4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → Āgama → SA‍ → SA 201-300 🔝

SA 201-300

SA 201-300

SA 201-300




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 201 (201) Bhikkhu does everything SA 201 （二〇一）比丘盡一切結


SA 201 （二〇一）比丘盡一切結	SA 201 (201) Bhikkhu does everything
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，有異比丘來詣佛所，稽首佛足，退住一面，白佛言：	At that time, a different bhikkhu came to the Buddha's place, inspected the head of the Buddha's feet, stepped back, and the White Buddha said:
「世尊！云何知、云何見，次第疾得漏盡？」	Master! What do you know about Yun, how do you see Yun, the second time is so sick?


爾時，世尊告彼比丘：	At that time, the Blessed One told Peter Bhikkhu:
「當正觀無常。	"Be aware of impermanence.
何等法無常？	How impermanent is law?
謂眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，當觀無常。	It means that the eyes are impermanent, if the form, the eye-consciousness, the eye contact, the eye contact arises and suffers through cause and condition, if the suffering, the happy, not the painful or unpleasant, consider the impermanence.
耳、鼻、舌、身、意當觀無常。	The ears, nose, tongue, body, and mind should be impermanent.
若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。	If Dharma, Consciousness, Consciousness, and Consciousness arise and suffer, if suffering, happiness, and neither suffering nor happiness, they are also impermanent.
比丘！如是知、如是見，次第盡有漏。」	Bhikkhu! If you know it, if you see it, there will be no leakage. "


時，彼比丘聞佛所說，歡喜作禮而去。	At that time, when he heard what the Buddha said, he went away with joy.


如是，比丘所說經。	If so, the monk said the sutra.
若差別者：	If the difference:
「云何知、云何見，次第盡一切結，斷一切縛、斷一切使、斷一切上煩惱、斷一切結、斷諸流、斷諸軛、斷諸取、斷諸觸、斷諸蓋、斷諸纏、斷諸垢、斷諸愛、斷諸意、斷邪見生正見、斷無明生明。	"How do you know the cloud, how do you see the cloud, make all knots, break all bonds, break all messengers, break all troubles, break all knots, break all currents, break all yokes, break all takings, break all touches, break all covers , Break all entanglements, break all dirt, break all love, break all will, break evil to see right view, break ignorance and create bright.
比丘！如是觀眼無常，乃至如是知、如是見，次第無明斷，明生。」	Bhikkhu! If you observe impermanence, even if you know, if you see, you will be ignorant and be born. "


時，彼比丘聞佛所說歡喜，歡喜已，作禮而去。	At that time, when he heard the Buddha's words of joy, joy was over, and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 202 (2002) I see it SA 202 （二〇二）我見斷


SA 202 （二〇二）我見斷	SA 202 (2002) I see it
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，有異比丘往詣佛所，稽首佛足，白佛言：	At that time, a different bhikkhu went to the Buddha's place and inspected the Buddha's foot. The White Buddha said:
「世尊！云何知、云何見，次第我見斷，無我見生？」	Master! What do you know about Yun, how do you see Yun, the next time I see it, I see life without me?


佛告彼比丘：	The Buddha told Piqiu:
「於眼正觀無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦正觀無我。	"On the eyes, see impermanence, if form, eye-consciousness, eye contact, eye contact arise and suffer from cause and condition, if suffering, happy, not suffering or unhappy, then one is also observing non-self.
如是乃至意觸因緣生受，若苦、若樂、不苦不樂，彼亦正觀無我。	In this way, the intention is to touch the cause and the condition to be born and received. If suffering, happy, not suffering or not happy, then he is also observing non-self.
比丘！如是知、如是見，次第我見斷，無我見生。」	Bhikkhu! If you know, if you see, then I will judge the next time, and you will see life without me. "


時，彼比丘聞佛所說歡喜，歡喜已，作禮而去。	At that time, when he heard the Buddha's words of joy, joy was over, and went away.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 203 (Twenty-three) Ability to cut everything SA 203 （二〇三）能斷一切法


SA 203 （二〇三）能斷一切法	SA 203 (Twenty-three) Ability to cut everything
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishali Japo Kumara Pharmacist Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若有比丘能斷一法者，則得正智，能自記說：	"If there is a monk who can make a judgment, he will have righteous wisdom and can remember to say:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依。」	The Blessed One is the root, the eye, and the idiom.
唯願演說，諸比丘聞已，當受奉行。	Only wishing to speak, all monks have heard of it, and should be practiced.


佛告諸比丘：	Buddha told monks:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
諸比丘！云何一法斷故，乃至不受後有？	Bhikkhus! Why is it so, and even not afterwards?
所謂無明，離欲明生，得正智，能自記說：	The so-called ignorance, the desire to live, the right wisdom, can remember:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

時，有異比丘從坐起，整衣服，偏袒右肩，為佛作禮，右膝著地，合掌白佛言：	At that time, a different bhikkhu sat up, adjusted his clothes, leaned on his right shoulder, prayed for the Buddha, touched his right knee on the ground, and said:
「世尊！云何知、云何見無明，離欲明生？」	Master! How can the cloud know, how can the cloud see ignorance, free desire and live life?


佛告比丘：	Buddha told Bhikkhu:
「當正觀察眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦正觀無常。	"Observe the impermanence of the eye. If the form, the eye-consciousness, the eye contact, and the eye contact arise and suffer from cause and condition, and if it is suffering, happy, not suffering or unhappy, then he is also observing impermanence.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
比丘！如是知、如是見無明，離欲明生。」	Bhikkhu! If you know, if you see ignorance, you will live without desire. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 204 (2004) Know the truth and see it SA 204 （二〇四）如實知見


SA 204 （二〇四）如實知見	SA 204 (2004) Know the truth and see it
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishali Japo Kumara Pharmacist Anra Park.


爾時，世尊告尊者阿難：	Then, the Blessed One told His Holiness Ananda:
「於眼當如實知、如實見，若眼、色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦如實知、如實見。	"At the eye, you should know and see as it is. If the eyes, colors, eye-consciousness, eye contact, eye contact arise and suffer from cause and condition, if suffering, happy, not suffering or unhappy, then you should know and see as it is.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
彼如實知、如實見已，於眼生厭，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦生厭。	He knows as it is, sees it as it is, and is bored in the eyes. If the color, eye-consciousness, eye-touch, and eye-touch are caused by the condition, if suffering, happy, not suffering or unhappy, he is also bored.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
厭已不樂，不樂已解脫，解脫知見：	I am disgusted and unhappy, unhappiness is freed, freed from knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 205 (Twenty Five) Udana SA 205 （二〇五）優陀那


SA 205 （二〇五）優陀那	SA 205 (Twenty Five) Udana
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishali Japo Kumara Pharmacist Anra Park.


爾時，世尊說一切優陀那偈已，告尊者阿難：	At that time, the Blessed One said that all Udhana verses have been, and told His Holiness Ananda:
「眼無常、苦、變易、異分法，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦無常、苦、變易、異分法。	"Eyes are impermanent, suffering, change, and alienation. If form, eye consciousness, eye contact, and eye contact arise and suffer from cause and condition, if suffering, happy, not suffering or unhappy, it is also impermanence, suffering, change, and alienation.
耳、鼻、舌、身、意亦復如是。	The same goes for ears, nose, tongue, body, and mind.
多聞聖弟子如是觀者，於眼得解脫，若色、眼識、眼觸、眼觸因緣生受，彼亦解脫。	As the disciple of Duowen is a viewer, he is liberated from the eyes, and if form, eye consciousness, eye contact, and eye contact arise and suffer from cause and condition, he is also liberated.
耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼解脫，我說彼解脫生、老、病、死、憂、悲、惱、苦。」	The ear, nose, tongue, body, mind, consciousness, touch, and touch are born and received. If suffering, happy, not suffering or unhappy, they are free, I say they are free from birth, old age, sickness, death, worry, Sad, annoyed, and miserable. "


佛說此經已，尊者阿難聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 206 (Twenty-Six) Sovereign Garden SA 206 （二〇六）耆婆菴羅園


SA 206 （二〇六）耆婆菴羅園	SA 206 (Twenty-Six) Sovereign Garden
如是我聞：	If I smell:


一時，佛住毘舍離城耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vishali City, Qi Po, Kumara Pharmacist Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「當勤方便禪思，內寂其心。	"Practice diligence to facilitate meditation and to silence one's heart within.
所以者何？	So what?
比丘！方便禪思，內寂其心，如是如實知顯現。	Bhikkhu! It is convenient to meditate, to silence one's heart, and to know and appear as it is.
於何如實知顯現？	Where is the truth?
於眼如實知顯現，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦如實知顯現。	If you know what is true with your eyes, if the form, eye-consciousness, eye contact, and eye contact arise and suffer, if you suffer, if you are happy, if you are not suffering or not, then you will also know what is true.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
此諸法無常、有為，亦如是如實知顯現。」	These dharmas are impermanent and effective, and just as they are known as they are. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 207 (207) Sage Po An Luo Garden SA 207 （二〇七）耆婆菴羅園


SA 207 （二〇七）耆婆菴羅園	SA 207 (207) Sage Po An Luo Garden
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「當修無量三摩提，精勤繫念。	"When cultivating the immeasurable samadhi, be diligent and mindful.
所以者何？	So what?
修無量三摩提，精勤繫念已，則如實顯現。	Cultivation of immeasurable samadhi and mindfulness of diligence will appear truthfully.
於何如實顯現？	How does it really appear?
於眼如實顯現……」如是廣說，乃至「此諸法無常、有為，此如實顯現。」	Appear truthfully to the eyes..." As it is said broadly, even "this dharma is impermanent and effective, and this truth appears."


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 208 (Two Eight) SA 208 （二〇八）況現在眼


SA 208 （二〇八）況現在眼	SA 208 (Two Eight)
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「過去、未來眼無常，況現在眼。	"The past and the future are impermanent, and the situation is present.
多聞聖弟子如是觀者，不顧過去眼，不欣未來眼，於現在眼厭、不樂、離欲、向厭。	The disciple of Duo Wensheng is like a viewer, disregarding the past, displeased with the future, and disgusted, unhappy, absent from desire, and disgusted in the present.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it.


如無常，苦、空、無我，亦如是說。	Like impermanence, suffering, emptiness, and no-self, so it is.


如內入處四經，如是外入處色、聲、香、味、觸、法四經，內外入處四經，亦如是說。	For example, the four sutras of the inner and outer areas, the four sutras of the outer areas of color, sound, fragrance, taste, touch, and law, and the four sutras of the inner and outer areas.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 209 (Twenty-Nine) Six Touch Entry SA 209 （二〇九）六觸入所


SA 209 （二〇九）六觸入所	SA 209 (Twenty-Nine) Six Touch Entry
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六觸入處。	"There are six touches.
云何為六？	What is cloud six?
眼觸入處，耳、鼻、舌、身、意觸入處。	The eyes touch the place where the ears, nose, tongue, body and mind touch.
沙門、婆羅門於此六觸入處集、滅、味、患、離不如實知，當知是沙門、婆羅門去我法、律遠，如虛空與地。」	The Shamen and Brahmans touched here to gather, destroy, taste, suffer, and dissociate themselves as they are. Know that it is Shamen and Brahman to go to our law and law, like nothingness and earth. "


時，有異比丘從坐起，整衣服，為佛作禮，合掌白佛言：	At that time, a different bhikkhu sat up, dressed up, made a ceremony for the Buddha, and put his palms together in white Buddha said:
「我具足如實知此六觸入處集、滅、味、患、離。」	I know the truth from the truth about the collection, extinction, taste, suffering, and separation of these six touches.


佛告比丘：	Buddha told Bhikkhu:
「我今問汝，汝隨問答我。	"I will ask you today, and you will ask me questions.
比丘！汝見眼觸入處是我、異我、相在不？」	Bhikkhu! You see, where the eye touches is me, the different me, and is there? "


答言：	Answer:
「不也，世尊！」	No, Lord!

佛告比丘：	Buddha told Bhikkhu:
「善哉！善哉！於此眼觸入處非我、非異我、不相在，如實知見者，不起諸漏、心不染著、心得解脫，是名初觸入處已斷、已知，斷其根本，如截多羅樹頭，於未來法永不復起，所謂眼識及色。	"Goodness! Goodness! Here the eyes touch the non-self, the non-self, the non-existence, the one who knows the truth as it is, does not have any omissions, the heart is not tainted, and the experience is liberated. It means that the first touch is broken and known. , Cutting off its roots, like cutting off the head of a tree, will never reappear in the future, the so-called eye consciousness and form.
汝見耳、鼻、舌、身、意觸入處是我、異我、相在不？」	When you see that the ear, nose, tongue, body, and mind touch, it is me, different me, and presence? "


答言：	Answer:
「不也，世尊！」	No, Lord!

佛告比丘：	Buddha told Bhikkhu:
「善哉！善哉！於耳、鼻、舌、身、意觸入處非我、非異我、不相在，作如是如實知見者，不起諸漏、心不染著，以得解脫，是名比丘六觸入處已斷、已知，斷其根本，如截多羅樹頭，於未來世欲不復生，謂意識、法。」	Goodness! Goodness! Touch the non-self, non-self, and non-existence in the ear, nose, tongue, body, and mind, and be the one who knows and sees as it is, without any omissions, and the heart is not affected, in order to be free, yes The six touched places of the name monk have been cut off, known, and the root is cut off, like cutting off the head of a tree. In the future life, the desire will not be reborn, which is called consciousness and dharma.


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 210 (Two Ten) SA 210 （二一〇）莫樂莫苦


SA 210 （二一〇）莫樂莫苦	SA 210 (Two Ten)
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「莫樂莫苦。	"No joy and no pain.
所以者何？	So what?
有六觸入處地獄，眾生生彼地獄中者，眼所見不可愛色、不見可愛色，見不可念色、不見可念色，見不善色、不見善色，以是因緣故，一向受憂苦。	There are six people who are in hell, and all living beings who are in the hell, they see that they are not cute, not cute, see not to read, do not see, see not good, do not see good, so for some reason, they always suffer bitter.
耳聲、鼻香、舌味、身觸、意識法，見不可愛、不見可愛，見不可念、不見可念，見不善法、不見善法，以是因緣故，長受憂苦。	Ears, nose, tongue, body touch, consciousness, see if you are cute, not cute, you cannot read, you cannot read, you see unwholesome Dharma, you do not see good Dharma, so you will suffer for a long time for reasons.


「諸比丘！有六觸入處，其有眾生生彼處者，眼見可愛、不見不可愛，見可念色、非不可念色，見善色、非不善色，以是因緣故，一向長受喜樂。	"Bhikkhus! There are six places where there are sentient beings. Seeing cuteness, not seeing unlovableness, seeing sensible form, not unkindness, seeing kindness, non-unkindness, so it always grows for a reason Be joyful.
耳聲、鼻香、舌味、身觸、意所識法，可愛非不可愛、可念非不可念、見善非不善。」	Ear sounds, nose smell, tongue smell, body touch, mind and perceiving dharma, cuteness is not cuteness, can be thought but not thought, see good is not bad. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully.



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 211 (Two One One) Five Desires in the World SA 211 （二一一）世間五欲


SA 211 （二一一）世間五欲	SA 211 (Two One One) Five Desires in the World
如是我聞：	If I smell:


一時，佛住毘舍離耆婆拘摩羅藥師菴羅園。	For a while, the Buddha lived in Vaishaliqi Poju in Mora Yakushi Anra Park.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我昔未成正覺時，獨一靜處，禪思思惟：	"When I was not enlightened, I was alone in silence, meditating and thinking:
『自心多向何處觀察？』	『Where does my mind look? 』
自心多逐過去五欲功德，少逐現在五欲功德，逐未來世轉復微少；	One’s own mind will carry out more of the past five desires and virtues, and less of the present five desires.
我觀多逐過去五欲心已，極生方便，精勤自護，不復令隨過去五欲功德。	I think more of the past five desires, extremely convenient, diligent and self-care, no longer let the past five desires merit.


「我以是精勤自護故，漸漸近阿耨多羅三藐三菩提。	"Because I am diligent and self-care, I am gradually approaching the Three Bodhisattva Auntala.
汝等諸比丘亦復多逐過去五欲功德，現在、未來亦復微少，汝今亦當以心多逐過去五欲功德故，增加自護，亦當不久得盡諸漏，無漏心解脫、慧解脫，現法自知作證：	You and other bhikkhus will no longer follow the five desires of merit, now and in the future. Now you should also use your heart to follow the past five deeds of merit, increase self-protection, and you will soon have all the omissions and be free from omissions. , Hui liberated, and now the law knows to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』


「所以者何？	"So what?
眼見色因緣生內受，若苦、若樂、不苦不樂。	Seeing that physical causes are born and felt inside, if suffering, happiness, not suffering or happiness.
耳、鼻、舌、身、意法因緣生內受，若苦、若樂、不苦不樂。	The ears, nose, tongue, body, and mind are internally affected by causes and conditions, such as suffering, happiness, neither suffering nor happiness.
是故，比丘！於彼入處當覺知，若眼滅，色想則離。	Yes, Bhikkhu! Be aware when you enter, if your eyes are off, your imagination will leave.
耳、鼻、舌、身、意滅，法想則離。」	The ears, nose, tongue, body, and mind will disappear, and the thoughts will leave. "


佛說：	Buddha said:
「當覺六入處。」	Look at the six entrances.
言已，入室坐禪。	Say it, enter the room and sit in meditation.
時，有眾多比丘，世尊去後，作此論議：	At that time, there were many bhikkhus. After the Lord left, he made this argument:
「世尊為我等略說法要，不廣分別，而入室坐禪。	"The Blessed One is waiting for me to talk about it, not to make a wide distinction, and to sit in the room.
世尊說言：	The Lord said:
『當覺六入處，若彼眼滅，色想則離；	"When you feel the six entrances, if your eyes are off, your imagination will leave;
耳、鼻、舌、身、意滅，法想則離。』	The ears, nose, tongue, body, and mind disappear, and the thoughts will leave. 』
我等今日於世尊略說法中猶故不解，今此眾中，誰有慧力，能為我等於世尊略說法中廣為我等演說其義？」	I am still at a loss for what I am waiting for in the World Zun's statement today. Who in this crowd has wisdom and power to speak for me is the same as the World Zun's statement? "


復作是念：	Duplicate is to read:
「唯有尊者阿難，常侍世尊，常為大師之所讚歎，聰慧梵行。	"Only the Venerable Ananda, who always serves the World Venerable, is often admired by the master, and is wise and brahman.
唯有尊者阿難堪能為我等於世尊略說法中演說其義，我等今日皆共往詣尊者阿難所，問其要義，如阿難所說，悉當奉持。」	Only the Venerable Ankan can speak for me in the narrative of the Blessed One, and we will all go to the Venerable Ananda today to ask the main points. As Ananda said, we should respect it. "


爾時，眾多比丘往詣尊者阿難所，共相問訊已，於一面坐。	At that time, the many bhikkhus went to the Venerable Ananda's place, and they all questioned each other and sat together.
白尊者阿難言：	Venerable White Ananda said:
「尊者！當知世尊為我等略說法要，如上所說，具問阿難，當為我等廣說其義。」	Venerable! Know that the World-Honored One will give us a brief explanation, as mentioned above, ask Ananda, and let us say what it means.


尊者阿難語諸比丘：	Venerable Ananda Bhikkhus:
「諦聽，善思，於世尊略說法中，當為汝等廣說其義，世尊略說者，即是滅六入處有餘之說，故言：	"Ty-listening, benevolent thinking, in the utterances of the World Honored One, it should be said for you and others, and those who say the utterance of the Lord’s Name means that there is more than enough to destroy the six entrances, so the saying:
『眼處滅，色想則離；	"The eyes are extinguished, the lust will leave;
耳、鼻、舌、身、意入處滅，法想則離。』	The ears, nose, tongue, body, and mind disappear from wherever they go, and the thoughts will leave. 』
世尊略說此法已，入室坐禪，我今已為汝等分別說義。」	The Lord spoke briefly about this method and entered the room to sit in meditation. I have already said the righteousness for you and others. "


尊者阿難說此義已，諸比丘聞其所說，歡喜奉行。	Venerable Ananda said this righteousness, and the monks heard it and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 212 (two one two) SA 212 （二一二）不放逸行


SA 212 （二一二）不放逸行	SA 212 (two one two)
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我不為一切比丘說不放逸行，亦非不為一切比丘說不放逸行。	"I do not say no to let go for all monks, nor do I say no to let go for all monks.


「不向何等像類比丘說不放逸行？	"Don't tell me like a monk?
若比丘得阿羅漢，盡諸有漏，離諸重擔，逮得己利，盡諸有結，心正解脫。	If a monk acquires an Arahant, there will be no leakage, all the burdens will be freed, the self-interest will be caught, all will be knotted, and the heart will be right and free.
如是像類比丘，我不為說不放逸行。	If it's like an analogy, I don't want to let it go.
所以者何？	So what?
彼諸比丘已作不放逸故，不復堪能作放逸事，我今見彼諸尊者得不放逸果，是故不為彼說不放逸行。	Bhikkhus have already done so, and they can no longer be able to do anecdotal things. Now I see that the monks have to do not let go, so I will not say no letting go for him.


「為何等像類比丘說不放逸行？	"Why wait for the analogy to say nothing about it?
若諸比丘在學地者，未得心意增上安隱，向涅槃住，如是像類比丘，我為其說不放逸行。	If the bhikkhus are learning the earth, they have not gained peace of mind, and abide to Nibbana, if they are like a bhikkhu, I say not to let go.
所以者何？	So what?
以彼比丘習學諸根，心樂隨順資生之具，親近善友，不久當得盡諸有漏，無漏心解脫、慧解脫，現法自知作證：	Use the Bhikkhus to learn the roots, to follow the joys of the heart, to be close to the good friends, and to be full of all the omissions, to be free from omissions, to liberate from the heart, to liberate from wisdom, and to testify with self-knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen later. 』
所以者何？	So what?
彼眼識所可愛樂、染著之色，彼比丘見已，不喜、不讚歎、不染、不繫著住；	The other eye sees the lovely, happy, and dyed colors, and when he sees him, he does not like, admire, dye, or tie;
以不喜、不讚歎、不染、不著住故，專精勝進，身心止息，心安極住不忘，常定一心，無量法喜，但逮得第一三昧正受，終不退滅隨於眼色。	Do not like, do not admire, do not stain, do not stay away, specialize and win advancement, stop the body and mind, stay calm and never forget, always be one mind, unlimited joy, but catch the first samādhi and receive it, and never retreat Die with winks.
於耳、鼻、舌、身、意識法亦復如是。」	The same is true for ears, nose, tongue, body, and consciousness. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 213 (two one three) two methods SA 213 （二一三）二法


SA 213 （二一三）二法	SA 213 (two one three) two methods
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「當為汝等演說二法。	"Speak two ways for you.
諦聽，善思。	Listen carefully, think well.
何等為二？	What is two?
眼、色為二。	Eyes and colors are two.
耳聲、鼻香、舌味、身觸、意法為二，是名二法。	Ear, nose, tongue, body touch, and mind are two methods.


「若有沙門、婆羅門作如是說：	"If there is a sandman, a Brahman would say this:
『是非二者，沙門瞿曇所說二法，此非為二。』	"Right and wrong are two ways, as Shamen Qutan said, this is two ways. 』
彼自以意說二法者，但有言說，聞已不知，增其疑惑，以非其境界故。	He said that he thought of the two methods, but he said that he did not know about it, adding to his doubts, not because of his state.


「所以者何？	"So what?
緣眼、色，眼識生，三事和合，緣觸觸生受，若苦、若樂、不苦不樂。	Predestined eyes, form, and awareness of the eyes, the three things are in harmony, the fate touches the birth and the feeling, if suffering, if happiness, not suffering or not.
若於此受集、受滅、受味、受患、受離不如實知者，種貪欲身觸、種瞋恚身觸、種戒取身觸、種我見身觸，亦種殖增長諸惡不善法。	If here is gathered, destroyed, tasted, suffering, and dissociated, those who don’t know the truth as they really are, a kind of greed and aversion, kind of aversion, kind of precepts, kind of body touch, kind of my own body touch, and also grows and grows evil Bad law.
如是純大苦集皆從集生，如是耳、鼻、舌、身，意、法緣，生意識，三事和合觸……」廣說如上。	Such as the pure great sufferings are all born from the collection, such as ears, nose, tongue, body, mind, Dharma condition, birth consciousness, three things and contact..." It is widely said above.


「復次，眼緣色，生眼識，三事和合觸，觸緣受，若苦、若樂、不苦不樂，於此諸受集、滅、味、患、離如是知。	"Further times, the eye-related color, the birth of the eye-consciousness, the three things and the conjugation, the contact and the feeling, if suffering, if happy, not suffering or unhappy, here all the feelings, extinction, taste, suffering, and separation are known.
如是知已，不種貪欲身觸、不種瞋恚身觸、不種戒取身觸、不種我見身觸、不種諸惡不善法。	If you know it, don't kind of greed, don't kind of aversion, don't kind of precepts, don't kind of physical contact, don't kind of evil or unwholesome methods.
如是諸惡不善法滅，純大苦聚滅。	In this way, all evils and evils are destroyed, and pure great sufferings gather and disappear.
耳、鼻、舌、身、意法亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 214 (Two One Four) Two Methods SA 214 （二一四）二法


SA 214 （二一四）二法	SA 214 (Two One Four) Two Methods
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有二因緣生識。	"There are two reasons for knowledge.
何等為二？	What is two?
謂眼色、耳聲、鼻香、舌味、身觸、意法……」如是廣說，乃至「非其境界故。	It means winks, ears, nose, tongue, body touch, mind..." As it is widely said, even "not because of its state."
所以者何？	So what?
眼、色因緣生眼識，彼無常、有為、心緣生，色若眼、識，無常、有為、心緣生，此三法和合觸，觸已受，受已思，思已想，此等諸法無常、有為、心緣生，所謂觸、想、思。	Eyes and physical causes produce eye consciousness, which is impermanence, activity, and mind-dependent generation. Form is like eyes, consciousness, impermanence, activity, and mind-dependent generation. These three methods are in harmony, touch has been received, feeling has been thought, thought has been thought, These dharmas are impermanent, active, and born from the heart, the so-called touch, thinking, and thinking.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 215 (Twenty-five) Furuna SA 215 （二一五）富留那


SA 215 （二一五）富留那	SA 215 (Twenty-five) Furuna
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，尊者富留那比丘往詣佛所，稽首佛足，退住一面，白佛言：	At that time, the Venerable Fuliu Na Bhikkhu went to the Buddha's place, consecrated the head of the Buddha's feet, stepped back, and the White Buddha said:
「世尊說現法、說滅熾然、說不待時、說正向、說即此見、說緣自覺。	"The Blessed One speaks of the present, speaks of extinction, speaks of not waiting for time, speaks of the right direction, speaks of seeing this, and speaks of self-consciousness.
世尊！云何為現法，乃至緣自覺？」	Lord! What is Yun Dhamma, and even self-consciousness? "


佛告富留那：	Buddha told Fu Liu that:
「善哉！富留那！能作此問。	"Good! Fuluuna! Can ask this question.
富留那！諦聽，善思，當為汝說。	Rich, stay there! Listen carefully, think carefully, and say it for you.
富留那！比丘眼見色已，覺知色、覺知色貪，我此內有眼識色貪，我此內有眼識色貪如實知。	Furiuna! Bhikkhu sees color, perceives color, perceives color greed, I have eyes and color greed in me, I have eyes and color greed in this, I know the truth.
富留那！若眼見色已，覺知色、覺知色貪，我此內有眼識色貪如實知者，是名現見法。	Fu Liu That! If we see form, perceive form, and perceive form greed, I have those who see form and form greed as they really are.


