聖弟子不墮惡趣，乃至慧解脫。 |
"Again, Mahanan! A noble-one's-disciple who always has pure faith in the Buddha, and even determines wisdom, cannot fully abide in the eight liberating body testimonies. However, his knowledge and vision are broken. This noble-one's-disciple will not fall into the lower realms, and will achieve wisdom and liberation. |
復次，摩訶男！聖弟子一向於佛清淨信，乃至決定智慧，八解脫身作證具足住，而不見有漏斷，是名聖弟子不墮惡趣，乃至身證。 |
Again, Mahaman! The holy disciples always have pure faith in the Buddha, and even determine the wisdom. The eight liberating body and body certifications are fully abiding without any leakage. Such holy disciples will not fall into the lower realms, and even the body and body will realize it. |
「復次，摩訶男！若聖弟子一向於佛清淨信，乃至決定智慧，不得八解脫身作證具足住，然於正法、律如實知見，是名聖弟子不墮惡趣，乃至見到。 |
"Again, Mahaman! If a holy disciple has pure faith in the Buddha and even determines wisdom, he will not be able to attain the eight liberating bodies and attain the attainment of attainment. However, if he truly knows and sees the true Dharma and Vinaya, he will not fall into the lower realms and even see the evil path. . |
復次，摩訶男！聖弟子一向於佛清淨信，乃至決定智慧，於正法、律如實知見，不得見到，是名聖弟子不墮惡趣，乃至信解脫。 |
Again, Mahaman! The holy disciples always have pure faith in the Buddha, even to the point of determining wisdom, and to know and see the true Dharma and laws, but they cannot see it. Such holy disciples will not fall into the lower realms, and will even believe in liberation. |
「復次，摩訶男！聖弟子信於佛言說清淨，信法、信僧言說清淨，於五法增上智慧，審諦堪忍，謂信、精進、念、定、慧，是名聖弟子不墮惡趣，乃至隨法行。 |
"Again, Mahaman! A holy disciple believes in the purity of the Buddha's words, believes in the Dharma, and believes in the purity of the Sangha's words. He has increased wisdom in the five dharma, is able to discern the truth, and is known as a holy disciple by faith, diligence, mindfulness, concentration, and wisdom. Don’t fall into the lower realms, and even follow the Dharma. |
「復次，摩訶男！聖弟子信於佛言說清淨，信法、信僧言說清淨，乃至五法少慧，審諦堪忍，謂信、精進、念、定、慧，是名聖弟子不墮惡趣，乃至隨信行。 |
"Again, Mahana! A holy disciple who believes in the purity of the Buddha's words, believes in the Dharma, and believes in the purity of the Sangha's words, even has the wisdom of the Five Dharmas, can bear to examine the truth, and speaks of faith, diligence, mindfulness, concentration, and wisdom. This holy disciple is not Fall into the lower realms and even follow your faith. |
「摩訶男！此堅固樹，於我所說能知義者，無有是處！若能知者，我則記說，況復百手釋氏而不記說得須陀洹？ |
"Mahano! This solid tree has no merit for those who can know the meaning of what I said! If someone can know, I will record it. How about the hundred-handed Shishi who did not record the sotapanna? |
摩訶男！百手釋氏臨命終時，受持淨戒，捨離飲酒，然後命終，我記說彼得須陀洹，乃至究竟苦邊。」 |
Mahaman! When Baishou Sakyamuni was about to die, he took up the pure precepts and gave up drinking. Then he died. I recorded Peter Sotapanna, even to the edge of ultimate suffering. " |
摩訶男釋氏聞佛所說，歡喜隨喜，從坐起，作禮而去。 |
After hearing what the Buddha said, the Mahanan Shishi was overjoyed, stood up from his seat, bowed and left. |
SA 937 （九三七） 血 |
SA 937 (Nine Three Seven) Blood |
如是我聞： |
This is what I heard: |
一時，佛住毘舍離獼猴池側重閣講堂。 |
At that time, the Buddha lived in the lecture hall of the side pavilion of the Monkey Pond in Vaishali. |
時，有四十比丘住波梨耶聚落，一切皆修阿練若行、糞掃衣、乞食，學人未離欲，來詣佛所，稽首佛足，退住一面。 |
At that time, there were forty bhikkhus living in the village of Poriya. They were all practicing the A Lian Ruo walk, sweeping dung and clothes, and begging for food. The disciples had not given up their desires. They came to the Buddha's place, bowed their heads at the Buddha's feet, and stayed aside. |
爾時，世尊作是念： |
At that time, the World Honored One thought: |
「此四十比丘住波梨耶聚落，皆修阿練若行、糞掃衣、乞食，學人未離欲，我今當為說法，令其即於此生不起諸漏，心得解脫。」 |
These forty bhikkhus live in the village of Poriye. They all practice the A Lian Ruo walk, sweep dung and clothes, and beg for food. They have not given up their desires. I will now teach you the Dharma, so that they will not have any outflows in this life, and their hearts will be liberated. |
爾時，世尊告波梨耶聚落四十比丘： |
At that time, the World-Honored One told the forty bhikkhus of the Polyya community: |
「眾生無始生死，無明所蓋，愛繫其頸，長夜生死輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, covered by ignorance. Love is tied around their necks. They cycle through life and death for a long night without knowing the origin of suffering. |
諸比丘！於意云何？ |
Monks! What do you mean? |
恒水洪流趣於大海，中間恒水為多？ |
The eternal water flows in the great sea. How much of the eternal water is in the middle? |
汝等本來長夜生死輪轉，破壞身體流血為多？」 |
You originally spent a long night in the cycle of life and death, destroying your body and bleeding a lot? " |
諸比丘白佛： |
The monks said to the Buddha: |
「如我解世尊所說義，我等長夜輪轉生死，其身破壞流血甚多，多於恒水百千萬倍。」 |
As I understand the meaning of what the World-Honored One said, we have been reincarnated in the cycle of life and death for a long night, and our bodies have been destroyed and shed a lot of blood, hundreds of thousands of times more than the eternal water. |
佛告比丘： |
The Buddha told the bhikkhu: |
「置此恒水，乃至四大海水為多？ |
"How much is this constant water, or even the four great seas of water? |
汝等長夜輪轉生死，其身破壞血流為多？」 |
You spend a long night in the cycle of life and death, how much blood flow will be caused by the destruction of your body? " |
諸比丘白佛： |
The monks said to the Buddha: |
「如我解世尊所說義，我等長夜輪轉生死，其身破壞流血甚多，踰四大海水也。」 |
As I understand the meaning of what the World Honored One said, we cycled through life and death for a long night, and our bodies were destroyed and bled so much that it exceeded the four oceans of water. |
佛告諸比丘： |
The Buddha told the monks: |
「善哉！善哉！汝等長夜輪轉生死，所出身血甚多無數，過於恒水及四大海。 |
"Excellent! Excellent! You have been reincarnated in the cycle of life and death for a long night, and the blood of your births has been innumerable, more than the eternal water and the four seas. |
所以者何？ |
So what? |
汝於長夜，曾生象中，或截耳、鼻、頭、尾、四足，其血無量。 |
During the long night, you were born in an elephant, or had your ears, nose, head, tail, or four legs amputated, and the blood was immeasurable. |
或受馬身，駝、驢、牛、犬諸禽獸類，斷截耳、鼻、頭、足四體，其血無量，汝等長夜或為賊盜，為人所害，斷截頭、足、耳、鼻，分離四體，其血無量。 |
Or the body of a horse, a camel, a donkey, an ox, a dog or other animals, and the ears, nose, head, and feet are amputated, and the blood is immeasurable. You may be a thief during the night, or be harmed by others, and the head, feet, etc. may be amputated. The ears and nose are separated from the four bodies, and their blood is immeasurable. |
汝等長夜身壞命終，棄於塜間，膿壞流血，其數無量，或墮地獄、畜生、餓鬼，身壞命終，其流血出亦復無量。」 |
If you spend a long night and your body breaks down and die, you will be left in your belly, where pus will rupture and bleed, and the amount of blood will be immeasurable. You may fall into the hells, animals, or hungry ghosts. When your body will break down and die, your body will bleed out and the amount of blood will be immeasurable. " |
佛告比丘： |
The Buddha told the bhikkhu: |
「色為是常，為非常耶？」 |
Is color normal or extraordinary? |
比丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
佛告比丘： |
The Buddha told the bhikkhu: |
「若無常者，是苦耶？」 |
If it is impermanent, is it suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
World Honored One! " |
佛告比丘： |
The Buddha told the bhikkhu: |
「若無常、苦者，是變易法，聖弟子寧復於中見是我、異我、相在不？」 |
If it is impermanent and suffering, it is the law of change. Wouldn't it be better for the holy disciples to see this self, the different self, and the existence of each other? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」受、想、行、識亦復如是。 |
"No, World Honored One!" The same is true for feelings, thoughts, actions, and thoughts. |
佛告比丘： |
The Buddha told the bhikkhu: |
「若所有色，過去、未來、現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。 |
"For all forms, past, future, present, internal or external, coarse or fine, good or ugly, far or near, all of them are not me, not different from me, and do not exist. |
如是如實知。 |
Know it as it is. |
受、想、行、識亦復如是。 |
The same is true for feelings, thoughts, actions, and emotions. |
聖弟子如是觀者，於色厭離，於受、想、行、識厭離； |
The noble-one's-disciple who observes this way is detached from form, detached from feelings, thoughts, formations, and consciousness; |
厭已不樂，不樂已解脫，解脫知見： |
Weary is no longer happy, unhappiness is liberated, liberating knowledge: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
佛說是法時，四十比丘波梨耶聚落住者不起諸漏，心得解脫。 |
When the Buddha preached this Dharma, the forty monks who lived in the settlement of Pariya were free from all outflows and their hearts were liberated. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 938 （九三八） 淚 |
SA 938 (Nine Three Eight) Tears |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死以來，長夜輪轉，不知苦之本際。」 |
Since all living beings have been born and died without beginning, they have been spinning around for a long time, not knowing the origin of suffering. |
佛告諸比丘： |
The Buddha told the monks: |
「於意云何？ |
"What do you mean? |
恒河流水，乃至四大海，其水為多？ |
How much water is there in the Ganges River and even in the four seas? |
為汝等長夜輪轉生死，流淚為多？」 |
How many tears will I shed for you as I cycle through life and death through the long night? " |
諸比丘白佛： |
The monks said to the Buddha: |
「如我解世尊所說義，我等長夜輪轉生死，流淚甚多，過於恒水及四大海。」 |
As I understand the meaning of what the World Honored One said, we spent a long night in the cycle of life and death, and we shed more tears than the eternal water and the four seas. |
佛告比丘： |
The Buddha told the bhikkhu: |
「善哉！善哉！汝等長夜輪轉生死，流淚甚多，非彼恒水及四大海。 |
"How good! How good! You have spent a long night in the cycle of life and death, and shed many tears, but you are not like the eternal water and the four seas. |
所以者何？ |
So what? |
汝等長夜喪失父母、兄弟、姊妹、宗親、知識，喪失錢財，為之流淚，甚多無量。 |
You have lost your parents, brothers, sisters, relatives, knowledge, and money all night long, and you have shed countless tears for it. |
汝等長夜棄於塜間，膿血流出，及生地獄、畜生、餓鬼。 |
If you stay in the cave for a long night, pus and blood will flow out, and you will be reborn in hell, animals, and hungry ghosts. |
諸比丘！汝等從無始生死，長夜輪轉，其身血淚甚多無量。」 |
Monks! You have been born and died from beginningless time, and the night has been endless, and your body has been filled with blood and tears. " |
佛告諸比丘： |
The Buddha told the monks: |
「色為常耶？ |
"Is color normal? |
為無常耶？」 |
Is it impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「無常。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
佛告比丘： |
The Buddha told the bhikkhu: |
「若無常者，是苦耶？」 |
If it is impermanent, is it suffering? |
比丘白佛： |
Bhikkhu White Buddha: |
「是苦。 |
"It's suffering. |
世尊！」 |
World Honored One! " |
佛告比丘： |
The Buddha told the bhikkhu: |
「若無常、苦者，是變易法，多聞聖弟子寧於其中見我、異我、相在不？」 |
If it is impermanent and suffering, this is the law of change. Wouldn't I, the disciple of the Holy Sage who has learned a lot, rather see me, the alien self, and the existence of each other in it? |
比丘白佛： |
Bhikkhu White Buddha: |
「不也，世尊！」受、想、行、識亦復如是。 |
"No, World Honored One!" The same is true for feelings, thoughts, actions, and thoughts. |
「諸比丘！聖弟子如是知、如是見，乃至於色解脫，於受、想、行、識解脫，解脫生、老、病、死、憂、悲、惱、苦。」 |
Bhikkhus! The noble-one's-disciples thus know and see thus, leading to liberation from form, liberation from feelings, thoughts, formations, and consciousness, and liberation from birth, old age, illness, death, sorrow, sorrow, annoyance, and suffering. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 939 （九三九） 母乳 |
SA 939 (九三九) breast milk |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生於無始生死，無明所蓋，愛繫其頸，長夜輪轉，不知苦之本際。」 |
All living beings are in beginningless life and death, covered by ignorance. Love is tied around their necks, and they cycle through the night without knowing the origin of suffering. |
佛告諸比丘： |
The Buddha told the monks: |
「於意云何？ |
"What do you mean? |
恒河流水及四大海，其水為多，汝等長夜輪轉生死，飲其母乳為多耶？」 |
How much water is there in the Ganges River and the four seas? How much water will you drink from its mother's milk when you spend a long night in the cycle of life and death? " |
比丘白佛： |
Bhikkhu White Buddha: |
「如我解世尊所說義，我等長夜輪轉生死，飲其母乳，多於恒河及四大海水。」 |
As I understand the meaning of what the World Honored One said, we spent a long night in the cycle of birth and death, drinking more of her mother's milk than the Ganges and the four seas. |
佛告比丘： |
The Buddha told the bhikkhu: |
「善哉！善哉！汝等長夜輪轉生死，飲其母乳，多於恒河及四大海水。 |
"How good! How good! You have spent a long night in the cycle of birth and death, drinking more of her mother's milk than the Ganges and the four seas. |
所以者何？ |
So what? |
汝等長夜或生象中，飲其母乳，無量無數。 |
You drink her mother's milk innumerable quantities throughout the night or during birth. |
或生駝、馬、牛、驢諸禽獸類飲其母乳，其數無量。 |
Or they give birth to camels, horses, oxen, donkeys and other animals to drink their mother's milk, and their number is countless. |
汝等長夜棄於塜間，膿血流出，亦復無量。 |
You have been left in the pit for a long night, and the pus and blood have flowed out, and there is no more. |
或墮地獄、畜生、餓鬼，髓血流出，亦復如是。 |
Or if you fall into the hells, animals, or hungry ghosts, and your marrow blood flows out, it will be the same again. |
比丘！汝等無始生死輪轉已來，不知苦之本際。 |
Bhikkhu! You, who have gone through the cycle of birth and death without beginning, do not know the origin of suffering. |
云何？ |
Why? |
比丘！色為常耶？ |
Bhikkhu! Color is constant? |
為無常耶？」 |
Is it impermanence? " |
比丘白佛： |
Bhikkhu White Buddha: |
「非常。 |
"Very. |
世尊！」 |
World Honored One! " |
「乃至聖弟子於五受陰觀察非我、非我所，於諸世間得無所取； |
"So much so that a noble-one's-disciple observes what is not self and what is not self in the five senses, and finds nothing in the world; |
