4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → Āgama → SA‍ → SA 1–100 🔝

SA 1–100

SA 1-100

SA 1-100

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Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 1 (1) Impermanence SA 1 （一）無常


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：	If I smell:


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 (two) impermanence SA 2 （二）無常


SA 2 （二）無常	SA 2 (two) impermanence
如是我聞：	If I smell:


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 (3) Ignorance SA 3 （三）無知


SA 3 （三）無知	SA 3 (3) Ignorance
如是我聞：	If I smell:


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 (four) Ignorance SA 4 （四）無知


SA 4 （四）無知	SA 4 (four) Ignorance
如是我聞：	If I smell:


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 (five) Joy in color SA 5 （五）於色喜樂


SA 5 （五）於色喜樂	SA 5 (five) Joy in color
如是我聞：	If I smell:


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 (six) Ignorance SA 6 （六）無知


SA 6 （六）無知	SA 6 (six) Ignorance
如是我聞：	If I smell:


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 (seven) Joy in color SA 7 （七）於色喜樂


SA 7 （七）於色喜樂	SA 7 (seven) Joy in color
如是我聞：	If I smell:


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 (eight) the past SA 8 （八）過去


SA 8 （八）過去	SA 8 (eight) the past
如是我聞：	If I smell:


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 (9) Impermanence SA 9 （九）無常


SA 9 （九）無常	SA 9 (9) Impermanence
如是我聞：	If I smell:


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) impermanence SA 10 （一〇）無常


SA 10 （一〇）無常	SA 10 (一〇) impermanence
如是我聞：	If I smell:


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 (one one) due to SA 11 （一一）因


SA 11 （一一）因	SA 11 (one one) due to
如是我聞：	If I smell:


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 (one two) due to SA 12 （一二）因


SA 12 （一二）因	SA 12 (one two) due to
如是我聞：	If I smell:


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 (one three) flavor SA 13 （一三）味


SA 13 （一三）味	SA 13 (one three) flavor
如是我聞：	If I smell:


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 (one four) flavor SA 14 （一四）味


SA 14 （一四）味	SA 14 (one four) flavor
如是我聞：	If I smell:


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 (one five) make SA 15 （一五）使


SA 15 （一五）使	SA 15 (one five) make
如是我聞：	If I smell:


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 (one six) add all the numbers SA 16 （一六）增諸數


SA 16 （一六）增諸數	SA 16 (one six) add all the numbers
如是我聞：	If I smell:


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 (one seven) not me SA 17 （一七）非我


SA 17 （一七）非我	SA 17 (one seven) not me
如是我聞：	If I smell:


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 (eighteen) not that SA 18 （一八）非彼


SA 18 （一八）非彼	SA 18 (eighteen) not that
如是我聞：	If I smell:


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 (19) knot SA 19 （一九）結繫


SA 19 （一九）結繫	SA 19 (19) knot
如是我聞：	If I smell:


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 (20) deep SA 20 （二〇）深


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 (two one) shake SA 21 （二一）動搖


SA 21 （二一）動搖	SA 21 (two one) shake
如是我聞：	If I smell:


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 (two two) What the robbery asks SA 22 （二二）劫波所問


SA 22 （二二）劫波所問	SA 22 (two two) What the robbery asks
如是我聞：	If I smell:


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 (two three) Rahuluo's question SA 23 （二三）羅睺羅所問


SA 23 （二三）羅睺羅所問	SA 23 (two three) Rahuluo's question
如是我聞：	If I smell:


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 (Twenty Four) Rahulu's Questions SA 24 （二四）羅睺羅所問


SA 24 （二四）羅睺羅所問	SA 24 (Twenty Four) Rahulu's Questions
如是我聞：	If I smell:


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 (Twenty-five) SA 25 （二五）多聞


SA 25 （二五）多聞	SA 25 (Twenty-five)
如是我聞：	If I smell:


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 (Twenty Six) Good Words SA 26 （二六）善說法


SA 26 （二六）善說法	SA 26 (Twenty Six) Good Words
如是我聞：	If I smell:


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 (Twenty Seven) Facing the Law SA 27 （二七）向法


SA 27 （二七）向法	SA 27 (Twenty Seven) Facing the Law
如是我聞：	If I smell:


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 (Twenty Eight) See Dharma Nirvana SA 28 （二八）見法涅槃


SA 28 （二八）見法涅槃	SA 28 (Twenty Eight) See Dharma Nirvana
如是我聞：	If I smell:


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 (Twenty Nine) Three Mi Liti SA 29 （二九）三密離提


SA 29 （二九）三密離提	SA 29 (Twenty Nine) Three Mi Liti
如是我聞：	If I smell:


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 (Thirty) SA 30 （三〇）輸屢那


SA 30 （三〇）輸屢那	SA 30 (Thirty)
如是我聞：	If I smell:


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 (Three One) SA 31 （三一）輸屢那


SA 31 （三一）輸屢那	SA 31 (Three One)
如是我聞：	If I smell:


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 (three two) SA 32 （三二）輸屢那


SA 32 （三二）輸屢那	SA 32 (three two)
如是我聞：	If I smell:


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 (three three) not me SA 33 （三三）非我


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：	If I smell:


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 (Three Four) Five Bhikkhus SA 34 （三四）五比丘


SA 34 （三四）五比丘	SA 34 (Three Four) Five Bhikkhus
如是我聞：	If I smell:


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 (Three Five) SA 35 （三五）三正士


SA 35 （三五）三正士	SA 35 (Three Five)
如是我聞：	If I smell:


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 (Thirty Six) Sixteen Bhikkhus SA 36 （三六）十六比丘


SA 36 （三六）十六比丘	SA 36 (Thirty Six) Sixteen Bhikkhus
如是我聞：	If I smell:


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 (Three Seven) I SA 37 （三七）我


SA 37 （三七）我	SA 37 (Three Seven) I
如是我聞：	If I smell:


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 (three eight) humble SA 38 （三八）卑下


SA 38 （三八）卑下	SA 38 (three eight) humble
如是我聞：	If I smell:


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 (Thirty Nine) Seeds SA 39 （三九）種子


SA 39 （三九）種子	SA 39 (Thirty Nine) Seeds
如是我聞：	If I smell:


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 (forty) blocked SA 40 （四〇）封滯


SA 40 （四〇）封滯	SA 40 (forty) blocked
如是我聞：	If I smell:


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 (four one) five turns SA 41 （四一）五轉


SA 41 （四一）五轉	SA 41 (four one) five turns
如是我聞：	If I smell:


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 (four two) seven locations SA 42 （四二）七處


SA 42 （四二）七處	SA 42 (four two) seven locations
如是我聞：	If I smell:


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 (four three) take SA 43 （四三）取著


SA 43 （四三）取著	SA 43 (four three) take
如是我聞：	If I smell:


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 (fourth four) tied SA 44 （四四）繫著


SA 44 （四四）繫著	SA 44 (fourth four) tied
如是我聞：	If I smell:


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 (four to five) SA 45 （四五）覺


SA 45 （四五）覺	SA 45 (four to five)
如是我聞：	If I smell:


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 (Forty-six) The Third World Yin Shishi SA 46 （四六）三世陰世食


SA 46 （四六）三世陰世食	SA 46 (Forty-six) The Third World Yin Shishi
如是我聞：	If I smell:


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 (four seven) letter SA 47 （四七）信


SA 47 （四七）信	SA 47 (four seven) letter
如是我聞：	If I smell:


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 (Forty Eight) Letter SA 48 （四八）信


SA 48 （四八）信	SA 48 (Forty Eight) Letter
如是我聞：	If I smell:


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 (Forty Nine) Ananda SA 49 （四九）阿難


SA 49 （四九）阿難	SA 49 (Forty Nine) Ananda
如是我聞：	If I smell:


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 (50) Ananda SA 50 （五〇）阿難


SA 50 （五〇）阿難	SA 50 (50) Ananda
如是我聞：	If I smell:


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 (May 1) Bad Law SA 51 （五一）壞法


SA 51 （五一）壞法	SA 51 (May 1) Bad Law
如是我聞：	If I smell:


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 (Five Two) Yudijia SA 52 （五二）鬱低迦


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 (Five Three) Brahman SA 53 （五三）婆羅門


SA 53 （五三）婆羅門	SA 53 (Five Three) Brahman
如是我聞：	If I smell:


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 (May Fourth) The World SA 54 （五四）世間


SA 54 （五四）世間	SA 54 (May Fourth) The World
如是我聞：	If I smell:


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 (Five Five) Yin SA 55 （五五）陰


SA 55 （五五）陰	SA 55 (Five Five) Yin
如是我聞：	If I smell:


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 (Five Six) Leak and No Leak Method SA 56 （五六）漏無漏法


SA 56 （五六）漏無漏法	SA 56 (Five Six) Leak and No Leak Method
如是我聞：	If I smell:


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 (five seven) Yin root SA 57 （五七）陰根


SA 57 （五七）陰根	SA 57 (five seven) Yin root
如是我聞：	If I smell:


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 (Five Eight) SA 58 （五八）陰即受


SA 58 （五八）陰即受	SA 58 (Five Eight)
如是我聞：	If I smell:


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 (Five Nine) Birth and Death SA 59 （五九）生滅


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：	If I smell:


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 (sixty) not multiplied SA 60 （六〇）不乘


SA 60 （六〇）不乘	SA 60 (sixty) not multiplied
如是我聞：	If I smell:


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 (six one) separately SA 61 （六一）分別


SA 61 （六一）分別	SA 61 (six one) separately
如是我聞：	If I smell:


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 (six two) greed SA 62 （六二）貪著


SA 62 （六二）貪著	SA 62 (six two) greed
如是我聞：	If I smell:


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 (six three) and other observations SA 63 （六三）等觀察


SA 63 （六三）等觀察	SA 63 (six three) and other observations
如是我聞：	If I smell:


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 (June 4th) Udana SA 64 （六四）優陀那


SA 64 （六四）優陀那	SA 64 (June 4th) Udana
如是我聞：	If I smell:


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 (sixth five) SA 65 （六五）受


SA 65 （六五）受	SA 65 (sixth five)
如是我聞：	If I smell:


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 (six six) Le SA 66 （六六）樂


SA 66 （六六）樂	SA 66 (six six) Le
如是我聞：	If I smell:


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 (six or seven) six entrances SA 67 （六七）六入處


SA 67 （六七）六入處	SA 67 (six or seven) six entrances
如是我聞：	If I smell:


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 (six or eight) six entrances SA 68 （六八）六入處


SA 68 （六八）六入處	SA 68 (six or eight) six entrances
如是我聞：	If I smell:


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 (Sixty Nine) The Way SA 69 （六九）其道


SA 69 （六九）其道	SA 69 (Sixty Nine) The Way
如是我聞：	If I smell:


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 (70) Reality SA 70 （七〇）實覺


SA 70 （七〇）實覺	SA 70 (70) Reality
如是我聞：	If I smell:


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 (July 1) has body SA 71 （七一）有身


SA 71 （七一）有身	SA 71 (July 1) has body
如是我聞：	If I smell:


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 (seven two) know the law SA 72 （七二）知法


SA 72 （七二）知法	SA 72 (seven two) know the law
如是我聞：	If I smell:


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 (seven three) heavy burden SA 73 （七三）重擔


SA 73 （七三）重擔	SA 73 (seven three) heavy burden
如是我聞：	If I smell:


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 (seventh four) SA 74 （七四）往詣


SA 74 （七四）往詣	SA 74 (seventh four)
如是我聞：	If I smell:


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 (Seventh Five-Year) View SA 75 （七五）觀


SA 75 （七五）觀	SA 75 (Seventh Five-Year) View
如是我聞：	If I smell:


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 (seven six) desire SA 76 （七六）欲


SA 76 （七六）欲	SA 76 (seven six) desire
如是我聞：	If I smell:


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 (Seven Seven) Greed SA 77 （七七）貪


SA 77 （七七）貪	SA 77 (Seven Seven) Greed
如是我聞：	If I smell:


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 (seven eight) birth SA 78 （七八）生


SA 78 （七八）生	SA 78 (seven eight) birth
如是我聞：	If I smell:


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 (Seven Nine) SA 79 （七九）略說


SA 79 （七九）略說	SA 79 (Seven Nine)
如是我聞：	If I smell:


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 (80) French seal SA 80 （八〇）法印


SA 80 （八〇）法印	SA 80 (80) French seal
如是我聞：	If I smell:


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 (August One) Fulana SA 81 （八一）富蘭那


SA 81 （八一）富蘭那	SA 81 (August One) Fulana
如是我聞：	If I smell:


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 (eight two) Bamboo Garden SA 82 （八二）竹園


SA 82 （八二）竹園	SA 82 (eight two) Bamboo Garden
如是我聞：	If I smell:


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 (eighth three) Vaishali SA 83 （八三）毗舍利


SA 83 （八三）毗舍利	SA 83 (eighth three) Vaishali
如是我聞：	If I smell:


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 (August 4) Clean SA 84 （八四）清淨


SA 84 （八四）清淨	SA 84 (August 4) Clean
如是我聞：	If I smell:


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 (Eighth Five-Year) Observation SA 85 （八五）正觀察