「云何滅熾然？	"Where is the cloud?
云何不待時？	Why not wait for the cloud?
云何正向？	Yun He Zhengxiang?
云何即此見？	Where is the cloud? See you?
云何緣自覺？	Why is Yun conscious?
富留那！比丘眼見色已，覺知色，不起色貪覺，我無有內眼識色貪，不起色貪覺，如實知。	Furiuna! The bhikkhu sees the color, knows the color, does not have the color greed, I do not have the inner eye to see the color greed, not the color greed, know the truth.
若，富留那！比丘眼見色已，覺知已，不起色貪覺，如實知色，不起色貪覺如實知，是名滅熾然、不待時、正向、即此見、緣自覺。	If, Fu Liu that! Bhikkhu sees color, knows already, can't have color greed, know color as it is, and can't understand color greed. Knowing as it is, it is blazing, not waiting for time, positive, that is, seeing and consciously.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，富留那比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was done, and Puri Na Bhikkhu heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 216 (Two Sixteen) The sea SA 216 （二一六）大海


SA 216 （二一六）大海	SA 216 (Two Sixteen) The sea
如是我聞：	If I smell:


一時，佛在舍衛國祇樹給孤獨園。	For a while, the Buddha gave only a tree to the solitary garden in Savim.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「言大海者，愚夫所說，非聖所說，此大小水耳。	"Speakers of the great sea, what the fool said, what the unholy said, this size of ears.
云何聖所說海？	Yunhe Sanctuary Said the sea?
謂眼識色已，愛念、深著，貪樂身、口、意業，是名為海。	It means that the eyes are aware of color, love to think, deep, and greedy for body, mouth, and mental karma. It is called the sea.
一切世間阿修羅眾，乃至天、人，悉於其中貪樂沈沒，如狗肚藏，如亂草蘊，此世、他世絞結纏鎖，亦復如是。	All the asuras in this world, even the heavens and people, are greedy and sinking in it, like a dog's belly, like a mess of grass, this world and other worlds are twisted and locked, and so is it.
耳識聲、鼻識香、舌識味、身識觸，此世、他世絞結纏鏁，亦復如是。」	The ear knows the sound, the nose knows the fragrance, the tongue knows the taste, and the body knows the touch. The same is true of this world and other worlds. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.


如身、口、意業，如是貪、恚、癡，老、病、死，亦如是說。	Such as body, mouth, mind and karma, such as greed, transcendence, delusion, old age, sickness, and death, and so on.
如五根三經，六根三經，亦如是說。	Such as five roots and three sutras, six roots and three sutras, so it is said.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 217 (Two One Seven) The sea SA 217 （二一七）大海


SA 217 （二一七）大海	SA 217 (Two One Seven) The sea
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「所謂海者，世間愚夫所說，非聖所說。	"The so-called sea is what the foolish man in the world said, what the unholy said.
海大小水耳，眼是人大海，彼色為濤波。	The ears of the sea are big and small, the eyes are the sea of people, and the other colors are waves.
若能堪色濤波者，得度眼大海，竟於濤波迴澓諸水、惡蟲、羅剎女鬼。	If you can stand the waves, you can save your eyes on the sea, and return to the waters, worms, and Raksha ghosts in the waves.
耳、鼻、舌、身、意是人大海，聲、香、味、觸、法為濤波，若堪忍彼法濤波，得度於意海，竟於濤波迴澓、惡蟲、羅剎女鬼。」	The ears, nose, tongue, body, and mind are the sea of human beings. The sound, fragrance, taste, touch, and dharma are the waves. If you can bear the waves, you will be saved by the sea of mind, but you will return to the waves, evil insects, and rakshas. Female ghost. "


爾時，世尊以偈頌曰：	At that time, the Blessed One said in a verse:


「大海巨濤波，惡蟲羅剎怖，	"The great sea waves, the evil worm Rakshabu,
難度而能度，集離永無餘，	Difficulty and capable, collection is never left,
能斷一切苦，不復受餘有，	Can cut off all suffering, no more suffering,
永之般涅槃，不復還放逸。」	Nirvana is eternal, and it is no longer to relax. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 218 (Two Eighteen) Tracks SA 218 （二一八）道跡


SA 218 （二一八）道跡	SA 218 (Two Eighteen) Tracks
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當為汝等說苦集道跡、苦滅道跡。	"I am going to talk about the sufferings and the sufferings for you.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「云何苦集道跡？	"Why do the clouds gather together?
緣眼、色，生眼識，三事和合觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦集，如是。	Dependent on the eye, form, birth consciousness, three things, conjugation, conditioned touch, conditioned love, conditioned love, conditioned existence, conditioned life, conditioned aging, sickness, death, sorrow, sadness, worry, and suffering. As it is.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
是名苦集道跡。	It is the famous Taoist Jikuji.


「云何苦滅道跡？	"Why do you have a hard time?
緣眼、色，生眼識，三事和合觸，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。	Dependent-eye, form, birth-eye-consciousness, three things and conjugation, touch and extinguish, you will die, when you die, love will die, love will die, you will die, if you die, you will die, birth and death will cause old age, sickness, death, Sorrow, sorrow, anxiety, and suffering are extinguished, such as pure great suffering.
耳、鼻、舌、身、意亦如是說，是名苦滅道跡。」	The same goes for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 219 (Two Nineteen) Fun SA 219 （二一九）趣


SA 219 （二一九）趣	SA 219 (Two Nineteen) Fun
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說涅槃道跡。	"I should talk about Nirvana today.
云何為涅槃道跡？	What is the path to Nirvana?
謂觀察眼無常，若色、眼識、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦無常。	It is said that observing the impermanence of the eye, if the form, the sense of the eye, and the touch of the eye arise and receive, and if the inner consciousness is suffering, happy, not suffering or not happy, it is also impermanent.
耳、鼻、舌、身、意亦復如是，是名涅槃道跡。」	The same is true for ears, nose, tongue, body, and mind, which is the path of Nirvana. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 220 (Twenty Two) Fun SA 220 （二二〇）趣


SA 220 （二二〇）趣	SA 220 (Twenty Two) Fun
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有似趣涅槃道跡。	"There are signs of nirvana like fun.
云何為似趣涅槃道跡？	What is the path of nirvana like fun?
觀察眼非我，若色、眼識、眼觸因緣生受，若內覺若苦、若樂、不苦不樂，彼亦觀察無常。	Observing the eye is not me. If the color, eye consciousness, and eye touch are caused and affected by cause and condition, if the inner feeling is suffering, happy, not suffering or unhappy, then he also observes impermanence.
耳、鼻、舌、身、意亦復如是，是名似趣涅槃道跡。」	The same is true for the ears, nose, tongue, body, and mind, which is the path of Nirvana. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 221 (two two one) take SA 221 （二二一）取


SA 221 （二二一）取	SA 221 (two two one) 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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有趣一切取道跡。	"Interesting everything to follow.
云何為趣一切取道跡？	What is the cloud?
緣眼、色，生眼識，三事和合觸，觸緣受，受緣愛，愛緣取，取所取故。	Dependent eye, form, birth consciousness, three things converge, touch predestined feeling, be predestined to love, love predestined to take, take what is taken and reason.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
取所取故，是名趣一切取道跡。	To take what we have learned is to follow the path of Mingqu.


「云何斷一切取道跡？	"Why don't the cloud take the path?
緣眼、色，生眼識，三事和合觸，觸滅則受滅，受滅則愛滅，愛滅則取滅；	Condition: Eye, form, birth of eyes and consciousness, the three things are in conjunction with each other. When touched, you are destroyed, when you are destroyed, love is destroyed, and love is destroyed.
如是知耳、鼻、舌、身、意亦復如是。」	The same is true of knowing the ear, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 222 (Two Two Two) Wisdom SA 222 （二二二）智識


SA 222 （二二二）智識	SA 222 (Two Two Two) Wisdom
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「當知一切知法、一切識法。	"Know all knowing, all knowing.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「云何一切知法、一切識法？	"Yunhe, know all the Dhamma, all the Dhamma?
諸比丘！眼是知法、識法，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切是知法、識法。	Bhikkhus! Eyes are knowing the Dhamma, knowing the Dhamma, if the form, eye-consciousness, eye touch, eye contact arises and receives due to cause and condition, and the inner consciousness is suffering, happy, not suffering or unhappy, everything is knowing and knowing.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 223 (Two Two Three) Wisdom SA 223 （二二三）智識


SA 223 （二二三）智識	SA 223 (Two Two Three) Wisdom
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我不說一法不知、不識而得究竟苦邊。	"I don't talk about a method. I don't know or know the truth.
云何不說一法不知、不識而得究竟苦邊？	Why doesn't the cloud say a law?
謂不說於眼不知、不識而得究竟苦邊，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂亦復不說，不知不見而得究竟苦邊。	It means that if you don’t know what you don’t know, you don’t know, you get the bitter side. If color, eye awareness, eye contact, eye contact arise and experience, if inner feeling is suffering, happy, not suffering or unhappiness, don’t talk about it. What a bitter side.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 224 (two twenty four) off SA 224 （二二四）斷


SA 224 （二二四）斷	SA 224 (two twenty four) off
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「一切欲法應當斷。	"All desires should be cut off.
云何一切欲法應當斷？	Why should all desires be broken?
謂眼是一切欲法應當斷，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切欲法應當斷。	It is said that the eyes are all the desires that should be broken. If the physical, eye-conscious, eye-touch, and eye-touch are caused by cause and condition, and inner consciousness is suffering, if it is happy, not suffering or not happy, all the other desires should be broken.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 225 (Twenty-two Five) SA 225 （二二五）斷


SA 225 （二二五）斷	SA 225 (Twenty-two 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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我不說一法不知、不斷而究竟苦邊。	"I don't say a way, I don't know, I don't know, I don't know, I don't know what to do.
云何不說一法不知、不斷而究竟苦邊？	Why doesn't the cloud say that one method does not know, and it continues to suffer?
謂不說眼不知、不斷而究竟苦邊，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切不說不知、不斷而究竟苦邊。	It means that if you don’t know the eyes, you don’t know, but you are constantly suffering. If the color, eye awareness, eye contact, eye contact arise and experience, the inner consciousness is bitter, happy, not bitter or not happy. .
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 226 (two twenty six) SA 226 （二二六）計


SA 226 （二二六）計	SA 226 (two twenty six)
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說斷一切計。	"I'm going to cut everything.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「云何不計？	"Why don't the clouds count?
謂不計我見色，不計眼我所，不計相屬，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦不計樂我、我所，不計樂相屬；	It means that I don’t care about seeing color, not looking at what we are, and not looking at relative belongings. If color, eye awareness, eye touch, eye touch are born and received, if inner feeling is suffering, happy, not suffering or unhappy, then he will not care about me and my feelings. , Excluding music belonging;
不計耳、鼻、舌、身、意亦復如是。	The same applies regardless of ears, nose, tongue, body, and mind.


「如是不計者，於諸世間常無所取，無所取故無所著，無所著故自覺涅槃：	"If you don't think about it, in the world there is often nothing to take, nothing to take, no writing, and no writing to consciously Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.


如上所說，眼等不計，一切事不計亦如是。	As mentioned above, the eye waits for nothing, and everything does not matter.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 227 (two twenty seven) SA 227 （二二七）計


SA 227 （二二七）計	SA 227 (two twenty seven)
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「計者是病，計者是癰，計者是刺，如來以不計住故，離病、離癰、離刺。	"The one who counts is sickness, the one who counts is carbuncle, and the one who counts is thorn. The Tathagata does not count the death, the disease, the carbuncle, and the thorn.


「是故，比丘欲求不計住，離病、離癰、離刺者，彼比丘莫計眼我、我所，莫計眼相屬，莫計色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦莫計是我、我所、相在。	"For this reason, Bhikkhus don’t want to keep track of them. Those who are free from illness, carbuncle, and thorns, Bhikkhu can’t look at me or what we are, don’t look at eye belonging, don’t look at color, eye awareness, eye contact, eye contact, etc. If the inner feeling is bitter, happy, not bitter or not happy, it's me, what I feel, and the presence.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.


「比丘！如是不計者，則無所取，無所取故無所著，無所著故自覺涅槃：	"Bhikkhu! If you don’t think about it, you will get nothing, get nothing, get nothing, and get nothing, get consciously Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.


如眼等所說，餘一一事亦如是。	As the eyes said, the same is true for the rest.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 228 (two twenty eight) growth SA 228 （二二八）增長


SA 228 （二二八）增長	SA 228 (two twenty eight) growth
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說增長法、滅法。	"I should talk about growth and destruction.
云何增長法？	What cloud growth method?
謂緣眼、色、生眼識，三事和合觸，觸緣受……」廣說乃至「純大苦聚集，是名增長法。	It is called Dependent Eyes, Forms, Vibrant Eye Consciousness, the three things converge and touch, touch Dependent Feeling..." It is widely said that even "the gathering of pure great suffering is the method of name growth.
耳、鼻、舌、身、意亦復如是，是名增長法。	The same is true for ears, nose, tongue, body, and mind, which is the method of name growth.


「云何滅法，緣眼、色，生眼識，三事和合觸，觸滅則受滅……」廣說乃至「純大苦聚滅。	"Where does the cloud destroy the Dharma, the eye, the form, the birth of the eye and the consciousness, the three things are combined and touched, and if they are touched, they will be destroyed..." It is widely said and even "pure great suffering is gathered and destroyed.
耳、鼻、舌、身、意亦復如是，是名損減法。」	The same is true for the ears, nose, tongue, body, and mind, which is the subtraction of names. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.


如增長、損減，如是起法、處變易法、集法、滅法，亦如上說。	Such as growth and loss, such as the starting method, the changing method, the gathering method, and the ending method, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 229 (Two Twenty Nine) There are no leaks SA 229 （二二九）有漏無漏


SA 229 （二二九）有漏無漏	SA 229 (Two Twenty Nine) There are no leaks
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說有漏、無漏法。	"I should say that there is leakage and no leakage.
云何有漏法？	Why does the cloud leak?
謂眼色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂。	It means wink, eye awareness, eye contact, eye contact. The inner feeling is bitter, happy, not bitter or unhappy.
耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，世俗者，是名有漏法。	The ears, nose, tongue, body, mind, consciousness, touch, and touch are born and received. Inner feelings are painful, happy, and not painful or unhappy. The secular people have the name and the missing.


「云何無漏法？	"Why don't you miss the law?
謂出世間意，若法、若意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，出世間者，是名無漏法。」	It is said that the mind of the world, if the Dharma, if the consciousness, the mind touch, the mind causes and receives the feeling, if the inner feeling is bitter, happy, not bitter or unhappy, the person who is born out of the world is the Dhamma without fail. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.


雜阿含經卷第八	Miscellaneous Agama Sutra 8



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 230 (Two thirty) Three Militi SA 230 （二三〇）三彌離提


SA 230 （二三〇）三彌離提	SA 230 (Two thirty) Three Militi
雜阿含經卷第九	Miscellaneous Agama Scripture Ninth
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, there was a monk named Sanmi Liti, went to the Buddha's place, inspected the head of the Buddha's feet, and sat back, and the White Buddha said:
「世尊！所謂世間者，云何名世間？」	The Lord! What is the name of the world?


佛告三彌離提：	The Buddha told San Mi Liti:
「謂眼、色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂。	"It means that the eyes, the form, the eye consciousness, the eye contact, and the eye contact are born and received by cause and condition.
耳、鼻、舌、身、意、法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，是名世間。	The ears, nose, tongue, body, mind, dharma, consciousness, mind touch, and mind touch are born and received. Inner feelings like suffering, happiness, and neither suffering nor happiness are the name world.
所以者何？	So what?
六入處集則觸集，如是乃至純大苦聚集。	The collection of the six entrance places touches the collection, so it is even the pure suffering collection.


「三彌離提！若無彼眼、無色、無眼識、無眼觸、無眼觸因緣生受，內覺若苦、若樂、不苦不樂；	"San Mi Li Ti! If there is no other eye, colorless, no eye-consciousness, no eye contact, no eye contact, cause and experience, the inner feeling is like suffering, like happiness, not suffering or unhappy;
無耳、鼻、舌、身、意、法、意識、意觸、意觸因緣生受，內覺若苦、若樂、若不苦不樂者，則無世間，亦不施設世間。	There is no ear, nose, tongue, body, mind, dharma, consciousness, touch, and touch. There is no world, and there is no world if the inner feeling is suffering, happy, or unhappy.
所以者何？	So what?
六入處滅則觸滅，如是乃至純大苦聚滅故。」	When the six entrances are extinguished, it will be touched off, and in this case, it is even pure great suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.


如世間。	Like the world.
如是眾生、如是魔，亦如是說。	If it's all beings, if it's a demon, so it's said.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 231 (Two Three One) Three Mi Liti SA 231 （二三一）三彌離提


SA 231 （二三一）三彌離提	SA 231 (Two Three One) 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 kingdom of Sravasti and gave only trees to the lonely garden.


時，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, there was a monk named Sanmi Liti, went to the Buddha's place, inspected the head of the Buddha's feet, and sat back, and the White Buddha said:
「世尊！所謂世間者，云何名世間？」	Master! What is the name of the so-called worldly person?


佛告三彌離提：	The Buddha told San Mi Liti:
「危脆敗壞，是名世間。	"Crisis and corruption is the name of the world.
云何危脆敗壞？	How vulnerable is the cloud?
三彌離提！眼是危脆敗壞法，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切亦是危脆敗壞。	San Mi Liti! Eyes are perilous and corrupt. If form, eye consciousness, eye touch, and eye touch are caused by cause and condition, if inner consciousness is bitter, happy, not bitter or unhappy, everything is also dangerous and corrupt.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
是說危脆敗壞法，名為世間。」	It means that it is dangerous, fragile and corrupt, and it is called the world. "


佛說此經已，三彌離提比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and the Sanmi Liti Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 232 (Two Three Two) Three Mi Liti SA 232 （二三二）三彌離提


SA 232 （二三二）三彌離提	SA 232 (Two Three Two) 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 kingdom of Sravasti and gave only trees to the lonely garden.


時，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, there was a monk named Sanmi Liti, went to the Buddha's place, inspected the head of the Buddha's feet, and sat back, and the White Buddha said:
「世尊！所謂世間空，云何名為世間空？」	Master! What is the name of the world's emptiness?


佛告三彌離提：	The Buddha told San Mi Liti:
「眼空，常、恒、不變易法空，我所空。	"The eyes are empty, constant, constant, and unchanging. I am empty.
所以者何？	So what?
此性自爾，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦空，常、恒、不變易法空，我所空。	This nature is self-reliance, if the form, the eye-consciousness, the eye-touch, the eye-touch cause and receive, if the suffering, if the happiness, neither the suffering nor the happiness, the other is also empty, constant, constant, unchangeable and unchanging, I am empty.
所以者何？	So what?
此性自爾。	This sex is self.
耳、鼻、舌、身、意亦復如是，是名空世間。」	The same is true for the ears, nose, tongue, body, and mind. "


佛說此經已，三彌離提比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and the Sanmi Liti Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 233 (two three three) in the world SA 233 （二三三）世間


SA 233 （二三三）世間	SA 233 (two three three) in the world
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說世間、世間集、世間滅、世間滅道跡。	"I should talk about the world, the collection of the world, the extinction of the world, and the path of the world.
諦聽，善思。	Listen carefully, think well.


「云何為世間？	"What is the world?
謂六內入處。	It is said that the six inner entrances.
云何六？	Yun He Liu?
眼內入處，耳、鼻、舌、身、意內入處。	Entry into the eyes, entry into the ears, nose, tongue, body, and mind.


「云何世間集？	"Yunhe World Collection?
謂當來有愛，喜、貪俱，彼彼集著。	It is said that there should be love, joy, and greed.


「云何世間滅？	"Where the world is gone?
謂當來有愛，喜、貪俱，彼彼集著無餘斷，已捨、已吐、已盡、離欲、滅、止、沒。	It means that there should be love, joy, and greed. He and he gathers without interruption, giving up, vomiting, exhausting, quitting desire, extinguishing, stopping, and not having.


「云何世間滅道跡？	"Yunhe worldly ruins?
謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。」	The eight holy ways are right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 234 (Two Three Four) The World Side SA 234 （二三四）世間邊


SA 234 （二三四）世間邊	SA 234 (Two Three Four) The World Side
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我不說有人行到世界邊者，我亦不說不行到世界邊而究竟苦邊者。」	I don't say that some people walk to the edge of the world, nor do I say that they can't reach the edge of the world, but those who are suffering.
如是說已，入室坐禪。	That said, enter the room and sit in meditation.


時，眾多比丘，世尊去後，即共議言：	At that time, the many bhikkhus, after the Blessed One left, they talked together:
「世尊向者略說法言：	"The World Honored One Slightly Says:
『我不說有人行到世界邊者，我亦不說不行到世界邊而得究竟苦邊者。』	"I don't say that some people will walk to the edge of the world, nor do I say that people who can't walk to the edge of the world will suffer the most. 』
如是說已，入室坐禪。	That said, enter the room and sit in meditation.
我等今於世尊略說法中未解其義，是中諸尊，誰有堪能於世尊略說法中，廣為我等說其義者。」	I have not yet explained its meaning in the World Zun's plan. I am the middle deity. Who is worthy of the World Zun's plan? It is widely regarded as the righteous. "


復作是言：	The copy is:
「唯有尊者阿難，聰慧總持，而常給侍世尊左右，世尊讚歎多聞梵行，堪為我等於世尊略說法中廣說其義，今當往詣尊者阿難所，請求令說。」	Only the Venerable Ananda is always intelligent, and he always serves the Blessed One. The Blessed One admires the fact that I have heard about the Brahma. It is worth saying that I am equivalent to the Blessed One's statement. Now I should go to the Venerable Ananda and ask for it.
時，眾多比丘往詣尊者阿難所，共相問訊已，於一面坐。	At that time, many bhikkhus went to the Venerable Ananda, and they had all questioned and sat together.
具以上事廣問阿難！爾時，阿難告諸比丘：	With the above things, ask Ananda! Then, Ananda told the monks:
「諦聽，善思，今當為說。	"Listen carefully, think well, now it's for talking.
若世間、世間名、世間覺、世間言辭、世間語說，此等皆入世間數。	If the world, the name of the world, the consciousness of the world, the words of the world, the language of the world, these are all in the world.
諸尊！謂眼是世間、世間名、世間覺、世間言辭、世間語說，是等悉入世間數。	Lords! It is said that the eyes are the world, the name of the world, the awareness of the world, the words of the world, the language of the world, and it is the number of people who have entered the world.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
多聞聖弟子於六入處集、滅、味、患、離如實知，是名聖弟子到世界邊、知世間、世間所重、度世間。」	To hear that the disciples of the saints gather, vanish, taste, suffer, and dissociate from the six entrances, know as they are. It is the saint disciples who come to the world, know the world, the importance of the world, and save the world. "


爾時，尊者阿難復說偈言：	At that time, Venerable Ananda said:


「非是遊步者，能到世界邊，	"If you are not a walker, you can go to the world,
不到世界邊，不能免眾苦，	Not to the side of the world, you can’t avoid all suffering,
是故牟尼尊，名知世間者，	It is the old Muni Zun, the one who knows the world,
能到世界邊，諸梵行已立，	To be able to reach the edge of the world, all the Brahmans have been established
世界邊唯有，正智能諦了，	There is only one side of the world.
覺慧達世間，故說度彼岸。	Jue Hui reaches the world, so it is said to save the other shore.


「如是，諸尊！向者世尊略說法已，入室坐禪，我今為汝分別廣說。」	If so, deities! I have spoken to the World Venerable. I will sit in the room and I will speak separately for you.


尊者阿難說是法已，眾多比丘聞其所說，歡喜奉行。	Venerable Ananda said that it was Dhamma, and many monks heard it and practiced it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 235 (two thirty five) SA 235 （二三五）近住


SA 235 （二三五）近住	SA 235 (two thirty 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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有師、有近住弟子，則苦獨住，無師、無近住弟子，則樂獨住。	"If you have a teacher and a disciple who lives nearby, you live alone in suffering, and if you don't have a teacher or a disciple living nearby, you live alone.


「云何有師、有近住弟子，則苦獨住？	"Why Yun has a teacher and a disciple who lives nearby, but lives alone?
緣眼、色，生惡不善覺，貪、恚、癡俱，若彼比丘行此法者，是名有師，若於此邊住者，是名近住弟子。	Predestined eyes, lust, bad feelings, greed, aversion, and ignorance are all. If a monk practice this method, he is a famous teacher, if he lives here, he is a close disciple.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
如是有師、有近住弟子，常苦獨住。	If you have a teacher and a disciple who lives nearby, you often live alone.


「云何無師、無近住弟子，常樂獨住？	"Yun He has no teacher, no close living disciple, Chang Le lives alone?
緣眼、色，生惡不善覺，貪、恚、癡俱，彼比丘不行，是名無師。	Because of eye, color, evil and unwholesome consciousness, greed, ecstasy, and ignorance are all, Piqiu can't do it, he is a master without a master.
不依彼住，是名無近住弟子。	He doesn't live by him, he is a disciple who lives with no name.
是名無師、無近住弟子，常樂獨住。	He is a no-teacher, no close disciple, and Changle lives alone.
若彼比丘無師、無近住弟子者，我說彼得梵行福。	If the Bhikkhu has no teacher and no disciple living nearby, I would say that Peter Brahman is a blessing.
所以者何？	So what?
無師、無近住弟子，比丘於我建立梵行，能正盡苦，究竟苦集。」	Without a teacher and no nearby disciples, the Bhikkhu established the Brahma for me, so that he can do his hard work properly and gather hardship. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 236 (Twenty Three Six) Clean, beg, eat and live SA 236 （二三六）清淨乞食住


SA 236 （二三六）清淨乞食住	SA 236 (Twenty Three Six) Clean, beg, eat and live
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，尊者舍利弗晨朝著衣持鉢，入舍衛城乞食。	At that time, the Venerable Saripuchen walked into the acropolis and begged for food.
乞食已，還精舍，舉衣鉢，洗足已，持尼師檀，入林中，晝日坐禪。	Begging for food, return to the abbey, lift the mantle, wash the feet, hold the nun, go into the forest, sit in meditation day and day.
時，舍利弗從禪覺，詣世尊所，稽首禮足，退坐一面。	At that time, Sariputta retreats from the Zen awakening, the Blessed One, pays homage to the head and sat down.


爾時，佛告舍利弗：	Then, the Buddha told Sariputra:
「汝從何來？」	Where did you come from?


舍利弗答言：	Sariputta replied:
「世尊！從林中晝日坐禪來。」	Master! Come from the forest to sit in meditation day and day.


佛告舍利弗：	Buddha told Sariputta:
「今入何等禪住？」	"How much meditation is this now?"


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！我今於林中入空三昧禪住。」	Master! I am now in the forest into empty samādhi meditating.


佛告舍利弗：	Buddha told Sariputta:
「善哉！善哉！舍利弗，汝今入上座禪住而坐禪。	"Goodness! Goodness! Sariputra, you now enter the throne, dwell and sit in meditation.
若諸比丘欲入上座禪者，當如是學：	If bhikkhus want to enter the upper meditator, they should learn like this:


『若入城時、若行乞食時、若出城時，當作是思惟：	"If you enter the city, if you beg for food, if you leave the city, treat it as thinking:
「我今眼見色，頗起欲、恩愛、愛念著不？」	I see sex now, and I am eager, loving, and thinking about love?
』	』

「舍利弗！比丘作如是觀時，若眼識於色有愛念染著者，彼比丘為斷惡不善故，當勤欲方便，堪能繫念修學。	"Sariputra! When the monk is doing this kind of observation, if his eyes are on the body, there is a person who loves to read and dye the author, he is to avoid evil and evil, and he should be diligent and convenient, so he can study and study.
譬如有人，火燒頭衣，為盡滅故，當起增上方便，勤教令滅。	For example, if someone burns their heads and clothes, in order to eliminate them, they should increase convenience and diligently teach them.
彼比丘亦復如是，當起增上勤欲方便，繫念修學。	The same is true for Biqiu. When he is more diligent and more convenient, he should study and study.