不取已，無所著，所作已作，自知不受後有。」 |
Don’t take what you have already, have nothing to gain, what you have done has already been done, and you know you will not receive what will be left behind. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
雜阿含經卷第三十三 |
Zagama Sutra Volume 33 |
SA 940 （九四〇） 土丸 |
SA 940 (940) Tsuchimaru |
雜阿含經卷第三十四 |
The thirty-fourth volume of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
諸比丘！於意云何？ |
Monks! What do you mean? |
若此大地一切草木，以四指量，斬以為籌，以數汝等長夜輪轉生死所依父母； |
If all the grass and trees on this earth were measured with four fingers and chopped into pieces, they could be counted as the parents on whom you depend for the long night of life and death; |
籌數已盡，其諸父母數猶不盡。 |
The number of chips has been exhausted, but the number of parents is still endless. |
諸比丘！如是無始生死，長夜輪轉，不知苦之本際。 |
Monks! Such is the endless cycle of life and death that lasts forever, without knowing the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『當勤精進，斷除諸有，莫令增長。』 |
“Be diligent and diligent, eliminate all existence, and do not allow it to increase. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 941 （九四一） 如豆粒 |
SA 941 (Nine Four One) Like beans |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
云何？ |
Why? |
比丘！此大地土泥悉以為丸，如婆羅果，以數汝等長夜生死以來所依父母； |
Bhikkhu! The soil and mud of this earth are all made into pills, like bala fruits, to count the number of parents you have relied on during the long nights of life and death; |
土丸既盡，所依父母其數不盡。 |
Now that all the earth balls are gone, there are countless parents to rely on. |
比丘！眾生無始生死，長夜輪轉，不知苦之本際，其數如是。 |
Bhikkhu! All living beings are born and die without beginning, and they cycle through the night without knowing the origin of suffering. Their number is like this. |
是故，比丘！當勤方便，斷除諸有，莫令增長，當如是學。」 |
That’s why, bhikkhu! You should be diligent in expediency, eliminate all existence, do not allow it to increase, and learn in this way. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 942 （九四二） 喜樂 |
SA 942 (Nine Four Two) Joy |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
諸比丘！汝等見諸眾生安隱諸樂，當作是念： |
Monks! When you see all sentient beings enjoying peace and tranquility, think of this: |
『我等長夜輪轉生死，亦曾受斯樂，其趣無量。』 |
"We have experienced this joy during the long night of reincarnation and death, and its pleasure is immeasurable. 』 |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『無始生死，長夜輪轉，不知苦之本際，當勤精進，斷除諸有，莫令增長。』 |
"There is no beginning of life and death, and the night is endless. I don't know the origin of suffering. I should work diligently to eliminate all existence and not allow it to increase." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 943 （九四三） 苦惱 |
SA 943 (Nine Four Three) Distress |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
諸比丘！若見眾生受諸苦惱，當作是念： |
Monks! If you see sentient beings suffering, think of this: |
『我長夜輪轉生死以來，亦曾更受如是之苦，其數無量，當勤方便，斷除諸有，莫令增長。』 |
"Since I have been reincarnated in the night and life, I have also suffered more sufferings like this. They are countless. I should be diligent in using techniques to eliminate all existence and not allow them to increase. 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 944 （九四四） 恐怖 |
SA 944 (Nine Four Four) horror |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
諸比丘！汝等見諸眾生而生恐怖，衣毛為竪，當作是念： |
Monks! When you see all sentient beings and feel fear and your hair stands on end, think this: |
『我等過去必曾殺生，為傷害者，為惡知識，於無始生死長夜輪轉，不知苦之本際。』 |
"We must have killed living beings in the past, doing harm to those who were harming us, and doing evil knowledge. We have cycled through the endless night of birth and death without knowing the origin of suffering." 』 |
諸比丘！當作是學，斷除諸有，莫令增長。」 |
Monks! Take it as learning, eliminate all existence, and do not allow it to increase. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 945 （九四五） 彼愛 |
SA 945 (Nine Four Five) Love |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
諸比丘！若見眾生愛念歡喜者，當作是念： |
Monks! If you see sentient beings thinking of love and being happy, think of this: |
『如是眾生過去世時，必為我等父母、兄弟、妻子、親屬、師友、知識，如是長夜生死輪轉，無明所蓋，愛繫其頸，故長夜輪轉，不知苦之本際。』 |
"Such sentient beings must have been our parents, brothers, wives, relatives, teachers, friends, and knowledge in their past lives. They cycled through the cycle of life and death for a long night, covered by ignorance, and tied to their necks by love. Therefore, they cycled for a long night without knowing the origin of suffering." 』 |
是故，諸比丘！當如是學，精勤方便，斷除諸有，莫令增長。」 |
Therefore, monks! You should learn in this way, be diligent and diligent, eliminate all existences, and do not allow them to increase. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 946 （九四六） 恒河 |
SA 946 (Nine Four Six) Ganges River |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，有異婆羅門來詣佛所，恭敬問訊，問訊已，退坐一面，白佛言： |
At that time, a different Brahmin came to visit the Buddha and asked him respectfully. After asking, he sat down and said to the Buddha: |
「瞿曇！未來世當有幾佛？」 |
Qu Tan! How many Buddhas will there be in the future? |
佛告婆羅門： |
The Buddha told the Brahmin: |
「未來佛者，如無量恒河沙。」 |
The future Buddha is like the countless sands of the Ganges. |
爾時，婆羅門作是念： |
At that time, the Brahmin thought: |
「未來當有如無量恒河沙三藐三佛陀，我當從彼修諸梵行。」 |
In the future, there will be Samyaksambodhi like the countless sands of the Ganges River, and I will practice the holy life from there. |
爾時，婆羅門聞佛所說，歡喜隨喜，從坐起去。 |
At that time, when the Brahmin heard what the Buddha said, he was overjoyed and stood up from his seat. |
時，婆羅門隨路思惟： |
At that time, the Brahmin was walking along the road and thought: |
「我今唯問沙門瞿曇未來諸佛，不問過去。」 |
Now I only ask the ascetic Qutan about the future Buddhas, not the past. |
即隨路還，復問世尊： |
Then he returned along the road and asked the World Honored One again: |
「云何？ |
"Why? |
瞿曇！過去世時，復有幾佛？」 |
Qu Tan! How many Buddhas were there in past lives? " |
佛告婆羅門： |
The Buddha told the Brahmin: |
「過去世佛亦如無量恒河沙數。」 |
Buddhas in past lives are like the countless grains of sand in the Ganges. |
時，婆羅門即作是念： |
At that time, the Brahmin thought: |
「過去世中有無量恒河沙等諸佛世尊，我曾不習近。 |
"In my past life, there were countless Buddhas, World Honored Ones, such as the sands of the Ganges River, but I did not get used to them. |
設復未來如無量恒河沙三藐三佛陀，亦當不與習近娛樂。 |
Even if the future is like the countless sands of the Ganges and the Samyaksam Buddhas, they should not have fun with Xijin. |
我今當於沙門瞿曇所修行梵行。」 |
I shall now practice the holy life at the ascetic Kutan. " |
即便合掌白佛言： |
Even if you put your palms together and say to the Buddha: |
「唯願聽我於正法、律出家修梵行。」 |
I only wish to listen to me and become a monk and practice the holy life in the true Dharma and discipline. |
佛告婆羅門： |
The Buddha told the Brahmin: |
「聽汝於正法、律出家修梵行，得比丘分。」 |
Listen to me, you have become a monk and practiced the holy life in the true Dharma and discipline, and have achieved the rank of a bhikkhu. |
爾時，婆羅門即出家受具足。 |
At that time, the Brahmin becomes a monk and receives the necessary gifts. |
出家已，獨一靜處思惟： |
Now that I have become a monk, I sit alone and think: |
「所以善男子正信非家，出家學道……。」 |
Therefore, a good man has a true faith and is not a homely person. He has become a monk and learned the Tao... |
乃至得阿羅漢。 |
Even become an Arhat. |
SA 947 （九四七） 骨聚 |
SA 947 (Nine Four Seven) Bone Ju |
如是我聞： |
This is what I heard: |
一時，佛住王舍城毘富羅山。 |
At one time, the Buddha lived in the city of Rajagaha, adjacent to the Fula Mountain. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有一人於一劫中生死輪轉，積累白骨不腐壞者，如毘富羅山。 |
"There is a person who, in one calamity, goes through the cycle of life and death and accumulates bones that do not decay, like Mount Pifula. |
若多聞聖弟子此苦聖諦如實知，此苦集聖諦如實知，此苦滅聖諦如實知，此苦滅道跡聖諦如實知，彼如是知、如是見，斷三結，謂身見、戒取、疑，斷此三結，得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。」 |
If the noble-one's-disciple who has heard much knows the noble truth of suffering as it really is, knows the noble truth of the origin of suffering as it really is, knows the noble truth of the cessation of suffering as it truly is, knows the noble truth of the trace of suffering as it really is, he knows it like this, sees it like this, and breaks the three knots. Break these three knots of body view, precepts, and doubts, achieve Sotapanna, avoid falling into the evil realm, and determine the three bodhisattvas of the positive path. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「一人一劫中， 積聚其身骨， |
"In one calamity, a person gathers his body and bones, |
常積不腐壞， 如毘富羅山。 |
It is always accumulated and does not decay, just like Mount Puluo. |
若諸聖弟子， 正智見真諦， |
If all the disciples of the saints have the right wisdom to see the true meaning, |
此苦及苦因， 離苦得寂滅。 |
This suffering and the cause of suffering can be eliminated from suffering. |
修習八道跡， 正向般涅槃， |
Practicing the Eight Paths, heading towards parinirvana, |
極至於七有， 天人來往生， |
As far as the seven existences are concerned, gods and humans come and go, |
盡一切諸結， 究竟於苦邊。」 |
Let go of all the knots, and end up on the edge of suffering. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 948 （九四八） 城 |
SA 948 (Nine Four Eight) City |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生於無始生死長夜輪轉，不知苦之本際。」 |
All living beings cycle through the eternal night of birth and death without beginning, and they do not know the origin of suffering. |
時，有異比丘從坐起，整衣服，偏袒右肩，為佛作禮，右膝著地，合掌白佛： |
At that time, a different bhikkhu stood up from his seat, straightened his clothes, exposed his right shoulder, saluted the Buddha, put his right knee on the ground, put his palms together and said to the Buddha: |
「世尊！劫長久如？」 |
World Honored One! How long will the kalpa last? |
佛告比丘： |
The Buddha told the bhikkhu: |
「我能為汝說，而汝難知。」 |
I can tell you, but it's hard for you to know. |
比丘白佛： |
Bhikkhu White Buddha: |
「可說譬不？」 |
Can you tell me something? |
佛言： |
Buddha said: |
「可說，比丘！譬如鐵城，方一由旬，高下亦爾，滿中芥子，有人百年取一芥子，盡其芥子，劫猶不竟。 |
"You can say, bhikkhu! It's like an iron city, which is one yojana across, high or low. It's full of mustard seeds. If someone takes one mustard seed every hundred years and uses up all the mustard seeds, the calamity will still be unfinished. |
如是，比丘！其劫者，如是長久。 |
So, bhikkhu! The calamity will be so long. |
如是長劫，百千萬億大苦相續，白骨成丘，膿血成流，地獄、畜生、餓鬼惡趣。 |
Like this for a long time, hundreds of thousands of billions of great sufferings will continue, bones will turn into mounds, pus and blood will flow, and the hells, beasts, and hungry ghosts will be the miserable realms. |
是名，比丘！無始生死，長夜輪轉，不知苦之本際。 |
That’s the name, Bhikkhu! There is no beginning of life and death, and the endless night goes by without knowing the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 949 （九四九） 山 |
SA 949 (Nine Four Nine) Mountain |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。」 |
All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
時，有異比丘從坐起，整衣服，為佛作禮，右膝著地，合掌白佛： |
At that time, a different bhikkhu stood up from his seat, straightened his clothes, bowed to the Buddha, put his right knee on the ground, put his palms together and said to the Buddha: |
「世尊！劫長久如？」 |
World Honored One! How long will the kalpa last? |
佛告比丘： |
The Buddha told the bhikkhu: |
「我能為汝說，汝難得知。」 |
I can tell you, but it's hard for you to know. |
比丘白佛： |
Bhikkhu White Buddha: |
「可說譬不？」 |
Can you tell me something? |
佛言： |
Buddha said: |
「可說。 |
"It can be said. |
比丘！如大石山，不斷不壞，方一由旬，若有士夫以迦尸劫貝百年一拂，拂之不已，石山遂盡，劫猶不竟。 |
Bhikkhu! Just like a large rocky mountain, it lasts only one yojana and is indestructible. If a scholar brushes the corpse of a corpse for a hundred years and brushes it endlessly, the rocky mountain will be gone and the calamity will not end. |
比丘！如是長久之劫，百千萬億劫受諸苦惱，乃至諸比丘！當如是學： |
Bhikkhu! For such long kalpas, hundreds of thousands of eons of suffering, even monks! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 950 （九五〇） 過去 |
SA 950 past |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。」 |
All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
時，有異比丘從坐起，整衣服，為佛作禮，右膝著地，合掌白佛： |
At that time, a different bhikkhu stood up from his seat, straightened his clothes, bowed to the Buddha, put his right knee on the ground, put his palms together and said to the Buddha: |
「世尊！過去有幾劫？」 |
World Honored One! How many kalpas have been in the past? |
佛告比丘： |
The Buddha told the bhikkhu: |
「我悉能說，汝知甚難。」 |
I can tell you all, but you know how difficult it is. |
比丘白佛： |
Bhikkhu White Buddha: |
「可說譬不？」 |
Can you tell me something? |
佛言： |
Buddha said: |
「可說。 |
"It can be said. |
譬如，比丘！有士夫壽命百歲，晨朝憶念三百千劫，日中憶念三百千劫，日暮憶念三百千劫。 |
For example, Bhikkhu! There is a scholar whose life span is a hundred years, and he remembers three hundred thousand kalpas in the morning, three hundred thousand kalpas in the middle of the day, and three hundred thousand kalpas in the evening. |
如是日日憶念劫數，百年命終，不能憶念劫數邊際。 |
If you think about the calamity every day, your life will end in a hundred years, and you will not be able to remember the limit of the calamity. |
比丘當知，過去劫數無量如是，過去無量劫數，長夜受苦，積骨成山，髓血成流，乃至地獄、畜生、餓鬼惡趣。 |
Bhikkhus, you should know that this has been the case for countless kalpas in the past. For countless kalpas in the past, you have suffered for long nights, accumulated mountains of bones, and flowed marrow and blood, leading to the hells, beasts, and hungry ghosts. |
如是，比丘！無始生死，長夜輪轉，不知苦之本際。 |