SA 85 （八五）正觀察	SA 85 (Eighth Five-Year) Observation
如是我聞：	If I smell:


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 (eight six) impermanence SA 86 （八六）無常


SA 86 （八六）無常	SA 86 (eight six) impermanence
如是我聞：	If I smell:


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 (eight seven) bitter SA 87 （八七）苦


SA 87 （八七）苦	SA 87 (eight seven) bitter
如是我聞：	If I smell:


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 (eight eight) Uttara SA 88 （八八）鬱多羅


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：	If I smell:


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 (Eighty Nine) Uboga SA 89 （八九）優波迦


SA 89 （八九）優波迦	SA 89 (Eighty Nine) Uboga
如是我聞：	If I smell:


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 (90) Uboga SA 90 （九〇）優波迦


SA 90 （九〇）優波迦	SA 90 (90) Uboga
如是我聞：	If I smell:


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 (Nine One) Yu Weijia SA 91 （九一）鬱闍迦


SA 91 （九一）鬱闍迦	SA 91 (Nine One) Yu Weijia
如是我聞：	If I smell:


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 (92) Slow SA 92 （九二）憍慢


SA 92 （九二）憍慢	SA 92 (92) Slow
如是我聞：	If I smell:


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 (Nine Three) Fire SA 93 （九三）火


SA 93 （九三）火	SA 93 (Nine Three) Fire
如是我聞：	If I smell:


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 (Nine-fourth) Sinhala SA 94 （九四）僧迦羅


SA 94 （九四）僧迦羅	SA 94 (Nine-fourth) Sinhala
如是我聞：	If I smell:


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 (Ninth Five-year Plan) SA 95 （九五）生聞


SA 95 （九五）生聞	SA 95 (Ninth Five-year Plan)
如是我聞：	If I smell:


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 (96) Brahman SA 96 （九六）婆羅門


SA 96 （九六）婆羅門	SA 96 (96) Brahman
如是我聞：	If I smell:


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 (Nine-Seven) Begging SA 97 （九七）乞食


SA 97 （九七）乞食	SA 97 (Nine-Seven) Begging
如是我聞：	If I smell:


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 (Nine-Eight) Plowing SA 98 （九八）耕田


SA 98 （九八）耕田	SA 98 (Nine-Eight) Plowing
如是我聞：	If I smell:


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 (Nine Nine) Brahma SA 99 （九九）梵天


SA 99 （九九）梵天	SA 99 (Nine Nine) Brahma
如是我聞：	If I smell:


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 (100) Buddha SA 100 （一〇〇）佛陀


SA 100 （一〇〇）佛陀	SA 100 (100) Buddha
如是我聞：	If I smell:


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.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SA 1–100