「若比丘觀察時，若於道路、若聚落中行乞食、若出聚落，於其中間，眼識於色，無有愛念染著者，彼比丘願以此喜樂善根，日夜精勤，繫念修習，是名比丘於行、住、坐、臥淨除乞食，是故此經名清淨乞食住。」	When the monk observes, if he is begging for food in the road, if he is in the settlement, if he is out of the settlement, in the middle, with his eyes on the body, and no one who has love and meditation, he would like to be happy with good roots, diligent day and night, and practice chanting, that is the name Bhikkhus walk, live, sit, and lie down to clean up and beg for food. That's why the name is clean and beg for food and shelter.


佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。	The Buddha said that this was done, and the Venerable Sariputta heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 237 (two thirty seven) Vaishali SA 237 （二三七）毗舍離


SA 237 （二三七）毗舍離	SA 237 (two thirty seven) Vaishali
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


時，有長者名郁瞿婁，往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, there was an elder named Yu Qulou, who went to the Buddha's place, inspected the head of the Buddha's feet, and sat back. The White Buddha said:
「世尊！何故有一比丘見法般涅槃？	"Master! Why is there a monk who sees Dharma-like Nirvana?
何故比丘不得見法般涅槃？」	Why can't the monk see Dhamma Nirvana? "


佛告長者：	Buddha tells the elderly:
「若有比丘眼識於色，愛念染著，以愛念染著故，常依於識；	"If there are bhikkhus who are aware of body, they are tainted with love and thought, and when they are tainted with love and thought, they often rely on consciousness;
為彼縛故，若彼取故，不得見法般涅槃。	Because he binds the cause, if he takes the cause, you will not see Dhamma Nirvana.
耳、鼻、舌、身、意識法亦復如是。	The same is true for ears, nose, tongue, body, and consciousness.


「若比丘眼識於色，不愛樂染著，不愛樂染著者，不依於識，不觸、不著、不取故，此諸比丘得見法般涅槃。	"If the bhikkhus are aware of materiality, do not love to be dyed with pleasure, do not love to dye the writer, do not rely on consciousness, do not touch, do not grasp, and do not take reason, then these bhikkhus will see Dhamma Nibbana.
耳、鼻、舌、身、意識法亦復如是。	The same is true for ears, nose, tongue, body, and consciousness.


「是故，長者！有比丘得見法般涅槃者，有不得見法般涅槃者。」	That's why, sir! There are monks who can see Dhamma Nibbana, and there are those who cannot see Dhamma Nibbana.


如長者所問經，如是阿難所問經及佛自為諸比丘所說經，亦如上說。	As the elders asked the sutras, the Ananda asked the sutras and the Buddha himself said sutras for the monks, the same is true.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 238 (two thirty eight) due to SA 238 （二三八）因


SA 238 （二三八）因	SA 238 (two thirty eight) due to
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


時，有異比丘往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, a different monk went to the Buddha's place, inspected the Buddha's feet, and sat back, and the white Buddha said:
「世尊！何因何緣眼識生？	"Master! Why is the eye to know life?
何因何緣耳、鼻、舌、身、意識生？」	Why is the ear, nose, tongue, body, and consciousness born? "


佛告比丘：	Buddhism Bhikkhu:
「眼因緣色，眼識生。	"Eyes are conditioned by color, and eyes know birth.
所以者何？	So what?
若眼識生，一切眼色因緣故。	If the eye sees life, all winks are for reasons.
耳聲因緣、鼻香因緣、舌味因緣、意法因緣意識生。	Ears and sounds, nose and fragrance, tongue and taste, and mind, and consciousness.
所以者何？	So what?
諸所有意識，彼一切皆意法因緣生故。	All consciousnesses, all of them are mental and dharma for reasons.
是名比丘眼識因緣生，乃至意識因緣生。」	It is a monk who is born from eye-consciousness and condition and even consciousness. "


時，彼比丘聞佛所說，歡喜隨喜，作禮而去。	At that time, when he heard what the Buddha said, he rejoiced and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 239 (two thirty nine) conclusion SA 239 （二三九）結法


SA 239 （二三九）結法	SA 239 (two thirty nine) conclusion
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說結所繫法及結法。	"I'm going to talk about the knot method and the knot method.
云何結所繫法？	Where is the law?
眼色、耳聲、鼻香、舌味、身觸、意法，是名結所繫法。	Eyes, ears, nose, tongue, body touch, and mind are the methods of the name knot.
云何結法？	What is the conclusion?
謂欲貪，是名結法。」	Desire to be greedy is the method of name ending. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 240 (Two 40) SA 240 （二四〇）取法


SA 240 （二四〇）取法	SA 240 (Two 40)
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說所取法及取法。	"I am going to talk about the method and the method.
云何所取法？	Where does the cloud take?
眼色、耳聲、鼻香、舌味、身觸、意法，是名所取法。	The look, ears, nose, tongue, body touch, and mind are all methods of taking the name.
云何取法？	Where is the cloud?
謂欲貪，是名取法。」	Desire to be greedy is the method of fame. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 241 (two forty one) hot SA 241 （二四一）燒熱


SA 241 （二四一）燒熱	SA 241 (two forty one) hot
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「愚癡無聞凡夫，比丘！寧以火燒熱銅籌以燒其目，令其熾然，不以眼識取於色相、取隨形好。	"Stupid and unheard of ordinary people, Bhikkhu! It is better to burn the copper chips with fire to burn their eyes and make them blazing, rather than to take the hue and the shape with the eye.
所以者何？	So what?
取於色相、取隨形好故，墮惡趣中如沈鐵丸。	Take it from the hue and follow the shape for good reason, and it is like sinking iron pills in the evil interest.


「愚癡無聞凡夫，寧燒鐵錐以鑽其耳，不以耳識取其聲相、取隨聲好。	"Foolish people do not hear of ordinary people, so I would rather burn an iron cone to drill their ears, rather than use ears to get their voices, just follow the sound.
所以者何？	So what?
耳識取聲相、取隨聲好者，身壞命終墮惡趣中如沈鐵丸。	Ear awareness takes the sound phase and the good ones with the sound, the body is bad and the life falls into the evil like iron pill.


「愚癡無聞凡夫，寧以利刀斷截其鼻，不以鼻識取於香相、取隨香好。	"Foolish people do not hear of ordinary people, so I would rather use a sharp knife to cut off his nose, instead of using the nose to get the fragrance, it is better to take the fragrance.
所以者何？	So what?
以取香相、取隨香好故，身壞命終墮惡趣中如沈鐵丸。	To take the fragrance of incense, take the incense according to the good reason, the body is bad and the life will fall into the evil interest like a iron pill.


「愚癡無聞凡夫，寧以利刀斷截其舌，不以舌識取於味相、取隨味好。	"Foolish people who have no knowledge of ordinary people would rather use a sharp knife to cut off their tongues, rather than use tongues to learn from the taste, and to take what is good.
所以者何？	So what?
以取味相、隨味好故，身壞命終墮惡趣中如沈鐵丸。	To take the taste, follow the taste for good reason, bad body and life will fall into the evil taste like Shen Tie Wan.


「愚癡無聞凡夫，寧以剛鐵利槍以刺其身，不以身識取於觸相及隨觸好。	"Stupid and unheard of ordinary people, I would rather stab them with a gun and iron spear, rather than use your physical knowledge to get touched and touched.
所以者何？	So what?
以取觸相及隨觸好故，身壞命終墮惡趣中如沈鐵丸。	In order to take the touch and follow the touch for good, the bad body and life will eventually fall into the evil interest like iron pills.


「諸比丘！睡眠者是愚癡活、是癡命，無利、無福，然諸比丘寧當睡眠，不於彼色而起覺想；	"Bhikkhus! Sleepers are foolish, foolish, unprofitable, and without blessings, but bhikkhus should sleep and do not think about other colors;
若起覺想者，必生纏縛諍訟，能令多眾起於非義，不能饒益安樂天人。	If you think about it, you will be bound and condemned, which can cause many people to be unrighteous, and cannot benefit the people of peace and happiness.


「彼多聞聖弟子作如是學：	"The disciples of the Saint Peter learned this way:
『我今寧以熾然鐵槍以貫其目，不以眼識取於色相，墮三惡趣，長夜受苦。	"I would rather use a blazing iron spear to penetrate my eyes, instead of using my eyes to perceive hues, fall into the three evils, and suffer in the long night.
我從今日當正思惟：	I will be thinking right from today:
「觀眼無常、有為、心緣生法，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦無常、有為、心緣生法。」	While seeing impermanence, activity, and mind-dependent reproductive methods, if form, eye-consciousness, eye touch, and eye touch are born and received by cause and condition, inner consciousness is bitter, happy, not bitter or unhappy. law.
』耳、鼻、舌、身入處當如是學：	"Ears, nose, tongue, and body entry should be learned like this:
『寧以鐵槍貫其身體，不以身識取於觸相及隨觸好故，墮三惡道。	"I would rather use an iron spear to pierce his body, instead of using his body knowledge to take contact with each other, and fall into the three evil ways.
我從今日當正思惟：	I am thinking right from today:
「觀身無常、有為、心緣生法，若觸、身識、身觸、身觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦無常、有為、心緣生法。」	Contemplation of the impermanence, activity, and mind-condition-generating method of the body, if touch, body-consciousness, body-touch, body-touch cause and receive, if inner feeling is suffering, happy, not suffering or unhappy, it is also impermanent, promising, and heart-conditioned. Health.
』	』

「多聞聖弟子作如是學：	"Much to hear that the disciples of the saint have learned this way:
『睡眠者是愚癡活、癡命，無果、無利、無福，我當不眠，亦不起覺想，起想者生於纏縛諍訟，令多人非義饒益，不得安樂。』	"The sleeper is foolish, foolish, fruitless, unprofitable, and without blessings. I should not sleep or think about it. The thinker is born in bondage and litigation, which makes many people unrighteous and unhappy. 』


「多聞聖弟子如是觀者，於眼生厭，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦生厭，厭故不樂，不樂故解脫，解脫知見：	"It is often said that the saint disciple is like a viewer, he is bored in the eyes, if the form, eye-consciousness, eye contact, eye contact arises and suffers, if the inner consciousness is suffering, happy, not bitter or unhappy, he is also bored, disgusted and unhappy, Unhappiness is liberated, liberated knowing:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 242 (two four two) know SA 242 （二四二）知


SA 242 （二四二）知	SA 242 (two four two) know
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若眼不知、不識、不斷、不離欲，不堪能正盡苦；	"If you don’t know, don’t know, continue, don’t break away from your desires, you can endure suffering if you are unbearable;
於眼若知、若識、若斷、若離欲，堪能正盡苦。」	If you know, if you know, if you break, if you want to leave your desires, you can do all the suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.


如眼四經，如是乃至意二十四經如上說。	Such as the four sutras of the eyes, and even the twenty-four sutras of the meaning as said above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 243 (two four three) flavor etc. SA 243 （二四三）味等


SA 243 （二四三）味等	SA 243 (two four three) flavor etc.
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若諸比丘於眼味者，當知是沙門、婆羅門不得自在脫於魔手，魔縛所縛，入於魔繫。	"If the bhikkhus have a taste for the eyes, they should know that it is a sandman or a brahman who can't get out of the hands of the demon, bound by the demon, and enter the demon system.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
若沙門、婆羅門於眼不味者，當知是沙門、婆羅門不隨於魔，脫於魔手，不入魔繫。」	If Shamon and Brahman are indifferent to those who do not see, they should know that they are Shamen and Brahmins who do not follow the demons, get out of the hands of the demons, and do not enter the demons. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.


如味，如是歡喜、讚歎、染著、堅住、愛樂、憎嫉，亦如是說。	Such as taste, such as joy, admiration, dyeing, perseverance, love, hatred, and so on.


如內入處七經，外入處七經，亦如是說。	The same is true for the seven sutras at the inner entrance and the seven sutras at the outer entrance.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 244 (Twenty Four Four) Magic Fishing SA 244 （二四四）魔釣


SA 244 （二四四）魔釣	SA 244 (Twenty Four Four) Magic Fishing
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂。	For a while, the Buddha lived in Vaishali Macaque Pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六魔鈎。	"There are six magic hooks.
云何為六？	What is cloud six?
眼味著色，是則魔鈎，耳味著聲，是則魔鈎，鼻味著香，是則魔鈎，舌味著味，是則魔鈎，身味著觸，是則魔鈎，意味著法，是則魔鈎。	The color of the eyes is the magic hook, the ear smells the sound, the magic hook, the nose smells fragrant, the magic hook, the tongue smells, the magic hook, the body smells touch, and the magic hook means The move is a magic hook.
若沙門、婆羅門眼味著色者，當知是沙門、婆羅門魔鈎鈎其咽，於魔不得自在。」	If the eyes of Shamen and Brahmins are colored, they should know that it is Shamen and Brahmans who are hooked by their swallows. "


穢說淨說，廣說如上。	Hui said Jing said, Guang said as above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 245 (Twenty Four Five) Four Dharma Products SA 245 （二四五）四法品


SA 245 （二四五）四法品	SA 245 (Twenty Four Five) Four Dharma Products
如是我聞：	If I smell:


一時，佛住拘留搜調伏駮牛聚落。	For a while, the Buddha stayed in detention and searched and tuned the oxen settlement.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當為汝等說法，初語亦善，中語亦善，後語亦善，善義善味，純一滿淨，清白梵行，謂四品法經。	"I should speak for you now. The first language is also good, the Chinese language is also good, and the latter language is also good, good meaning and good taste, pure and pure, pure and pure, and it is called the four grades of Dharma.
諦聽，善思，當為汝說。	Truth, listen, think well, speak for you.


「何等為四品法經？	"What is the Fourth Grade Dharma Sutra?
有眼識色可愛、可念、可樂、可著，比丘見已，歡喜、讚歎、樂著、堅住，有眼識色不可愛、不可念、不可樂著、苦厭。	Eyes are cute, readable, cola, and okay. Bhikkhus are happy, admired, happy, and persevering when they see themselves. They are not cute, reciting, cola, and bored.
比丘見已，瞋恚、嫌薄。	When the monk saw it, he was aggrieved and disgusted.
如是比丘於魔不得自在，乃至不得解脫魔繫。	In this case, the monk cannot be at ease with demons, and cannot even get rid of demons.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.


「有眼識色可愛、可念、可樂、可著，比丘見已，知喜不讚歎、不樂著堅實，有眼識色不可愛、念、樂、著，比丘見已，不瞋恚、嫌薄。	"There are eyes to perceive color, cute, readable, cola, and acquaintance. Bhikkhus see the past, know whether they are happy or unhappy, and are solid.
如是比丘不隨魔，自在，乃至解脫魔繫。	If the monk does not follow the demons, he is free, and even liberates the demons.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
是名比丘四品法經。」	It is the fourth class of Buddhist monks. "




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 246 (Twenty Four Six) Seven years SA 246 （二四六）七年


SA 246 （二四六）七年	SA 246 (Twenty Four Six) Seven years
如是我聞：	If I smell:


一時，佛住王舍城耆闍崛山。	For a while, the Buddha lived on the Qitian Mountain in Wangshe City.


爾時，世尊晨朝著衣持鉢，入王舍城乞食。	At that time, the World Zun Chen went to the Wangshe City to beg for food.


爾時，天魔波旬作是念：	At that time, the demon Bo Xun wrote:
「沙門瞿曇晨朝著衣持鉢，入王舍城乞食，我今當往亂其道意。」	Shamen Qu Tanchen dressed in clothes and a bowl, and went to the Wangshe City to beg for food. I am going to mess with his Taoism today.


時，魔波旬化作御車象類，執杖覓牛，著弊衣，蓬頭亂髮，手脚剝裂，手執牛杖，至世尊前問言：	At the time, Mobo Xun turned into a car elephant, holding a rod to search for cows, wearing cheating clothes, unkempt hair, peeling hands and feet, holding a cow staff, and the first question to the Lord:
「瞿曇！見我牛不？」	Qu Tan! See me?


世尊作是念：	The masterpiece is to read:
「此是惡魔，欲來亂我。」	"This is the devil, I want to mess with me."
即告魔言：	Tell the magic word:
「惡魔！何處有牛？	"Devil! Where is the cow?
何用牛為？」	Why use cattle? "


魔作是念：	The magic is to read:
「沙門瞿曇知我是魔。」	Samen Qutan knows that I am a demon.
而白佛言：	And Bai Buddha said:
「瞿曇！眼觸入處，是我所乘。	"Qu Tan! My eyes touch the place where I ride.
耳、鼻、舌、身、意觸入處，是我所乘。」	The ear, nose, tongue, body, and mind touch the places that I take. "


復問：	Repeat question:
「瞿曇！欲何所之？」	Qu Tan! What do you want?


佛告惡魔：	Buddha told the devil:
「汝有眼觸入處，耳、鼻、舌、身、意觸入處。	"You have where your eyes touch, and where your ears, nose, tongue, body, and mind touch.
若彼無眼觸入處，無耳、鼻、舌、身、意觸入處，汝所不到，我往到彼。」	If he has no eye contact, no ear, nose, tongue, body, or mind contact, you can't reach him. "


爾時，天魔波旬即說偈言：	At that time, Tian Mo Bo Xun said:


「若常有我者，彼悉是我所，	"If there is always me, Bizi is my company,
一切悉屬我，瞿曇何所之。」	Everything belongs to me, what Qu Tan does. "


爾時，世尊說偈答言：	At that time, the Blessed One said:


「若言有我者，彼說我則非，	"If you say there is me, he says I am not.
是故知波旬，即自墮負處。」	It’s the reason why we know the wave ten days, that is, the place of self-defeating. "


魔復說偈言：	Mo Fu said the verse:


「若說言知道，安隱向涅槃，	"If you speak and know, Anyin will move towards Nirvana,
汝自獨遊往，何煩教他為？」	If you travel by yourself, why bother to teach him? "


世尊復說偈答言：	Blessed One's remarks and reply:


「若有離魔者，問度彼岸道，	"If there is a demon, ask the other side,
為彼平等說，真實永無餘，	For his equality, there is no more truth,
時習不放逸，永離魔自在。」	Shi Xi never let go, never let go of the devil. "


魔復說偈言：	Mo Fu said the verse:


「有石似段肉，餓烏來欲食，	"There is a piece of meat like a stone.
彼作軟美想，欲以補飢虛，	He made soft and beautiful thoughts, and wanted to make up for hunger,
竟不得其味，折觜而騰虛，	It's not as good as it tastes.
我今猶如烏，瞿曇如石生，	I'm like a black sky today
不入愧而去，猶烏陵虛逝，	Go away without being ashamed, like Wuling dying,
內心懷愁毒，即彼沒不現。」	With melancholy in my heart, that is, he does not show up. "




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 247 (two forty seven) magic SA 247 （二四七）魔


SA 247 （二四七）魔	SA 247 (two forty seven) magic
如是我聞：	If I smell:


一時，佛住王舍城耆闍崛山。	For a while, the Buddha lived in Qitijue Mountain, Wangshe City.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若沙門、婆羅門眼習近於色，則隨魔所自在，乃至不得解脫魔繫。	"If Shamen and Brahmins are accustomed to sex, they will be at ease with the demons, and will not even be free from demons.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.


「若沙門、婆羅門眼不習近於色，不隨魔，自在，乃至得解脫魔繫。	"If Shamen and Brahmins are not accustomed to sex, do not follow demons, they are at ease, and they can even be free from demons.
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.


如習近，如是繫著、如是味、如是鄰聚，若使受持繫著，我所求欲，淳濃不捨，亦如上說。	If Xi is near, if it is bound, if it is taste, if it is neighboring, if it is held, I want to desire, Chunnong will not give up, as said above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 248 (Twenty-eight) Cunda SA 248 （二四八）純陀


SA 248 （二四八）純陀	SA 248 (Twenty-eight) Cunda
如是我聞：	If I smell:


一時，佛住波吒利弗多羅國雞林園。	For a while, the Buddha lived in Bozha Livodoro National Chicken Forest Park.


爾時，尊者阿難往詣尊者大純陀所，共相問訊已，於一面坐。	At that time, the Venerable Ananda went to the Venerable Dachun Tosho, and had a total of inquiries, and sat on one side.


爾時，尊者阿難語尊者純陀言：	At that time, Venerable A-Nanyu Venerable Chuntayan:
「欲有所問，寧有閑暇見答與不？」	If you want to ask something, I would rather have some free time. See the answer or not?


尊者純陀語尊者阿難言：	Venerable Ananda:
「隨仁所問，知者當答。」	As you ask, the knower should answer.


尊者阿難問尊者純陀：	Venerable Ananda asked Venerable Chunta:
「如世尊、如來、應、等正覺所知所見，說四大造色，施設顯露，此四大色非我，如來、應、等正覺所知所見，亦復說識非我耶？」	"If the Blessed One, Tathagata, Ying, etc. know and see through enlightenment, speaking of the four great formations, and the facilities are revealed, these four great forms are not me. Tathagata, Ying, and so on.


尊者純陀語尊者阿難言：	Venerable Cunda, Yu Venerable Ananda:
「仁者最為多聞，我從遠來詣尊者所，為問此法故，今日，尊者！唯願為說此義。」	The benevolent is the most heard. I have come from afar to ask for this reason. Today, my lord! I only wish to say this righteousness.


尊者阿難語純陀言：	Venerable Ananda's Chunta language:
「我今問尊者，隨意見答。	"I will ask the Lord today, and I will answer according to my opinion.
尊者純陀！為有眼、有色、有眼識不？」	Venerable Cunda! To have eyes, colors, and eyes, don’t you? "


答言：	Answer:
「有。」	Have.


尊者阿難復問：	Venerable Ananda asked again:
「為緣眼及色，生眼識不？」	Does the eye know for the sake of eye and color?


答言：	Answer:
「如是。」	That's it.


尊者阿難復問：	Venerable Ananda asked again:
「若眼及色生眼識，彼因、彼緣，為常、為無常？」	If the eye and form produce eye-consciousness, the cause and condition are constant and impermanent?


答言：	Answer:
「無常。」	Impermanence.


尊者阿難又問：	Venerable Ananda asked again:
「彼因、彼緣生眼識，彼因、彼緣無常變易時，彼識住耶？」	Because of this cause, the condition of the other produces eye consciousness, when the cause and condition of the other are impermanent, the other's knowledge stays?


答曰：	Answer:
「不也，尊者阿難！」	No, Venerable Ananda!

尊者阿難復問：	Venerable Ananda asked again:
「於意云何？	"Yu Yiyun?
彼法若生、若滅可知，多聞聖弟子於中寧見是我、異我、相在不？」	If the Fa is born and died, it can be known. I hear more about the Holy Disciple Yu Zhongning and see if it is me, different me, and each other? "


答曰：	Answer:
「不也，尊者阿難！」	No, Venerable Ananda!

「耳、鼻、舌、身、意、法，於意云何？	"Ears, nose, tongue, body, mind, and dharma, what do you think about it?
有意、有法、有意識不？」	Is it intentional, lawful, or conscious? "


答曰：	Answer:
「有。	"Have.
尊者阿難！」	Venerable Ananda! "

復問：	Repeat question:
「為緣意及法，生意識不？」	For fate and law, business knowledge?


答曰：	Answer:
「如是，尊者阿難！」	So, Venerable Ananda!

復問：	Repeat question:
「若意緣法生意識，彼因、彼緣，為常、為無常。」	If the mind is dependent on the Dharma to produce consciousness, the other cause and the other condition are constant and impermanent.


答曰：	Answer:
「無常。	"Impermanence.
尊者阿難！」	Venerable Ananda! "

復問：	Repeat question:
「若因、若緣生意識，彼因、彼緣無常變易時，意識住耶？」	If the cause and condition produce consciousness, when the cause and condition are impermanent, the consciousness stays?


答曰：	Answer:
「不也，尊者阿難！」	No, Venerable Ananda!

復問：	Repeat question:
「於意云何？	"Yu Yiyun?
彼法若生、若滅可知，多聞聖弟子寧於中見我、異我、相在不？」	If Bifa is born and died, it can be known. How often do saint disciples would rather see me, different me, and be in each other? "


答言：	Answer:
「不也，尊者阿難！」	No, Venerable Ananda!

尊者阿難語純陀言：	Venerable Ananda's Chunta language:
「是故，尊者！而如來、應、等正覺所知所見，說識亦無常。	"Yes, therefore, sir! But the Tathagata, Ying, and other enlightenment know and see, and knowledge is impermanent.
譬如士夫持斧入山，見芭蕉樹，謂堪材用，斷根、截斫葉葉、剝皮，求其堅實，剝至於盡，都無堅處。	For example, when a scholar enters the mountain with an axe and sees a banana tree, it is said to be good for timber, cutting off the root, cutting off the leaves, peeling the bark, seeking its firmness, and peeling it to the end, there is no firm place.
如是多聞聖弟子正觀眼識，耳、鼻、舌、身、意識。	In this way, the disciples of the Sacred Master of Sentences observe the eyes, ears, nose, tongue, body and consciousness.
當正觀時，都無可取，無可取故，無所著，無所著故，自覺涅槃：	When you are meditating, there is no desire, no reason, no writing, no writing reason, and conscious Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

彼二正士說是法時，展轉隨喜，各還其所。	When the princes said that it was the law, they would rejoice and rejoice, and each returned to his place.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 249 (twenty-nine) SA 249 （二四九）拘絺羅


SA 249 （二四九）拘絺羅	SA 249 (twenty-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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，尊者阿難詣尊者舍利弗所，語尊者舍利弗：	At that time, Venerable Ananda called Venerable Sariputra, and said Venerable Sariputra:
「欲有所問，寧有閑暇為解說不？」	If you want to ask something, would you rather have some free time to explain?


舍利弗言：	Sariputta said:
「隨仁所問，知者當答。」	As you ask, the knower should answer.


尊者阿難問尊者舍利弗：	Venerable Ananda asked Venerable Sariputra:
「六觸入處盡，離欲、滅、息、沒已，更有餘不？」	Six touches are all in place, leaving desire, extinction, breath, no end, more?


尊者舍利弗語阿難言：	Venerable Sariputta Ananda:
「莫作此問：	"Don't ask:
『六觸入處盡，離欲、滅、息、沒已，更有餘不？』	"The six touches are all in the place, leaving desire, extinction, rest, emptiness, and more? 』
」	!!br0ken!!

阿難又問尊者舍利弗：	Ananda asked the Venerable Sariputta again:
「六觸入處盡，離欲、滅、息、沒已，無有餘耶？」	Six touches into the place, leaving desire, extinction, breath, no end, nothing more?


尊者舍利弗答阿難言：	The Venerable Sariputta A. It’s hard to say:
「亦復不應作如是問：	"Nor should I ask the same:
『六觸入處盡，離欲、滅、息、沒已，無有餘耶？』	『Six touches into the place, leaving desire, extinction, breath, emptiness, nothing more? 』
」	!!br0ken!!

阿難復問尊者舍利弗：	Ananda asked the Venerable Sari Pharaoh again:
「六觸入處盡，離欲、滅、息、沒已，有餘無餘、非有餘非無餘耶？」	Six touches into the place where they are all, leaving desire, extinction, breath, emptiness, surplus, no surplus, no surplus?


尊者舍利弗答阿難言：	Venerable Sariputta replied to Ananda:
「此亦不應作如此問：	"This should not be asked:
『六觸入處盡，離欲、滅、息、沒已，有餘無餘、非有餘非無餘耶？』	"Six touches into the place, leaving desire, extinction, breath, no end, no more, no more, no more than no more? 』
」	!!br0ken!!