So, bhikkhu! There is no beginning of life and death, and the endless night goes by without knowing the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 951 （九五一） 無地方處 |
SA 951 (Nine Five One) No Place |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際，無有一處不生不死者。 |
"All living beings have no beginning of life and death, and they cycle through the night forever. They do not know the origin of suffering. There is no place where there is neither birth nor death. |
如是長夜無始生死，不知苦之本際。 |
Such is the long night of life and death without beginning, without knowing the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 952 （九五二） 無不是 |
SA 952 (Nine Five Two) Nothing but |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際，無有一處無父母、兄弟、妻子、眷屬、宗親、師長者。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. There is no place where there are no parents, brothers, wives, dependents, clansmen, and teachers. |
如是，比丘！無始生死，長夜輪轉，不知苦之本際。 |
So, bhikkhu! There is no beginning of life and death, and the endless night goes by without knowing the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 953 （九五三） 麤雨諦雨 |
SA 953 (Nine Five Three) Coarse Rain and True Rain |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
譬如大雨渧泡，一生一滅，如是，眾生無明所蓋，愛繫其頸，無始生死。 |
Just like heavy rain and bubbles, they disappear once in a lifetime. In this way, all living beings are covered by ignorance, and love is tied around their necks, and they have no beginning of life and death. |
生者、死者長夜輪轉，不知苦之本際。 |
The living and the dead cycle through the night, unaware of the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 954 （九五四） 縛掃篲 |
SA 954 (Nine Five Four) Binding and sweeping |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
譬如普天大雨洪澍，東西南北無斷絕處。 |
For example, there are heavy rains and floods all over the sky, and there is no cutoff from east to west, north to south. |
如是東方、南方、西方、北方，無量國土劫成、劫壞，如天大雨，普雨天下，無斷絕處。 |
In this way, in the east, south, west, and north, countless lands will be destroyed or destroyed, just like the heavy rain from the sky, which will rain all over the world without any interruption. |
如是無始生死，長夜輪轉，不知苦之本際。 |
Such is the endless cycle of life and death that lasts forever, without knowing the origin of suffering. |
譬如擲杖空中，或頭落地，或尾落地，或中落地； |
For example, if you throw a stick in the air, it will land head first, tail landing, or midway; |
如是無始生死，長夜輪轉，或墮地獄，或墮畜生，或墮餓鬼。 |
In this way, there is no beginning of life and death, and the night is endless, and you may fall into hell, animal, or hungry ghost. |
如是無始生死，長夜輪轉。 |
Such is the cycle of birth and death without beginning and night. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 955 （九五五） 轉輪 |
SA 955 (Nine Five Five) Runner |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生無始生死，長夜輪轉，不知苦之本際。 |
"All living beings have no beginning of life and death, and they cycle through the night without knowing the origin of suffering. |
譬如，比丘！若有士夫轉五節輪，常轉不息； |
For example, Bhikkhu! If a scholar spins a five-section wheel, it will always spin without stopping; |
如是眾生轉五趣輪，或墮地獄、畜生、餓鬼及人、天趣，常轉不息。 |
Such living beings turn around the wheel of the five realms, and may fall into hells, animals, hungry ghosts, humans, or gods, and they will always turn around without stopping. |
如是無始生死，長夜輪轉，不知苦之本際。 |
Such is the endless cycle of life and death that lasts forever, without knowing the origin of suffering. |
是故，比丘！當如是學： |
That’s why, bhikkhu! Learn like this: |
『斷除諸有，莫令增長。』 |
"Cut off all existence and don't allow it to grow." 』 |
」 |
|
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 956 （九五六） 毘富羅 |
SA 956 (Nine Five Six) Bifuluo |
如是我聞： |
This is what I heard: |
一時，佛住王舍城毘富羅山側。 |
At one time, the Buddha lived in the city of Rajagaha on the side of Mount Fula. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「一切行無常，一切行不恒、不安、變易之法。 |
“All actions are impermanent, all actions are unstable, restless, and changeable. |
諸比丘！於一切行當生厭離、求樂、解脫。 |
Monks! We should be dissatisfied with all actions, seek happiness and liberation. |
「諸比丘！過去世時，此毘富羅山名長竹山，有諸人民圍遶山居，名低彌羅邑。 |
"Bhikkhus, in the past life, this mountain was called Changzhu Mountain, and people lived around it, and it was named Dhimila. |
低彌羅邑人壽四萬歲，低彌羅邑人上此山頂，四日乃得往反。 |
The life span of the people of Demiluo is 40,000 years. If the people of Demiluo go to the top of this mountain, they can go back and forth in four days. |
時，世有佛，名迦羅迦孫提如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊出興於世，說法教化，初、中、後善，善義善味，純一滿淨，梵行清白，開發顯示。 |
At that time, there was a Buddha in the world named Kalakasundi Tathagata, Ying, etc., fully enlightened, sufficient in understanding and conduct, good at death, understander of the world, supreme scholar, leader of husbands, teacher of gods and humans, Buddha the World-Honored One, who appeared in the world and preached the Dharma. Education, good in the beginning, middle and end, good meaning and good taste, pure and pure, pure and pure Brahma, development and manifestation. |
彼長竹山於今名字亦滅，低彌羅聚落人民亦沒，彼佛如來已般涅槃。 |
The name of the Changzhu Mountain is now extinct, the people of the low Mila settlement are also gone, and the Buddha Tathagata has passed into nirvana. |
比丘！當知一切諸行皆悉無常、不恒、不安、變易之法，於一切行，當修厭離、離欲、解脫。 |
Bhikkhu! You should know that all actions are impermanent, unsteady, restless, and subject to change. In all actions, you should practice detachment, detachment from desire, and liberation. |
「諸比丘！過去世時，此毘富羅山名曰朋迦。 |
"Bhikkhus, in the past life, the name of Mount Vifula was Pengka. |
時，有人民遶山而居，名阿毘迦邑，彼時人民壽三萬歲，阿毘迦人上此山頂，經三日中乃得往反。 |
At that time, there was a people living around the mountain, named Abhikya. At that time, the people's life span was thirty thousand years old. The Abhikyats climbed to the top of the mountain and were able to return in three days. |
時，世有佛，名拘那含牟尼如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊出興於世，演說經法，初、中、後善，善義善味，純一滿淨，梵行清白，開發顯示。 |
At that time, there was a Buddha in the world named Kunagamuni Tathagata, who was fully enlightened, possessed of sufficient knowledge and conduct, was good at death, understood the world, was a supreme scholar, a master of training, a teacher of gods and men, and the Buddha, the World-Honored One, appeared in the world and gave speeches. Sutras and Dharma are good at the beginning, middle and end, good meanings and good tastes, pure and full, pure and pure, developed and manifested. |
諸比丘！彼朋迦山名字久滅，阿毘迦邑人亦久亡沒，彼佛世尊亦般涅槃。 |
Monks! The name of Mount Pengka has been extinguished for a long time, the people of Abhikya have also disappeared for a long time, and the Buddha, the World Honored One, has also passed into Nirvana. |
如是，比丘！一切諸行皆悉無常、不恒、不安、變易之法，汝等比丘當修厭離、求樂、解脫。 |
So, bhikkhu! All actions are impermanent, unsustainable, restless, and subject to change. You monks should practice detachment, seek happiness, and be liberated. |
「諸比丘！過去世時，此毘富羅山名宿波羅首，有諸人民遶山居止，名赤馬邑，人壽二萬歲，彼諸人民上此山頂，經二日中乃得往反。 |
"Bhikkhus! In the past life, there were people living around this mountain called Polo Shou near Fuluo Mountain. It was called Chimayi. Their life span was 20,000 years. Those people climbed to the top of this mountain and were able to return in two days. . |
爾時，有佛名曰迦葉如來、應供，乃至出興於世，演說經法，初、中、後善，善義善味，純一滿淨，梵行清白，開示顯現。 |
At that time, there was a Buddha named Kassapa Tathagata, who made offerings, and even appeared in the world, preaching sutras and Dharma. He was good at the beginning, middle and end, had good meanings and tastes, was pure and full, had a pure holy life, and taught and appeared. |
比丘！當知宿波羅首山名字久滅，赤馬邑人亦久亡沒，彼佛世尊亦般涅槃。 |
Bhikkhu! You should know that the name of Supalashou Mountain has been extinguished for a long time, and the people of Chimayi have also disappeared for a long time, and the Buddha, the World Honored One, has also passed into nirvana. |
如是，比丘！一切諸行皆悉無常、不恒、不安、變易之法。 |
So, bhikkhu! All actions are impermanent, unstable, restless, and subject to change. |
是故，比丘！當修厭離、離欲、解脫。 |
That’s why, bhikkhu! You should practice dissatisfaction, detachment from desire, and liberation. |
「諸比丘！今日此山名毘富羅，有諸人民遶山而居，名摩竭提國，此諸人民壽命百歲，善自消息，得滿百歲，摩竭提人上此山頂，須臾往反，我今於此得成如來、應、等正覺，乃至佛世尊，演說正法，教化令得寂滅涅槃、正道、善逝、覺知。 |
"Bhikkhus! Today the name of this mountain is Bifuluo. There are people living around the mountain. It is called the country of Mojiati. These people have a life span of a hundred years. If they are good at spreading the news, they can live a hundred years. The people of Mojiati go up to the top of this mountain and wait for a moment. In the past, I have now attained the Tathagata, Ying, and other enlightenments here, and even the Buddha, the World-Honored One, preached the righteous Dharma, and taught and taught people to attain Nirvana, the Right Path, Good Death, and Enlightenment. |
比丘！當知此毘富羅山名亦當磨滅，摩竭提人亦當亡沒，如來不久當般涅槃。 |
Bhikkhu! You should know that the name of Mount Pifula will also disappear, the people of Magadi will also perish, and the Tathagata will soon reach Nirvana. |
如是，比丘！一切諸行悉皆無常、不恒、不安、變易之法。 |
So, bhikkhu! All actions are impermanent, unstable, restless, and subject to change. |
是故，比丘！當修厭離、離欲、解脫。」 |
That’s why, bhikkhu! You should practice dissatisfaction, detachment from desire, and liberation. " |
爾時，世尊即說偈言： |
At that time, the World-Honored One spoke a verse: |
「古昔長竹山， 低彌羅村邑， |
"In ancient times, Changzhu Mountain and the small village of Miluo, |
次名朋迦山， 阿毘迦聚落， |
Secondly named Pengjia Mountain, Abhijia settlement, |
宿波羅首山， 聚落名赤馬， |
Staying in Boluoshou Mountain, the name of the settlement is Chima. |
今毘富羅山， 國名摩竭陀， |
Now it is adjacent to Mount Fula, and the name of the country is Magadha. |
名山悉磨滅， 其人悉沒亡， |
All the famous mountains have been destroyed, but none of the people have perished. |
諸佛般涅槃， 有者無不盡。 |
The parinirvana of all Buddhas is endless. |
一切行無常， 悉皆生滅法， |
All actions are impermanent, and all are subject to birth and death. |
有生無不盡， 唯寂滅為樂。」 |
There is no end to life, only silence is happiness. " |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 957 （九五七） 身命 |
SA 957 (Nine Five Seven) life and death |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有婆蹉種出家來詣佛所，合掌問訊，問訊已，退坐一面，白佛言： |
At that time, there was a monk named Vacso who came to visit the Buddha. He put his palms together and inquired. After the interrogation was over, he sat down and said to the Buddha: |
「瞿曇！欲有所問，寧有閑暇見答以不？」 |
Qu Tan! If you want to ask a question, would you rather have the time to answer it? |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「隨汝所問，當為汝說。」 |
As you ask, I will tell you. |
婆蹉種出家白佛言： |
Pochazhong became a monk and said to the Buddha: |
「云何？ |
"Why? |
瞿曇！命即身耶？」 |
Qu Tan! Life is body? " |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「命即身者，此是無記。」 |
For those whose fate is the body, this is without memory. |
「云何？ |
"Why? |
瞿曇！為命異身異耶？」 |
Qu Tan! Are you living in a different body because of your fate? " |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「命異身異者，此亦無記。」 |
If you have a different destiny and a different body, there is no memory of it. |
婆蹉種出家白佛： |
The white Buddha who became a monk with the seed of Pocha: |
「云何？ |
"Why? |
瞿曇！命即身耶？ |
Qu Tan! Life is body? |
答言： |
Answer: |
『無記』。 |
"No memory". |
命異身異？ |
Different fates? |
答言： |
Answer: |
『無記』。 |
"No memory". |
沙門瞿曇有何等奇？ |
How amazing is the ascetic Qu Tan? |
弟子命終，即記說言： |
When the disciple died, he recorded the following words: |
『某生彼處，某生彼處。』 |
"Someone is born there, someone is born there." 』 |
彼諸弟子於此命終捨身，即乘意生身生於餘處。 |
Those disciples sacrificed their lives in this life, that is, they took advantage of the mind to be reborn in other places. |
當於爾時，非為命異身異也？」 |
When you are here, isn’t it because your destiny is different and your body is different? " |
佛告婆蹉： |
The Buddha told Pocai: |
「此說有餘，不說無餘。」 |
It is said that there is more than enough, but not that there is no excess. |
婆蹉白佛： |
Pochabai Buddha: |
「瞿曇！云何說有餘，不說無餘？」 |
Qu Tan! How can we say there is more than enough and not say there is no excess? |
佛告婆蹉： |
The Buddha told Pocai: |
「譬如火，有餘得然，非無餘。」 |
It's like fire. It has something left over, but it doesn't mean there is nothing left behind. |
婆蹉白佛： |
Pochabai Buddha: |
「我見火無餘亦然。」 |
It's the same thing when I see fire. |
佛告婆蹉： |
The Buddha told Pocai: |
「云何見火無餘亦然？」 |
How can it be true even if there is no fire left? |
婆蹉白佛： |
Pochabai Buddha: |
「譬如大聚熾火，疾風來吹，火飛空中，豈非無餘火耶？」 |
For example, if there is a large gathering of blazing fire, and a strong wind blows, and the fire flies into the sky, wouldn't it mean that there is no remaining fire? |
佛告婆蹉： |
The Buddha told Pocai: |
「風吹飛火，即是有餘，非無餘也。」 |
When the wind blows and fire flies, there is more than enough, but not without. |
婆蹉白佛： |
Pochabai Buddha: |
「瞿曇！空中飛火。 |
"Qu Tan! Fire is flying in the sky. |
云何名有餘？」 |
Why is Yun so famous? " |
佛告婆蹉： |
The Buddha told Pocai: |
「空中飛火依風故住，依風故然； |
"The fire flying in the sky lives according to the wind, and it is according to the wind; |
以依風故，故說有餘。」 |
Because it is based on the wind, it is more than enough. " |
婆蹉白佛： |
Pochabai Buddha: |
「眾生於此命終，乘意生身往生餘處。 |
"All living beings end this life and take advantage of their minds to be reborn in the rest of their lives. |
云何有餘？」 |
Why is there more? " |
佛告婆蹉： |
The Buddha told Pocai: |
「眾生於此處命終，乘意生身生於餘處，當於爾時，因愛故取，因愛而住，故說有餘。」 |
All living beings end their lives here, and take advantage of the mind to be born in other places. At that time, they take it out of love and live out of love, so it is said that there is more than enough. |