SA 1-100

SA 1 (1) Impermanence SA 1 （一） 無常

SA 2 (two) impermanence SA 2 （二） 無常

SA 3 (3) Ignorance SA 3 （三） 無知

SA 4 (four) Ignorance SA 4 （四） 無知

SA 5 (five) Joy in color SA 5 （五） 於色喜樂

SA 6 (six) Ignorance SA 6 （六） 無知

SA 7 (seven) Joy in color SA 7 （七） 於色喜樂

SA 8 (eight) the past SA 8 （八） 過去

SA 9 (9) Impermanence SA 9 （九） 無常

SA 10 (一〇) impermanence SA 10 （一〇） 無常

SA 11 (one one) due to SA 11 （一一） 因

SA 12 (one two) due to SA 12 （一二） 因

SA 13 (one three) flavor SA 13 （一三） 味

SA 14 (one four) flavor SA 14 （一四） 味

SA 15 (one five) make SA 15 （一五） 使

SA 16 (one six) add all the numbers SA 16 （一六） 增諸數

SA 17 (one seven) not me SA 17 （一七） 非我

SA 18 (eighteen) not that SA 18 （一八） 非彼

SA 19 (19) knot SA 19 （一九） 結繫

SA 20 (20) deep SA 20 （二〇） 深

SA 21 (two one) shake SA 21 （二一） 動搖

SA 22 (two two) What the robbery asks SA 22 （二二） 劫波所問

SA 23 (two three) Rahuluo's question SA 23 （二三） 羅睺羅所問

SA 24 (Twenty Four) Rahulu's Questions SA 24 （二四） 羅睺羅所問

SA 25 (Twenty-five) SA 25 （二五） 多聞

SA 26 (Twenty Six) Good Words SA 26 （二六） 善說法

SA 27 (Twenty Seven) Facing the Law SA 27 （二七） 向法

SA 28 (Twenty Eight) See Dharma Nirvana SA 28 （二八） 見法涅槃

SA 29 (Twenty Nine) Three Mi Liti SA 29 （二九） 三密離提

SA 30 (Thirty) SA 30 （三〇） 輸屢那

SA 31 (Three One) SA 31 （三一） 輸屢那

SA 32 (three two) SA 32 （三二） 輸屢那

SA 33 (three three) not me SA 33 （三三） 非我

SA 34 (Three Four) Five Bhikkhus SA 34 （三四） 五比丘

SA 35 (Three Five) SA 35 （三五） 三正士

SA 36 (Thirty Six) Sixteen Bhikkhus SA 36 （三六） 十六比丘

SA 37 (Three Seven) I SA 37 （三七） 我

SA 38 (three eight) humble SA 38 （三八） 卑下

SA 39 (Thirty Nine) Seeds SA 39 （三九） 種子

SA 40 (forty) blocked SA 40 （四〇） 封滯

SA 41 (four one) five turns SA 41 （四一） 五轉

SA 42 (four two) seven locations SA 42 （四二） 七處

SA 43 (four three) take SA 43 （四三） 取著

SA 44 (fourth four) tied SA 44 （四四） 繫著

SA 45 (four to five) SA 45 （四五） 覺

SA 46 (Forty-six) The Third World Yin Shishi SA 46 （四六） 三世陰世食

SA 47 (four seven) letter SA 47 （四七） 信

SA 48 (Forty Eight) Letter SA 48 （四八） 信

SA 49 (Forty Nine) Ananda SA 49 （四九） 阿難

SA 50 (50) Ananda SA 50 （五〇） 阿難

SA 51 (May 1) Bad Law SA 51 （五一） 壞法

SA 52 (Five Two) Yudijia SA 52 （五二） 鬱低迦

SA 53 (Five Three) Brahman SA 53 （五三） 婆羅門

SA 54 (May Fourth) The World SA 54 （五四） 世間

SA 55 (Five Five) Yin SA 55 （五五） 陰

SA 56 (Five Six) Leak and No Leak Method SA 56 （五六） 漏無漏法

SA 57 (five seven) Yin root SA 57 （五七） 陰根

SA 58 (Five Eight) SA 58 （五八） 陰即受

SA 59 (Five Nine) Birth and Death SA 59 （五九） 生 滅

SA 60 (sixty) not multiplied SA 60 （六〇） 不乘

SA 61 (six one) separately SA 61 （六一） 分別

SA 62 (six two) greed SA 62 （六二） 貪著

SA 63 (six three) and other observations SA 63 （六三） 等觀察

SA 64 (June 4th) Udana SA 64 （六四） 優陀那

SA 65 (sixth five) SA 65 （六五） 受

SA 66 (six six) Le SA 66 （六六） 樂

SA 67 (six or seven) six entrances SA 67 （六七） 六入處

SA 68 (six or eight) six entrances SA 68 （六八） 六入處

SA 69 (Sixty Nine) The Way SA 69 （六九） 其道

SA 70 (70) Reality SA 70 （七〇） 實覺

SA 71 (July 1) has body SA 71 （七一） 有身

SA 72 (seven two) know the law SA 72 （七二） 知法

SA 73 (seven three) heavy burden SA 73 （七三） 重擔

SA 74 (seventh four) SA 74 （七四） 往詣

SA 75 (Seventh Five-Year) View SA 75 （七五） 觀

SA 76 (seven six) desire SA 76 （七六） 欲

SA 77 (Seven Seven) Greed SA 77 （七七） 貪