尊者阿難又問舍利弗：	Venerable Anan asked Sariputra again:
「如尊者所說：	"As His Holiness said:
『六觸入處盡，離欲、滅、息、沒已，有亦不應說，無亦不應說，有無亦不應說，非有非無亦不應說。』	"The six touches are all in the place. Desire, extinguishment, rest, and emptiness. There should not be said, nothing should not be said, whether there is or not should not be said, and neither should there be nor nothing. 』
此語有何義？」	What does this term mean? "


尊者舍利弗語尊者阿難：	Venerable Sariputta Venerable Ananda:
「六觸入處盡，離欲、滅、息、沒已，有餘耶？	"Six touches enter the place to be exhausted, leaving desire, extinction, rest, and no end, there is more?
此則虛言。	This is a false statement.
無餘耶？	No Yu Ye?
此則虛言。	This is a false statement.
有餘無餘耶？	More than enough?
此則虛言。	This is a false statement.
非有餘非無餘耶？	No more than no more?
此則虛言。	This is a false statement.
若言六觸入處盡，離欲、滅、息、沒已，離諸虛偽，得般涅槃，此則佛說。」	If the six touches into the place to be exhausted, to leave desire, extinguishment, breath, dysphoria, to leave all hypocrisy, to attain Nibbana, then the Buddha said. "


時，二正士展轉隨喜，各還本處。	At that time, the two Zhengshi exhibitions turned around and rejoiced, and each returned to his place.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 250 (Twenty Five Zero) SA 250 （二五〇）拘絺羅


SA 250 （二五〇）拘絺羅	SA 250 (Twenty Five Zero)
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 bamboo garden in the city of Kalanto.


時，尊者舍利弗、尊者摩訶拘絺羅俱在耆闍崛山。	At that time, the Venerable Sariputra and the Venerable Maha Kuwan Luo were at Qihao Mountain.


尊者摩訶拘絺羅晡時從禪覺，詣尊者舍利弗所，共相問訊已，退坐一面，語舍利弗言：	The Venerable Maha was enlightened from Zen when he was in the sacred Buddha, and the Venerable Saripusas, who had been interrogated together, sat back and said:
「欲有所問，寧有閑暇見答已不？」	If you want to ask something, I'd rather have some free time to see you, isn't it?


尊者舍利弗語摩訶拘絺羅：	The Venerable Sariputta Mahakurhara:
「隨仁所問，知者當答。」	As you ask, the knower should answer.


尊者摩訶拘絺羅問尊者舍利弗言：	The Venerable Maha Kuwan asked the Venerable Sari:
「云何？	"Yun He?
尊者舍利弗，眼繫色耶？	Venerable Sariputra, eyes are lust?
色繫眼耶？	Color is the eye?
耳聲、鼻香、舌味、身觸、意法，意繫法耶？	Ear sound, nose smell, tongue smell, body touch, mind, and mind, right?
法繫意耶？」	Legal system meaning? "


尊者舍利弗答尊者摩訶拘絺羅言：	The Saying of Venerable Sariputta to Venerable Mahagu:
「非眼繫色，非色繫眼，乃至非意繫法，非法繫意，尊者摩訶拘絺羅，於其中間，若彼欲貪，是其繫也。	"Non-eye-based color, non-color-based eye, or even non-meaning law, illegal meaning, the Venerable Maha custodially, in the middle, if he wants to be greedy, it is his relationship.
尊者摩訶拘絺羅！譬如二牛，一黑一白，共一軛鞅縛繫，人問言：	Venerable Maha Khuluo! For example, there are two cows, one black and one white, and they share the same martingale system. People ask:
『為黑牛繫白牛，為白牛繫黑牛。』	"It is a black cow of the black cow series, and a black cow of the white cow series. 』
為等問不？」	Just to wait, don’t you? "


答言：	Answer:
「不也，尊者舍利弗！非黑牛繫白牛，亦非白牛繫黑牛，然於中間，若軛、若繫鞅者，是彼繫縛。」	No, Venerable Sariputra! It is neither a black cow nor a white cow, nor is it a black cow, but in the middle, if it is a yoke or a martingale, it is bound by the other.


「如是，尊者摩訶拘絺羅！非眼繫色，非色繫眼，乃至非意繫法，非法繫意，中間欲貪，是其繫也。	"If so, Venerable Maha Kula! Non-eyes, non-color eyes, and even non-consciousness are related to law, illegally related to meaning, and desire for greed in the middle.


「尊者摩訶拘絺羅！若眼繫色，若色繫眼，乃至若意繫法，若法繫意，世尊不教人建立梵行，得盡苦邊，以非眼繫色，非色繫眼，乃至非意繫法，非法繫意，故世尊教人建立梵行，得盡苦邊。	"Venerable Maha Kula! If the eyes are color, if the color is the eye, even if the meaning is the law, if the law is the meaning, the Blessed One does not teach people to establish the Brahma, you have to do all the hardships. The color system of the eye, and even the non-ideal system of law, is illegally connected to the meaning. Therefore, the Blessed One has to teach people to establish Brahma.


「尊者摩訶拘絺羅！世尊眼見色若好、若惡，不起欲貪，其餘眾生眼若見色若好、若惡，則起欲貪，是故世尊說當斷欲貪，則心解脫，乃至意、法亦復如是。」	Venerable Maha Khulua! The Blessed One sees physicality if it is good or evil, but does not have desire for greed. If the other sentient beings see physicality as good or evil, they become greedy. That's why the Blessed One said that you should stop desire for greed. The mind is liberated, and even the mind and the law are the same.


時，二正士展轉隨喜，各還本處。	At that time, the two Zhengshi went to the exhibition and rejoiced, and each returned to his place.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 251 (Twenty-five One) SA 251 （二五一）拘絺羅


SA 251 （二五一）拘絺羅	SA 251 (Twenty-five 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 bamboo garden in the city of Kalanto.


爾時，尊者舍利弗、尊者摩訶拘絺羅俱在耆闍崛山中。	At that time, the Venerable Sariputra and the Venerable Maha Kuwan Luoju were in the Qiwei Mountain.


尊者摩訶拘絺羅晡時從禪覺，詣尊者舍利弗所，共相問訊已，退坐一面，語尊者舍利弗：	The Venerable Maha was enlightened from Zen during the time of Jurong, and the Venerable Sariputra, who had been interrogated together, retired, and said the Venerable Sariputra:
「欲有所問，寧有閑暇見答已不？」	If you want to ask something, I would rather have some free time to see the answer?


舍利弗言：	Sariputta said:
「隨仁所問，知者當答。」	As you ask, the knower should answer.


尊者摩訶拘絺羅問尊者舍利弗言：	Venerable Maha Kuwana asked Venerable Relic Buddha to say:
「謂無明者。	"The ignorant.
云何為無明？」	What is cloud ignorance? "


尊者舍利弗言：	Sayings of the Venerable Relic:
「所謂無知，無知者是為無明。	"The so-called ignorance, the ignorant is ignorance.
云何無知？	Why is Yun ignorant?
謂眼無常不如實知，是名無知，眼生滅法不如實知，是名無知。	It is said that the eye does not know the truth as it is impermanence, it is ignorance, and the eye birth and death method is not known as it is, it is ignorance.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
如是，尊者摩訶拘絺羅！於此六觸入處如實不知、不見、不無間等、愚闇、無明、大冥，是名無明。」	If so, Venerable Maha Kula! Here the six touches into the place truthfully don’t know, see, have no space, etc., stupid darkness, ignorance, great darkness, is ignorance. "


尊者摩訶拘絺羅又問尊者舍利弗：	The Venerable Maha Kula asked the Venerable Relic:
「所謂明者。	"The so-called bright one.
云何為明？」	What is the cloud? "


舍利弗言：	Sariputta said:
「所謂為知，知者是明，為何所知？	"The so-called knowing, knowing is the knowing, why do you know?
謂眼無常、眼無常如實知，眼生滅法、眼生滅法如實知。	It is said that the eyes are impermanent, and the eyes are impermanent, know as they are, and know as they are.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
尊者摩訶拘絺羅！於此六觸入處如實知、見、明、覺、悟、慧、無間等，是名為明。」	Venerable Maha Khuluo! Here, the six places of contact with truthful knowledge, seeing, lucidity, enlightenment, enlightenment, wisdom, and perfection, etc., are called ming. "


時，二正士各聞所說，展轉隨喜，各還其所。	At that time, the two Zhengshis heard what they said, the exhibition turned and rejoiced, and each returned to his place.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 252 (Twenty-five Two) Urborsanna SA 252 （二五二）優波先那


SA 252 （二五二）優波先那	SA 252 (Twenty-five Two) Urborsanna
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.


時，有比丘名優波先那，住王舍城寒林中塜間蛇頭巖下迦陵伽行處。	At that time, there was Bossanna, a famous monk, who lived in the cold forest of Wangshe City at the foot of Kalinga under the Shetou Rock.
時，尊者優波先那獨一於內坐禪。	At that time, Venerable Upo Xianna was unique in inner zazen.


時，有惡毒蛇長尺許，於上石間墮優波先那身上，優波先那喚舍利弗：	At that time, there was a vicious snake with a long ruler, falling on Ubosanna between the upper stones, Ubosanna calling Sariputra:
「語諸比丘，毒蛇墮我身上，我身中毒，汝等駛來，扶持我身，出置於外，莫令於內身壞碎，如糠糟聚。」	Bhikkhus, the poisonous snake fell on me, my body was poisoned, you wait to drive me, support my body, go out, don't make the inner body broken, like chaff.


時，尊者舍利弗於近處，住一樹下，聞優波先那語，即詣優波先那所，語優波先那言：	At that time, the Venerable Sariputra was nearby, living under a tree, and heard the words of Upoxian, that is, the words of Upoxian, that of Upoxian:
「我今觀汝色貌，諸根不異於常，而言中毒，持我身出，莫令散壞，如糠糟聚，竟為云何？」	I look at your appearance today. The roots are no different from normal. In terms of being poisoned, I will stay out of my body and don't let me fall apart like chaff and gather together. What is it?


優波先那語舍利弗言：	Uposhanna Says Liv:
「若當有言：	"If there is something to say:
『我眼是我、我所。	"My eyes are me, what I am.
耳、鼻、舌、身、意。	Ears, nose, tongue, body, mind.
耳、鼻、舌、身、意是我、我所。	The ears, nose, tongue, body and mind are me and what we are.
色、聲、香、味、觸、法，色、聲、香、味、觸、法是我、我所。	The form, sound, fragrance, taste, touch, dharma, body, sound, fragrance, taste, touch, dharma are me and what we are.
地界，地界是我、我所。	The land boundary, the land boundary is me and our place.
水、火、風、空、識界，水、火、風、空、識界是我、我所。	Water, fire, wind, emptiness, and consciousness, water, fire, wind, emptiness, and consciousness are me and my place.
色陰，色陰是我、我所。	Seyin, Seyin is me and what I do.
受、想、行、識陰，受、想、行、識陰是我、我所』者，面色諸根應有變異。	Feeling, thinking, acting, and knowing yin, feeling, thinking, acting, and knowing yin are me and what I am, and the complexions should have variations.
我今不爾，眼非我、我所；	I am not here, my eyes are not me, what I am;
乃至識陰非我、我所，是故面色諸根無有變異。」	Even knowing yin is not self and self, so there is no variation in the roots of complexion. "


舍利弗言：	Sariputta said:
「如是，優波先那！汝若長夜離我、我所、我慢繫著使，斷其根本，如截多羅樹頭，於未來世永不復起，云何面色諸根當有變異。」	If so, You Bossina! If you leave me, my place, and I slowly in the long night, I will cut off its roots, like cutting off the top of a tree, which will never rise in the future, and the roots of the cloud's face should be changed.


時，舍利弗即周匝扶持優波先那身出於窟外，優波先那身中毒碎壞，如聚糠糟。	At that time, Sariputra, namely Zhouza, supported Ubo's body out of the cave, and Ubo's body was poisoned and broken like chaff.


時，舍利弗即說偈言：	At that time, Sariputta said:


「久殖諸梵行，善修八聖道，	"For a long time, all the Brahma, cultivate the Eight Noble Paths,
歡喜而捨壽，猶如棄毒鉢。	Rejoicing and giving up one's life is like abandoning a poisonous bowl.

久殖諸梵行，善修八聖道，	For a long time, all the Brahma, cultivate the Eight Noble Paths,
歡喜而捨壽，如人重病愈。	Rejoicing and giving up life is like a person recovering from a serious illness.

久殖諸梵行，善修八聖道，	For a long time, all the Brahma, cultivate the Eight Noble Paths,
如出火燒宅，臨死無憂悔，	Like a house on fire, dying without regrets,
久殖諸梵行，善修八聖道，	For a long time, all the Brahma, cultivate the Eight Noble Paths,
以慧觀世間，猶如穢草木，	Seeing the world with wisdom is like filthy vegetation,
不復更求餘，餘亦不相續。」	No more begs for more, and more is not continued. "


時，尊者舍利弗供養優波先那尸已，往詣佛所，稽首禮足，退坐一面，白佛言：	At that time, the Venerable Sariputra offered to the corpse of Ubosian, went to the Buddha's place, paid homage to the head and sat back, and the White Buddha said:
「世尊！尊者優波先那有小惡毒蛇，如治眼籌，墮其身上，其身即壞，如聚糠糟。」	Sovereign! The Venerable Ubosian has a small vicious snake. If you are looking for a cure, if you fall on him, his body will be bad, like gathering chaff.


佛告舍利弗：	Buddha told Sariputta:
「若優波先那誦此偈者，則不中毒，身亦不壞，如聚糠糟。」	If Upoxian chanted this verse, he would not be poisoned, nor would his body be bad, like gathering chaff.


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！誦何等偈？	"Master! What kind of verse?
何等辭句？」	What kind of rhetoric? "


佛即為舍利弗而說偈言：	The Buddha said the verse for Sariputra:


「常慈念於彼，堅固賴吒羅，	"Always be kind to him, strengthen Lai Zara,
慈伊羅槃那，尸婆弗多羅，	Ciylla Panna, the corpse Fodor,
欽婆羅上馬，亦慈迦拘吒，	Qin Brae got on his horse, and he was also merciful to Kuzha,
及彼黑瞿曇，難徒跋難陀。	And that black Qutan, it's hard to go to Nanda.

慈悲於無足，及以二足者，	Compassion in the footless, and the two-footed,
四足與多足，亦悉起慈悲，	Four feet and many feet, also learn of compassion,
慈悲於諸龍，依於水陸者，	Compassion to the dragons, to the water and land,
慈一切眾生，有量及無量，	To be kind to all sentient beings, both quantity and infinite,
安樂於一切，亦離煩惱生，	Be happy in everything, and be free from worries,
欲令一切賢，一切莫生惡。	I want to make all virtuous, and nothing can cause evil.

常住蛇頭巖，眾惡不來集，	I live in Shetouyan, where all evils do not come to gather,
凶害惡毒蛇，能害眾生命，	It kills vicious snakes, can kill all lives,
如此真諦言，無上大師說，	Such true meaning, the Supreme Master said,
我今誦習此，大師真實語，	I’m chanting this, the truth of the master,
一切諸惡毒，無能害我身。	All evils are incapable of harming my body.

貪欲瞋恚癡，世間之三毒，	Greed, aversion, ignorance, the three poisons of the world,
如此三毒惡，永除名佛寶，	Such three evils will be removed from the Buddha treasure forever,
法寶滅眾毒，僧寶亦無餘，	The magic weapon eliminates all poisons, and there is no more monk treasure,
破壞凶惡毒，攝受護善人，	Destroy the vicious and poisonous, protect the good people,
佛破一切毒，汝蛇毒今破。」	The Buddha destroys all poison, but the snake poison is destroyed today. "


故說是呪術章句，所謂：	Therefore, it is said that it is a chapter sentence of 呪术, the so-called:


「塢躭婆隷躭婆隷航陸波婆躭陸［木＊奈］渧肅［木＊奈］渧抧跋渧文那移三摩移檀諦尼羅枳施婆羅拘閇塢隷塢娛隷」悉波呵	"Wu Zang Po Li Zhan Po Li Hang Lu Bo Po Po Dan Lu [木＊奈] Lu Su [木＊奈] Lu Li Ba Li Wen Na shifted three Mo shifted Tan Tie Nile Zhi Shi Bor Luo Ku Jie Wu Li Wu Yu Li Sibo

「舍利弗！優波先那善男子爾時說此偈，說此章句者，蛇毒不能中其身，身亦不壞，如糠糟聚。」	Sariputra! The virtuous man Upoxian said this verse from time to time, and the person who said the sentence of this chapter, the snake venom cannot be in the body, and the body is not bad, like chaff.


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！優婆先那未曾聞此偈，未曾聞此呪術章句，世尊今日說此，正為當來世耳。」	World Honored Master! You have never heard of this verse before, or heard of this verse. The Lord said this today, just for the afterlife.


尊者舍利弗聞佛所說，歡喜作禮而去。	Venerable Sariputta heard what the Buddha said, and left with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 253 (Twenty-five-three) Vinyugajanyan SA 253 （二五三）毗紐迦旃延


SA 253 （二五三）毗紐迦旃延	SA 253 (Twenty-five-three) Vinyugajanyan
如是我聞：	If I smell:


一時，尊者優陀夷往拘薩羅國人間遊行，至拘磐茶聚落，到毘紐迦旃延氏婆羅門尼菴羅園中住。	For a while, Venerable Udhayi marched among the people of Kusala Kingdom, to the Kupan tea settlement, and lived in the Brahman Nymph of Vinyu Kayayan.


時，毘紐迦旃延氏婆羅門尼有諸年少弟子，遊行採樵，至菴羅園中，見尊者優陀夷坐一樹下，容貌端正，諸根寂靜，心意安諦，成就第一調伏。	At that time, the Vinyujajanyan Brahman had many young disciples, marching to gather woods, to the Anluo Garden, see the Venerable Utayi sitting under a tree, his appearance is correct, the roots are quiet, the mind is peaceful, and the first adjustment is achieved. .
見已，往詣其所，共相問訊已，退坐一面。	Seeing the past, going to the place where they are, and inquiring about each other, sitting back.
時，優陀夷為諸年少種種說法，勸勵已，默然而住，彼諸年少聞尊者優陀夷所說，歡喜隨喜，從坐起去。	At that time, Udayi talked about various sayings for the young people, encouraged them, and lived in silence. The young people heard the words of Venerable Udayi, rejoicing and rejoicing, from sitting up.


時，諸年少擔持束薪，還至毘紐迦旃延氏婆羅門尼所，置薪束於地，詣毘紐迦旃延氏婆羅門尼所，白言：	At that time, the young people held the payroll and returned to the Brahman Niujajanyan clan, and set the pay to the ground, and the Brahmanni Niujajanyan clan said:
「我和上尼，當知菴羅園中有沙門優陀夷，姓瞿曇氏，依於彼住，極善說法。」	Shangni and I, in Dangzhianluoyuan, there is Sammon Udhoi, whose surname is Qutan, who lives by him and is very good at talking.


毘紐迦旃延氏婆羅門尼語諸年少言：	The Brahmins of Vinyujajanyan clan
「汝可往請沙門優陀夷瞿曇氏，明日於此飯食。」	You can go and ask Sammon Yudhoi Qu Tan to have dinner here tomorrow.


時，諸年少弟子受毘紐迦旃延氏婆羅門尼教已，往詣尊者優陀夷所，白優陀夷言：	At that time, the young disciples received the teachings of the Nyukajanyan Brahman, and went to the Venerable Udaya, and Bai Udaya said:
「尊者當知，我和上毘紐迦旃延氏婆羅門尼請尊者優陀夷明旦飯食。」	Knowledge, Venerable, I and the Brahmani of the Shangbyajanyan clan invite Venerable Udhai Mingdan to eat.


時，優陀夷默然受請。	At that time, Udaya was invited silently.


時，彼諸年少知優陀夷受請已，還歸和上毘紐迦旃延氏婆羅門尼所，白言：	At that time, the young people knew that Udaya had received the request and returned to the Brahman Nishimura of the Shangvinyujajanyan clan. In plain words:
「和上尼，我以和上尼語，請尊者優陀夷，尊者優陀夷默然受請，和上尼自知時。」	With Shangni, I will speak with Shangni and ask Venerable Udayi, and Venerable Udayi accepts the invitation silently, and when he knows himself.


爾時，尊者優陀夷夜過晨朝，著衣持鉢，往詣毘紐迦旃延氏婆羅門尼舍。	At that time, Venerable Udhayi was in the morning at night, dressed in clothes and bowls, and headed to the Brahman Nishra of Penyuga Janyan.
時，毘紐迦旃延氏婆羅門尼遙見尊者優陀夷來，疾敷床座，請令就坐，設種種飲食，自手供養，豐美滿足。	At that time, Vinyujajanyan Brahmanni saw the Venerable Udhayi from afar, laid on the bed, asked to sit down, set up a variety of diets, made offerings, and was rich and satisfied.
食已，澡嗽、洗鉢訖，還就本座。	After eating, taking a bath, coughing, washing a bowl, and sitting here.


時，毘紐迦旃延氏婆羅門尼知食已訖，著好革屣，以衣覆頭，別施高床，現起輕相，慠慢而坐，語優陀夷言：	At that time, the Brahmin of Vinyujajanyan knew that the food was gone, he was wearing leather, covered his head with clothes, did not put on the high bed, appeared light, sat down slowly, and said:
「欲有所問，寧有閑暇見答與不？」	"If you want to ask something, would you rather have time to answer or not?"


優陀夷答言：	Udayi answered:
「姊妹！今是非時。」	Sister! It's wrong now.
作此語已，從坐起去。	Having said this, start from sitting up.


如是。	As it is.
明日諸弟子復至菴羅園採樵聽法，還復白和上尼，和上尼復遣詣請食，如前三返，乃至請法，答言：	Tomorrow all the disciples will return to Anluoyuan to listen to the woodcutter, and return to Bai and Shangni, and the Shangni Fuxian to ask for food, as in the previous three times, and even ask for Dharma, answer:
「非時。」	Untimely.
不為說法。	Not an argument.


諸年少弟子復白和上尼，菴羅園中沙門優陀夷極善說法。	The young disciples Fubai and Shangni, Shamen Uttayi in Anluoyuan said very well.


和上尼答言：	Replied with Shangni:
「我亦知彼極善說法，再三請來，設食問法，常言非時，不說而去。」	"I also know that he is very good at saying that, I invite you again and again to set up the method of eating inquiries. As the saying goes, don't say it."


諸弟子言和上尼：	Disciple Yan and Shang Ni:
「著好革屣，以衣覆頭，不恭敬坐，彼云何說？	"Wearing a good leather, covering his head with clothes, sitting disrespectfully, Biyun said?
所以者何？	So what?
彼尊者優陀夷以敬法故，不說而去。」	His Venerable Udhayi respected the Dharma and left without saying a word. "


和上尼答言：	Replied with Shangni:
「若如是者，更為我請彼。」	If so, I will ask him for it.


諸弟子受教，更請供養如前。	All disciples are taught, and please provide support as before.
時，和上尼知食訖已，脫革屣，整衣服，更坐卑床，恭敬白言：	At that time, I knew that I had eaten with Shangni, got out of leather, got dressed, and even sat on a humble bed, respectfully saying:
「欲有所問，寧有閑暇見答與不？」	If you want to ask something, I'd rather have time to see you. Answer or not?


優陀夷答言：	Udaya replied:
「汝今宜問，當為汝說。」	You should ask now and say it for you.


彼即問言：	He then asked:
「有沙門、婆羅門說苦樂自作，復有說言苦樂他作，復有說言苦樂自他作，復有說言苦樂非自非他作。	"Some Shamen and Brahmans say that suffering and happiness are their own work, and there are others who speak of suffering and happiness, and there are others who speak of pain and happiness, and there are others who speak of pain and happiness.
尊者！復云何？」	Lord! What is Fu Yun? "


尊者優陀夷答言：	Venerable Udaya replied:
「姊妹！阿羅訶說苦樂異生，非如是說。」	Sister! Aloha said that suffering and happiness are different, but that's not what he said.


婆羅門尼復問：	Brahmanni asked again:
「其義云何？」	What is its meaning?


優陀夷答言：	Udaya replied:
「阿羅訶說：	"Aloha said:
『從其因緣，生諸苦樂。』	"From its cause and condition, all sufferings and happiness are born. 』
」	!!br0ken!!

優陀夷復語婆羅門尼言：	The Brahmanian language of Udaya:
「我今問汝，隨意答我。	"I'm asking you today, please feel free to answer me.
於意云何？	Yu Yiyun He?
有眼不？」	Have eyes? "


答言：	Answer:
「有。」	Have.


「有色不？」	Colorful?


答言：	Answer:
「有。」	Have.


「有眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂不？」	"There is eye awareness, eye contact, and eye contact, which arises and suffers because of cause and condition. Inner feeling is like suffering, happiness, not suffering or happiness?”


答言：	Answer:
「如是，尊者優陀夷！」	If so, Venerable Udayi!

優陀夷復問：	Udaya asked again:
「有耳、鼻、舌、身、意、意觸因緣生受，內覺若苦、若樂、不苦不樂不？」	"There are ears, nose, tongue, body, mind, and mind touch. Karma arises and feels. Inner feeling is like suffering, happiness, not suffering or happiness?”


答言：	Answer:
「如是，尊者優陀夷！」	"If so, Venerable Udayi!"

優陀夷言：	Udaya said:
「此是阿羅訶說：	"This is Aloha said:
『從其因緣，生於苦樂。』	"From its cause and condition, born of suffering and happiness. 』
」	!!br0ken!!

婆羅門尼言：	Brahmanian words:
「尊者優陀夷！如是阿羅訶說從其因緣生苦樂耶？」	Venerable Udaya! So Arahah said that suffering and happiness arise from his cause?


優陀夷答言：	Udaya replied:
「如是，婆羅門尼！」	So, Brahman!

婆羅門尼復問：	Brahmanni asked again:
「沙門！云何阿羅訶說因緣生苦、樂、不苦不樂滅？」	Saman! What Aroha said that cause and condition produce suffering, happiness, not suffering but not happiness?


優陀夷答言：	Udaya replied:
「我今問汝，隨意答我。	"I'm asking you today, please feel free to answer me.
婆羅門尼！一切眼、一切時滅無餘，猶有眼觸因緣生受，內覺若苦、若樂、不苦不樂耶？」	Brahman! All eyes and all times are extinct, and there are still eye-touching causes and conditions. The inner feeling is bitter, happy, not bitter or unhappy, yeah? "


答言：	Answer:
「無也，沙門！」	Nothing, Sandman!

「如是，耳、鼻、舌、身、意，一切時滅永盡無餘，猶有意觸因緣生受，內覺若苦、若樂、不苦不樂耶？」	If so, the ears, nose, tongue, body, and mind will all be extinct at all times. I still deliberately touch the cause and condition to produce and receive. Inner perception is painful, happy, not painful or unhappy?


答言：	Answer:
「無也，沙門。」	Nothing, Sammon.


「如是，婆羅門尼！是為阿羅訶說：	"If so, Brahman! It is for Arahah:
『因緣生苦、樂、不苦不樂滅。』	"Causality produces suffering, happiness, neither suffering nor happiness die. 』
」	!!br0ken!!

尊者優陀夷說是法時，毘紐迦旃延氏婆羅門尼遠塵離垢，得法眼淨。	When Venerable Udhai said that it was Dhamma, the Brahmanni of Vinyujajanyan was far away from the dust and the eyes were cleansed.
爾時，毘紐迦旃延氏婆羅門尼見法、得法、知法、入法，度疑惑，不由於他入佛教法，於法得無所畏。	At that time, the Brahmanni of Vinyujajanyan saw Dhamma, obtained Dhamma, knew Dhamma, and entered Dhamma, and relieved his doubts. It was not because of him that he entered Buddhism Dharma, but was fearless in Dharma.
從坐起，整衣服，恭敬合掌，白尊者優陀夷：	From sitting up, dressing up, and putting his palms together respectfully, Venerable White Udaya:
「我今日超入決定，我從今日歸依佛、歸依法、歸依僧，我從今日盡壽歸依三寶。」	I decided to transcend today. From today, I will return to the Buddha, to the law, and to the monk. From today, I will return to the Three Jewels.


爾時，優陀夷為婆羅門尼說法，示、教、照、喜已，從坐起去。	At that time, Udha razed to Brahmin, saying, showing, teaching, taking photos, and joy, from sitting up.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 254 (Twenty Five Four) Two billion ears SA 254 （二五四）二十億耳


SA 254 （二五四）二十億耳	SA 254 (Twenty Five Four) Two billion ears
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 bamboo garden in the city of Kalanto.