婆蹉白佛： |
Pochabai Buddha: |
「眾生以愛樂有餘，染著有餘； |
“All sentient beings are more than happy with love and more than dyed; |
唯有世尊得彼無餘，成等正覺。 |
Only the World-Honored One can achieve perfect enlightenment. |
沙門瞿曇！世間多緣，請辭還去。」 |
Samana Qutan! There are many fates in the world, so please leave and go. " |
佛告婆蹉： |
The Buddha told Pocai: |
「宜知是時！」 |
It's good to know it's time! |
婆蹉出家聞佛所說，歡喜隨喜，從坐起而去。 |
When Pocha became a monk and heard what the Buddha said, he was delighted and stood up from his seat. |
SA 958 （九五八） 目連 |
SA 958 (Nine Five Eight) Mulian |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，尊者大目揵連亦於彼住。 |
At that time, the Venerable Mahamokulana was also staying there. |
時，有婆蹉種出家詣尊者大目揵連所，與尊者目揵連面相問訊慰勞，慰勞已，退坐一面，語尊者大目揵連： |
At that time, there was a monk named Pocha who went to the residence of the Venerable Mahamulana. He met with the Venerable Mahamulana and asked for condolences. After he had expressed his condolences, he sat back and said to the Venerable Mahamulana: |
「欲有所問，寧有閑暇見答以不？」 |
If you want to ask something, would you rather have some time to answer it? |
目連答言： |
Mulian replied: |
「婆蹉！隨意所問，知者當答。」 |
Pocha! Ask whatever you want, and those who know should answer. |
時，婆蹉種出家問尊者目揵連： |
At that time, Po Caizhong became a monk and asked the Venerable Mochulian: |
「何因、何緣餘沙門、婆羅門有人來問云何如來有後死、無後死、有無後死、非有非無後死，皆悉隨答。 |
"What is the reason? What is the reason for this? Some ascetics and brahmins came to ask me why the Tathagata had a subsequent death, no subsequent death, whether there was a subsequent death, whether there was a subsequent death, or whether there was no subsequent death, and they all responded immediately. |
而沙門瞿曇有來問言如來有後死、無後死、有無後死、非有非無後死，而不記說？」 |
And the ascetic Qutan came and asked the Tathagata whether he had an afterlife, whether he had an afterlife, whether he had an afterlife, or whether he had an afterlife, or whether he had an afterlife, but he didn't record it? " |
目揵連言： |
The eyes are full of words: |
「婆蹉！餘沙門、婆羅門於色、色集、色滅、色味、色患、色出不如實知； |
"Bath! The ascetics and brahmins do not know the truth about form, the collection of form, the cessation of form, the taste of form, the troubles of form, and the appearance of form; |
不如實知故，於如來有後死則取著，如來無後死、有後死、有無後死、非有後死非無後死則生取著。 |
Because we do not know the truth, if the Tathagata has a later death, we will take it; if the Tathagata has no later death, if there is a later death, if there is no later death, if there is no later death, and if there is no later death, then we will take birth. |
受、想、行、識、識集、識滅、識味、識患、識出不如實知； |
Feelings, perceptions, formations, consciousness, collection of consciousness, cessation of consciousness, consciousness of taste, consciousness of trouble, recognition of knowledge that is not as it really is; |
不如實知故，於如來有後死生取著，無後死、有無後死、非有非無後死生取著。 |
Because we don’t know the truth, in the Tathagata there is a life and death after death, there is no death after death, there is no death after death, there is no existence and there is no life and death after death. |
「如來者，於色如實知，色集、色滅、色味、色患、色出如實知； |
"The Tathagata knows form as it really is, the collection of form, the cessation of form, the taste, the suffering of form, and the appearance of form as it truly is; |
如實知故，於如來有後死則不著，無後死、有無後死、非有非無後死則不著。 |
Knowing it as it really is, if there is a future death for the Tathagata, there will be no attachment. |
受、想、行、識如實知，識集、識滅、識味、識患、識出如實知； |
Feelings, perceptions, formations, and consciousness are known as they are; consciousness is gathered, consciousness is annihilated, tastes are recognized, dangers are recognized, and consciousness is recognized as they are; |
如實知故，於如來有後死則不然，無後死、有無後死、非有非無後死則不然。 |
Knowing it as it is, it is not true for the Tathagata if there is a future death, and it is not true if there is no future death, there is no future death, or there is neither existence nor no future death. |
甚深廣大，無量無數，皆悉寂滅。 |
Deep, vast, immeasurable and innumerable, they are all annihilated. |
「婆蹉！如是因、如是緣，餘沙門、婆羅門若有來問如來有後死、無後死、有無後死、非有非無後死，則為記說。 |
"Vaṣṇa! Such a cause and such a condition, if any ascetics or brahmins come and ask the Tathagata whether there is a subsequent death, whether there is no subsequent death, whether there is a subsequent death, or whether there is no subsequent death, or whether there is no subsequent death, then this will be recorded. |
如是因、如是緣，如來若有來問如來有後死、無後死、有無後死、非有非無後死，不為記說。」 |
Such a cause, such a condition, if the Tathagata comes and asks the Tathagata whether there is a subsequent death, whether there is a subsequent death, whether there is a subsequent death, whether there is a subsequent death, or whether there is no subsequent death, it will not be recorded. " |
時，婆蹉種出家聞尊者大目揵連所說，歡喜隨喜，從坐起而去。 |
At that time, when Vaczhong became a monk and heard the words of the Venerable Damu Kelian, he was delighted and stood up from his seat. |
SA 959 （九五九） 迦旃延 |
SA 959 (Nine Five Nine) Kachanyan |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有婆蹉種出家來詣佛所，合掌問訊，問訊已，退坐一面，白佛言： |
At that time, there was a monk named Vacso who came to visit the Buddha. He put his palms together and inquired. After the interrogation was over, he sat down and said to the Buddha: |
「瞿曇！何因、何緣餘沙門、婆羅門若有來問……」如上廣說。 |
"Qutan! What is the reason? If any of the ascetics and brahmins come to ask me..." Guang said as above. |
爾時，婆蹉種出家歎言： |
At that time, Po Caizhong became a monk and sighed: |
「奇哉！瞿曇！弟子、大師義同義、句同句、味同味，乃至同第一義。 |
"How wonderful! Qu Tan! Disciple and master have the same meaning, have the same sentence, have the same taste, and even have the same first meaning. |
瞿曇！我今詣摩訶目揵連，以如是義、如是句、如是味而問於彼，彼亦以如是義、如是句、如是味而答我，如今瞿曇所說。 |
Qu Tan! I now go to Maha Mujulian and ask him about it with such a meaning, such a sentence, and such a taste. He also answers me with such a meaning, such a sentence, and such a taste. Now Qu Tan said. |
是故，瞿曇！真為奇特，大師、弟子義同義、句同句、味同味，同第一義。」 |
That’s why, Qu Tan! It is really strange that master and disciple have the same meaning, the same sentence, the same taste, and the same first meaning. " |
爾時，婆蹉種出家有諸因緣至那梨聚落。 |
At that time, Po Caizhong became a monk and came to the pear settlement due to various reasons. |
營事訖已，詣尊者詵陀迦旃延所，共相問訊，問訊已，退坐一面，問詵陀迦旃延： |
After finishing the business, he went to Venerable Sentuo Kaccayana's place and asked each other. After the interrogation, he sat back and asked Sentuo Kaccanyana: |
「何因、何緣沙門瞿曇若有來問如來有後死、無後死、有無後死、非有非無後死，不為記說？」 |
Why, why did the ascetic Qu Tanruo come and ask the Tathagata whether there is an afterlife, whether there is an afterlife, whether there is an afterlife, whether there is an afterlife, or whether there is no afterlife, and he did not record it? |
詵陀迦旃延語婆蹉種出家： |
Sundaka Kaccanyana said that Vacaizhong became a monk: |
「我今問汝，隨意答我。 |
"I'm asking you now, answer me as you please. |
於汝意云何？ |
What do you mean? |
若因、若緣，若行身施，若色、若無色，若想、若非想、若非想非非想，若彼因、彼緣、彼行無餘行滅。 |
If it is a cause, if it is a condition, if it is performed by the body, if it is a form, if it is colorless, if it is thought, if it is not a thought, if it is not a thought, it is not a non-thought, then if the cause, the condition, the action will cease without any remaining action. |
永滅已，如來於彼有所記說，言： |
After eternal destruction, the Tathagata recorded it, saying: |
『有後死、無後死、有無後死、非有非無後死』耶？」 |
There is death after death, there is no death after death, there is death after death, there is no death after death, there is neither death nor death after death"? |
婆蹉種出家語詵陀迦旃延： |
The monastic saying of Vachazhong, Shenda Kaccayana: |
「若因、若緣，若種施設諸行，若色、若非色，若想、若非想、若非想非非想，彼因、彼緣、彼行無餘滅。 |
"If there is a cause, if a condition, if there is a kind of practice, if it is a form, if it is not a form, if it is thought, if it is not a thought, if it is not a thought, it is not a non-thought, then the cause, the condition, the action will cease without any residue. |
云何瞿曇於彼記說如來有後死、無後死、有無後死、非有非無後死？」 |
Why is it that Qu Tan said in his account that the Tathagata has an afterlife, has no afterlife, has or without an afterlife, is neither existence nor has there been no afterlife? " |
詵陀迦旃延語婆蹉種出家： |
Sundaka Kaccanyana said that Vacaizhong became a monk: |
「是故如來以是因、以是緣故，有問如來有後死、無後死、有無後死、非有非無後死，不為記說。」 |
Therefore, the Tathagata has this cause and reason. If anyone asks the Tathagata whether there is a subsequent death, whether there is a subsequent death, whether there is a subsequent death, whether there is a subsequent death, or whether there is a subsequent death, it is not recorded. |
婆蹉種出家問詵陀迦旃延： |
When Vaczhong became a monk, he asked Shunta Kaccayana: |
「汝於沙門瞿曇弟子，為日久如？」 |
How long have you been a disciple of the ascetic Qutan? |
詵陀迦旃延答言： |
Sunda Kaccayana replied: |
「少過三年，於正法、律出家修梵行。」 |
In less than three years, he must become a monk and practice the holy life in the Dharma and Vinaya. |
婆蹉種出家言： |
Po Caizhong became a monk and said: |
「詵陀迦旃延！快得善利，少時出家而得如是身律儀、口律儀，又得如是智慧辯才。」 |
Shunda Kaccayana! You will gain good benefits quickly. When you were a young man, you became a monk and acquired such physical and verbal disciplines. You also acquired such wisdom and eloquence. |
時，婆蹉種出家聞詵陀迦旃延所說，歡喜隨喜，從坐起去。 |
At that time, Vachazhong became a monk and heard what Shunta Kaccayana said. He was overjoyed and got up from his seat. |
SA 960 （九六〇） 未曾有 |
SA 960 (Nine Sixty) Never had |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有婆蹉種出家來詣佛所，合掌問訊，問訊已，退坐一面，白佛言： |
At that time, there was a monk named Vacso who came to visit the Buddha. He put his palms together and inquired. After the interrogation was over, he sat down and said to the Buddha: |
「瞿曇！欲有所問，寧有閑暇為解說不？」 |
Qu Tan! If you want to ask something, would you rather have some free time to explain it? |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「隨所欲問，當為汝說。」 |
Ask me whatever you want, and I'll tell you. |
婆蹉種出家白佛言： |
Pochazhong became a monk and said to the Buddha: |
「瞿曇！何因、何緣有人來問如來有後死、無後死、有無後死、非有非無後死，而不為記說耶？」 |
Qu Tan! How come someone comes to ask the Tathagata whether there is an afterlife, whether there is no afterlife, whether there is an afterlife, whether there is an afterlife, or whether there is no afterlife, and he doesn't record it? |
佛告婆蹉種出家……如上詵陀迦旃延廣說，乃至「非有非無後死。」 |
The Buddha told Vāṣṭhāna to become a monk... As Sūṭṭhāga Kaccāyāṇa said, even "there is neither existence nor death after death." |
婆蹉種出家白佛言： |
Pochazhong became a monk and said to the Buddha: |
「奇哉！瞿曇！師及弟子義義同，句句同，味味同，其理悉合，所謂第一句說。 |
"How wonderful! Qu Tan! Master and disciple have the same meaning, the same sentence, the same flavor, and the principles are all consistent. The so-called first sentence says. |
瞿曇！我為小緣事至那利伽聚落，營事訖已，暫過沙門迦旃延，以如是義、如是句、如是味問沙門迦旃延，彼亦以如是義、如是句、如是味答我所問，如今沙門瞿曇所說。 |
Qu Tan! I went to the village of Narika for a small purpose. After I finished my business, I passed by the novice monk Kaccayana for a while. I asked the novice monk Kaccayana in such a meaning, in such a sentence, and in such a way. He also answered in such a meaning, in such a sentence, and in such a way. What I asked is now said by the ascetic Qutan. |
是故當知，實為奇特！師及弟子義、句、味，義、句、味悉同。」 |
Therefore, you should know that it is really strange! The teacher and his disciples have the same meaning, sentence, and flavor. " |
時，婆蹉種出家聞佛所說，歡喜隨喜，從坐起而去。 |
At that time, Pochazhong became a monk and heard what the Buddha said. He was overjoyed and stood up from his seat. |
SA 961 （九六一） 無我 |
SA 961 (Nine Six One) Selflessness |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有婆蹉種出家來詣佛所，合掌問訊，問訊已，退坐一面，白佛言： |
At that time, there was a monk named Vacso who came to visit the Buddha. He put his palms together and inquired. After the interrogation was over, he sat down and said to the Buddha: |
「云何？ |
"Why? |
瞿曇！為有我耶？」 |
Qu Tan! Why am I here? " |
爾時，世尊默然不答。 |
At that time, the World Honored One remained silent and did not answer. |
如是再三。 |
So again and again. |
爾時，世尊亦再三不答。 |
At that time, the World-Honored One did not answer again and again. |
爾時，婆蹉種出家作是念： |
At that time, Po Caizhong became a monk and thought: |
「我已三問沙門瞿曇，而不見答，但當還去。」 |
I have asked the ascetic Qutan three times, but he has not received an answer, but I should still go. |
時，尊者阿難住於佛後，執扇扇佛。 |
At that time, the Venerable Ananda was living behind the Buddha, holding a fan to fan the Buddha. |
爾時，阿難白佛言： |
At that time, Ananda said to the Buddha: |
「世尊！彼婆蹉種出家三問，世尊何故不答？ |
"World-Honored One! Why didn't the World-Honored One answer the three questions asked by the mother-in-law who wanted to become a monk? |
豈不增彼婆蹉種出家惡邪見，言沙門不能答其所問？」 |
Wouldn't it not increase the evil and evil views of the recluse who left home and became a monk, saying that the ascetics could not answer his questions? " |
佛告阿難： |
The Buddha told Ananda: |
「我若答言有我，則增彼先來邪見； |
"If I answer that I am, it will increase the wrong view of others; |
若答言無我，彼先癡惑豈不更增癡惑？ |
If the answer is that there is no self, will he not be more deluded and confused even more? |
言先有我從今斷滅。 |
The words that existed before me will be destroyed from now on. |
若先來有我則是常見，於今斷滅則是斷見。 |
If I existed first, it would be a common sight; if it disappears now, it would be a broken view. |
如來離於二邊，處中說法，所謂是事有故是事有，是事起故是事生，謂緣無明行，乃至生、老、病、死、憂、悲、惱、苦滅。」 |
The Tathagata is separated from the two sides and preaches from the center. It is said that things have a story and things have a story. Things arise and things arise. It is said that the actions without clear conditions lead to the cessation of birth, old age, illness, death, sorrow, sadness, annoyance, and suffering. . " |