SA 1 (1) Impermanence SA 1 （一）無常

SA 2 (two) impermanence SA 2 （二）無常

SA 3 (3) Ignorance SA 3 （三）無知

SA 4 (four) Ignorance SA 4 （四）無知

SA 5 (five) Joy in color SA 5 （五）於色喜樂

SA 6 (six) Ignorance SA 6 （六）無知

SA 7 (seven) Joy in color SA 7 （七）於色喜樂

SA 8 (eight) the past SA 8 （八）過去

SA 9 (9) Impermanence SA 9 （九）無常

SA 10 (一〇) impermanence SA 10 （一〇）無常

SA 11 (one one) due to SA 11 （一一）因

SA 12 (one two) due to SA 12 （一二）因

SA 13 (one three) flavor SA 13 （一三）味

SA 14 (one four) flavor SA 14 （一四）味

SA 15 (one five) make SA 15 （一五）使

SA 16 (one six) add all the numbers SA 16 （一六）增諸數

SA 17 (one seven) not me SA 17 （一七）非我

SA 18 (eighteen) not that SA 18 （一八）非彼

SA 19 (19) knot SA 19 （一九）結繫

SA 20 (20) deep SA 20 （二〇）深

SA 21 (two one) shake SA 21 （二一）動搖

SA 22 (two two) What the robbery asks SA 22 （二二）劫波所問

SA 23 (two three) Rahuluo's question SA 23 （二三）羅睺羅所問

SA 24 (Twenty Four) Rahulu's Questions SA 24 （二四）羅睺羅所問

SA 25 (Twenty-five) SA 25 （二五）多聞

SA 26 (Twenty Six) Good Words SA 26 （二六）善說法

SA 27 (Twenty Seven) Facing the Law SA 27 （二七）向法

SA 28 (Twenty Eight) See Dharma Nirvana SA 28 （二八）見法涅槃

SA 29 (Twenty Nine) Three Mi Liti SA 29 （二九）三密離提

SA 30 (Thirty) SA 30 （三〇）輸屢那

SA 31 (Three One) SA 31 （三一）輸屢那

SA 32 (three two) SA 32 （三二）輸屢那

SA 33 (three three) not me SA 33 （三三）非我

SA 34 (Three Four) Five Bhikkhus SA 34 （三四）五比丘

SA 35 (Three Five) SA 35 （三五）三正士

SA 36 (Thirty Six) Sixteen Bhikkhus SA 36 （三六）十六比丘

SA 37 (Three Seven) I SA 37 （三七）我

SA 38 (three eight) humble SA 38 （三八）卑下

SA 39 (Thirty Nine) Seeds SA 39 （三九）種子

SA 40 (forty) blocked SA 40 （四〇）封滯

SA 41 (four one) five turns SA 41 （四一）五轉

SA 42 (four two) seven locations SA 42 （四二）七處

SA 43 (four three) take SA 43 （四三）取著

SA 44 (fourth four) tied SA 44 （四四）繫著

SA 45 (four to five) SA 45 （四五）覺

SA 46 (Forty-six) The Third World Yin Shishi SA 46 （四六）三世陰世食

SA 47 (four seven) letter SA 47 （四七）信

SA 48 (Forty Eight) Letter SA 48 （四八）信

SA 49 (Forty Nine) Ananda SA 49 （四九）阿難

SA 50 (50) Ananda SA 50 （五〇）阿難

SA 51 (May 1) Bad Law SA 51 （五一）壞法

SA 52 (Five Two) Yudijia SA 52 （五二）鬱低迦

SA 53 (Five Three) Brahman SA 53 （五三）婆羅門

SA 54 (May Fourth) The World SA 54 （五四）世間

SA 55 (Five Five) Yin SA 55 （五五）陰

SA 56 (Five Six) Leak and No Leak Method SA 56 （五六）漏無漏法

SA 57 (five seven) Yin root SA 57 （五七）陰根

SA 58 (Five Eight) SA 58 （五八）陰即受

SA 59 (Five Nine) Birth and Death SA 59 （五九）生滅

SA 60 (sixty) not multiplied SA 60 （六〇）不乘

SA 61 (six one) separately SA 61 （六一）分別

SA 62 (six two) greed SA 62 （六二）貪著

SA 63 (six three) and other observations SA 63 （六三）等觀察

SA 64 (June 4th) Udana SA 64 （六四）優陀那

SA 65 (sixth five) SA 65 （六五）受

SA 66 (six six) Le SA 66 （六六）樂

SA 67 (six or seven) six entrances SA 67 （六七）六入處

SA 68 (six or eight) six entrances SA 68 （六八）六入處

SA 69 (Sixty Nine) The Way SA 69 （六九）其道

SA 70 (70) Reality SA 70 （七〇）實覺

SA 71 (July 1) has body SA 71 （七一）有身

SA 72 (seven two) know the law SA 72 （七二）知法

SA 73 (seven three) heavy burden SA 73 （七三）重擔

SA 74 (seventh four) SA 74 （七四）往詣

SA 75 (Seventh Five-Year) View SA 75 （七五）觀

SA 76 (seven six) desire SA 76 （七六）欲

SA 77 (Seven Seven) Greed SA 77 （七七）貪

SA 78 (seven eight) birth SA 78 （七八）生

SA 79 (Seven Nine) SA 79 （七九）略說

SA 80 (80) French seal SA 80 （八〇）法印