爾時，尊者二十億耳住耆闍崛山，常精勤修習菩提分法。	At that time, the Venerable 2 billion ears lived on the mountain of Qitian, and often practiced the Bodhi method diligently.


時，尊者二十億耳獨靜禪思，而作是念：	At that time, the Venerable two billion ears alone meditated, and his work was thought:
「於世尊弟子精勤聲聞中，我在其數，然我今日未盡諸漏，我是名族姓子，多饒財寶，我今寧可還受五欲，廣行施作福。」	"In the diligence and hearing of the disciples of the world-honored disciple, I am in the number, but I have not exhausted all the omissions today. I am the son of a clan and surname, and I am rich and rich.


爾時，世尊知二十億耳心之所念，告一比丘，汝等今往二十億耳所，告言：	At that time, the Blessed One knows what two billion ears are saying, and tells one monk, you wait for two billion ears and say:
「世尊呼汝。」	The Lord, call you.


是一比丘受佛教已，往詣二十億耳所，語言：	It’s a monk who has received Buddhism and has heard about two billion ears. Language:
「世尊呼汝。」	The Lord, call you.


二十億耳聞彼比丘稱大師命，即詣世尊所，稽首禮足，退住一面。	Two billion ears heard that the Bhikkhu called the master’s command, that is, the place of the Blessed One, pays homage to the head, and retreats.


爾時，世尊告二十億耳，汝實獨靜禪思作是念：	At that time, the Blessed One told two billion ears, and you are alone. The meditation work is thought:
「世尊精勤修學聲聞中，我在其數，而今未得漏盡解脫。	"The Blessed One's diligent study, I am in the number, but I haven't got enough relief.
我是名族姓子，又多錢財，我寧可還俗，受五欲樂，廣施作福耶？」	I am a family and surname, and I have a lot of money. I would rather go back to the vulgar, enjoy the five desires, and give it a lot of blessings? "


時，二十億耳作是念：	At that time, two billion ears are thought:
「世尊已知我心。」	The Lord knows my heart.
驚怖毛竪，白佛言：	Frightened Mao Li, Bai Buddha said:
「實爾。	"Shier.
世尊！」	Lord! "

佛告二十億耳：	Buddha told two billion ears:
「我今問汝，隨意答我。	"I am asking you today, answer me as you please.
二十億耳，汝在俗時，善彈琴不？」	Two billion ears, are you good at playing the piano when you are in the secular world? "


答言：	Answer:
「如是，世尊！」	If so, Lord!

復問：	Repeat question:
「於意云何？	"Yu Yiyun, what?
汝彈琴時，若急其絃，得作微妙和雅音不？」	When you play the piano, if you are anxious, you have to make subtle and elegant notes. "


答言：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「云何？	"Yun He?
若緩其絃，寧發微妙和雅音不？」	If you slow down the strings, would you rather make subtle and elegant sounds? "


答言：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「云何善調琴絃，不緩不急，然後發妙和雅音不？」	Yun He is good at tuning the strings, not hurriedly, and then making a wonderful and elegant tone?


答言：	Answer:
「如是，世尊！」	If so, Lord!

佛告二十億耳：	Buddha told two billion ears:
「精進太急，增其掉悔，精進太緩，令人懈怠，是故汝當平等修習攝受，莫著、莫放逸、莫取相。」	It's too fast to make progress, and to increase its regret. Too slow, it makes people slacken. That's why you should practice and accept as equals, don't act, don't let go, don't take the picture.


時，尊者二十億耳聞佛所說，歡喜隨喜，作禮而去。	At that time, the Venerable 2 billion heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.


時，尊者二十億耳常念世尊說彈琴譬，獨靜禪思。	At that time, the Venerable 2 billion ears often said that the Blessed One said playing the piano and meditating alone.
如上所說，乃至漏盡心得解脫，成阿羅漢。	As mentioned above, even if you miss your heart, you will be liberated and become an Arahant.


爾時，尊者二十億耳得阿羅漢，內覺解脫喜樂，作是念：	At that time, the Venerable had received two billion ears of an Arahant, and his inner consciousness was liberated from joy, and he thought:
「我今應往問訊世尊。」	I should go to ask the Lord today.


爾時，尊者二十億耳往詣佛所，稽首禮足，退坐一面，白佛言：	At that time, the Venerable Two billion ears went to the Buddha's place, bowed his head and bowed his feet, sat back, and the White Buddha said:
「世尊！於世尊法中得阿羅漢，盡諸有漏，所作已作，捨離重擔，逮得己利，盡諸有結，正智心解脫，當於爾時解脫六處。	"Blessed One! To obtain an Arahant in the Blessed One's Dharma, do all the omissions, do what you have done, give up the burdens, seize the self-interest, all have the knot, the righteous mind is liberated, and when you are here, liberate six places.
云何為六？	What is cloud six?
離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。	Liberation from desire, liberation from renunciation, liberation from distance, liberation from love, liberation from all attainments, liberation from mind not forgetting thoughts.


「世尊！若有依少信心而言離欲解脫，此非所應；	"My Lord! If there is liberation from desire in terms of less faith, this is not the answer;
貪、恚、癡盡，是名真實離欲解脫。	Greed, ecstasy, and ignorance are the real liberation from desires.


「若復有人依少持戒而言我得離恚解脫，此亦不應；	"If there are people who follow the precepts, I have to be liberated, this should not be the case either;
貪、恚、癡盡，是名真實離恚解脫。	To be greedy, chaotic, and ignorant is the name of truth and liberation.


「若復有人依於修習利養遠離而言遠離解脫，是亦不應；	"If someone is far away from liberation in terms of practising and benefiting away from it, yes and no;
貪、恚、癡盡，是真實遠離解脫。	Greed, transcendence, and ignorance are true and far away from liberation.


「貪、恚、癡盡，亦名離愛，亦名離取，亦名離忘念解脫。	"Credence, ecstasy, and ignorance are also called lien love, liqu, liqian and liberation.
如是，世尊！若諸比丘未得羅漢，未盡諸漏，於此六處不得解脫。	If so, Lord! If the monks have not obtained the Arhats and have not exhausted all the omissions, they will not be free from these six places.


「若復比丘在於學地，未得增上樂，涅槃習向心住，爾時成就學戒，成就學根，後時當得漏盡、無漏心解脫，乃至自知不受後有。	"If the regaining bhikkhu is to learn the ground, without gaining pleasure, Nirvana will practice toward the heart, and then achieve the learning precepts and the root of learning. Later, when there is no leakage, no leakage of the mind will be liberated, and even one will know that there is no future.
當於爾時得無學戒，得無學諸根。	When you were in Yuer, you had no learning precepts, and you had no learning roots.
譬如嬰童愚小仰臥，爾時成就童子諸根，彼於後時漸漸增長，諸根成就，當於爾時成就長者諸根。	For example, if the infant child is lying on his back, he will achieve the roots of the boy, and then gradually increase, and the roots will achieve the roots of the elders.
在學地者亦復如是，未得增上安樂，乃至成就無學戒、無學諸根。	The same goes for those who are studying in the earth, without gaining happiness, and even accomplishing without learning precepts and roots of learning.


「若眼常識色，終不能妨心解脫、慧解脫，意堅住故，內修無量善解脫，觀察生滅，乃至無常。	"If you look at common sense and form, you can't hinder the liberation of the mind, the liberation of wisdom, the mind will hold on to the cause, the inward cultivation of boundless benevolence and liberation, and the observation of birth and death, and even impermanence.
耳識聲、鼻識香、舌識味、身識觸、意識法，不能妨心解脫、慧解脫，意堅住故，內修無量善解脫，觀察生滅。	The ears, the nose, the fragrance, the tongue, the body, the body, and the consciousness should not hinder the liberation of the mind, the liberation of the intellect, the mind can hold on to the past, the inner cultivation of immeasurable benevolence and liberation, and the observation of birth and death.
譬如村邑近大石山，不斷、不壞、不穿，一向厚密，假使四方風吹，不能動搖、不能穿過。	For example, the village is close to the big stone mountain. It is constant, not bad, and not worn. It is always thick and dense. If the wind blows from all directions, it cannot be shaken or passed through.
彼無學者亦復如是，眼常識色，乃至意常識法，不能妨心解脫、慧解脫，意堅住故，內修無量善解脫，觀察生滅。」	The same is true for those who have no scholars. The eyes of common sense and color, and even the mind of common sense, cannot hinder the liberation of the mind, the liberation of wisdom, the mind to hold on to the cause, the inward cultivation of infinite kindness and liberation, and the observation of birth and death. "


爾時，二十億耳重說偈言：	At that time, 2 billion ears repeated the verse:


「離欲心解脫，無恚脫亦然，	"Freedom from desire, as well as no liberation,
遠離心解脫，貪愛永無餘。	Away from the heart and liberation, greed is forever.

諸取心解脫，及意不忘念，	To take the heart to liberate, and not to forget the mind,
曉了入處生，於彼心解脫。	Knowing that you are born in the place, you will be free from his heart.

彼心解脫者，比丘意止息，	Those who are free from the heart, the bhikkhu will stop,
諸所作已作，更不作所作。	Everything has been done, let alone done.

猶如大石山，四風不能動。	Like a big rock mountain, the four winds cannot move.

色聲香味觸，及法之好惡，	Color, sound, fragrance, touch, and the likes and dislikes of the law,
六入處常對，不能動其心。	The six entrances are always right, and you can't move your heart.

心常住堅固，諦觀法生滅。」	The mind always stays strong, observing the birth and death of truth. "


尊者二十億耳說是法時，大師心悅，諸多聞梵行者聞尊者二十億耳所說，皆大歡喜。	When the Venerable 2 billion ears said that it was the Dharma, the master was delighted, and many Brahma practitioners heard the Venerable’s 2 billion ears and they were all happy.
爾時，尊者二十億耳聞佛說法，歡喜隨喜，作禮而去。	At that time, the Venerable two billion heard the Buddha's words, rejoiced and rejoiced, and went away as a gift.


爾時，世尊知二十億耳去不久，告諸比丘：	At that time, the Blessed One knew that two billion ears were gone and told the monks:
「善心解脫者，應如是記說，如二十億耳以智記說，亦不自舉，亦不下他，正說其義；	"Those who are kind and liberated should remember this, such as two billion ears with wisdom. They will not self-promotion, nor will they be inferior to him, but they will speak righteously.
非如增上慢者，不得其義，而自稱歎得過人法，自取損減。」	It is not just as if the increase is slower, it is not righteous, and the self-proclaimed sigh is beyond the law, and it is self-defeating. "




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 255 (Twenty-five-five) Lu Yanzhe SA 255 （二五五）魯醯遮


SA 255 （二五五）魯醯遮	SA 255 (Twenty-five-five) Lu Yanzhe
如是我聞：	If I smell:


一時，尊者摩訶迦旃延住阿磐提國濕摩陀江側，獼猴室阿練若窟。	For a while, the Venerable Maha Kajan lived in the Arianruo Grotto of the Macaque Room on the side of the wet Motuo River in Abandi Kingdom.
有魯醯遮婆羅門，恭敬承事，如羅漢法。	There are Brahmins of Luxizhe, who respectfully undertake things, such as Arhat Law.


爾時，尊者摩訶迦旃延晨朝著衣持鉢，入獼猴室聚落，次行乞食，乞食還，舉衣鉢，洗足已，入室坐禪。	At that time, the Venerable Mahakajan Yanchen moved to the clothes and bowls, entered the macaque room, begging for food, begging for food, raising the clothing bowl, washing feet, and entering the room to sit in meditation.


時，魯醯遮婆羅門有諸年少弟子，遊行採薪，至尊者摩訶迦旃延窟邊，共戲笑言：	At that time, the Brahmin of Lushanzhe had young disciples, marching to gather salaries, and the Supreme One was playing at the side of the Mahakajanyan cave. With a smile:
「此中剃髮沙門住，是黑闇人，非世勝人，而魯醯遮婆羅門尊重供養，如羅漢法。」	Among them, Shamon lives with shaved hair. He is a dark man, not a world conqueror, and the Brahman Luhezhe respects offerings, like the Arhat Law.


時，尊者摩訶迦旃延語諸年少言：	At that time, the Venerable Maha Kajanyan said:
「年少！年少！莫作聲。」	Young! Young! Don't make a sound.


諸年少言終，不敢復言。	The young people did not dare to repeat their words.
如是再三，語猶不止。	Repeatedly, the language still continues.


於是尊者摩訶迦旃延出戶外，語諸年少言：	So the Venerable Maha Kajan went out outside and said to the young people:
「年少！年少！汝等莫語。	"Young! Young! Wait for Mo Yu.
我今當為汝等說法，汝等且聽。」	I shall wait for you now, wait and listen. "


諸年少言：	Young people say:
「諾，唯願說法，我當聽受。」	No, I only wish to speak, I should listen.


爾時，尊者摩訶迦旃延即說偈言：	At that time, the Venerable Mahakajanyan said the verse:


「古昔婆羅門，修習勝妙戒，	"Ancient Brahman, practising the precepts of victory,
得生宿命智，娛樂真諦禪，	To be born with fateful wisdom, the true meaning of entertainment,
常住於慈悲，關閉諸根門，	Live in compassion, close the gates,
調伏於口過，古昔行如是。	Tune in the mouth, as the old days did.

捨本真實行，而存虛偽事，	Give up the truth and act, but keep hypocrisy,
守族姓放逸，從諸根六境，	Shou clan surname is free, from the roots and six realms,
自餓居塚間，三浴誦三典，	I am hungry in the mound, and recite the three classics in three baths
不守護根門，猶如夢得寶。	Not guarding the roots is like a dream.

編髮衣皮褐，戒盜灰坌身，	Braided hair and brown leather
麁衣以蔽形，執杖持水瓶，	To cover the shape of the robes, holding the stick and holding the water bottle,
假形婆羅門，以求於利養。	False Brahman, in order to benefit.

善攝護其身，澄淨離塵垢，	Take good care of your body, clear away the dirt,
不惱於眾生，是道婆羅門。」	Don't worry about beings, it's a Brahman. "


爾時，諸年少婆羅門瞋恚不喜，語尊者摩訶迦旃延：	At that time, the young Brahmins were unhappy, and the Venerable Yusuk Maha Kajan:
「謗我經典，毀壞所說，罵辱婆羅門。」	Slander my scriptures, destroy what is said, and insult the Brahmin.
執持薪束，還魯醯遮婆羅門所，語魯醯遮婆羅門言：	Holding the salary bundle, return to the Luxizhe Brahmin Institute, in Luxizhe Brahman language:
「和上知不？	"Do you know him?
彼摩訶迦旃延誹謗經典，毀呰言說，罵辱婆羅門。」	Bimahar Kajanyan slandered the scriptures, slandered words, and insulted Brahmins. "


魯醯遮婆羅門語諸年少：	Lu Xizhe Brahmin language for young people:
「諸年少！莫作是語。	"All young people! Don't make any words.
所以者何？	So what?
摩訶迦旃延宿重戒德，不應謗毀經典，毀呰言說，罵婆羅門。」	Mahakajanyansu has a high moral virtue, and should not slander the scriptures, slander words, or curse Brahmins. "


諸年少言：	Young people say:
「和上不信我言，當自往看。」	Believe in peace, I say, you should look forward to it.


時，魯醯遮婆羅門不信諸年少語，往詣摩訶迦旃延，共相問訊慰勞已，退坐一面。	At that time, Lu Yanzhe Brahman did not believe in the language of the young people, and went to Mahāgādāna to inquire about comfort, and retreated.
語摩訶迦旃延言：	The language of Mahakatan Yanyan:
「我諸年少弟子來到此不？」	My young disciples come here for many years?


答言：	Answer:
「到此。」	This is it.


「少多與共言語不？」	Don't you talk with me?


答云：	Answer to the cloud:
「與共言語。」	Talk together.


魯醯遮婆羅門言：	Luxizhe Brahman language:
「汝與諸年少共語，今可為我盡說是。」	You talk to the young and old, and you can say yes for me today.


摩訶迦旃延即為廣說。	Mahakaya Janyan is broad.
時，魯醯遮婆羅門亦復瞋恚，心得不喜，語摩訶迦旃延：	At that time, Lu Tanzhe Brahman also returned to his anger, and he was not happy with his feelings, and said to Mahakazana:
「我先不信諸年少語，今摩訶迦旃延真實誹謗經典，毀呰而說，罵辱婆羅門。」	I don't believe in many years and young words. Today, Mahakayajan really slanders the scriptures, slanders and speaks, and insults Brahmins.
作此語已，小默然住。	Having said this, Xiao Mo Ran live.
須臾，復語摩訶迦旃延：	After a while, the repetition of Mahakatanyan:
「仁者所說『門』。	"Benevolent people call "doors".
何等為『門』？」	What is a "door"? "


摩訶迦旃延言：	Mahakaya Yanyan said:
「善哉！善哉！婆羅門！所問如法，我今當為汝說『門』。	"Goodness! Goodness! Brahmin! The question is the same, I shall say "door" for you now.
婆羅門！眼是門，以見色故。	Brahman! Eyes are doors, so you can see the color.
耳、鼻、舌、身、意是門，以識法故。」	The ears, nose, tongue, body, and mind are the doors, which are based on knowledge of the Dhamma. "


婆羅門言：	Brahman language:
「奇哉！摩訶迦旃延！我問其門，即說其門，如摩訶迦旃延所說不守護門。	"Wonderful! Mahakayayan! I asked the door, that is, the door, as Mahakayayan said it does not guard the door.
云何不守護門？」	Why don't the clouds guard the door? "


摩訶迦旃延言：	Mahakaya Yanyan said:
「善哉！善哉！婆羅門！問不守護門，是如法問，今當為汝說不守護門。	"Goodness! Goodness! Brahmin! Asking whether to guard the gate is just like the law. Now I will tell you no to guard the gate.


「婆羅門！愚癡無聞凡夫眼見色已，於可念色而起緣著，不可念色而起瞋恚。	"Brahman! A foolish, unheard-of ordinary person sees lust, and is dependent on readable lust, but should not be angry with chanting.
不住身念處，故於心解脫、慧解脫無如實知。	If you don't stay in the mindful place, there is no truthful knowledge in mind and wisdom.
於彼起種種惡不善法，不得無餘滅盡，於心解脫、慧解脫妨礙，不得滿足；	All kinds of evil and unwholesome methods from Yu Bi must not be completely destroyed, free from the heart, free from obstacles, and not satisfied;
心解脫、慧解脫不滿故，身滿惡行，不得休息，心不寂靜，以不寂靜故，於其根門則不調伏、不守護、不修習。	The mind is liberated, wisdom is liberated from dissatisfaction, and the body is full of evil deeds. No rest is allowed. The mind is not quiet, because it is not quiet. At its root, it does not adjust, guard, or practice.
如眼色，耳聲、鼻香、舌味、身觸、意法，亦復如是。」	Like winks, ears, nose, tongue, body touch, mind, and so on. "


魯醯遮婆羅門言：	Luxizhe Brahman language:
「奇哉！奇哉！摩訶迦旃延，我問不守護門，即為我說不守護門。	"Wonderful! Wonderful! Mahakayajan, if I ask if you don't guard the door, I tell you if you don't guard the door.
摩訶迦旃延！云何復名善守護門？」	Mahakajanyan! Yun He Fu is good at guarding the gate? "


摩訶迦旃延語婆羅門言：	Brahman language in Mahakaya:
「善哉！善哉！汝能問我善守護門義。	"Goodness! Goodness! You can ask me kindness to guard the door.
諦聽，善思，當為汝說守護門義。	Listen carefully, think carefully, and protect the door for you.


「多聞聖弟子眼見色已，於可念色不起緣著，不可念色不起瞋恚；	"Sacred disciples have seen sex with their eyes, and Yu Ke can't read sex, don't read sex without being agitated;
常攝其心住身念處，無量心解脫、慧解脫如實知，於彼所起惡不善法寂滅無餘，於心解脫、慧解脫而得滿足；	Always take his mind and live in the mindful place, be free from immeasurable mind, be free from wisdom, know the truth as it is, and be satisfied with the evil and unwholesome methods that arise from him, and be satisfied by liberation from the mind and wisdom;
解脫滿足已，身觸惡行悉得休息，心得正念，是名初門善調伏守護修習。	Relief and contentment, rest when the body is exposed to evil deeds, and get righteous thoughts. This is the practice of being a good guardian.
如眼及色，耳聲、鼻香、舌味、身觸、意法，亦復如是。」	Like eyes and colors, ear sounds, nose, tongue, body touch, mind, and so on. "


魯醯遮婆羅門言：	Lu Xizhe Brahman said:
「奇哉！摩訶迦旃延！我問守護問義，即為我說守護門義。	"Wonderful! Mahakayajan! I asked the guardian to ask the righteousness, that is, I said guarding the door righteousness.
譬如士夫求毒藥草反得甘露，今我如是，瞋恚而來至此座坐，而摩訶迦旃延以大法雨，雨我身中，如雨甘露。	For example, when a scholar asks for poisonous herbs, I get nectar. Today I am like this. I come here to sit here in awe, and Mahakasana rains with great Dharma, raining in my body like rain and nectar.
摩訶迦旃延！家中多事，今請還家。」	Mahakajanyan! Home is troublesome, please return home today. "


摩訶迦旃延言：	Mahakaya Yanyan said:
「婆羅門！宜知是時。」	Brahmin! I know the time is right.


時，魯醯遮婆羅門聞摩訶迦旃延所說，歡喜隨喜，從坐起去。	At that time, Luxi Chabramon heard what Mahakajanyan said, rejoicing and rejoicing, and started sitting up.


雜阿含經卷第九	Miscellaneous Agama Scripture Ninth



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 256 (Twenty Five Six) Ignorance SA 256 （二五六）無明


SA 256 （二五六）無明	SA 256 (Twenty Five Six) Ignorance
雜阿含經卷第十	Miscellaneous Agama Sutra tenth
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
爾時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。	At that time, the Venerable Sariputta and the Venerable Maha Kuwana were in Qihao Mountain.


時，尊者拘絺羅晡時從禪起，詣尊者舍利弗所，共相問訊，種種相娛悅已，却坐一面。	At that time, the Venerable started from Zen when he was arrested in Luoxi, and the Venerable Saripusas would ask each other and entertain each other, but sat down.


時，尊者摩訶拘絺羅語舍利弗言：	At that time, the Venerable Mahakumaru Sari Buddha said:
「欲有所問，寧有閑暇為我說不？」	"If you want to ask something, would you rather have time to say no for me?"


舍利弗言：	Sariputta said:
「隨仁所問，知者當說。」	"As you ask, those who know should speak."


摩訶拘絺羅問舍利弗言：	Maha Kula asked Sariputra:
「所謂無明。	"So-called ignorance.
云何是無明？	What is cloud ignorance?
誰有此無明？」	Who has this ignorance? "


舍利弗答言：	Sariputta replied:
「無明者謂不知，不知者是無明。」	The ignorant is ignorant, and the ignorant is ignorant.


「何所不知？」	What do you know?


「謂色無常，色無常如實不知，色磨滅法，色磨滅法如實不知，色生滅法，色生滅法如實不知。	"Impermanence of materiality, impermanence of materiality does not know what it is, the method of material obliteration, the method of materiality obliteration knows the truth, the method of appearance and death of materiality, the method of appearance and death do not know the truth.
受、想、行、識，受、想、行、識無常如實不知，識磨滅法，識磨滅法如實不知，識生滅法，識生滅法如實不知。	Feel, think, act, know, feel, think, act, and know impermanence as it is, knowing nothing, knowing obliterates the Dhamma, knowing it obliterates the Dharma, knowing the truth, knowing the birth and death of the Dharma, knowing the birth and death of the Dhamma, knowing the truth.
摩訶拘絺羅！於此五受陰如實不知、不見、無無間等、愚、闇、不明，是名無明，成就此者，名有無明。」	Maha Yuluo! In this five, receiving yin truthfully does not know, does not see, has no space, etc., stupid, dark, unknown, is ignorance, and the one who achieves this is ignorant. "


又問：	Asked again:
「舍利弗！所謂明者，云何為明？	"Sariputra! The so-called bright one, what is the cloud?
誰有此明？」	Who has this idea? "


舍利弗言：	Sariputta said:
「摩訶拘絺羅！所謂明者是知，知者是名為明。」	Maha Kula! The so-called wise one is knowing, and the wise one is named Ming.


又問：	Asked again:
「何所知？」	What do you know?


「謂知色無常，知色無常如實知；	"It means to know the impermanence of form, and know the impermanence of form as it is;
色磨滅法，色磨滅法如實知；	Color obliteration method, color obliteration method know the truth;
色生滅法，色生滅法如實知。	The birth and death law of physicality is known as it is.
受、想、行、識，受、想、行、識無常如實知，識磨滅法，識磨滅法如實知，識生滅法，識生滅法如實知。	Feel, think, act, know, feel, think, act, and know the impermanence as it is. Knowledge obliterates the Dhamma, knows the Dhamma as it is.
拘絺羅！於此五受陰如實知、見、明、覺、慧、無間等，是名為明；	Gu Yuluo! Here the five senses of Yin, such as knowing, seeing, understanding, enlightenment, wisdom, and uninterrupted, are the name of Ming;
成就此法者，是名有明。」	Those who achieve this method are well-known. "


是二正士各聞所說，展轉隨喜，從坐而起，各還本處。	It is what the two sages have heard about, the exhibition turns to the joy, from sitting up, each pays back.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 257 (two fifty seven) ignorance SA 257 （二五七）無明


SA 257 （二五七）無明	SA 257 (two fifty seven) ignorance
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 bamboo garden in the city of Kalanto.
時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。	At that time, the Venerable Sariputra and the Venerable Maha Kuwan were on the Qihao Mountain.


時，摩訶拘絺羅晡時從禪起，詣尊者舍利弗所，共相問訊，種種相娛悅已，却坐一面。	At that time, Maha started from Zen when he stayed at the time, and the Venerable Saripusas, asked each other and entertained each other, but sat down.


時，尊者摩訶拘絺羅語舍利弗言：	At that time, the Venerable Maha Kuwana Sariputra said:
「欲有所問，寧有少暇為我說不？」	If you want to ask something, would you rather have less time to say no for me?


舍利弗言：	Relic Buddha words:
「仁者且問，知者當說。」	Ask those who are benevolent, and those who know should speak.


摩訶拘絺羅問舍利弗言：	Maha Kuwan asked the relics:
「所謂無明，復云何為無明？	"The so-called ignorance, what is Fuyun ignorance?
誰有此無明？」	Who has this ignorance? "


舍利弗答言：	Sariputta replied:
「無明者謂不知，不知者是無明。」	The ignorant is ignorant, and the ignorant is ignorant.


「何所不知？」	What do you know?


「謂色不如實知，色集、色滅、色滅道跡不如實知。	"It is said that color is not as it is to know, but color collection, color extinction, and color are not known as it is.
受、想、行、識不如實知，識集、識滅、識滅道跡不如實知。	Feeling, thinking, behavior, and consciousness are not as they are. Knowing is not as they are.
摩訶拘絺羅！於此五受陰不如實知、不知、不見、不無間等、愚、闇、不明，是名無明，成就此者，名有無明。」	Maha, Jurong! Here, the five receiving yin is not as true as knowing, not knowing, not seeing, not having time, etc., stupid, dark, and not clear, it is ignorance, and those who achieve this are ignorance. "


又問舍利弗：	Asked Sariputra again:
「云何為明？	"What is the cloud?
誰有此明？」	Who has this idea? "


舍利弗言：	Sariputta said:
「所謂明者是知，知者是明。」	The so-called clear one is to know, and one to know is clear.


又問：	Asked again:
「何所知？」	What do you know?