佛說此經已，尊者阿難聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra. Venerable Ananda heard what the Buddha said and followed it with joy. |
SA 962 （九六二） 見 |
SA 962 (Nine Six Two) See |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，婆蹉種出家來詣佛所，與世尊面相問訊，問訊已，退坐一面，白佛言： |
At that time, Vāṇṭṭhāna left home and came to visit the Buddha. He met the World Honored One and asked him about it. After he had asked the Buddha, he sat down and said to the Buddha: |
「瞿曇！云何瞿曇作如是見、如是說： |
"Qu Tan! Why is Qu Tan seeing and saying this: |
『世間常，此是真實，餘則虛妄。』 |
"The world is always the same. This is true, and the rest is false." 』 |
耶？」 |
yeah? " |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「我不作如是見、如是說： |
"I do not see this and say this: |
『世間常，是則真實，餘則虛妄。』 |
"The world is constant. This is true, and the rest is false." 』 |
」 |
|
「云何瞿曇作如是見、如是說： |
"Yun He Qutan saw this and said this: |
『世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非邊非無邊，命即是身、命異身異，如來有後死、無後死、有無後死、非有非無後死。』 |
"The world is impermanent, always impermanent, extremely impermanent, bounded, boundless, boundless, not boundless, not boundless, life is the body, life is different, the Tathagata has a future death, has no future death, has or has no future death, non-existence It is not death without a descendant. 』 |
？」 |
? " |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「我不作如是見、如是說，乃至非有非無後死。」 |
If I do not see and speak in this way, it will lead to neither existence nor death. |
爾時，婆蹉種出家白佛言： |
At that time, Po Caizhong became a monk and said to the Buddha: |
「瞿曇！於此見，見何等過患，而於此諸見，一切不說？」 |
Qu Tan! What faults do you see in this view, yet you don't say anything about these views? |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「若作是見，世間常，此則真實，餘則虛妄者，此是倒見、此是觀察見、此是動搖見、此是垢污見、此是結見，是苦、是閡、是惱、是熱，見結所繫，愚癡無聞凡夫於未來世，生、老、病、死、憂、悲、惱、苦生。 |
"If you have such a view, it is common in the world. This is true, and the rest is false. This is an inverted view, this is an observation view, this is a wavering view, this is a dirty view, this is a knotted view, this is suffering, this is a barrier, This is annoyance and heat, which are tied to the knot of view. In the future life, ordinary people who are ignorant and ignorant will be born, aged, sick, dead, worried, miserable, annoyed, and suffering. |
婆蹉種出家！若作是見，世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非有邊非無邊，是命是身、命異身異，如來有後死、無後死、有無後死、非有非無後死。 |
Po Tezhong became a monk! If you see this, the world is impermanent, always impermanent, extremely non-impermanent, bounded, boundless, boundless, neither bounded nor boundless. Life is the same body, life is different. The Tathagata has a future death, no future death, there is no future death. Death after death, neither existence nor death after death. |
此是倒見，乃至憂、悲、惱、苦生。」 |
This is a wrong view, which leads to worry, sadness, annoyance, and suffering. " |
婆蹉種出家白佛： |
The white Buddha who became a monk with the seed of Pocha: |
「瞿曇！何所見？」 |
Qu Tan! What do you see? |
佛告婆蹉種出家： |
The Buddha told Po Po to become a monk: |
「如來所見已畢。 |
"What the Tathagata has seen is over. |
婆蹉種出家！然如來見，謂見此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦； |
Po Tezhong became a monk! However, the Tathagata sees this, saying that he sees this noble truth of suffering, this noble truth of the origin of suffering, this noble truth of the cessation of suffering, this noble truth of the path and path of suffering; |
作如是知、如是見已，於一切見、一切受、一切生，一切我、我所見、我慢繫著使，斷滅、寂靜、清涼、真實，如是等解脫。 |
By knowing and seeing like this, all views, all feelings, all births, all things I, what I see, and my own conceit are bound to, resulting in cessation, silence, coolness, truth, and such liberation. |
比丘！生者不然，不生亦不然。」 |
Bhikkhu! It is not true for those who are alive, nor is it true for those who are not born. " |
婆蹉白佛： |
Pochabai Buddha: |
「瞿曇！何故說言生者不然？」 |
Qu Tan! Why do you say that the living are not like this? |
佛告婆蹉： |
The Buddha told Pocai: |
「我今問汝，隨意答我。 |
"I'm asking you now, answer me as you please. |
婆蹉！猶如有人於汝前然火，汝見火然不？ |
Damn it! It's as if someone lit a fire in front of you. Do you see the fire? |
即於汝前火滅，汝見火滅不？」 |
The fire is going out in front of you. Do you see the fire going out? " |
婆蹉白佛： |
Pochabai Buddha: |
「如是，瞿曇！」 |
That's right, Qu Tan! |
佛告婆蹉： |
The Buddha told Pocai: |
「若有人問汝： |
"If someone asks you: |
『向者火然，今在何處？ |
Xiang Zhi Huoran, where are you now? |
為東方去耶？ |
Going to the East? |
西方、南方、北方去耶？』 |
Going to the west, south or north? 』 |
如是問者，汝云何說？」 |
If you ask this question, what do you say? " |
婆蹉白佛： |
Pochabai Buddha: |
「瞿曇！若有來作如是問者，我當作如是答： |
"Qu Tan! If someone comes to ask you this question, I will answer this: |
『若有於我前然火，薪草因緣故然，若不增薪，火則永滅，不復更起，東方、南方、西方、北方去者，是則不然。』 |
"If there is a fire in front of me, the firewood will be there for some reason. If the firewood is not increased, the fire will be extinguished forever and will never be rekindled. If it goes east, south, west, or north, it will not be the case." 』 |
」 |
|
佛告婆蹉： |
The Buddha told Pocai: |
「我亦如是說，色已斷已知，受、想、行、識已斷已知，斷其根本，如截多羅樹頭，無復生分，於未來世永不復起。 |
"I also say that when form is cut off and known, feelings, thoughts, formations, and consciousness are cut off and known. Cutting off their roots is like cutting off the top of a taro tree. There is no rebirth, and it will never reappear in the future life. |
若至東方，南、西、北方，是則不然，甚深廣大，無量無數永滅。」 |
If you go to the east, south, west, and north, it is not the case. It is very deep and vast, countless and will be destroyed forever. " |
婆蹉白佛： |
Pochabai Buddha: |
「我當說譬。」 |
I should give you an example. |
佛告婆蹉： |
The Buddha told Pocai: |
「為知是時。」 |
Knowing it's time. |
婆蹉白佛： |
Pochabai Buddha: |
「瞿曇！譬如近城邑聚落，有好淨地，生堅固林，有一大堅固樹，其生已來經數千歲，日夜既久，枝葉零落，皮膚枯朽，唯幹獨立。 |
"Qu Tan! For example, in a settlement near a city, there is a good pure land, a solid forest, and a big solid tree. It has been growing for thousands of years. As the days and nights go by, the branches and leaves fall off, the skin rots, and only the trunk is independent. |
如是，瞿曇！如來法、律離諸枝條柯葉，唯空幹堅固獨立。」 |
If so, Qu Tan! The Tathagata's Dharma and law are separated from all the branches and leaves, only the hollow stem is solid and independent. " |
爾時，婆蹉出家聞佛所說，歡喜隨喜，從坐起去。 |
At that time, Pocha left home and heard what the Buddha said. He was overjoyed and stood up from his seat. |
SA 963 （九六三） 愚痴 |
SA 963 (Nine Six Three) Stupidity |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有婆蹉種出家來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言： |
At that time, there was a monk named Vacso who came to the Buddha's place. He met the World Honored One, inquired and expressed his condolences. He sat down and said to the Buddha: |
「瞿曇！彼云何無知故，作如是見、如是說： |
"Qu Tan! Why is he so ignorant, so he sees and says like this: |
『世間常，此是真實，餘則虛妄，世間無常、世間常無常、世間非常非無常，世有邊、世無邊、世有邊無邊、世非有邊非無邊，命即是身、命異身異，如來有後死、無後死、有無後死、非有非無後死』？」 |
The world is permanent, this is true, and the rest is false. The world is impermanent, the world is impermanent, and the world is very impermanent. The world has edges, the world has no boundaries, the world has edges and bounds, and the world has neither edges nor bounds. Life is the body, life is different. The body is different, does the Tathagata have an afterlife, has no afterlife, has or without an afterlife, has neither existence nor has there been no afterlife?"? |
佛告婆蹉： |
The Buddha told Pocai: |
「於色無知故，作如是見、如是說： |
"Because I am ignorant of form, I see this and say this: |
『世間常，此是真實，餘則虛妄，乃至非有非無後死。』 |
"The world is always the same. This is true, but the rest is false, even non-existence and no afterlife." 』 |
於受、想、行、識無知故，作如是見、如是說： |
Because I am ignorant of feelings, perceptions, formations, and consciousness, I see and say this: |
『世間常，此是真實，餘則虛妄，乃至非有非無後死。』 |
"The world is always the same. This is true, but the rest is false, even non-existence and no afterlife." 』 |
」 |
|
婆蹉白佛： |
Pochabai Buddha: |
「瞿曇！知何法故，不如是見、如是說： |
"Qu Tan! If you know what the Dharma is, why don't you see it like this and say: |
『世間常，此是真實，餘則虛妄，乃至非有非無後死。』 |
"The world is always the same. This is true, but the rest is false, even non-existence and no afterlife." 』 |
」 |
|
佛告婆蹉： |
The Buddha told Pocai: |
「知色故，不如是見、如是說： |
"Because we know form, it is better to see it like this and say: |
『世間常，此是真實，餘則虛妄，乃至非有非無後死。』 |
"The world is always the same. This is true, but the rest is false, even non-existence and no afterlife." 』 |
知受、想、行、識故，不作如是見、如是說，世間常，此是真實，餘則虛妄，乃至非有非無後死，如是不知、知。 |
Because we know feelings, thoughts, actions, and consciousness, we do not see and speak like this. The world is constant. This is true. The rest is false, and even there is neither existence nor death after death. This is not known or known. |
如是不見、見，不識、識，不斷、斷，不觀、觀，不察、察，不覺、覺。」 |
Such is not seeing, not seeing, not knowing, not knowing, constantly, discontinuously, not observing, not observing, not observing, observing, not aware, aware. " |
佛說此經已，婆蹉種出家聞佛所說，歡喜隨喜，從坐起而去。 |
The Buddha had finished speaking this sutra, and when Vācāzhong became a monk and heard what the Buddha said, he was overjoyed and stood up from his seat. |
SA 964 （九六四） 出家 |
SA 964 (Nine Sixty-Four) Monkhood |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有婆蹉種出家來詣佛所，與世尊面相慰勞已，退坐一面，白佛言： |
At that time, there was a monk named Vacso who came to the Buddha's place. He looked at the World Honored One and expressed condolences. He sat down and said to the Buddha: |
「瞿曇！欲有所問，寧有閑暇為解說不？」 |
Qu Tan! If you want to ask something, would you rather have some free time to explain it? |
爾時，世尊默然而住。 |
At that time, the World-Honored One remained silent. |
婆蹉種出家第二、第三問，佛亦第二、第三默然而住。 |
The second and third questions that Vāṇṭhṭhṭhāna became a monk, the Buddha also lived in silence for the second and third times. |
時，婆蹉種出家白佛言： |
At that time, Po Caizhong became a monk and said to the Buddha: |
「我與瞿曇共相隨順，今有所問，何故默然？」 |
Qu Tan and I have been following each other for a long time. Now I have a question, why are you silent? |
爾時，世尊作是念： |
At that time, the World Honored One thought: |
「此婆蹉種出家長夜質直，不諂不偽，時有所問，皆以不知故，非故惱亂，我今當以阿毘曇律納受於彼。」 |
This Vāṣaṭṭhāna is upright in nature, neither flattering nor hypocritical. He always asks questions, but always says he does not know the reason, and is upset for no reason. I will accept him now as the Abhitan rule. |
作是念已，告婆蹉種出家： |
Having thought this, I told my mother-in-law that I wasted my time and became a monk: |
「隨汝所問，當為解說。」 |
As you ask, I will explain it. |
婆蹉白佛： |
Pochabai Buddha: |
「云何？ |
"Why? |
瞿曇！有善法耶？」 |
Qu Tan! Is there any good method? " |
佛答言： |
Buddha replied: |
「有。」 |
have. |
婆蹉白佛： |
Pochabai Buddha: |
「當為我說善、不善法，令我得解。」 |
Tell me what is good and what is not good so that I can understand it. |
佛告婆蹉： |
The Buddha told Pocai: |
「我今當為汝略說善、不善法。 |
"Now I will briefly explain to you the good and unwholesome dharma. |
諦聽，善思。 |
Listen carefully and think well. |
婆蹉！貪欲者是不善法，調伏貪欲是則善法； |
Damn it! Greed is an unwholesome dharma, but taming greed is a virtuous dharma; |
瞋恚、愚癡是不善法，調伏恚、癡是則善法。 |
Anger and ignorance are unwholesome dharma, while subduing anger and ignorance are virtuous dharma. |
殺生者是不善法，離殺生者是則善法； |
Killing living beings is an unwholesome dharma, and abstaining from killing living beings is a virtuous dharma; |
偷盜、邪婬、妄語、兩舌、惡口、綺語、貪、恚、邪見是不善法，不盜，乃至正見是則善法，是為，婆蹉！我今已說三種善法、三種不善法。 |
Theft, sexual immorality, lying, double-talk, harsh words, idle talk, greed, jealousy, and wrong views are unwholesome dharma. If you don’t steal, even if you have right views, they are virtuous dharma. This is what you are doing! I have now spoken of three wholesome dharma and three unwholesome dharma. |
如是，聖弟子於三種善法、三種不善法如實知，十種不善法、十種善法如實知者，則於貪欲無餘滅盡，瞋恚、愚癡無餘滅盡者，則於一切有漏滅盡，無漏心解脫、慧解脫，現法自知作證： |
In this way, if a noble-one's-disciple truly knows the three wholesome dharma and the three unwholesome dharma, the ten unwholesome dharma and the ten wholesome dharma truly know, then greed and desire will be eradicated without any residue; if hatred and ignorance are eradicated without any residue, then all existence will be eradicated. The outflows are eliminated, the outflow-free mind is liberated, the wisdom is liberated, and the present Dharma is self-aware and testifies: |
『我生已盡，梵行已立，所作已作，自知不受後有。』 |
"My life has ended, my holy life has been established, and I have done what I have done. I know that I will not suffer any consequences." 』 |
」 |
|
婆蹉白佛： |
Pochabai Buddha: |
「頗有一比丘於此法、律得盡有漏，無漏心解脫，乃至不受後有耶？」 |
There is quite a bhikkhu who has mastered this Dharma and discipline, but has no leaks. His mind is liberated without any leaks, and he even does not have the consequences. |
佛告婆蹉： |
The Buddha told Pocai: |
「不但若一，若二、若三，乃至五百，有眾多比丘於此法、律盡諸有漏，乃至不受後有。」 |
Not only one, but two, three, or even five hundred, there are many bhikkhus who use this method and law to eliminate all defects, and even do not have the subsequent existence. |
婆蹉白佛： |
Pochabai Buddha: |
「且置比丘，有一比丘尼於此法、律盡諸有漏，乃至不受後有不？」 |
Let's talk about bhikkhus. Is there a bhikshuni who has eliminated all the defects in this Dharma and discipline and even refused to accept it? Isn't it right? |
佛告婆蹉： |
The Buddha told Pocai: |
「不但一、二、三比丘尼，乃至五百，有眾多比丘尼於此法、律盡諸有漏，乃至不受後有。」 |
Not only one, two, or three bhikshuni, but even five hundred, there are many bhikshuni who use this method and law to eliminate all the defects, and even no longer have the consequences. |