舍利弗言：	Sariputta said:
「色如實知，色集、色滅、色滅道跡如實知。	"Colors are known as they are, and the collection, fading, and fading of colors are known as they are.
受、想、行、識如實知，識集、識滅、識滅道跡如實知。	Feeling, thinking, acting, and knowing are as they are, and knowing the collection, extinguishing, and acquaintances are as they are.
拘絺羅！於此五受陰如實知、見、明、覺、慧、無間等，是名為明，成就此法者，是名有明。」	Gu Yuluo! In this five, receiving yin as it is, knowing, seeing, ming, enlightenment, wisdom, non-interference, etc., is the name of Ming, and the one who achieves this method is the name of Ming. "


是二正士各聞所說，展轉隨喜，從坐而起，各還本處。	It's what the two sages have heard, show and rejoice, start from sitting, and each pays back.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 258 (two fifty-eight) ignorance SA 258 （二五八）無明


SA 258 （二五八）無明	SA 258 (two fifty-eight) ignorance
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 bamboo garden in the city of Kalanto.
爾時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。	At that time, the Venerable Sariputra and the Venerable Maha Kuwan were in Qihao Mountain.


時，摩訶拘絺羅晡時從禪起，詣舍利弗所，共相問訊，相娛悅已，却坐一面。	At that time, Maha started from Zen and went to Shariputra for interrogation, entertaining each other, but sitting together.


時，摩訶拘絺羅語舍利弗：	At that time, the Maha Kuwana Sariputra:
「欲有所問，仁者寧有閑暇見答以不？」	If you want to ask something, the benevolent would rather have the leisure to see the answer?


舍利弗言：	Sariputta said:
「仁者且問，知者當答。」	The benevolent should ask, and the knower should answer.


時，摩訶拘絺羅語舍利弗言：	At that time, the Maha Kuwana Sari Buddha said:
「所謂無明，無明者為何謂耶？	"The so-called ignorance, why is the ignorant?
誰有此無明？」	Who has this ignorance? "


舍利弗言：	Sariputta said:
「不知，是無明。」	I don't know, it's ignorance.


「不知何等？」	I don't know how?


「謂色不如實知，色集、色滅、色味、色患、色離不如實知。	"It is said that color is not known as it is, but color set, color disappearance, color taste, color trouble, and color separation are not known as it is.
受、想、行、識，識集、識滅、識味、識患、識離不如實知。	Feeling, thinking, behavior, awareness, awareness collection, awareness extinction, awareness taste, awareness suffering, awareness separation are not as true as they are.
摩訶拘絺羅！於此五受陰不如實知、不如實見、不無間等、若闇、若愚，是名無明，成就此法者，名有無明。」	Maha Yuluo! Here, the five receiving yin is not as true as it is to know, not as true as it is, not to be infinite, etc., if it is dark or foolish, it is ignorance, and the person who achieves this method has ignorance. "
又問：	Asked again:
「明者。	"Ming.
云何為明？	What is the cloud?
誰有此明？」	Who has this idea? "


舍利弗言：	Sariputta said:
「知者是明。」	He who knows is Ming.


「為何所知？」	Why do you know?


舍利弗言：	Sariputta said:
「色如實知，色集、色滅、色味、色患、色離如實知。	"Knowing the color as it is, knowing the color set, color extinction, color taste, color hazard, and color separation.
如是受、想、行、識如實知，識集、識滅、識味、識患、識離如實知。	Such as receiving, thinking, acting, and knowing as it is, knowing gathering, knowing extinguishing, knowing taste, knowing suffering, and knowing away knowing as it is.
摩訶拘絺羅！於此五受陰如實知、如實見、明、覺、慧、無間等，是名為明，成就此者，名為有明。」	Maha Yuluo! Here the five receiving yin is known as the truth, seeing as it is, awakening, enlightenment, wisdom, and uninterrupted, etc., is named Ming, and the person who achieves this is named You Ming. "


時，二正士各聞所說，歡喜而去。	At that time, the two sages each heard what they said and left with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 259 (Two Fifty Nine) Suffering in the World SA 259 （二五九）世間苦


SA 259 （二五九）世間苦	SA 259 (Two Fifty Nine) Suffering in the World
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 bamboo garden in the city of Kalanto.
爾時，尊者舍利弗共摩訶拘絺羅在耆闍崛山。	At that time, the Venerable Sariputra, together with Maha Kula, was in Qihao Mountain.


摩訶拘絺羅晡時從禪起，詣舍利弗所，共相問訊，相娛悅已，却坐一面。	Maha started from Zen when he was in control of Luo Su, and he called Shariputra to ask questions and entertain each other, but sat down.


時，摩訶拘絺羅語舍利弗：	At that time, the Maha Kuwana Sariputra:
「欲有所問，仁者寧有閑暇見答以不？」	If you want to ask something, the benevolent would rather have free time to see the answer?


舍利弗言：	Sariputta said:
「仁者且問，知者當答。」	The benevolent should ask, and the knower should answer.


時，摩訶拘絺羅問舍利弗言：	At that time, Maha Kuwanluo asked the relic Buddha:
「若比丘未得無間等法，欲求無間等法，云何方便求？	"If the bhikkhu hasn't attained the infinite dhamma and desires the infinite dhamma, how convenient is it?
思惟何等法？」	How to think? "


舍利弗言：	Sariputta said:
「若比丘未得無間等法，欲求無間等法，精勤思惟：	"If the bhikkhu has not attained the infinite dhamma, desires the infinite dhamma, thinking diligently:
『五受陰為病、為癰、為刺、為殺、無常、苦、空、非我。』	『Five receiving yin is disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self. 』
所以者何？	So what?
是所應處故。	It is what should be done.
若比丘於此五受陰精勤思惟，得須陀洹果證。」	If the monk contemplates diligently in these five yin experiences, he will obtain the Sudha Huan fruit certificate. "


又問：	Asked again:
「舍利弗！得須陀洹果證已，欲得斯陀含果證者，當思惟何等法？」	Sariputra! If you want to get the Stuhhuan fruit, what kind of method should you think?


舍利弗言：	Sariputta said:
「拘絺羅！已得須陀洹果證已，欲得斯陀含果證者，亦當精勤思惟：	"Kuyuluo! You have obtained the Sutra and Huanguo card. If you want to get the Stuo with the fruit card, you should also think diligently:
『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』	"The five methods of receiving Yin are disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』
所以者何？	So what?
是所應處故。	It is what should be done.
若比丘於此五受陰精勤思惟，得斯陀含果證。」	If the bhikkhu contemplates diligently in these five yin exposures, he obtains the evidence of stuy. "


摩訶拘絺羅又問舍利弗言：	Mahakulu asked the relic Buddha again:
「得斯陀含果證已，欲得阿那含果證者，當思惟何等法？」	Desthorham has the fruiting evidence. If you want to get ana fruiting evidence, what kind of method should you think?


舍利弗言：	Sariputta said:
「拘絺羅！得斯陀含果證已，欲得阿那含果證者，當復精勤思惟：	"Kuyuluo! Destor has the fruity evidence. Those who want to get the ana fruity evidence should be diligent in thinking:
『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』	"The five methods of receiving Yin are sickness, carbuncle, stabbing, killing, impermanence, suffering, emptiness, and non-self. 』
所以者何？	So what?
是所應處故。	It is what should be done.
若比丘於此五受陰精勤思惟，得阿那含果證。」	If the monk contemplates the yin diligently during these five years, he will get the ana-han fruit card. "


摩訶拘絺羅又問舍利弗言：	Mahakulu asked the relic Buddha again:
「得阿那含果證已，欲得阿羅漢果證者，當思惟何等法？」	If you want to obtain the Arahant Fruit Testimony, what kind of method should you think about?


舍利弗言：	Sariputta said:
「拘絺羅！得阿那含果證已，欲得阿羅漢果證者，當復精勤思惟：	"Kuyuluo! If you want to get the anahan fruit card, you should think hard:
『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』	"The five methods of receiving Yin are illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』
所以者何？	So what?
是所應處故。	It is what should be done.
若比丘於此五受陰法精勤思惟，得阿羅漢果證。」	If Bhikkhus are diligent in thinking through these five methods of receiving Yin, they obtain the Arahantship Card. "


摩訶拘絺羅又問舍利弗：	Maha Kula asked Sariputra again:
「得阿羅漢果證已，復思惟何等法？」	I have obtained the proof of Arahant Fruit, what kind of method is needed to rethink?


舍利弗言：	Sariputta said:
「摩訶拘絺羅！阿羅漢亦復思惟：	"Maha Kula! The Arahant also thought again:
『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』	"The five methods of receiving Yin are disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』
所以者何？	So what?
為得未得故，證未證故，見法樂住故。」	In order to get the unaccounted for, to prove the unsettled, see Fale and stay away. "


時，二正士各聞所說，歡喜而去。	At that time, the two Zhengshi each heard what they said and left with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 260 (two sixty) off SA 260 （二六〇）滅


SA 260 （二六〇）滅	SA 260 (two sixty) off
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，尊者舍利弗詣尊者阿難所，共相問訊已，却坐一面。	At that time, Venerable Sariputta Venerable Ananda, who had been questioning each other, sat down.


時，尊者舍利弗問尊者阿難言：	At that time, Venerable Sariputta asked Venerable Ananda:
「欲有所問，仁者寧有閑暇見答以不？」	If you want to ask something, the benevolent would rather have leisure to see the answer?


阿難言：	Ananda:
「仁者且問，知者當答。」	The benevolent should ask, and the knower should answer.


舍利弗言：	Sariputta said:
「阿難！所謂滅者。	"Ananda! The so-called destroyer.
云何為滅？	What is cloud destruction?
誰有此滅？」	Who has this extinction? "


阿難言：	Ananda:
「舍利弗！五受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。	"Sariputra! The five yin receptions are done by one's own deeds, one's desires, impermanence, annihilation of the law, and the destruction of the other dhamma, which is the death of the name.
云何為五？	What is cloud five?
所謂色受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。	The so-called physical and yin-receiving is what one does and what one wants, impermanence and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name.
如是受、想、行、識，是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。」	In this way, feelings, thoughts, behaviors, and consciousness are what we do, what we want, impermanence, and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name. "


舍利弗言：	Sariputta said:
「如是，如是。	"If yes, so yes.
阿難！如汝所說，此五受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。	Ananda! As you said, these five yin receptions are made by one's own deeds, one's wish, impermanence, and the destruction of the law, and the destruction of the cause by the other law is the name of death.
云何為五？	What is cloud five?
所謂色受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。	The so-called physical and yin-receiving is what we do, what we want, impermanence, the destruction of the law, and the destruction of the cause by the other law is the name destruction.
如是受、想、行、識，是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。	Such feelings, thoughts, behaviors, and consciousness are what the deeds do, what they want, impermanence and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name.
阿難！此五受陰，若非本行所作、本所思願者。	Ananda! These five yin receptions, if not done by our own line, or wished by our own.
云何可滅？	How can the cloud die?
阿難！以五受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅。」	Ananda! Taking the five Yin Yin is what we do, what we want, impermanence and the destruction of the law, and the destruction of the cause by the other law is the destruction of the name. "


時，二正士各聞所說，歡喜而去。	At that time, the two sages heard what they said, and left with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 261 (Twenty Six One) Furuna SA 261 （二六一）富留那


SA 261 （二六一）富留那	SA 261 (Twenty Six One) Furuna
如是我聞：	If I smell:


一時，尊者阿難住拘睒彌國瞿師羅園。	For a while, Venerable Ananda stayed in Jusui Miguo Qu Shi Luoyuan.


時，尊者阿難告諸比丘：	At that time, Venerable Ananda told the monks:
「尊者富留那彌多羅尼子年少初出家時，常說深法，作如是言：	"Venerable Fu, Liu Namidoroni used to talk about the deep law when he was a young man, and he said:
『阿難！生法計是我，非不生。	"Ananda! The livelihood is me, I have to live without.
阿難！云何於生法計是我，非不生？	Ah Nan! What is Yun's life strategy is me, must it not be born?
色生，生是我，非不生。	It is me who is born.
受、想、行、識生，生是我，非不生。	Feeling, thinking, acting, and conscious of life, life is me, not lifeless.
譬如士夫手執明鏡及淨水鏡，自見面生，生故見，非不生。	For example, a scholar holds a mirror and a water-purifying mirror in his hand.
是故，阿難！色生，生故計是我，非不生。	Yes, Ananda! Sex is born, life is my life, I must not live.
如是受、想、行、識生，生故計是我，非不生。	If it is to feel, think, act, and know how to live, it's me who lives, not not.
云何？	Yun Ho?
阿難！色是常耶？	Ananda! Color is Chang Ye?
為無常耶？』	For impermanence yeah? 』
答曰：	Answer:
『無常。』	"Impermanence. 』


「又問：	"Ask again:
『無常者，是苦耶？』	"Impermanent, is it suffering? 』
答曰：	Answer:
『是苦。』	"It's suffering. 』
又問：	Asked again:
『若無常、苦者，是變易法，聖弟子於中復計我、異我、相在不？』	"If the impermanence, the suffering, it is the law of change, and the holy disciple will reconsider me, different me, and presence? 』
答曰：	Answer:
『不也。』	"No. 』
『如是受、想、行、識為是常耶？	『How often is it to feel, think, act, and be aware?
為無常耶？』	Is it impermanent? 』
答曰：	Answer:
『無常。』	"Impermanence. 』
『若無常，是苦耶？』	"If impermanence, is it bitter? 』
答曰：	Answer:
『是苦。』	"It's suffering. 』
又問：	Asked again:
『若無常、苦者，是變易法，多聞聖弟子於中寧復計我、異我、相在不？』	"If the impermanence, the suffering, it is the law of change, so I hear more about the holy disciple Yu Zhongning reconsidering me, different me, and being in each other? 』
答曰：	Answer:
『不也。』	"No. 』


「『阿難！是故，色若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。	"'Ananda! That's why, if the body is past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, everything is neither me nor me, Not related.
如是受、想、行、識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在如實知，如實觀察。	If it is feeling, thinking, action, and knowledge, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Do not know the truth, observe the truth.
如是觀者，聖弟子於色生厭、離欲、解脫：	As the viewer, the holy disciple becomes bored, liberated from desire, and liberated in sex:
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
如是受、想、行、識，生厭、離欲、解脫：	Such as feeling, thinking, behavior, consciousness, disgust, liberation, liberation:
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
』	』

「諸比丘當知，彼尊者於我有大饒益，我從彼尊者所聞法已，遠塵離垢，得法眼淨。	"Bhikkhus should know that the Venerable One is of great benefit to me. I have heard the Dharma from the Venerable, and I have kept the dust away from the dirt, and obtained the clean eyes of the Dhamma.
我從是來，常以此法為四眾說，非餘外道沙門、婆羅門出家者說。」	I have never been here, and I often use this method to speak for the four people. "




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 262 (Two Six Two) Chanduo SA 262 （二六二）闡陀


SA 262 （二六二）闡陀	SA 262 (Two Six Two) Chanduo
如是我聞：	If I smell:


一時，有眾多上座比丘住波羅［木＊奈］國仙人住處鹿野苑中，佛般泥洹未久。	For a while, there were many Theravada Bhikkhus living in Polo [Wood*Na], where the immortals lived in Sarnath, which was not long like a Buddha.


時，長老闡陀晨朝著衣持鉢，入波羅［木＊奈］城乞食。	At that time, the elder Chan Tuochen moved toward the clothes and bowls and entered the city of Polo [Mu * Nai] to beg for food.
食已，還攝衣鉢，洗足已，持戶鈎，從林至林，從房至房，從經行處至經行處，處處請諸比丘言：	To eat, take a mantle, wash one's feet, hold a household hook, from forest to forest, from house to house, from place of passing to passing place, every bhikkhu would say:
「當教授我，為我說法，令我知法、見法，我當如法知、如法觀。」	When you teach me, speak for me, let me know and see the Dhamma, I should know and view the Dhamma as the Dhamma.


時，諸比丘語闡陀言：	At that time, the Bhikkhus explained the words:
「色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。」	Material impermanence, feeling, thinking, action, consciousness impermanence, all action impermanence, all dharma without self, nirvana and cessation.


闡陀語諸比丘言：	The Bhikkhus of Chanduo Language:
「我已知色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。」	I know that materiality is impermanent, feelings, thoughts, actions, consciousness are impermanent, all actions are impermanent, all dhammas are impermanent, and Nirvana is extinguished.


闡陀復言：	Interpretation:
「然我不喜聞：	"But I don't like to hear:
『一切諸行空寂、不可得、愛盡、離欲、涅槃。』	"All the lines are empty, unavailable, full of love, liberation, and nirvana. 』
此中云何有我而言：	Here in the cloud, what is it for me:
『如是知、如是見，是名見法。』	『Knowing and seeing this is the name sees the law. 』
？」第二、第三亦如是說。	? "The second and the third are the same.


闡陀復言：	Chanduo's remarks:
「是中誰復有力堪能為我說法，令我知法、見法？」	Which one is so powerful that he can speak for me, let me know and see the Fa?
復作是念：	Duplicate is to read:
「尊者阿難今在拘睒彌國瞿師羅園，曾供養親覲世尊，佛所讚歎，諸梵行者皆悉識知。	"Venerable Ananda was in Luoyuan, the Qu master of Kusui Mi, and he once made offerings to the Blessed One, praised by the Buddha, and all Brahma practitioners know and know.
彼必堪能為我說法，令我知法、見法。」	He must be able to speak for me, let me know and see the law. "


時，闡陀過此夜已，晨朝著衣持鉢，入波羅［木＊奈］城乞食。	At that time, Chanduo had passed the night, and in the morning, he went into the city of Polo [Mu*nai] to beg for food.
食已，還攝舉臥具，攝臥具已，持衣鉢詣拘睒彌國，漸漸遊行到拘睒彌國，攝舉衣鉢，洗足已，詣尊者阿難所，共相問訊已，却坐一面。	I have eaten, I have also taken up the bedding, I have taken the bedding, holding the mantle and holding the mantle, and gradually marching to the Kusuimi state, taking the mantle and washing the foot, the Lord Ananda, has been interrogating each other, but sitting side by side.


時，闡陀語尊者阿難言：	At that time, Venerable Chanduo Ananda said:
「一時，諸上座比丘住波羅［木＊奈］國仙人住處鹿野苑中。	"For a while, the Theravada Bhikkhus lived in Polo [Mu*Na], where the immortals lived in Sarnath.
時，我晨朝著衣持鉢入波羅［木＊奈］城乞食。	At that time, I walked into the Polo [Mu * Nai] city in the morning to beg for food.
食已，還攝衣鉢，洗足已，持戶鉤，從林至林，從房至房，從經行處至經行處，處處見諸比丘，而請之言：	I have eaten, I take a mantle, wash my feet, hold a household hook, from forest to forest, from house to house, from the place of passing to the place of passing, you can see bhikkhus everywhere, please say:
『當教授我，為我說法，令我知法、見法。』	"Being a professor, speaking for me, let me know and see the law. 』
時，諸比丘為我說法言：	At that time, the monks said to me:
『色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。』	"Material impermanence, feeling, thinking, action, consciousness impermanence, all action impermanence, all dhamma without self, nirvana and death. 』
我爾時語諸比丘言：	The Bhikkhus of our current language:
『我已知色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。	"I know that materiality is impermanent, feeling, thinking, behavior, and consciousness are impermanent, all behavior is impermanent, all dhamma is impermanent, and Nirvana is extinguished.
然我不喜聞：	But I don’t like to hear:
「一切諸行空寂、不可得、愛盡、離欲、涅槃。」	All the lines are empty, unavailable, full of love, liberation, and nirvana.
此中云何有我而言：	Here in the cloud, what is it for me:
「如是知、如是見，是名見法。」	Knowing so, seeing like this, is the name sees the law.
？』我爾時作是念：	? 』I always read:
『是中誰復有力堪能為我說法，令我知法、見法？』	"Who is strong enough to speak for me, let me know and see the Fa? 』
我時復作是念：	When I repeat, I read:
『尊者阿難今在拘睒彌國瞿師羅園，曾供養親覲世尊，佛所讚歎，諸梵行者皆悉知識。	"Venerable Ananda, who was in Kusui Miguo Qu Shi Luoyuan, once made offerings to the World-Honored One, praised by the Buddha, and all Brahma practitioners know knowledge.
彼必堪能為我說法，令我知法、見法。』	He must be able to speak for me and let me know and see the law. 』
善哉！尊者阿難今當為我說法，令我知法、見法。」	Good! Venerable Ananda should speak for me now, so that I can know and see the Dharma. "


時，尊者阿難語闡陀言：	At that time, the Venerable Ananda explained the words:
「善哉！闡陀！我意大喜，我慶仁者能於梵行人前，無所覆藏，破虛偽刺。	"Goodness! Chanduo! I am overjoyed, I can celebrate the benevolent in front of the Brahman, without hiding anything, breaking the hypocrisy.
闡陀！愚癡凡夫所不能解色無常，受、想、行、識無常，一切諸行無常，一切法無我，涅槃寂滅。	Chanduo! Stupid ordinary people can't solve the impermanence, feeling, thinking, behavior, and consciousness of impermanence, all the impermanence, all dharma without self, nirvana and death.
汝今堪受勝妙法，汝今諦聽，當為汝說。」	You are worthy of victory, and you should listen to it and speak for you. "


時，闡陀作是念：	At that time, Chan Tuo's work is to read:
「我今歡喜得勝妙心、得踊悅心，我今堪能受勝妙法。」	I am so happy that I am overwhelmed and pleased today, and I can receive it today.


爾時，阿難語闡陀言：	At that time, the Ananda language explained the words:
「我親從佛聞，教摩訶迦旃延言：	"I follow the Buddha's knowledge and teach Mahakaya to say:
『世人顛倒依於二邊，若有、若無，世人取諸境界，心便計著。	"The world relies on the two sides upside down, if there is, if there is no, the world takes all the realms, and it is calculated.
迦旃延！若不受、不取、不住、不計於我，此苦生時生、滅時滅。	Jia Yangyan! If you don’t accept, don’t take, don’t stay, and don’t count on me, this suffering will arise when you live and when you die.
迦旃延！於此不疑、不惑、不由於他而能自知，是名正見，如來所說。	Kajanyan! Not doubting, not confused, and able to know oneself without him is right view, as the Tathagata said.
所以者何？	So what?
迦旃延！如實正觀世間集者，則不生世間無見，如實正觀世間滅，則不生世間有見。	Kajanyan! Those who are observing the collection of the world truthfully will not be born and have no view in the world, and those who are observing the world truthfully will not be born and have no view in the world.
迦旃延！如來離於二邊，說於中道，所謂此有故彼有，此生故彼生，謂緣無明有行，乃至生、老、病、死、憂、悲、惱、苦集；	Kajanyan! The Tathagata is separated from the two sides, saying that it is in the middle way. The so-called so-called this has a reason for another, this life is for another life, it means that there is action due to ignorance, and even birth, old age, sickness, death, worry, sorrow, worry, and suffering;
所謂此無故彼無，此滅故彼滅，謂無明滅則行滅，乃至生、老、病、死、憂、悲、惱、苦滅。』	The so-called there is no reason, there is no, this extinguishes, therefore the other extinguishes, it means that ignorance and extinguishment will be extinguished, and even birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. 』
」	!!br0ken!!

尊者阿難說是法時，闡陀比丘遠塵離垢，得法眼淨。	When Venerable Ananda said that it was Dhamma, he made the Dhamma Bhikkhu far away from dust and dirt, and obtained Dhamma's eyes.
爾時，闡陀比丘見法、得法、知法、起法，超越狐疑，不由於他，於大師教法，得無所畏。	At that time, the Chandha Bhikkhu saw, obtained, understood, and awakened the Dhamma, transcending suspiciousness. Not because of him, he was fearless in teaching the Dhamma.
恭敬合掌白尊者阿難言：	Respectfully put your hands together, Venerable White Ananda said:
「正應如是。	"Just as it should be.
如是智慧梵行，善知識教授教誡說法。	If it is the wisdom of Brahma, the professor of good knowledge teaches the teaching.
我今從尊者阿難所，聞如是法，於一切行皆空、皆悉寂、不可得、愛盡、離欲、滅盡、涅槃，心樂正住解脫，不復轉還，不復見我，唯見正法。」	I now follow the Venerable Ananda, I hear the Dharma, in which all actions are empty, lonely, unavailable, love, liberation, extinction, nirvana, and the joy of staying in righteousness and liberation, no return, no more I only see the Dhamma. "


時，阿難語闡陀言：	Hour, Ananda language
「汝今得大善利，於甚深佛法中，得聖慧眼。」	You now have great good and good benefits, and you have the eyes of holy wisdom in the deep Dharma.


時，二正士展轉隨喜，從坐而起，各還本處。	At that time, the two Zhengshi exhibitions turned to rejoice, from sitting up, each returned to his place.


輸屢那三種無明亦有三	There are three kinds of ignorance
無間等及滅富留那、闡陀	Waiting and extinction Fuluna, Chanta



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 263 (two six three) should be said SA 263 （二六三）應說


SA 263 （二六三）應說	SA 263 (two six three) should be said
如是我聞：	If I smell:


一時，佛住拘留國雜色牧牛聚落。	For a while, the Buddha lived in a variegated cattle herd settlement in the Detaining State.


爾時，佛告諸比丘：	At that time, the Buddha told the monks:
「我以知見故，得諸漏盡，非不知見。	"I know what I know, I have all the omissions, but I don't know what to see.
云何以知見故，得諸漏盡，非不知見？	Why does Yun know what he sees, get all the omissions, but don't know what to see?
謂此色、此色集、此色滅；	It is called this color, this color set, this color disappears;
此受、想、行、識，此識集、此識滅。	This feeling, thinking, action, consciousness, this consciousness collection, this consciousness extinction.
不修方便隨順成就，而用心求：	If it is not convenient to repair, follow along to achieve success, but deliberately seek:
『令我諸漏盡，心得解脫。』	"It made me all the leaks and liberated. 』
當知彼比丘終不能得漏盡解脫。	Knowing that Bhikkhu will not be able to get free from leakage.
所以者何？	So what?
不修習故，不修習何等？	If you don’t practice, why not practice?
謂不修習念處、正勤、如意足、根、力、覺、道。	It means not to practice mindfulness, positive diligence, wishful feet, roots, strength, awareness, and Tao.
譬如伏鷄，生子眾多，不能隨時蔭餾，消息冷暖，而欲令子以觜、以爪啄卵自生，安隱出［穀-禾＋卵］，當知彼子無有自力，堪能方便以觜、以爪安隱出［穀-禾＋卵］。	For example, there are many children in Fuji, which can not be kept at any time. The news is cold and warm, and if you want to make the child reproduce by looking and pecking the egg with claws, it will be quietly [gu-he + egg], knowing that the other child has no self-reliance, it can be convenient to watch , Hidden out with claws [谷-he + egg].
所以者何？	So what?
以彼雞母不能隨時蔭餾，冷暖長養子故。	Yibijiu mothers can't distill at any time.


「如是，比丘不勤修習隨順成就，而欲令得漏盡解脫，無有是處。	"In this way, the monk does not practice diligently to follow suit and achieves success, and it is useless if he wants to be free from the omission.
所以者何？	So what?
不修習故。	Do not practice so.
不修何等？	Why not fix it?
謂不修念處、正勤、如意足、根、力、覺、道，若比丘修習隨順成就者，雖不欲令漏盡解脫，而彼比丘自然漏盡，心得解脫。	It is said that if you do not cultivate mindfulness, righteousness, wishful feet, roots, strength, awareness, and Tao, if a monk practices follow-through, he does not want to be free from omission, but the monk will naturally be free from omission and experience.
所以者何？	So what?
以修習故。	To learn it.
何所修習？	Where to practice?
謂修念處、正勤、如意足、根、力、覺、道，如彼伏雞善養其子，隨時蔭餾，冷暖得所，正復不欲令子方便自啄卵出，然其諸子自能方便安隱出［穀-禾＋卵］。	It is said that mindfulness, righteousness, wishful feet, roots, strength, consciousness, and Dao, like Pifu chicken, raises its sons well, keeps the shadow at any time, cool and warm at any time, and does not want to make it easy for sons to peck their eggs out, but their sons It is convenient to come out [Grain-He + Egg].
所以者何？	So what?
以彼伏雞隨時蔭餾，冷暖得所故。	The Ebifu chicken will be distilled at any time, and it will be cold and warm.