婆蹉白佛： |
Pochabai Buddha: |
「置比丘尼，有一優婆塞修諸梵行，於此法、律度狐疑不？」 |
As a bhikshuni, there is an Upasaka who practices the holy life. Are you doubtful about this Dharma and Vinaya? |
佛告婆蹉： |
The Buddha told Pocai: |
「不但一、二、三，乃至五百優婆塞，乃有眾多優婆塞修諸梵行，於此法、律斷五下分結，得成阿那含，不復還生此。」 |
Not only one, two, three, but even five hundred Upasakas, there are many Upasakas who practice the holy life, cut off the five lower fetters in this Dharma and Vinaya, and achieve Anagami, never to be born again. |
婆蹉白佛： |
Pochabai Buddha: |
「復置優婆塞，頗有一優婆夷於此法、律修持梵行，於此法、律度狐疑不？」 |
When Upasaka is restored, there are quite a few Upasakas who practice the holy life in this Dharma and Vinaya. Are you doubtful about this Dharma and Vinaya? |
佛告婆蹉： |
The Buddha told Pocai: |
「不但一、二、三優婆夷，乃至五百，乃有眾多優婆夷於此法、律斷五下分結，於彼化生，得阿那含，不復還生此。」 |
Not only one, two, three Upasikas, but even five hundred, there are many Upasikas who cut off the five lower knots in this Dharma and Law, and were reborn in that way, and became Anagami, and they will never be reborn here again. |
婆蹉白佛： |
Pochabai Buddha: |
「置比丘、比丘尼、優婆塞、優婆夷修梵行者，頗有優婆塞受五欲，而於此法、律度狐疑不？」 |
Bhikshus, nuns, Upasakas, and Upasikas who practice Brahma are quite likely to experience the five desires, but are they doubtful about this Dharma and Vinaya? |
佛告婆蹉： |
The Buddha told Pocai: |
「不但一、二、三，乃至五百，乃有眾多優婆塞居家妻子，香華嚴飾，畜養奴婢，於此法、律斷三結，貪、恚、癡薄，得斯陀含，一往一來，究竟苦邊。」 |
Not only one, two, three, but even five hundred, there are many Upasaka wives at home, beautifully decorated with fragrances and flowers, keeping livestock and maidservants. Through this Dharma and law, the three knots, greed, hatred, and stupidity are broken, and the sthagami is obtained. Every time you go back and forth, you will end up on the edge of suffering. |
婆蹉白佛： |
Pochabai Buddha: |
「復置優婆塞，頗有一優婆夷受習五欲，於此法、律得度狐疑不？」 |
When the Upasaka is restored, there is quite an Upasika who is accustomed to the five desires. Can doubts be overcome by this Dharma and discipline? |
佛告婆蹉： |
The Buddha told Pocai: |
「不但一、二、三，乃至五百，乃有眾多優婆夷在於居家，畜養男女，服習五欲，華香嚴飾，於此法、律三結盡，得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。」 |
Not only one, two, three, but even five hundred, there are many Upasikas who live at home, raising men and women, serving the five desires, and adorning themselves with flowers and fragrances. If they complete the Dharma and the three Vinayas, they will attain Sotapanna and never fall. The Dharma of the Evil Destiny determines the three bodhisattvas of the positive path, the seven heavenly beings and human beings who will be reborn, and the end of suffering. |
婆蹉白佛言： |
Pocha said to the Buddha: |
「瞿曇！若沙門瞿曇成等正覺，若比丘、比丘尼、優婆塞、優婆夷修梵行者，及優婆塞、優婆夷服習五欲，不得如是功德者，則不滿足； |
"Qu Tan! If the ascetic Qu Tan attains enlightenment, if monks, nuns, Upasakas, and Upasikas practice the holy life, and if Upasakas and Upasikas obey the five desires and do not achieve such merits, then they will not be satisfied; |
以沙門瞿曇成等正覺，比丘、比丘尼、優婆塞、優婆夷修諸梵行，及優婆塞、優婆夷服習五欲，而成就爾所功德故，則為滿足。 |
When ascetics such as Kutan attain enlightenment, bhikkhus, nuns, upasakas, and upasikas practice the holy life, and if upasakas and upasikas obey the five desires and achieve their merits, then they will be satisfied. |
瞿曇！今當說譬。」 |
Qu Tan! Let’s talk about it now. " |
佛告婆蹉： |
The Buddha told Pocai: |
「隨意所說。」 |
Say whatever you want. |
婆蹉白佛： |
Pochabai Buddha: |
「如天大雨，水流隨下，瞿曇法、律亦復如是。 |
"Just like the heavy rain from the sky and the water flowing down, the same is true of Qu Tan's law and law. |
比丘、比丘尼、優婆塞、優婆夷，若男、若女，悉皆隨流，向於涅槃，浚輸涅槃。 |
Bhikkhus, bhikshunis, Upasakas, Upasikas, men and women, all follow the current, moving towards Nirvana, and dredging up Nirvana. |
甚奇！佛、法、僧平等法、律。 |
Very strange! Buddha, Dharma, and Sangha are equal to Dharma and law. |
為餘異道出家來詣瞿曇所，於正法、律求出家、受具足者，幾時便聽出家？」 |
If you come to Qutan's place to become a monk for the sake of a different way, if you seek to become a monk in the right Dharma and disciplines, and if you have received adequate training, when will you become a monk? " |
佛告婆蹉： |
The Buddha told Pocai: |
「若餘異道出家欲來於正法、律求出家、受具足者，乃至四月於和尚所受衣而住，然此是為人粗作齊限耳。」 |
If there are any other monastics who wish to become monks in the true Dharma, seek to become monks in the law, and have received sufficient qualifications, even if they live in the monk's robes for four months, this will be a rough thing for people. |
婆蹉白佛： |
Pochabai Buddha: |
「若諸異道出家來於正法、律欲求出家、受具足，聽於和尚所受依，若滿四月聽出家者，我今堪能於四月在和尚所受依。 |
"If there are those who are monks from different sects who come to the dharma, want to become a monk, have sufficient training, and listen to the monk's support, if they have been ordained for four months, I can now receive the monk's support in the fourth month. |
若於正法、律而得出家、受具足，我當於瞿曇法中出家、受具足，修持梵行。」 |
If I have become a monk and become a monk in the right Dharma and discipline, I should become a monk in the Qutan Dharma, be fully equipped with the emotions, and practice the holy life. " |
佛告婆蹉： |
The Buddha told Pocai: |
「我先不說粗為人作分齊耶？」 |
I'm not going to say anything about doing things for others, right? |
婆蹉白佛： |
Pochabai Buddha: |
「如是，瞿曇！」 |
That's right, Qu Tan! |
爾時世尊告諸比丘： |
At that time the World-Honored One told the monks: |
「汝等當度彼婆蹉出家於正法、律出家、受具足。」 |
You should help that Vacai to become a monk in the righteous Dharma, to become a monk in the law, and to have sufficient attainments. |
婆蹉種出家即得於正法、律出家、受具足，成比丘分，乃至半月，學所應知、應識、應見、應得、應覺、應證，悉知、悉識、悉見、悉得、悉覺、悉證如來正法。 |
A person who has become a monk in the Vāṣṭhāṇa species is one who has become a monk in the right Dharma and Vinaya, has attained the rank of a bhikkhu, and has learned all that he should know, should know, should see, should have, should be aware of, and should realize for half a month. , learned, awakened, and realized the true Dharma of the Tathagata. |
尊者婆蹉作是念： |
The Venerable Vatican thought as follows: |
「我今已覺所應知、應識、應見、應得、應覺、應證，彼一切悉知、悉識、悉見、悉得、悉覺、悉證，今當往見世尊。」 |
I have now realized that all that I should know, should know, should see, should gain, should be aware of, and should be realized, all that I should know, know, see, be aware of, be aware of, and realize all, I shall go to see the Blessed One now. |
是時，婆蹉詣世尊所，稽首禮足，於一面住，白佛言： |
At that time, Pocha went to the place where the World Honored One was. He bowed his head and paid homage. He stood next to the Buddha and said to the Buddha: |
「世尊！我於學所應知、應識、應見、應得、應覺、應證，悉知、悉識、悉見、悉得、悉覺、悉證世尊正法，唯願世尊為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，思惟： |
"World Honored One! What I should know, should know, should see, should get, should be aware of, and should realize in my studies, I fully understand, fully understand, fully see, fully understand, fully realize, fully realize the Buddha's righteous Dharma. I only hope that the Buddha will do it for me. As for the Dharma, after I have heard the Dharma, I should stay in a quiet place, concentrate on my thoughts, and not let my mind rest, thinking: |
『所以善男子剃除鬚髮，著袈裟衣，正信出家學道，乃至自知不受後有。』 |
"Therefore, a good man shaves off his beard and hair, puts on cassocks, becomes a monk and studies the Tao with true faith, and even knows that he will not suffer from future consequences. 』 |
」 |
|
佛告婆蹉： |
The Buddha told Pocai: |
「有二法，修習多修習，所謂止、觀。 |
“There are two methods, which should be practiced more and more, which are called samatha and insight. |
此二法修習多修習，得知界、果，覺了於界，知種種界，覺種種界。 |
If you practice these two methods more often, you will know the realm and the result, be aware of the realm, know the various realms, and be aware of the various realms. |
如是，比丘！欲求離欲，惡不善法，乃至第四禪具足住，慈、悲、喜、捨，空入處、識入處、無所有入處、非想非非想入處，令我三結盡，得須陀洹； |
So, bhikkhu! Desire to be free from desires, evil and unwholesome dharmas, and even the fourth jhāna are full of kindness, compassion, joy, and equanimity. The place where emptiness enters, the place where consciousness enters, the place where nothingness enters, and the place where neither thought nor non-thought enters, so that my three knots are exhausted. Obtain Sotapanna; |
三結盡，貪、恚、癡薄，得斯陀含； |
When the three knots are exhausted, greed, hatred, and delusion will lead to Situagami; |
五下分結盡，得阿那含； |
When the five lower parts are combined, Anagami is obtained; |
種種神通境界，天眼、天耳、他心智、宿命智、生死智、漏盡智皆悉得。 |
Various realms of supernatural powers are available, including the divine eye, divine ear, other minds, fateful wisdom, life and death wisdom, and the wisdom of the cessation of taints. |
是故，比丘！當修二法，修習多修習，修二法故，知種種界，乃至漏盡。」 |
That’s why, bhikkhu! You should practice the two methods, practice more, and practice the two methods. Therefore, you will know all kinds of realms, and even the outflows will be eliminated. " |
爾時，尊者婆蹉聞佛所說，歡喜作禮而去。 |
At that time, the Venerable Vacca heard what the Buddha said, and he happily bowed and left. |
爾時，婆蹉獨一靜處，專精思惟，不放逸住，乃至自知不受後有。 |
At that time, Vachai was alone in a quiet place, concentrating on thinking, not letting go, and even knowing that he would not suffer from future consequences. |
時，有眾多比丘莊嚴方便，欲詣世尊恭敬供養。 |
At that time, there were many bhikkhus who were adorned with skillful means and wanted to pay respect to the World Honored One and make offerings to him. |
爾時，婆蹉問眾多比丘： |
At that time, Vacha asked many bhikkhus: |
「汝等莊嚴方便，欲詣世尊恭敬供養耶？」 |
Do you wish to worship the World Honored One with your solemn means and make offerings to me? |
諸比丘答言： |
The monks replied: |
「爾。」 |
you. |
爾時，婆蹉語諸比丘： |
At that time, Vacha said to the monks: |
「尊者！持我語，敬禮世尊，問訊起居輕利，少病少惱，安樂住不？ |
"Honorable Sir! Hold on to my words, pay homage to the World Honored One, and ask if you can live a comfortable life, with fewer illnesses and fewer worries, and can you live in peace and happiness? |
言： |
Word: |
『婆蹉比丘白世尊言： |
"Vacha Bhikkhu said to the World-Honored One: |
「我已供養世尊，具足奉事，令歡悅，非不歡悅； |
"I have made offerings to the World-Honored One, and served me well, making me happy, not displeased; |
大師弟子所作皆悉已作，供養大師，令歡悅，非不歡悅。」 |
Everything the master's disciples have done has been done, making offerings to the master makes him happy, not unhappy. " |
』」 |
』』 |
時，眾多比丘往詣佛所，稽首禮足，退坐一面，白佛言： |
At that time, many bhikkhus went to the Buddha's place, bowed their heads, bowed, sat down, and said to the Buddha: |
「世尊！尊者婆蹉稽首敬禮世尊足……」乃至「歡悅，非不歡悅。」 |
World Honored One! Your Majesty bows your head and salutes the Lord's feet..." Even "Joyful, not unhappy. |
佛告諸比丘： |
The Buddha told the monks: |
「諸天先已語我，汝今復說。 |
"The heavens have spoken to me before, and you speak again now. |
如來成就第一知見，亦如婆蹉比丘，有如是德力。」 |
The Tathagata achieves the first level of knowledge, just like Bhikkhu Vacha, and has such virtue. " |
爾時，世尊為彼婆蹉比丘說第一記。 |
At that time, the World-Honored One spoke the first inscription to Bhikkhu Bacca. |
佛說此經已，諸比丘聞佛所說，歡喜奉行。 |
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it. |
SA 965 （九六五） 優陟 |
SA 965 (Nine Six Five) Youzhi |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有外道出家名曰欝低迦，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言： |
At that time, a non-Buddhist monk named Kedika came to the Buddha's place. He met the World Honored One, inquired and expressed his condolences. He sat down and said to the Buddha: |
「瞿曇！云何？ |
"Qu Tan! What are you saying? |
瞿曇！世有邊耶？」 |
Qu Tan! Is there any limit to the world? " |
佛告欝低迦： |
The Buddha told Nedika: |
「此是無記。」 |
This is Wuji. |
欝低迦白佛： |
Jade Kabai Buddha: |
「云何？ |
"Why? |
瞿曇！世無邊耶？ |
Qu Tan! The world is endless? |
有邊無邊耶？ |
Is it boundless? |
非有邊非無邊耶？」 |
Is it neither boundless nor boundless? " |
佛告欝低迦： |
The Buddha told Nedika: |
「此是無記。」 |
This is Wuji. |
欝低迦白佛： |
Jade Kabai Buddha: |
「云何？ |
"Why? |
瞿曇！世有邊耶？ |
Qu Tan! Is there any limit to the world? |
答言『無記。』 |
The answer was "No memory." 』 |
世無邊耶？ |
The world is endless? |
世有邊無邊耶？ |
Is the world boundless? |
世非有邊非無邊耶？ |
Is the world neither boundless nor boundless? |
答言『無記。』 |
The answer was "No memory." 』 |
瞿曇！於何等法而可記說？」 |
Qu Tan! What kind of method can be recorded and explained? " |
佛告欝低迦： |
The Buddha told Nedika: |
「知者，智者，我為諸弟子而記說道，令正盡苦，究竟苦邊。」 |
Those who know, those who are wise, I remember this for the sake of my disciples. Let the righteous end of all suffering be the end of all suffering. |
欝低迦白佛： |
Jade Kabai Buddha: |
「云何？ |
"Why? |
瞿曇！為諸弟子說道，令正盡苦，究竟苦邊？ |
Qu Tan! I would like to say to all my disciples, if you are to be honest and suffer all the suffering, what is the edge of suffering? |
為一切世間從此道出，為少分耶？」 |
For the whole world to be revealed from now on, how can we be separated from each other? " |
爾時，世尊默然不答。 |
At that time, the World Honored One remained silent and did not answer. |
第二、第三問，佛亦第二、第三默然不答。 |
The second and third questions were also answered by the Buddha silently. |
爾時，尊者阿難住於佛後，執扇扇佛。 |
At that time, the Venerable Ananda was living behind the Buddha, holding a fan to fan the Buddha. |
尊者阿難語欝低迦外道出家： |
The Venerable Ananda said that Nedika became a monk: |
「汝初已問此義，今復以異說而問，是故，世尊不為記說。 |
"You asked about this meaning first, but now you ask about it in a different way. Therefore, the World Honored One does not record it. |
欝低迦！今當為汝說譬，夫智者因譬得解。 |
Kadeka! Now I will give you an example, and the wise will understand it through the example. |
「譬如國王，有邊境城，四周堅固，巷陌平正，唯有一門。 |
"For example, the king has a border city with strong surroundings, smooth streets and only one gate. |
立守門者聰明黠慧，善能籌量，外有人來，應入者聽入，不應入者不聽。 |
The person who stands at the gate is smart and wise, and is good at planning. When someone comes from outside, those who should come in will listen, and those who should not come in will not listen. |
周匝遶城，求第二門，都不可得，都無猫狸出入之處，況第二門？ |
I walked around the city looking for the second gate, but couldn't find it. There was no place for cats and cats to come in and out, so what about the second gate? |
彼守門者都不覺悟入者、出者，然彼士夫知一切人唯從此門若出若入，更無餘處。 |
The gatekeepers are not aware of who enters and exits, but the scholar knows that all people can only go out or enter through this door, and there will be no place left. |
如是，世尊雖不用心覺悟眾生，一切世間從此道出，及以少分，然知眾生正盡苦，究竟苦邊者，一切皆悉從此道出。」 |
In this way, although the World-Honored One does not use his mind to enlighten sentient beings, all the world is revealed from this way, and even a small amount of it is understood that all sentient beings are experiencing suffering and are on the verge of suffering. Everything is revealed from this way. " |
時，欝低迦外道出家聞佛所說，歡喜隨喜，從坐起而去。 |
At that time, after hearing the words of the Buddha, Jedika, a layman, stood up from his seat and left his seat with great joy. |
SA 966 （九六六） 分匿 |
SA 966 (nine sixty-six) divided |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有尊者富隣尼住王舍城耆闍崛山中。 |
At that time, there was a venerable rich neighbor nun who lived in the Jijajjue Mountain in the city of Rajagaha. |
時，有眾多外道出家詣尊者富隣尼，共相問訊慰勞已，退坐一面，問尊者富隣尼： |
At that time, there were many non-Buddhists who were monks and worshiped Venerable Nun Fu Lin. They all asked and expressed condolences to each other. They sat back and asked the Venerable Nun Fu Lin: |
「我聞沙門瞿曇作斷滅破壞有教授耶？ |
"I heard that the ascetic Qutan has a teaching on annihilation and destruction? |
今問尊者富隣尼，竟為爾不？」 |
Now I ask the Venerable Lord, rich neighbor and nun, what are you doing? " |
富隣尼語諸外道出家： |
Fulinni said that various heretics became monks: |
「我不如是知世尊教語，眾生斷滅壞有，令無所有者，無有是處！我作如是解： |
"I might as well know the Buddha's teachings like this: all living beings are destroyed and their existence is destroyed, so that they have no owners and no place for existence! I interpret it this way: |
『世尊所說有諸眾生，計言有我、我慢、邪慢，世尊為說，令其斷滅。』 |
"The World-Honored One said that there are living beings who have thoughts of self, self-arrogance, and evil conceit. The World-Honored One has spoken and caused them to be eradicated." 』 |
」 |
|
時，諸外道出家聞富隣尼所說，心不喜悅，呵責而去。 |
At that time, when the non-Buddhist monks heard what Fulinni said, they were displeased and scolded him and left. |
爾時，尊者富隣尼，諸外道去已，往詣佛所，稽首禮足，退坐一面。 |
At that time, the Venerable Fu Neighbor, the nun, and all the heretics had left, went to the Buddha's place, bowed their heads, bowed, and sat down. |
以向諸外道出家所說具白世尊： |
In order to preach to the heretics and monks, the Buddha has said: |
「世尊！我向答諸外道說，得無謗毀世尊耶？ |
"World Honored One, I say to all the heretics, can you not slander the World Honored One? |
為是法說，如佛所說，如法說，隨順法說，得不為諸論議者所見嫌責耶？」 |
Because the Dharma is taught as the Buddha said it, as the Dharma is said, and in accordance with the Dharma teachings, is it possible that the commentators will not find it objectionable? " |
佛告富隣尼： |
The Buddha told Fulinni: |
「如汝所說，不謗如來，不失次第。 |
"As you said, don't slander the Tathagata and don't lose order. |
如我記說，如法法說，隨順法說，不為諸論者之所嫌責。 |
As I have said, follow the teachings of the Dharma and follow the teachings of the Dharma, and will not be blamed by the commentators. |
所以者何？ |
So what? |
富隣尼！先諸眾生我慢、邪慢，邪慢所迫、邪慢集、邪慢不無間等，亂如狗腸，如鐵鉤鏁，亦如亂草，往反驅馳，此世他世、他世此世，驅馳往反，不能遠離。 |
Fulinnie! All sentient beings are arrogant and arrogant, forced by arrogance, gathered together, arrogant, and so on. They are as chaotic as a dog's intestines, like an iron hook, and like tangled grass, rushing back and forth, in this world, in another world, in another world. In this world, we are rushing towards the opposite direction and cannot stay away. |
富隣尼！一切眾生於諸邪慢無餘永滅者，彼一切眾生長夜安隱快樂。」 |
Fulinnie! All sentient beings will be destroyed forever due to all evil and conceit, and all sentient beings will live peacefully and happily throughout the night. " |
佛說此經已，富隣尼比丘聞佛所說，歡喜奉行。 |
The Buddha had spoken this sutra, and Bhikkhu Nunni, after hearing what the Buddha said, rejoiced and followed it. |
SA 967 （九六七） 俱迦那 |
SA 967 (nine sixty-seven) Jujana |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
爾時，尊者阿難陀於後夜時，向［木＊翕］補河邊，脫衣置岸邊，入水洗手足。 |
At that time, the Venerable Ananda went to [Mu*Xi] to mend the river bank at night, took off his clothes and placed them on the bank, and entered the water to wash his hands and feet. |
還上岸，著一衣，摩拭身體。 |
He went ashore, put on some clothes, and wiped his body. |
時，俱迦那外道出家亦至水邊。 |
At that time, Kujana, a heretic who became a monk, also went to the waterside. |
尊者阿難聞其行聲，聞聲已，即便謦咳作聲。 |
Venerable Ananda heard the sound of his movements, and even after hearing the sound, he coughed. |
俱迦那外道出家聞有人聲，而問言： |
The heretic monk Kujana heard someone's voice and asked: |
「為何等人？」 |
Why are you waiting for someone? |
尊者阿難答言： |
Venerable Ananda replied: |
「沙門。」 |
Samana. |
俱迦那外道言： |
Kukana Wai Taoist said: |
「何等沙門？」 |
What a Samana? |
尊者阿難答言： |
Venerable Ananda replied: |
「釋種子。」 |
Release seeds. |
俱迦那外道言： |
Kukana Wai Taoist said: |
「欲有所問，寧有閑暇見答以不？」 |
If you want to ask something, would you rather have some time to answer it? |
尊者阿難答言： |
Venerable Ananda replied: |
「隨意所問，知者當答。」 |
Ask whatever you want, and those who know should answer. |
俱迦那言： |
Kukana said: |
「云何？ |
"Why? |
阿難！如來死後有耶？」 |
Ananda! Is there a Tathagata after death? " |
阿難答言： |
Ananda replied: |
「世尊所說，此是無記。」 |
What the World-Honored One has said is that this is unrecorded. |
復問： |
Further question: |
「如來死後無耶？ |
"Is there no Tathagata after death? |
死後有無耶？ |
Is there anything after death? |
非有非無耶？」 |
Either existence or nonexistence? " |
阿難言： |
Ananda said: |
「世尊所說，此是無記。」 |
What the World-Honored One has said is that this is unrecorded. |
俱迦那外道言： |
Kukana Wai Taoist said: |
「云何？ |
"Why? |
阿難！如來死後有？ |
Ananda! Is there a Tathagata after death? |
答言無記，死後無？ |
No memory of the answer, no memory after death? |
死後有無？ |
Is there anything after death? |
死後非有非無？ |
Is there neither existence nor non-existence after death? |
答言無記。 |
Nothing to remember. |
云何？ |
Why? |
阿難！為不知不見耶？」 |
Ananda! Why don't you see it? " |
阿難答言： |
Ananda replied: |
「非不知、非不見，悉知、悉見。」 |
It's not that I don't know, it's not that I don't see. It's that I know it, I see it. |
復問阿難： |
Ask Ananda again: |
「云何知？ |
"How do you know? |
云何見？」 |
Where can I see it? " |
阿難答言： |
Ananda replied: |
「見可見處，見所起處，見纏斷處，此則為知，此則為見。 |
"Seeing where it is seen, seeing where it starts, seeing where it is entangled, this is knowledge, this is seeing. |
我如是知、如是見，云何說言不知、不見？」 |
If I know and see in this way, how can I say that I don't know or see? " |
俱迦那外道復問： |
The heretic Kukana asked again: |
「尊者何名？」 |
What's your name, Your Majesty? |
阿難陀答言： |
Ananda replied: |
「我名阿難陀。」 |
My name is Ananda. |
俱迦那外道言： |
Kukana Wai Taoist said: |
「奇哉！大師弟子，而共論議！我若知是尊者阿難陀者，不敢發問。」 |
How strange! Master and disciples are discussing together! If I knew it was the Venerable Ananda, I would not dare to ask questions. |
說是語已，即捨而去。 |
Having said this, he left. |
SA 968 （九六八） 須達 |
SA 968 (Nine Six Eight) Suda |
如是我聞： |
This is what I heard: |
一時，佛住舍衛國祇樹給孤獨園。 |
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden. |
時，給孤獨長者日日出見世尊，禮事供養，給孤獨長者作是念： |
At that time, let the lonely elder see the Blessed One every day, make ritual offerings and make offerings to the lonely elder, and say these thoughts to the lonely elder: |
「我今出太早，世尊及諸比丘禪思未起，我寧可過諸外道住處。」 |
I left too early today, and the World Honored One and the other bhikkhus have not yet begun to meditate. I would rather pass by the residence of the heretics. |
即入外道精舍，與諸外道共相問訊慰勞已，退坐一面。 |
Then he entered the heretic monastery, and after asking and expressing condolences to the other heretics, he sat back and sat aside. |
時，彼外道問言： |
At that time, the heretic asked: |
「長者！汝見沙門瞿曇，云何見？ |
"Sir! You see the ascetic Qutan, what do you think? |
何所見？」 |
What do you see? " |
長者答言： |
The elder replied: |
「我亦不知云何見世尊，世尊何所見。」 |
I also don't know how Yun met the World Honored One, or what the World Honored One saw. |
諸外道言： |
Foreigners say: |
「汝言見眾僧，云何見眾僧？ |
"You said you saw many monks, but why did you see many monks? |
眾僧何所見？」 |
What did the monks see? " |
長者答言： |
The elder replied: |
「我亦不知云何見僧，僧何所見。」 |
I also don't know where Yun saw the monk and what the monk saw. |
外道復問： |
The heretic asked again: |
「長者！汝今云何自見？ |
"Elder! How can you see yourself now? |
自何所見？」 |
Where did you see it? " |
長者答言： |
The elder replied: |
「汝等各各自說所見，然後我說所見，亦不難。」 |
You each tell what you see, and then I tell you what I see. It's not difficult. |
時，有一外道作如是言： |
At that time, a heretic said: |
「長者！我見一切世間常，是則真實，餘者虛妄。」 |
Elder! I see that everything in the world is permanent. This is true, and the rest is false. |
復有說言： |
There is another saying: |
「長者！我見一切世間無常，此是真實，餘則虛妄。」 |
Elder! I see that everything in the world is impermanent. This is true, and the rest is false. |
復有說言： |
There is another saying: |
「長者！世間常無常，此是真實，餘則虛妄。」 |
Sir! The world is always impermanent. This is true, and the rest is false. |
復有說言： |
There is another saying: |
「世間非常非無常，此是真實，餘則虛妄。」 |
The world is very impermanent. This is true, and the rest is false. |
復有說言： |
There is another saying: |
「世有邊，此是真實，餘則虛妄。」 |
The world has its limits. This is true, and the rest is false. |
復有說言： |
There is another saying: |
「世無邊，此是真實，餘則虛妄。」 |
The world is boundless, this is true, the rest is false. |
復有說言： |
There is another saying: |
「世有邊無邊。」 |
The world is boundless. |
復有說言： |
There is another saying: |
「世非有邊非無邊。」 |
The world is neither boundless nor boundless. |
復有說言： |
There is another saying: |
「命即是身。」 |
Life is body. |
復有說言： |
There is another saying: |
「命異身異。」 |
Destinies vary. |
復有說言： |
There is another saying: |
「如來死後有。」 |
The Tathagata exists after death. |
復有說言： |
There is another saying: |
「如來死後無。」 |
There is no Tathagata after death. |
復有說言： |
There is another saying: |
「如來死後有無。」 |
Is there any existence after the death of the Tathagata? |
復有說言： |
There is another saying: |
「如來死後非有非無，此是真實，餘則虛妄。」 |
After the Tathagata dies, there is neither existence nor non-existence. This is true, and the rest is false. |
諸外道語長者言： |
The elders of the foreign language said: |
「我等各各已說所見，汝復應說汝所見。」 |
We have each said what we saw, and you should tell us what you saw. |
長者答言： |
The elder replied: |
「我之所見真實、有為、思量、緣起，若復真實、有為、思量、緣起者，彼則無常，無常者是苦。 |
"What I see is real, conditioned, thought, and dependent. If it is real, conditioned, thought, and dependent, then it is impermanent, and impermanence is suffering. |
如是知已，於一切見都無所得。 |
If you know yourself in this way, you will gain nothing from all views. |
如汝所見： |
As you can see: |
『世間常，此是真實，餘則虛妄。』 |
"The world is always the same. This is true, and the rest is false." 』 |
者，此見真實、有為、思量、緣起； |
That is, this view is real, conditioned, thoughtful, and dependent; |
若真實、有為、思量、緣起者，是則無常，無常者是苦。 |
If it is real, conditioned, contemplated, and dependently arising, then it is impermanent, and impermanence is suffering. |
是故汝等習近於苦，唯得於苦，堅住於苦，深入於苦。 |
Therefore, you are accustomed to being close to suffering, only to gain from suffering, to persist in suffering, and to go deep into suffering. |
如是汝言世間無常，此是真實，餘則虛妄。 |
If you say that the world is impermanent, this is true, and the rest is false. |
有如是咎。」 |
Such is the blame. " |
世間常、無常、非常非無常，世有邊、世無邊、世有邊無邊、世非有邊非無邊，命即是身、命異身異，如來死後有、如來死後無、如來死後有無、如來死後非有非無，此是真實，餘則虛妄，皆如上說。 |
The world is permanent, impermanent, and extremely non-impermanent. The world is bounded, the world is boundless, the world is boundless, the world is neither bounded nor boundless. Life is the body, life is different from body to body. There is existence after the death of the Tathagata. There is no existence after the death of the Tathagata. There will be nothing after death, and the Tathagata will neither exist nor exist after death. This is true, and the rest is false. It is all as mentioned above. |
有一外道語給孤獨長者言： |
There is a foreign saying to a lonely elder: |
「如汝所說，若有見彼，則真實、有為、思量、緣起者，是無常法，若無常者是苦。 |
"As you said, if you see that, then what is real, conditioned, contemplated, and dependently arises is impermanent. If it is impermanent, it is suffering. |
是故，長者所見亦習近苦，得苦，住苦，深入於苦？」 |
Therefore, what the elders have seen is that they are accustomed to suffering, to experience suffering, to live in suffering, and to go deep into suffering? " |
長者答言： |
The elder replied: |
「我先不言所見者，是真實、有為、思量、緣起法，悉皆無常，無常者是苦，知苦已，我於所見無所得耶？」 |
I won't say anything about what I see first. They are real, conditioned, considered, and dependently arising. All of them are impermanent. What is impermanent is suffering. I know suffering, but I don't get anything from what I see? |
彼外道言： |
He said: |
「如是，長者！」 |
Indeed, elder! |
爾時，給孤獨長者於外道精舍伏彼異論，建立正論，於異學眾中作師子吼已，往詣佛所，稽首禮足，退坐一面，以向與諸外道共論事向佛廣說。 |
At that time, I asked the lonely elder to lay down the different theories in the heretic temple, establish the correct theory, and act as a teacher among the people of the heretics. He then went to the Buddha's place, bowed his head and bowed his feet, and sat down on one side to share the common views with the other heretics. Discuss matters to the Buddha. |
佛告給孤獨長者： |
The Buddha told the lonely elder: |
「善哉！善哉！宜應時時摧伏愚癡外道，建立正論。」 |
Excellent! Excellent! It is advisable to defeat foolish heretics at all times and establish righteous opinions. |