「如是，比丘善修方便，正復不欲漏盡解脫，而彼比丘自然漏盡，心得解脫。	"In this way, the monk is good at cultivating and convenient, and he does not want to lose all the liberation, but the Bhikkhu naturally loses the experience and is liberated.
所以者何？	So what?
以勤修習故。	To study hard to learn.
何所修習？	Where to practice?
謂修念處、正勤、如意足、根、力、覺、道。	It means to cultivate mindfulness, positive diligence, wishful feet, roots, strength, awareness, and Tao.
譬如巧師、巧師弟子，手執斧柯，捉之不已，漸漸微盡手指處現，然彼不覺斧柯微盡而盡處現。	For example, Qiaoshi, Qiaoshi disciples, holding the axe in their hands, can't stop them, and gradually show up with their hands and fingers, but they don't notice that the axe will show up everywhere.


「如是，比丘精勤修習隨順成就，不自知見今日爾所漏盡，明日爾所漏盡，然彼比丘知有漏盡。	"If so, the monk is diligent in practising and following success, and he doesn't know what he has missed today and what he has missed tomorrow, but he knows what he has missed.
所以者何？	So what?
以修習故，何所修習？	In order to practice, what should be practiced?
謂修習念處、正勤、如意足、根、力、覺、道。	It means to practice mindfulness, righteousness, wishful feet, roots, strength, awareness, and Tao.
譬如大舶，在於海邊，經夏六月，風飄日暴，藤綴漸斷。	For example, the big ship lies on the seashore. After summer and June, the wind is blowing and the sun is violent, and the vine decoration is gradually broken.


「如是，比丘精勤修習隨順成就，一切結縛、使、煩惱、纏，漸得解脫。	"In this way, the monk practiced diligently, followed suit and achieved success. All the bonds, troubles, troubles, and entanglements will gradually be free.
所以者何？	So what?
善修習故，何所修習？	Good practice, so, where to practice?
謂修習念處、正勤、如意足、根、力、覺、道。」	It refers to the practice of mindfulness, righteousness, wishful feet, roots, strength, awareness, and Tao. "


說是法時，六十比丘不起諸漏，心得解脫。	When it was said that it was Dharma, the sixty bhikkhus could not afford all the omissions, and felt free.


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 264 (two six four) small adobe SA 264 （二六四）小土塼


SA 264 （二六四）小土塼	SA 264 (two six four) small adobe
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，有異比丘於禪中思惟，作是念：	At that time, there are different bhikkhus contemplating in Zen, doing right things and thinking:
「頗有色常、恒、不變易、正住耶？	"It's quite persevering, constant, unchanging, living right?
如是受、想、行、識，常、恒、不變易、正住耶？」	Such as feeling, thinking, behavior, knowledge, constant, perseverance, unchanging, and right alive? "


是比丘晡時從禪起，往詣佛所，頭面禮足，却住一面，白佛言：	It was the Bhikkhu who started from Zen and went to the Buddha's place, paying homage to the Buddha, but staying at the same time. The White Buddha said:
「世尊！我於禪中思惟，作是念：	"Master! I contemplate in Zen, doing and thinking:
『頗有色常、恒、不變易、正住耶？	"It's quite lustful, constant, constant, unchanging, living right?
如是受、想、行、識，常、恒、不變易、正住耶？』	If it is feeling, thinking, behavior, knowledge, constant, perseverance, unchangeable, right alive? 』
今日世尊，頗有色常、恒、不變易、正住耶？	Today, the Blessed One is quite persevering, permanent, immutable, and alive?
頗有受、想、行、識，常、恒、不變易、正住耶？」	Have feelings, thoughts, behaviors, knowledge, constant, perseverance, unchanging, and righteousness? "


爾時，世尊手執小土摶，告彼比丘言：	At that time, the Blessed One held a small tutu in his hand and told Peter Bhikkhu:
「汝見我手中土摶不？」	"Do you see the soil in my hands?"


比丘白佛：	Bhikkhu White Buddha:
「已見。	"See you.
世尊！」	Lord! "

「比丘！如是少土，我不可得。	"Bhikkhu! If there is less soil, I won't get it.
若我可得者，則是常、恒、不變易、正住法。」	If I can get the one, it is constant, constant, unchangeable, and righteous abiding. "


佛告比丘：	Buddha told Bhikkhu:
「我自憶宿命，長夜修福，得諸勝妙可愛果報之事。	"I reminisce about my destiny, long nights to cultivate good luck, and the triumphs are wonderful and lovely.
曾於七年中，修習慈心，經七劫成壞，不還此世。	Once in seven years, he practised kindness, after seven calamities, he became bad, and he would not return to this life.
七劫壞時生光音天，七劫成時還生梵世，空宮殿中作大梵王，無勝、無上，領千世界。	When the seven calamities are broken, the light and sound heaven is born, and when the seven calamities are completed, the Brahma will be born. In the empty palace, he will be the Great Brahma King, invincible, supreme, and leading the world.
從是已後，復三十六反，作天帝釋。	Since the end, repeat the thirty-six anti, as the emperor of heaven.
復百千反，作轉輪聖王，領四天下，正法治化，七寶具足，所謂輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏臣寶、主兵臣寶；	Resume hundreds of thousands of counters, be the revolver saint king, lead the four worlds, rule by law, seven treasures are sufficient, so-called wheel treasures, elephant treasures, horse treasures, mani treasures, jade treasures, master treasures, and master soldiers;
千子具足，皆悉勇健；	Thousands of children have enough, all know that they are brave and healthy;
於四海內，其地平正，無諸毒刺，不威、不迫，以法調伏。	In the four seas, the land is level, without any thorns, not prestigious, not compelling, and it is regulated by law.


「灌頂王法有八萬四千龍象，皆以眾寶莊嚴而挍餝之，寶網覆上，建立寶幢，布薩象王最為導首，朝、晡二時自會殿前。	"There are 84,000 dragons and elephants in the enlightenment. They are all majestic and stunned with all the treasures. The treasure net is covered and the treasure tower is built. The Busa Elephant King is the leader.
我時念言：	When I read:
『是大群象，日日再反往來，蹈殺眾生無數，願令四萬二千象百年一來。』	"It's a large group of elephants, who are going back and forth every day, killing countless sentient beings, wishing to make forty-two thousand elephants come one hundred years. 』
即如所願，八萬四千象中，四萬二千象百年一至。	That is to say, out of 84,000 elephants, forty-two thousand elephants will arrive every 100 years.


「灌頂王法復有八萬四千匹馬，亦以純金為諸乘具，金網覆上，婆羅馬王為其導首。	"The initiation king Fafu has 84,000 horses, and he also uses pure gold as the vehicle, covered with a gold net, and the Roman king is the leader.


「灌頂王法有八萬四千四種寶車，所謂金車、銀車、琉璃車、頗梨車，師子、虎、豹皮、雜色欽婆羅以為覆襯，跋求毗闍耶難提音聲之車為其導首。	"There are eighty-four thousand four kinds of treasured vehicles in the empowerment king. The so-called golden, silver, glazed, and Pori carts are covered by the teacher, the tiger, the leopard skin, and the variegated Chinpra. The car that raises the sound is the lead.


「灌頂王法領八萬四千城，安隱豐樂，人民熾盛，拘舍婆提城而為上首。	"The initiation king led 84,000 cities, Anyin and Fengle, the people were prosperous, and she was the leader of the city.


「灌頂王法有八萬四千四種宮殿，所謂金、銀、琉璃、頗梨、摩尼琉璃，由訶而為上首。	"There are eighty-four thousand four kinds of palaces for the empowerment king. The so-called gold, silver, colored glaze, Pori, and Mani colored glaze are headed by Hehe.


「比丘！灌頂王法有八萬四千四種寶床，所謂金、銀、琉璃、頗梨，種種繒褥、氍氀、毾［登＊毛］、迦陵伽臥具以敷其上，安置丹枕。	"Bhikkhu! There are eighty-four thousand four kinds of precious beds in the initiation king. The so-called gold, silver, colored glaze, and pears, all kinds of mattresses, 氍氀, 毾[登*毛], Jialingga bedding to lay on it, and to place altar. pillow.


「復次，比丘！灌頂王法復有八萬四千四種衣服，所謂迦尸細衣、芻摩衣、頭鳩羅衣、拘沾婆衣。	"Fun times, Bhikkhu! The empowered king Fafu has 84,000 four kinds of clothes, the so-called kasse fine clothes, chuma clothes, head robes, and Kuzhan women clothes.


「復次，比丘！灌頂王法有八萬四千玉女，所謂剎利女、似剎利女，況復餘女。	"Fuji, Bhikkhu! There are eighty-four thousand females of the enlightenment king. The so-called Sari women are like Sari women.


「復次，比丘！灌頂王法有八萬四千飲食，眾味具足。	"Frequency, Bhikkhu! There are 84,000 diets for the enlightenment king, which is full of flavors.
比丘！八萬四千玉女中，唯以一人以為給侍；	Bhikkhu! Among the eighty-four thousand jade girls, only one person thinks of serving them;
八萬四千寶衣，唯著一衣；	Eighty-four thousand treasures, only one garment;
八萬四千寶床，唯臥一床；	Eighty-four thousand treasure beds, only one bed;
八萬四千宮殿，唯處一殿；	Eighty-four thousand palaces, only one palace;
八萬四千城，唯居一城，名拘舍婆提；	Eighty-four thousand cities, only live in one city, the name is Ku She Po Ti;
八萬四千寶車，唯乘一車，名毘闍耶難提瞿沙，出城遊觀；	Eighty-four thousand treasure cars, only one car, named Vija Yenanti Qusha, travel outside the city;
八萬四千寶馬，唯乘一馬，名婆羅訶，毛尾紺色；	Eighty-four thousand BMWs, with only one horse, named Brahwa, and cyan hair tail;
八萬四千龍象，唯乘一象，名布薩陀，出城遊觀。	Eighty-four thousand dragon elephants, only one elephant, named Busatuo, travel out of the city.


「比丘！此是何等業報，得如是威德自在耶？	"Bhikkhu! What kind of karma is this, so mighty and free?
此是三種業報，云何為三？	These are three kinds of karma, what is the cloud?
一者布施，二者調伏，三者修道。	One gives charity, the two modulates, and the three cultivates the Tao.
比丘當知，凡夫染習五欲，無有厭足，聖人智慧成滿，而常知足。	Bhikkhus should know that ordinary people learn the five desires, and they are full of wisdom, and sages are full of wisdom and are always content.
比丘！一切諸行，過去盡滅、過去變易，彼自然眾具及以名稱，皆悉磨滅。	Bhikkhu! All the deeds, the past is extinguished, and the past has changed. The nature and the names are all obliterated.
是故，比丘！永息諸行，厭離、斷欲、解脫。	Yes, Bhikkhu! Eternal rest on all deeds, dissociation, abstinence, liberation.
比丘！色為常？	Bhikkhu! Is it normal?
無常？」	Impermanence? "


比丘白佛言：	Bhikkhu White Buddha said:
「無常。	"Impermanence.
世尊！」	Lord! "

「若無常者，是苦耶？」	If there is impermanence, is it suffering?


比丘白佛言：	Bhikkhu White Buddha said:
「是苦。	"It's suffering.
世尊！」	Lord! "

「比丘！若無常、苦，是變易法，聖弟子寧復於中計我、異我、相在不？」	Bhikkhu! If impermanence and suffering are changes, the holy disciple would rather consider me, different me, and each other?


比丘白佛：	Bhikkhu White Buddha:
「不也，世尊！」	No, Lord!

「如是受、想、行、識，為常、為無常。」	If you feel, think, act, and know, it is constant and impermanent.


比丘白佛言：	Bhikkhu White Buddha said:
「無常。	"Impermanence.
世尊！」	Lord! "

「若無常者，是苦耶？」	If the impermanent, is it suffering?


比丘白佛言：	Bhikkhu White Buddha said:
「是苦。	"It's suffering.
世尊！」	Lord! "

「比丘！若無常、苦，是變易法，聖弟子寧復於中計我、異我、相在不？」	"Bhikkhu! If impermanence and suffering, it is the law of change, the holy disciple would rather take care of me, different me, and presence?"


比丘白佛：	Bhikkhu White Buddha:
「不也，世尊！」	"No, Lord!"

佛告比丘：	Buddha told Bhikkhu:
「諸所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。	"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is not me, not me, not in each other .
如是受、想、行、識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。	If it is feeling, thinking, behavior, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Not related.
比丘！於色當生厭離、厭、離欲、解脫。	Bhikkhu! Life in sex is disgusted, disgusted, dissatisfied, and liberated.
如是於受、想、行、識，當生厭、離欲、解脫，解脫知見：	If it is in feeling, thinking, acting, and knowing, in life, disgust, liberation, liberation, liberation of perception:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

時，彼比丘聞佛所說，踊躍歡喜，作禮而去。	At that time, when the Bhikkhu heard what the Buddha had said, he enthusiastically rejoiced and left as a gift.
常念土摶譬教授，獨一靜處，精勤思惟，不放逸住；	I often read the tuanxi professor, be alone in a quiet place, be diligent in thinking, and never let go;
不放逸住已：	Don’t let go
「所以善男子剃除鬚髮，正信非家，出家學道，為究竟無上梵行，見法自知身作證：	"So the virtuous man shaves his hair and beard, believes that he is not at home, and learns the way as a monk, and he testifies to the supremacy of Brahman by his own self-knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』
」	!!br0ken!!

時，彼尊者亦自知法，心得解脫，成阿羅漢。	At that time, the Venerable Master also knew the Dharma by himself, felt free, and became an Arahant.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 265 (Twenty Six Five) Foam SA 265 （二六五）泡沫


SA 265 （二六五）泡沫	SA 265 (Twenty Six Five) Foam
如是我聞：	If I smell:


一時，佛住阿毘陀處恒河側。	For a while, the Buddha lived on the side of the Ganges at Abida.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如恒河大水暴起，隨流聚沫，明目士夫諦觀分別；	"For example, when the Ganges River is violent, the foam will follow the flow, and we will see the difference between the wise men.
諦觀分別時，無所有、無牢、無實、無有堅固。	There is no possession, no firmness, no reality, and no firmness when distinguishing truth.
所以者何？	So what?
彼聚沫中無堅實故。	There is no solid reason in that foam.
如是諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近。	If it is all colors, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near.
比丘！諦觀思惟分別，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。	Bhikkhu! To contemplate and contemplate the difference, there is no possession, no prison, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self.
所以者何？	So what?
色無堅實故。	The color has no solid reason.


「諸比丘！譬如大雨水泡，一起一滅，明目士夫諦觀思惟分別；	"Bhikkhus! For example, heavy rain and blisters, all of them are wiped out together, see the truth of the scholars and think about the differences;
諦觀思惟分別時，無所有、無牢、無實、無有堅固。	When contemplating and contemplating the difference, there is no possession, no firmness, no reality, no firmness.
所以者何？	So what?
以彼水泡無堅實故。	The blister of Ebi has no solid reason.
如是，比丘！諸所有受，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近。	If so, Bhikkhu! All the feelings, if the past, if the future, if the present, if inside, if outside, if 麁, if small, if good, if ugly, if far, if near.
比丘！諦觀思惟分別。	Bhikkhu! Contemplate the difference.
諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。	When contemplating and contemplating the difference, there is no possession, no security, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self.
所以者何？	So what?
以受無堅實故。	There is no firmness to accept the truth.


「諸比丘！譬如春末夏初，無雲、無雨，日盛中時，野馬流動，明目士夫諦觀思惟分別；	"Bhikkhus! For example, at the end of spring and early summer, there is no cloud or rain, when the sun is in full bloom, wild horses flow, and the wise men can observe and contemplate differently;
諦觀思惟分別時，無所有、無牢、無實、無有堅固。	When contemplating and contemplating the difference, there is no possession, no firmness, no reality, no firmness.
所以者何？	So what?
以彼野馬無堅實故。	The Ebi Mustang has no solid reason.
如是，比丘！諸所有想，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近。	If so, Bhikkhu! All thoughts, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near.
比丘！諦觀思惟分別。	Bhikkhu! Contemplate the difference.
諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。	When contemplating and contemplating the difference, there is no possession, no prison, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self.
所以者何？	So what?
以想無堅實故。	There is no solid reason for thinking.


「諸比丘！譬如明目士夫求堅固材，執持利斧，入於山林，見大芭蕉樹，傭直長大，即伐其根，斬截其峯，葉葉次剝，都無堅實，諦觀思惟分別。	"Bhikkhus! For example, the sight-seeing man seeks solid wood, holds a sharp axe, enters the forest, sees the big banana tree, the servant grows up straight, that is, cutting its roots, cutting its peaks, and the leaves and leaves are peeled off. Contemplate the difference.
諦觀思惟分別時，無所有、無牢、無實、無有堅固。	There is no possession, no firmness, no reality, no firmness when contemplating the difference.
所以者何？	So what?
以彼芭蕉無堅實故。	Ebi Basho has no solid reason.
如是，比丘！諸所有行，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近。	If so, Bhikkhu! All the lines, if the past, if the future, if the present, if the inside, if the outside, if the small, if the small, if good, if ugly, if far, if near.
比丘！諦觀思惟分別。	Bhikkhu! Contemplate the difference.
諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。	When contemplating and contemplating the difference, there is nothing, no firmness, no reality, no solidity, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self.
所以者何？	So what?
以彼諸行無堅實故。	There is no solid reason for the actions of Yibi.


「諸比丘！譬如幻師、若幻師弟子，於四衢道頭，幻作象兵、馬兵、車兵、步兵，有智明目士夫諦觀思惟分別；	"Bhikkhus! For example, the disciples of the phantom master and the phantom master, who are at the head of the four qu, imaginary soldiers, horse soldiers, chariot soldiers, and infantry.
諦觀思惟分別時，無所有、無牢、無實、無有堅固。	When contemplating and contemplating the difference, there is no possession, no firmness, no reality, no firmness.
所以者何？	So what?
以彼幻無堅實故。	There is no solid reason for the fantasy.
如是，比丘！諸所有識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近。	If so, Bhikkhu! All senses, if past, if future, if present, if inside, if outside, if awkward, if fine, if good, if ugly, if far, if near.
比丘！諦觀思惟分別，諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。	Bhikkhu! Truth contemplates difference, truth contemplates when distinguishing, there is no possession, no prison, no reality, no solidity, such as illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self.
所以者何？	So what?
以識無堅實故。」	There is no solid reason to know. "


爾時，世尊欲重宣此義，而說偈言：	At that time, the Blessed One wanted to declare this righteously again, and said:


「觀色如聚沫，受如水上泡，	"Looking at color is like foam, feeling like bubbles in water,
想如春時燄，諸行如芭蕉，	I want to be like a flame in spring, and the lines are like bananas,
諸識法如幻，日種姓尊說。	All knowledge methods are like illusions, said the Japanese caste respect.

周匝諦思惟，正念善觀察，	Zhou Zadi thinks and observes righteously,
無實不堅固，無有我我所。	Nothing is not strong, nothing is what we are.

於此苦陰身，大智分別說，	In this bitter body, Dazhi said separately,
離於三法者，身為成棄物，	One who is separated from the Three Dharma, as a waste,
壽暖及諸識，離此餘身分，	Shou Nuan and all senses, leave the rest of your identity,
永棄丘塚間，如木無識想。	Abandon the mounds forever, like a tree without knowing to think.

此身常如是，幻為誘愚夫。	This body is often like this, illusion is to lure a foolish husband.

如殺如毒刺，無有堅固者。	As killing as a stinger, there is no strong one.

比丘勤修習，觀察此陰身，	Bhikkhus practice diligently, observe this virgin body,
晝夜常專精，正智繫念住，	Constantly specialize day and night, mindfulness and mindfulness,
有為行長息，永得清涼處。」	Promising presidents breathe, and always have a cool place. "


時，諸比丘聞佛所說，歡喜奉行。	At that time, all monks heard what the Buddha said and happily followed them.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 266 (Twenty Six Six) Ignorance SA 266 （二六六）無知


SA 266 （二六六）無知	SA 266 (Twenty Six 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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，佛告諸比丘：	At that time, the Buddha told the monks:
「於無始生死，無明所蓋，愛結所繫，長夜輪迴，不知苦之本際；	"In life and death without beginning, covered by ignorance, bound by knots of love, reincarnation in the long night, knowing the origin of suffering;
有時長久不雨，地之所生百穀草木，皆悉枯乾。	Sometimes it doesn't rain for a long time, and all the plants and grasses that grow on the ground are all withered.
諸比丘！若無明所蓋，愛結所繫，眾生生死輪迴，愛結不斷，不盡苦邊。	Bhikkhus! If it is covered by ignorance, the knot of love is tied to life and death, and the knot of love will continue without suffering.
諸比丘！有時長夜不雨，大海水悉皆枯竭。	Bhikkhus! Sometimes there is no rain in the long night, and the sea is all dried up.
諸比丘！無明所蓋，愛結所繫，眾生生死輪迴，愛結不斷，不盡苦邊。	Bhikkhus! Covered by ignorance, bound by the knot of love, all beings reincarnate in life and death, and the knot of love is constant, without suffering.
諸比丘！有時長夜須彌山王皆悉崩落，無明所蓋，愛結所繫，眾生長夜生死輪迴，愛結不斷，不盡苦邊。	Bhikkhus! Sometimes the Sumi Mountain Kings in the long night are all aware of the collapse, covered by ignorance, tied by the knot of love, the growth of the night, the reincarnation of life and death, the knot of love is constant, not suffering.
諸比丘！有時長夜此大地悉皆敗壞，而眾生無明所蓋，愛結所繫，眾生長夜生死輪迴，愛結不斷，不盡苦邊。	Bhikkhus! Sometimes in the long night, all this earth is corrupted, and all beings are covered by ignorance, love knots are tied, and all grow up in the reincarnation of night, life and death, and love knots are constant, without suffering.


「比丘！譬如狗子繫柱，彼繫不斷，長夜繞柱，輪迴而轉。	"Bhikkhu! For example, the dog is tied to the pillar, and the other is constantly tied to the pillar in the long night, turning around the pillar in reincarnation.
如是，比丘！愚夫眾生不如實知色、色集、色滅、色味、色患、色離，長夜輪迴，順色而轉。	If so, Bhikkhu! The foolish sentient beings don’t understand color, color set, color extinguishment, color taste, color affliction, color separation, long night rebirth, and turn in harmony with color.
如是不如實知受、想、行、識、識集、識滅、識味、識患、識離，長夜輪迴，順識而轉。	If it is not as good as the actual knowledge, feeling, thinking, behavior, consciousness, consciousness collection, consciousness extinction, consciousness taste, consciousness suffering, consciousness separation, long night rebirth, and turn along with consciousness.
諸比丘！隨色轉、隨受轉、隨想轉、隨行轉、隨識轉。	Bhikkhus! Turn with the color, turn with the receiving, turn with the thought, turn with the movement, turn with the consciousness.
隨色轉故，不脫於色，隨受、想、行、識轉故，不脫於識。	Change the cause with the color, not get rid of the color, change with the feeling, thinking, behavior, and consciousness, not get rid of the consciousness.
以不脫故，不脫生、老、病、死、憂、悲、惱、苦。	In order not to get rid of the past, not to get rid of birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
多聞聖弟子如實知色、色集、色滅、色味、色患、色離，如實知受、想、行、識、識集、識滅、識味、識患、識離故，不隨識轉。	Sacred disciples who know the truth, know the color, the collection of the color, the extinguishment, the taste, the suffering of the color, the separation of the color, know the feeling, the thought, the action, the consciousness, the collection of the consciousness, the extinguishment, the taste, the suffering, the detachment, and the detachment. Knowledge transfer.
不隨轉故，脫於色，脫於受、想、行、識，我說脫於生、老、病、死、憂、悲、惱、苦。」	Do not follow the change, get rid of color, get rid of feeling, thinking, behavior, and consciousness. I say get rid of birth, old age, sickness, death, sorrow, sadness, worry, and suffering. "


佛說此經已。	The Buddha said this has been done.
時，諸比丘聞佛所說，歡喜奉行。	At that time, all monks heard what the Buddha said and happily followed them.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 267 (Two Six Seven) Ignorance SA 267 （二六七）無知


SA 267 （二六七）無知	SA 267 (Two Six Seven) 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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「眾生於無始生死，無明所蓋，愛結所繫，長夜輪迴生死，不知苦際。	"All beings live and die without beginning, covered by ignorance, bound by love knots, reincarnation in the long night, and ignorance of suffering.
諸比丘！譬如狗繩繫著柱，結繫不斷故，順柱而轉，若住、若臥，不離於柱。	Bhikkhus! For example, a dog leash is tied to a column, and the knot is unbroken, so it turns along the column. If you live or lie down, stay on the column.
如是凡愚眾生，於色不離貪欲、不離愛、不離念、不離渴、輪迴於色，隨色轉，若住、若臥，不離於色。	Like all stupid beings, they will not leave greed, love, thoughts, thirst, rebirth in form, and revolve with form. If you live or lie down, you will not leave form.
如是受、想、行、識，隨受、想、行、識轉，若住、若臥不離於識。	If it is to feel, think, act, and consciousness, feel, think, act, and turn with it.


「諸比丘！當善思惟觀察於心。	"Bhikkhus! Be good thinking and observing in your heart.
所以者何？	So what?
長夜心為貪欲使染，瞋恚、愚癡使染故。	The long night heart is caused by greed, and aversion and foolishness are caused by it.
比丘！心惱故眾生惱，心淨故眾生淨。	Bhikkhu! The heart is troubled, so all beings are troubled, and the heart is pure, so all beings are pure.
比丘！我不見一色種種如斑色鳥，心復過是。	Bhikkhu! I don't see all kinds of birds like spotted birds, my heart is over.
所以者何？	So what?
彼畜生心種種故，色種種。	That beast has all kinds of heart, all kinds of colors.


「是故，比丘！當善思惟觀察於心。	"That's why, Bhikkhu! Be kind, contemplative and observant.
諸比丘！長夜心貪欲所染，瞋恚、愚癡所染，心惱故眾生惱，心淨故眾生淨。	Bhikkhus! In the long night, the heart is tainted by greed, aversion and ignorance, the heart is troubled and all beings are troubled, and the heart is pure and all beings are pure.
比丘當知，汝見嗟蘭那鳥種種雜色不？」	The monk knows, don’t you see the variegated birds of Salan? "


答言：	Answer:
「曾見。	"See you.
世尊！」	Lord! "

佛告比丘：	Buddha told Bhikkhu:
「如嗟蘭那鳥種種雜色，我說彼心種種雜亦復如是。	"Like the variegated variegated birds of Salan, I said the variegated variety of other hearts is the same.
所以者何？	So what?
彼嗟蘭那鳥心種種故其色種種。	The bird's heart is so varied, so its colors.
是故，當善觀察思惟於心，長夜種種貪欲、瞋恚、愚癡所染，心惱故眾生惱，心淨故眾生淨。	Therefore, we should observe and confine ourselves to our heart. The long night will be affected by all kinds of greed, aversion, and ignorance. The heart is troubled and all beings are troubled, and the heart is pure, so all beings are pure.


譬如畫師、畫師弟子，善治素地，具眾彩色，隨意圖畫種種像類。	For example, painter, painter disciple, good governance, with many colors, free to paint all kinds of images.


「如是，比丘！凡愚眾生不如實知色、色集、色滅、色味、色患、色離，於色不如實知故，樂著於色；	"If so, Bhikkhu! All foolish beings don’t know the color, color set, color extinguishment, color taste, color trouble, color separation as they really are.
樂著色故，復生未來諸色。	The coloring of music, the colors of the future are reborn.
如是凡愚不如實知受、想、行、識、識集、識滅、識味、識患、識離。	If it is all stupidity, it is not true to know feelings, thoughts, behaviors, awareness, awareness collection, awareness extinction, awareness taste, awareness suffering, and separation.
不如實知故，樂著於識；	Do not know the truth as it is, and be willing to know;
樂著識故，復生未來諸識。	Happy to know the past and resurrect the future knowledge.
當生未來色、受、想、行、識故，於色不解脫，受、想、行、識不解脫，我說彼不解脫生、老、病、死、憂、悲、惱、苦。	When one lives in the future, physical, feeling, thinking, behavior, and knowledge are not liberated in physical form, but feeling, thinking, behavior, and consciousness cannot be liberated. I say that he is not liberated from birth, old age, sickness, death, sorrow, sorrow, worry and suffering.