佛說是語已，給孤獨長者歡喜隨喜，作禮而去。 |
After the Buddha said these words, he rejoiced to the lonely elder, bowed and left. |
SA 969 （九六九） 長爪 |
SA 969 (Nine Six Nine) Long Claw |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，有長爪外道出家來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言： |
At that time, a long-clawed heretic who came to visit the Buddha came to visit the Buddha. After he met the World Honored One, inquired and expressed his condolences, he sat down and said to the Buddha: |
「瞿曇！我一切見不忍。」 |
Qu Tan! I can't bear to see anything. |
佛告火種： |
Buddha told Tinder: |
「汝言一切見不忍者，此見亦不忍耶？」 |
You said you couldn't bear to see everything, so you can't bear to see this? |
長爪外道言： |
Longclaw outsider said: |
「向言一切見不忍者，此見亦不忍。」 |
Xiang Yan can't bear to see anything, and he can't bear to see this. |
佛告火種： |
Buddha told Tinder: |
「如是知、如是見，此見則已斷、已捨、已離，餘見更不相續、不起、不生。 |
"Knowing and seeing this way, this view has been discontinued, given up, and separated, and the remaining views will not continue, arise, or arise. |
火種！多人與汝所見同，多人作如是見、如是說，汝亦與彼相似，火種！若諸沙門、婆羅門捨斯等見，餘見不起，是等沙門、婆羅門世間亦少少耳。 |
Tinder! Many people see the same thing as you, many people see and speak like this, and you are also similar to them, fire! If all the ascetics and brahmanas see him, I can't see them anymore, and there are only a few such ascetics and brahmanas in the world. |
「火種！依三種見。 |
"Fire! According to three views. |
何等為三？ |
What is three? |
有一如是見、如是說： |
There is a man who saw this and said this: |
『我一切忍。』 |
"I tolerate everything. 』 |
復次，有一如是見、如是說： |
Again, there is a man who saw this and said this: |
『我一切不忍。』 |
"I can't bear anything. 』 |
復次，有一如是見、如是說： |
Again, there is a man who saw this and said this: |
『我於一忍、一不忍』。 |
I can't bear it, but I can't bear it. |
火種！若言一切忍者，此見與貪俱生，非不貪； |
Tinder! As for all ninjas, this view is born with greed, and they are not without greed; |
與恚俱生，非不恚，與癡俱生，非不癡； |
Born with hatred, it is not without hatred; born with delusion, it is not without delusion; |
繫，不離繫，煩惱，非清淨，樂取，染著生。 |
Ties, inseparable ties, troubles, non-purity, pleasure, and stained life. |
若如是見： |
If you see: |
『我一切不忍。』 |
"I can't bear anything. 』 |
此見非貪俱、非恚俱、非癡俱，清淨非煩惱，離繫非繫，不樂不取，不著生。 |
This view is neither greedy nor jealous, nor delusional. It is pure and has no troubles. It is detached from attachments. It has no happiness or pursuit, and no attachment to birth. |
火種！若如是見： |
Tinder! If you see: |
『我一忍、一不忍。』 |
"I can't bear it, but I can't bear it. 』 |
彼若忍者，則有貪，乃至染著生，若如是見不忍者，則離貪，乃至不染著生。 |
If he is a ninja, he will be greedy, and he will be born infected. If he sees this and is not a ninja, he will be free from greed, and he will be born untainted. |
「彼多聞聖弟子所學言： |
"He heard the words taught by the saintly disciples: |
『我若作如是見、如是說： |
"If I saw this and said this: |
「我一切忍。」 |
I tolerate everything. |
則為二者所責、所詰。 |
Then they will be blamed and questioned by the two. |
何等二種？ |
What two kinds? |
謂一切不忍，及一忍、一不忍，則為此等所責。 |
It is said that everything cannot be tolerated, as well as one tolerance and one intolerance, and this is the responsibility. |
責故詰，詰故害，彼見責、見詰、見害故，則捨所見，餘見則不復生。 |
When he sees blame, he criticizes, and when he sees harm, he gives up what he sees, and when he sees the rest, he no longer lives. |
如是斷見、捨見、離見，餘見不復相續，不起不生。』 |
In this way, the view is cut off, the view is given up, and the view is separated. The remaining views will no longer continue and will not arise. 』 |
「彼多聞聖弟子作如是學： |
"The disciples who heard the sage learned this way: |
『我若如是見、如是說： |
"If I see this and say this: |
「我一切不忍。」 |
I can't bear it. |
者，則有二種二詰。 |
Yes, there are two kinds of cross-examination. |
何等為二？ |
How is it two? |
謂我一切忍，及一忍、一不忍。 |
It is said that I can endure all things, one thing, and one thing I cannot bear. |
如是二責二詰，乃至不相續，不起不生。』 |
In this way, two accusations and two cross-examinations will not continue, and there will be no rebirth. 』 |
「彼多聞聖弟子作如是學： |
"The disciples who heard the sage learned this way: |
『我若作如是見、如是說： |
"If I saw this and said this: |
「一忍、一不忍。」 |
One can bear it, and one can't bear it. |
則有二責二詰。 |
Then there are two responsibilities and two cross-examinations. |
何等二？ |
How two? |
謂如是見、如是說： |
Seeing it this way, saying it this way: |
「我一切忍，及一切不忍。」 |
I tolerate everything and I cannot tolerate anything. |
如是二責，乃至不相續，不起不生。』 |
Such two responsibilities are not continuous and do not arise. 』 |
「復次，火種！如是身色麁四大，聖弟子當觀無常、觀生滅、觀離欲、觀滅盡、觀捨。 |
"Again, fire! With the four elements of body and form, noble-one's-disciples should contemplate impermanence, birth and death, freedom from desire, cessation, and equanimity. |
若聖弟子觀無常、觀滅、觀離欲、觀滅盡、觀捨住者，於彼身、身欲、身念、身愛、身染、身著，永滅不住。 |
If a noble-one's-disciple contemplates impermanence, cessation, freedom from desire, cessation, and equanimity, his body, body desire, body thoughts, body love, body defilement, and body attachment will never cease to exist. |
「火種！有三種受，謂苦受、樂受、不苦不樂受。 |
"Fire! There are three kinds of feeling, namely painful feeling, pleasant feeling, and neither painful nor pleasant feeling. |
此三種受，何因？ |
What are the causes of these three kinds of feelings? |
何集？ |
What collection? |
何生？ |
He Sheng? |
何轉？ |
Where to turn? |
謂此三受觸因、觸集、觸生、觸轉。 |
It is called the three causes of contact, collection of contact, birth of contact, and transfer of contact. |
彼彼觸集，則受集； |
When they touch each other, they will be collected; |
彼彼觸滅，則受滅，寂靜、清涼、永盡。 |
When these and other touches are eliminated, suffering will be eliminated, and it will be quiet, cool, and end forever. |
彼於此三受，覺苦、覺樂、覺不苦不樂。 |
He experiences these three feelings: he feels pain, he feels pleasure, and he feels neither pain nor pleasure. |
彼彼受若集、若滅、若味、若患、若出如實知； |
This feeling is known as it is, if it is gathered, if it is destroyed, if it is tasted, if it is troublesome, if it comes out; |
如實知已，即於彼受觀察無常、觀生滅、觀離欲、觀滅盡、觀捨。 |
Knowing it as it really is, one observes the impermanence of feelings, contemplates birth and death, contemplates freedom from desire, contemplates cessation, and contemplates equanimity. |
彼於身分齊受覺如實知，於命分齊受覺如實知，若彼身壞命終後，即於爾時一切受永滅、無餘永滅。 |
He is fully aware of his identity and knows it as it really is, and he is fully aware of his destiny and knows it as it really is. If his body breaks down and his life dies, then at that time all his feelings will be destroyed forever, and nothing will remain. |
彼作是念： |
He thought: |
『樂受覺時，其身亦壞； |
"When pleasure is awakened, the body also deteriorates; |
苦受覺時，其身亦壞； |
When painful feelings are felt, the body also deteriorates; |
不苦不樂受覺時，其身亦壞，悉為苦邊。 |
When one experiences neither pain nor pleasure, one's body will also be damaged and will be on the edge of suffering. |
於彼樂覺，離繫不繫； |
There is joy and joy in him, and there is no connection with him; |
於彼苦覺，離繫不繫； |
In the awareness of suffering, there is no connection with it; |
於不苦不樂覺，離繫不繫。 |
To feel neither pain nor pleasure, to be separated and not tied. |
於何離繫？ |
Why did you leave the relationship? |
離於貪欲、瞋恚、愚癡，離於生、老、病、死、憂、悲、惱、苦，我說斯等，名為離苦。』 |
Being free from greed, anger, and ignorance, being free from birth, old age, illness, death, sorrow, grief, annoyance, and suffering. I say these are called freedom from suffering. 』 |
」 |
|
當於爾時，尊者舍利弗受具足始經半月。 |
At that time, the Venerable Shariputra received the body and began to menstruate for half a month. |
時，尊者舍利弗住於佛後，執扇扇佛。 |
At that time, the Venerable Shariputra was living behind the Buddha, holding a fan to fan the Buddha. |
時，尊者舍利弗作是念： |
At that time, the Venerable Sariputra thought: |
「世尊歎說於彼彼法，斷欲、離欲，欲滅盡、欲捨。」 |
The World-Honored One sighs and speaks of that Dharma, the cessation of desire, the abandonment of desire, the annihilation of desire, the abandonment of desire. |
爾時，尊者舍利弗即於彼彼法觀察無常，觀生滅、觀離欲、觀滅盡、觀捨，不起諸漏，心得解脫。 |
At that time, the Venerable Shariputra observed the impermanence of that Dharma, contemplated birth and death, contemplated freedom from desire, contemplated cessation, contemplated equanimity, and was free from all outflows, and his mind was liberated. |
爾時，長爪外道出家遠塵離垢，得法眼淨。 |
At that time, the long-clawed heretic became a monk, far away from dust and dirt, and gained a pure eye for Dharma. |
長爪外道出家見法、得法、覺法、入法、度諸疑惑，不由他度，入正法、律，得無所畏，即從坐起，整衣服，為佛作禮，合掌白佛： |
The long-clawed layman sees the Dharma, obtains the Dharma, awakens to the Dharma, enters the Dharma, and resolves all doubts. He enters into the true Dharma and discipline, and becomes fearless. He then stands up from his seat, straightens his clothes, bows to the Buddha, puts his palms together and says to the Buddha: |
「願得於正法、律出家、受具足，於佛法中修諸梵行。」 |
I wish to become a monk in the true Dharma and discipline, possess sufficient attainments, and practice all the holy lives in the Buddha's Dharma. |
佛告長爪外道出家： |
The Buddha told the long-clawed heretic to become a monk: |
「汝得於正法、律出家、受具足，成比丘分。」 |
You have obtained the right Dharma and discipline, become a monk, are equipped with the necessary teachings, and have become a bhikkhu. |
即得善來比丘出家，彼思惟： |
When he became a bhikkhu and became a monk, he thought: |
「所以善男子剃除鬚髮，著袈裟衣，正信非家，出家學道……。」 |
Therefore, a good man shaves off his beard and hair, wears cassock, has upright faith, and becomes a monk and learns the Tao... |
乃至心善解脫，得阿羅漢。 |
As a result, the mind is kind and liberated, and he becomes an Arhat. |
佛說是經已，尊者舍利弗、尊者長爪聞佛所說，歡喜奉行。 |
After the Buddha spoke this sutra, the Venerable Shariputra and the Venerable Changclaw heard what the Buddha said and followed it with joy. |
雜阿含經卷第三十四 |
Zagama Sutra Volume 34 |
SA 970 （九七〇） 舍羅步 |
SA 970 (Nine Seventy) Shelobu |
雜阿含經卷第三十五 |
The thirty-fifth volume of the Zagama Sutra |
宋天竺三藏求那跋陀羅譯 |
Translated by Song Tianzhu Sanzang Qiunabhadra |
如是我聞： |
This is what I heard: |
一時，佛住王舍城迦蘭陀竹園。 |
At one time, the Buddha lived in the Kalanda Bamboo Garden in the city of Rajagaha. |
時，王舍城有外道出家名舍羅步，住須摩竭陀池側，於自眾中作如是唱言： |
At that time, there was a layman named Sarabu who was a monk in the city of Rajagaha. He lived by the Sumagadha Pond and sang in the crowd like this: |
「沙門釋子法我悉知，我先已知彼法、律而悉棄捨。」 |
I am fully aware of the teachings of the ascetics. I have known the teachings and laws before abandoning them. |
時，有眾多比丘晨朝著衣持鉢，入王舍城乞食。 |
At that time, many monks came to Rajagaha in the morning to beg for food. |
聞有外道名舍羅步，住王舍城須摩竭陀池側，於自眾中作如是唱： |
I heard that there was a heretic named Sarabu who lived by the Sumajeda Pond in the city of Rajagaha. He sang like this among the crowd: |
「沙門釋子所有法、律我悉已知，先已知彼法、律，然後棄捨。」 |
I know all the dharma and laws of the ascetic Saṃsāna. I know the dharma and laws first, and then abandon them. |
聞是語已，乞食畢，還精舍，舉衣鉢，洗足已，往詣佛所，稽首禮足，退坐一面，白佛言： |
After hearing these words, after begging for food, he returned to the monastery, raised his robe and bowl, washed his feet, went to the Buddha's place, bowed his head and bowed his feet, sat back and said to the Buddha: |
「世尊！我等晨朝著衣持鉢，入王舍城乞食，聞有外道出家名舍羅步，住王舍城須摩竭陀池側，於自眾中作是唱言： |
"World Honored One! We went to the city of Rajagaha to beg for food in the morning with our robes and alms bowls in hand. We heard that a heretic monk named Sarabu lived by the Sumagadha Pond in the city of Rajagaha. We sang these words among the crowd: |
『沙門釋子法我已悉知，知彼法、律已，然後棄捨。』 |
"I have learned the Dharma of the ascetic Buddha. I understand the Dharma and the discipline, and then I abandon it." 』 |
善哉！世尊！可自往彼須摩竭陀池側，憐愍彼故！」 |
How good! World Honored One! But go to the side of Sumajeda Pond and take pity on him! " |
爾時，世尊默然而許，於日晡時從禪覺，往到須摩竭陀池側外道舍羅步所。 |
At that time, the World-Honored One silently agreed, and at sunset, from his Zen state of mind, he went to the Sāra step place on the outer path beside Sumajeda Pond. |
時，舍羅步外道出家遙見世尊來，即敷床坐，請佛令坐。 |
At that time, Sara was a non-Buddhist monk and saw the Buddha coming from a distance. He immediately laid out his bed and sat down, asking the Buddha to order him to sit down. |
佛即就坐，告舍羅步言： |
The Buddha immediately sat down and said to Sulu Bu: |
「汝實作是語： |
"You actually said this: |
『沙門釋子所有法、律，我悉已知。 |
"I know all the laws and laws of the ascetic Shizi. |
知彼法、律已，然後棄捨。』 |
Know the Dharma and discipline, and then abandon them. 』 |
耶？」 |
yeah? " |
時，舍羅步默而不答。 |
At this time, Sheluobu remained silent and did not answer. |
佛告舍羅步： |
The Buddha told Sarabu: |
「汝今應說，何故默然？ |
"You should say now, why are you silent? |
汝所知滿足者，我則隨喜； |
Whatever you know is satisfying, I will be happy with it; |
不滿足者，我當令汝滿足。」 |
If you are not satisfied, I will make you satisfied. " |
時，舍羅步猶故默然。 |
At that time, Sheluobu was still silent. |
如是第二、第三說，彼再三默然住。 |
As the second and third words say, he remained silent again and again. |
時，舍羅步有一梵行弟子白舍羅步言： |
At that time, there was a Brahma disciple in Selabu who said to Selabu: |
「師應往詣沙門瞿曇說所知見，今沙門瞿曇自來詣此，何故不說？ |
"Teacher should go to the ascetic Qutan and tell him what he has seen. Now the ascetic Qutan has come here to study, so why don't you tell him? |
沙門瞿曇又告師言： |
The ascetic Qu Tan told the teacher again: |
『若滿足者，我則隨喜； |
"If you are satisfied, I will be happy; |
不滿足者，當令滿足。』 |
Those who are not satisfied should be satisfied. 』 |
何故默然而不記說？」 |
Why remain silent and not remember what was said? " |
彼舍羅步梵行弟子勸時，亦復默然。 |
When Bisarabu's disciples of Brahmacharya tried to persuade him, he also became silent again. |
爾時，世尊告舍羅步： |
At that time, the World-Honored One told Sarabu: |
「若復有言： |
"If there is something else to say: |
『沙門瞿曇非如來、應、等正覺。』 |
"The ascetic Qutan is not the Tathagata, Ying, and other |