「有多聞聖弟子如實知色、色集、色滅、色味、色患、色離。	"How many sacred disciples know the truth about color, color collection, color extinction, color taste, color trouble, and color separation.
如實知故，不樂著於色；	If you know the truth, you are not happy with sex;
以不樂著故，不生未來色。	To be unhappy, do not give birth to the future.
如實知受、想、行、識、識集、識滅、識味、識患、識離。	To know the truth, to know, to think, to act, to know, to gather, to extinguish, to recognize taste, to know suffering, to know to leave.
如實知故，不染著於識；	Knowing the truth as it is, not getting tainted with consciousness;
不樂著故，不生未來諸識。	If you are not happy, you will not have future knowledge.
不樂著於色、受、想、行、識故，於色得解脫，受、想、行、識得解脫，我說彼等解脫生、老、病、死、憂、悲、惱、苦。」	Unhappy in material, feeling, thinking, action, and knowledge, liberation from material, liberation from feeling, thinking, action, and knowledge, I say they are liberated from birth, old age, sickness, death, sorrow, sadness, worry, and suffering . "


佛說此經已，時諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over. When the monks heard what the Buddha said, they joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 268 (Two Six Eight) River SA 268 （二六八）河流


SA 268 （二六八）河流	SA 268 (Two Six Eight) River
如是我聞：	If I smell:


一時，佛在舍衛國祇樹給孤獨園。	For a while, the Buddha gave only a tree to the solitary garden in Savim.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如河水從山澗出，彼水深駛，其流激注，多所漂沒。	"For example, a river flows out of a mountain stream, and the other water runs deep, and its current is violent, and many of it drifts away.
其河兩岸，生雜草木，大水所偃，順靡水邊，眾人涉渡，多為水所漂，隨流沒溺，遇浪近岸，手援草木，草木復斷，還隨水漂。	On both sides of the river, weeds and trees grow. They are swept by the big water and swept along the water's edge. Everyone wade through the water. Most of them were drifted by the water. drift.


「如是，比丘！若凡愚眾生不如實知色、色集、色滅、色味、色患、色離，不如實知故，樂著於色，言色是我，彼色隨斷。	"If so, Bhikkhu! If all foolish beings don't understand color, color collection, color extinction, color taste, color trouble, color separation as they really are, they don't know the truth as they really are and are happy in color.
如是不如實知受、想、行、識、識集、識滅、識味、識患、識離，不如實知故，樂著於識，言識是我，識復隨斷。	If it is not as true as knowing feeling, thinking, behavior, awareness, awareness collection, awareness extinction, awareness, awareness, suffering, awareness and separation, it is not as true as knowing the past, happy in awareness, speaking and awareness is me, and knowing repetition is justified.


「若多聞聖弟子如實知色、色集、色滅、色味、色患、色離，如實知故，不樂著於色。	"If you hear more about the sacred disciples who know the color, the collection of color, the extinguishment of color, the taste of color, the color loss, and the color separation, if you know the truth, you will not be happy in color.
如實知受、想、行、識、識集、識滅、識味、識患、識離，如實知故，不樂著識，不樂著故。	To know the truth, to think, to act, to know, to congregate, to extinguish, to know the taste, to know the suffering, to know to leave, to know the truth as it is, not happy to know, not happy to know.
如是自知，得般涅槃：	If you know yourself, get Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，時諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and when the bhikkhus heard what the Buddha said, they joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 269 (Two Sixty Nine) Gion SA 269 （二六九）祇林


SA 269 （二六九）祇林	SA 269 (Two Sixty Nine) Gion
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:
「非汝所應法，當盡捨離，捨彼法已，長夜安樂。	"It is not what you should do, so you should give up everything, give up the other way, and have a good night.
比丘！何等法非汝所應，當速捨離，如是色、受、想、行、識，非汝所應，當盡捨離，斷彼法已，長夜安樂。	Bhikkhu! What kind of Dharma is not what you should do. Let's give up quickly. Like appearance, feeling, thinking, behavior, and consciousness, it is not what you should do.
譬如祇桓林中樹木，有人斫伐枝條，擔持而去，汝等亦不憂慼。	For example, if there are only trees in Huanlin, some people chop down their branches and leave with them. You are not worried.
所以者何？	So what?
以彼樹木非我、非我所。	The Ebel tree is neither me nor my place.


「如是，比丘！非汝所應者，當盡捨離，捨離已，長夜安樂。	"If so, Bhikkhu! Those who are not what you are supposed to do, you should give up as much as you can, and have a long night of peace.
何等非汝所應，色非汝所應，當盡捨離，捨離已，長夜安樂。	How much is not what you should, and what color is not what you should.
如是受、想、行、識，非汝所應，當速捨離，捨彼法已，長夜安樂。	If receiving, thinking, acting, and knowing are not what you should, you should give up quickly, give up on the other side, and enjoy the long night.
諸比丘！色為常耶？	Bhikkhus! Is it everlasting?
為無常耶？」	Is it impermanent? "


諸比丘白佛言：	The words of the Bhikkhus:
「無常。	"Impermanence.
世尊！」	Lord! "

「比丘！無常者，為是苦耶？」	Bhikkhu! The impermanent, for suffering?


答言：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

佛告比丘：	Buddha told Bhikkhu:
「若無常、苦，是變易法，多聞聖弟子寧於中見有我、異我、相在不？」	If impermanence and suffering, it is the law of change, so I heard that the disciples would rather see me, different me, and each other?


答言：	Answer:
「不也，世尊！」	No, Lord!

「如是受、想、行、識為是常耶？	"It's common to feel, think, act, and be aware of it?
無常耶？」	Impermanence? "


答言：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

「比丘！若無常者，是苦耶？」	Bhikkhu! If impermanent, is it suffering?


答言：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

佛告比丘：	Buddhism Bhikkhu:
「若無常、苦，是變易法，多聞聖弟子寧於中見有我、異我、相在不？」	If there is impermanence and suffering, it is the law of change, so I heard that the saint disciple would rather see me, different me, and each other?


答言：	Answer:
「不也，世尊！」	No, Lord!

「比丘！是故諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。	"Bhikkhu! It's all forms of this, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, everything is neither me nor me , Not related.
如是受、想、行、識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在，聖弟子觀此五受陰非我、我所。	If it is feeling, thinking, action, and knowledge, if the past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, everything is neither me nor me 、 Without being with each other, the holy disciple observes these five Yin Yin is not self and self.
如是觀時，於諸世間無所取著；	If you are observing the time, you have nothing in the world;
無所取著者，自得涅槃：	Those who have nothing to take are contented with Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，時諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over. When the monks heard what the Buddha said, they joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 270 (Two Seventy) Tree SA 270 （二七〇）樹


SA 270 （二七〇）樹	SA 270 (Two Seventy) Tree
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:
「無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	"Impermanence wants to practice and practice more, and can cut off all lust, lust, colorless love, loss, slowness, and ignorance.
譬如田夫，於夏末秋初深耕其地，發荄斷草。	For example, Tian Fu plows his land deeply in late summer and early autumn and breaks grass.
如是，比丘！無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, Bhikkhu! I want to practice and practice more in order to be able to cut off all desires for love, lust, colorless love, loss, slowness, and ignorance.


「譬如，比丘！如人刈草，手攬其端，舉而抖擻，萎枯悉落，取其長者。	"For example, Bhikkhu! Like a person mows the grass, holds the end of the grass, lifts and trembles, withers and falls, and chooses the elder.
如是，比丘！無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, Bhikkhu! I want to practice and practice more in order to cut off all lust, lust, colorless love, loss, slowness, and ignorance.


「譬如菴羅果著樹，猛風搖條，果悉墮落。	"For example, An Luo fruited the tree, and the wind waved the bar, and the fruit fell.
如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, Wuchang wants to practice and practice more, to be able to cut off all lust, lust, colorless love, loss, slowness, and ignorance.


「譬如樓閣，中心堅固，眾材所依，攝受不散。	"For example, a pavilion, with a strong center, where all the talents rely on it, and it can be photographed.
如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, impermanence wants to practice more practice, can cut off all lust, lust, colorless love, loss, slowness, and ignorance.


「譬如一切眾生跡，象跡為大，能攝受故。	"For example, the signs of all sentient beings are large, and they can absorb errors.
如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, impermanence wants to practice and practice more, so as to cut off all lust, lust, colorless love, loss, slowness, and ignorance.


「譬如閻浮提一切諸河，悉赴大海，其大海者，最為第一，悉攝受故。	"For example, Yan Fu mentioned all the rivers and went to the sea. Those who went to the sea were the first.
如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, impermanence wants to practice more practice, can cut off all desire, lust, colorless love, loss, slowness, and ignorance.


「譬如日出，能除一切世間闇冥。	"For example, sunrise can eliminate all the darkness in the world.
如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, impermanence wants to practice and practice more, to be able to cut off all lust, lust, colorless love, loss, slowness, and ignorance.


「譬如轉輪聖王，於諸小王最上、最勝。	"For example, the Holy King of Wheels, Yu Xiaowang is the best and the best.
如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。	If so, impermanence wants to practice and practice more, and can cut off all desires for love, lust, colorless love, loss, slowness, and ignorance.


「諸比丘！云何修無常想，修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明？	"Bhikkhus! Why do you think about impermanence, practice and practice more, can you cut off all lust, lust, colorless love, loss, slowness, and ignorance?
若比丘於空露地、若林樹間，善正思惟，觀察色無常，受、想、行、識無常。	If the monk is in the open ground, among the trees, he thinks well, observes impermanence, feeling, thinking, behavior, and consciousness impermanence.
如是思惟，斷一切欲愛、色愛、無色愛、掉、慢、無明。	In this way, think, cut off all lust, lust, colorless love, loss, slowness, and ignorance.
所以者何？	So what?
無常想者，能建立無我想，聖弟子住無我想，心離我慢，順得涅槃。」	The impermanent thinker can build up the selfless thinking, the holy disciple lives without self thinking, the heart is slow from me, and Nirvana is obedient. "


佛說是經已，時，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was a sutra. When the monks heard what the Buddha said, they happily practiced it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 271 (Two Seven One) Low House SA 271 （二七一）低舍


SA 271 （二七一）低舍	SA 271 (Two Seven One) Low House
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，有比丘名曰低舍，與眾多比丘集於食堂，語諸比丘言：	At that time, there was a monk called Low House, and many monks gathered in the dining hall, and they said:
「諸尊，我不分別於法，不樂修梵行，多樂睡眠，疑惑於法。」	All deities, I am not separate from the Dhamma, I am not happy to practice Brahma, sleep more, and doubt in Dhamma.


爾時，眾中有一比丘，往詣佛所，禮佛足，却住一面，白佛言：	At that time, there was a monk in the crowd who went to the Buddha's place and worshipped the Buddha's feet, but stayed at one side. The White Buddha said:
「世尊！低舍比丘以眾多比丘集於食堂，作如是說，唱言：	"Blessed One! Dishe Bhikkhu gathered many bhikkhus in the cafeteria, and said and sang:
『我不能分別於法，不樂修梵行，多樂睡眠，疑惑於法。』	"I cannot distinguish from Dhamma, not happy to practice Brahma, sleep more, and doubt about Dhamma. 』
」	!!br0ken!!

佛告比丘：	Buddha told Bhikkhu:
「是低舍比丘是愚癡人，不守根門，飲食不知量，初夜、後夜，心不覺悟，懈怠嬾惰，不勤精進，不善觀察思惟善法；	"It is a low-lying monk who is foolish, does not guard the roots, does not know the amount of food, first night and second night, the heart is not conscious, lazy and lazy, not diligent and diligent, not good at observing and contemplating good Dharma;
彼於分別法，心樂修梵行，離諸睡眠，於正法中離諸疑惑，無有是處。	He is in discriminating the Dharma, practicing the Brahma with joy, leaving all sleeps, leaving all doubts in the Dhamma, there is no good.
若當比丘守護根門，飲食知量，初夜、後夜，覺悟精進，觀察善法，樂分別法，樂修梵行，離於睡眠，心不疑法，斯有是處。」	If a monk guards the kennel gate, knows the amount of food, the first night and the second night, he is enlightened and diligent, observes the good Dharma, happy to distinguish the Dhamma, happy to practice the Brahma, stays out of sleep, does not doubt the Dhamma, and has good qualities. "


爾時，世尊告一比丘，汝往語低舍比丘言：	At that time, the Blessed One told the Bhikkhu, and you said to the Bhikkhu:
「大師呼汝。」	Master, call you.


比丘白佛：	Bhikkhu White Buddha:
「唯然，受教。」	Weiran, be taught.
前禮佛足，詣低舍所，而作是言：	Praying before the Buddha's feet, arrogantly give up and say:
「長老低舍！世尊呼汝！」低舍聞命，詣世尊所，稽首禮足，却住一面。	"The elders give up! The Lord calls you!" After hearing his fate, he heard the fate of the Lord.


爾時，世尊語低舍比丘言：	At that time, the Blessed One said:
「汝低舍！實與眾多比丘集於食堂，作是唱言：	"Ru Dishe! Actually, with many bhikkhus gathered in the cafeteria, they are singing:
『諸長老！我不能分別於法，不樂梵行，多樂睡眠，疑惑於法』耶？」	Elders! I cannot be separated from Dhamma, not happy with Brahma, sleep more, and doubt about Dhamma?"
低舍白佛：	Low house white Buddha:
「實爾。	"Shier.
世尊！」	Lord! "

佛問低舍：	Buddha asked Low She:
「我今問汝，隨汝意答。	"I will ask you today, and answer as you wish.
於意云何？	Yu Yiyun He?
若於色不離貪、不離欲、不離愛、不離念、不離渴，彼色若變、若異。	If there is no greed, desire, love, thought, or thirst for sex, the color will change or be different.
於汝意云何？	What does Yu Ru mean?
當起憂、悲、惱、苦為不耶？」	When it comes to worry, sorrow, annoyance, or suffering? "


低舍白佛：	Low house white Buddha:
「如是，世尊！若於色不離貪、不離欲、不離愛、不離念、不離渴，彼色若變、若異，實起憂、悲、惱、苦。	"So, Blessed One! If there is no greed, no desire, no love, no thought, no thirst, the other color will change and be different, and there will be sorrow, sorrow, worry, and suffering.
世尊！實爾不異。」	Lord! It's the same. "


佛告低舍：	The Buddha tells us:
「善哉！善哉！低舍！正應如是，不離貪欲說法。	"Goodness! Goodness! Give up! Just as it should be, not without greed.
低舍！於受、想、行、識，不離貪、不離欲、不離愛、不離念、不離渴，彼識若變、若異，於汝意云何？	Low home! In feeling, thinking, acting, knowledge, not leaving greed, not leaving desire, not leaving love, not leaving thoughts, not leaving thirst, if the other consciousness changes or differs, what does it mean to you?
當起憂、悲、惱、苦為不耶？」	Should we be worried, sad, annoyed, or suffering? "


低舍白佛：	Low house White Buddha:
「如是，世尊！於識不離貪、不離欲、不離愛、不離念、不離渴，彼識若變、若異，實起憂、悲、惱、苦。	"If so, Blessed One! The consciousness does not depart from greed, desire, love, thought, and thirst. If the consciousness changes or is different, it will cause worry, sorrow, anxiety, and suffering.
世尊！實爾不異。」	Lord! It's the same. "


佛告低舍：	Buddha tells you down
「善哉！善哉！正應如是，識不離貪欲說法。」	Goodness! Goodness! Just as it should be, knowing is inseparable from greed.


佛告低舍：	The Buddha tells us:
「於意云何？	"Yu Yiyun?
若於色離貪、離欲、離愛、離念、離渴，彼色若變、若異時，當生憂、悲、惱、苦耶？」	If you dissociate from greed, desire, love, thoughts, thirst, and when your body changes or is different, should you be worried, sad, annoyed, or suffering? "


低舍白佛：	Low house white Buddha:
「不也，世尊！」	No, Lord!

「如是不異。	"It's the same.
於意云何？	Yu Yiyun He?
受、想、行、識，離貪、離欲、離愛、離念、離渴，彼識若變、若異，當生憂、悲、惱、苦耶？」	Feeling, thinking, behavior, consciousness, detachment from greed, detachment from desire, detachment from love, detachment, detachment from thirst, if the other consciousness changes or differs, should you be worried, sad, annoyed, or suffering? "


低舍答曰：	Low She answered:
「不也，世尊！如是不異。」	No, Lord! It's the same.


佛告低舍：	The Buddha tells us:
「善哉！善哉！低舍！今當說譬，大智慧者，以譬得解。	"Goodness! Goodness! Low home! Let's talk about examples now, the wise one can understand by examples.
如二士夫共伴行一路，一善知路，一不知路，其不知者語知路者，作如是言：	If two scholars walk the same way together, one kind knows the way, the other knows the way, and the person who does not know the way knows the way.
『我欲詣某城、某村、某聚落，當示我路。』	"I want to tell a certain city, a certain village, a certain settlement, and show my way. 』
時，知路者即示彼路，語言：	At that time, those who know the way show the way, language:
『士夫，從此道去，前見二道，捨左從右前行，復有坑澗渠流，復當捨左從右，復有叢林，復當捨左從右。	"Senior husband, from now on, see two roads in front of you, go from the left to the right and go forward from the left to the left. There are pits and streams, the left to the right, the forests, and the left to the right.
汝當如是漸漸前行，得至某城。』	You should gradually move forward in this way and reach a certain city. 』
」	!!br0ken!!

佛告低舍：	The Buddha tells us:
「其譬如是：	"For example:
不知路者，譬愚癡凡夫。	Those who don't know the way, such as foolish ordinary people.
其知路者，譬如來、應、等正覺。	Those who know the way, for example, come, respond, and so on.
前二路者，謂眾生狐疑。	Those who are the first two are said to be suspicious.
左路者，三不善法——貪、恚、害覺。	Those on the left have the three unwholesome methods-greed, aversion, and bad feelings.
其右路者，謂三善覺——出要離欲覺、不瞋覺、不害覺。	Those on the right are called the Three Kinds of Good Enlightenment-to be free from desire, not aversion, and harmlessness.
前行左路者，謂邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。	Those who move on the left are called evil views, evil intentions, evil words, evil karma, evil destiny, evil convenience, evil thoughts, and evil determination.
前行右路者，謂正見、正志、正語、正業、正命、正方便、正念、正定。	Those who move forward on the right are called right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration.
坑澗渠流者，謂瞋恚、覆障、憂、悲。	The pit streamer is called aggrieved, obstructed, worried, and sad.
叢林者，謂五欲功德也。	Those who are in the jungle are the merits of the five desires.
城者，謂般涅槃。」	The city is called nirvana. "


佛告低舍：	Buddha told low home:
「佛為大師，為諸聲聞所作已作，如今當作哀愍悲念，以義安樂，皆悉已作。	"Buddha is a master, and he has done for all sounds and hearings. Now he has done it as a sorrow and sorrow and happiness with righteousness.
汝等今日，當作所作，當於樹下，或空露地、山巖窟宅，敷草為座，善思正念，修不放逸，莫令久後心有悔恨，我今教汝。」	Today, you should treat it as what you have done. It should be under a tree, or in an open field, or in a cave house in a rocky mountain, with grass as a seat, good thinking and righteous thoughts, and not letting go. Don't make your heart regretful for a long time. I teach you today. "


爾時，低舍聞佛所說，歡喜奉行。	At that time, I listened to what the Buddha said and rejoiced to practice it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 272 (Two Seven Two) Thoughts SA 272 （二七二）諸想


SA 272 （二七二）諸想	SA 272 (Two Seven Two) Thoughts
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，眾中有少諍事，世尊責諸比丘故，晨朝著衣持鉢，入城乞食。	At that time, there were few condemnations in the crowd, and the Blessed One blamed the monks for this reason. In the morning, he went to the city to beg for food.
食已，出，攝舉衣鉢，洗足，入安陀林，坐一樹下，獨靜思惟，作是念：	Eat, come out, take a mantle, wash your feet, go into the Andolin, sit under a tree, meditate alone, think and think:
「眾中有少諍事，我責諸比丘，然彼眾中多年少比丘，出家未久，不見大師，或起悔心，愁憂不樂。	"There are few condemnations in the crowd, and I blame them for bhikkhus. However, there are few bhikkhus in the crowd for many years, and they have not seen a master for a long time, or they may feel regretful and sad.
我已長夜於諸比丘生哀愍心，今當復還，攝取彼眾，以哀愍故。」	I have been mourning for the bhikkhus for a long night, and I shall return today, take them in, and mourn the past. "


時，大梵王知佛心念，如力士屈伸臂頃，從梵天沒，住於佛前，而白佛言：	At that time, the King of Brahma knew the thoughts of the Buddha, like a strong man bending and stretching his arms, he had not lived in front of the Buddha from Brahma, and the White Buddha said:
「如是，世尊！如是，善逝！責諸比丘，以少諍事故。	"If so, Blessed One! If so, good death! Blame the monks and blame the incident.
於彼眾中多有年少比丘，出家未久，不見大師，或起悔心，愁憂不樂。	There are many young bhikkhus among the people who have not been ordained for a long time and have not seen the master, or they may feel regretful and sad.
世尊長夜哀愍，攝受眾僧。	The Lord mourned for a long night and photographed the monks.
善哉！世尊！願今當還攝諸比丘。」	Good! Lord! May I still take pictures of the monks today. "


爾時，世尊心已垂愍梵天故，默然而許。	At that time, the Blessed One's heart was fascinated by Brahma, and he silently agreed.
時，大梵天知佛世尊默然已許，為佛作禮，右遶三匝，忽然不現。	At that time, the Great Brahma, the Blessed One who knew the Buddha, silently promised to make a ritual for the Buddha. He went around three times to the right, but suddenly did not show up.


爾時世尊，大梵天王還去未久，即還祇樹給孤獨園。	When the Blessed One, the Great Brahma King hadn't gone for a long time, he gave only the tree to the lonely garden.
敷尼師檀，歛身正坐，表現微相，令諸比丘敢來奉見。	Funi Shitan, sitting upright, holding back, showing subtle aspects, so that monks dared to come and see him.
時，諸比丘來詣佛所，懷慚愧色，前禮佛足，却坐一面。	At that time, the bhikkhus came to the Buddha's place, with shame, and bowed to the Buddha's feet, but sat down.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「出家之人，卑下活命，剃髮持鉢，家家乞食，如被噤呪。	"People who are monks, live humble, shave their hair and hold bowls, and beg for food at home, just like being killed.
所以然者，為求勝義故，為度生、老、病、死、憂、悲、惱、苦、究竟苦邊故。	Therefore, for the sake of victory and righteousness, for the purpose of saving life, old age, sickness, death, worry, sorrow, worry, suffering, and suffering.
諸善男子！汝不為王賊所使、非負債人、不為恐怖、不為失命而出家，正為解脫生、老、病、死、憂、悲、惱、苦。	All good men! You are not made by a king or a thief, you are not a debtor, you are not a monk for terror, and you are not a monk for losing your life. You are free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
汝等不為此而出家耶？」	Are you waiting to become a monk for this? "


比丘白佛：	Bhikkhu White Buddha:
「實爾。	"Shier.
世尊！」	Lord! "

佛告比丘：	Buddha told Bhikkhu:
「汝等比丘為如是勝義而出家。	"You and other monks became a monk for such victory.
云何於中猶復有一愚癡凡夫，而起貪欲，極生染著，瞋恚兇暴，懈怠下劣，失念不定，諸根迷亂？	There is still a stupid ordinary man in the cloud, and he is greedy, extremely irritated, agitated and ferocious, lax and inferior, unconscious, confused, and confused?
譬如士夫從闇而入闇，從冥入冥，從糞廁出復墮糞廁，以血洗血，捨離諸惡還復取惡。	For example, a scholar goes from darkness to darkness, from darkness to darkness, from the feces to fall back into the feces, wash the blood with blood, give up all evils and regain them.
我說此譬，凡愚比丘亦復如是。	I say this for example, and the same is true for every monk.
又復譬如焚尸火［木＊（暴-（日／共）＋夭）］，捐棄塜間，不為樵伐之所採拾。	Another example is the burning of corpses and fire [wood* (violent-(day/total) + yao)], donated to the yard, not to be picked up for logging.
我說此譬，愚癡凡夫比丘而起貪欲，極生染著，瞋恚兇暴，懈怠下劣，失念不定，諸根散亂，亦復如是。	I say this for example, stupid ordinary monks have greed, extreme irritation, aversion and ferociousness, slackness and inferiority, loss of thoughts, scattered roots, and so on.


「比丘！有三不善覺法。	"Bhikkhu! There are three ways of enlightenment.
何等為三？	What is three?
貪覺、恚覺、害覺，此三覺由想而起。	Greed, unconsciousness, and bad sensation, these three senses come from thinking.
云何想？	What does Yun think?
想有無量種種，貪想、恚想、害想，諸不善覺從此而生。	There are countless kinds of thoughts, greed, dreams, bad thoughts, and bad feelings arise from this.
比丘！貪想、恚想、害想、貪覺、恚覺、害覺，及無量種種不善。	Bhikkhu! Covetousness, fantasies, bad dreams, covetousness, dreams, bad feelings, and countless kinds of badness.
云何究竟滅盡？	What is the end of the cloud?
於四念處繫心，住無相三昧，修習多修習，惡不善法從是而滅，無餘永盡，正以此法。	Relate the mind to the four thoughts, live in the samādhi of no phase, practice more and practice, the evil and unwholesome methods will die out, and nothing left will be exhausted forever. This is the method.


「善男子、善女人信樂出家，修習無相三昧，修習多修習已，住甘露門，乃至究竟甘露涅槃。	"Good man and good woman Shiraku ordained, practised the samādhi of non-community, practiced more and more practice, lived in the nectar gate, and even nectar nirvana.
我不說此甘露涅槃，依三見者。	I don’t talk about this nectar nirvana, the one who sees three things.
何等為三？	What is three?
有一種見如是如是說：	There is a view like this:
『命則是身。』	"Life is the body. 』
復有如是見：	See also:
『命異身異。』	"Fate is different. 』
又作是說：	It also said:
『色是我，無二無異，長存不變。』	"Lose is me, it's the same, it will last forever. 』
多聞聖弟子作是思惟：	Learn more about the work of the saint disciple:
『世間頗有一法可取而無罪過者？』	"There is quite a law in the world, who is innocent? 』
思惟已，都不見一法可取而無罪過者。	If you think about it, you don’t see a law to be advisable and there is no sin.
我若取色，即有罪過；	If I choose sex, I am guilty;
若取受、想、行、識，則有罪過。	If you receive, think, act, and know, you are guilty.
作是知已，於諸世間，則無所取，無所取者，自覺涅槃：	To do is to know oneself, in the world, there is nothing to take, and one who takes nothing, consciously Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

佛說此經已。	The Buddha said this has been done.
時，諸比丘聞佛所說，歡喜奉行。	At that time, all monks heard what the Buddha said and happily followed them.


應說、小土摶泡沫、二無知	It should be said, small soil tuan foam, two ignorance
河流、祇林、樹低舍責、諸想	Rivers, forests, trees

雜阿含經卷第十	Miscellaneous Agama Sutra tenth



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 273 (two seven three) SA 273 （二七三）手聲喻


SA 273 （二七三）手聲喻	SA 273 (two seven three)
雜阿含經卷第十一	The Eleventh Book of Zaagham
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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，有異比丘獨靜思惟：	At that time, there are different bhikkhus thinking alone:
「云何為我？	"What is the cloud?
我何所為？	What did I do?
何等是我？	What me?
我何所住？」	Where do I live? "
從禪覺已，往詣佛所，稽首禮足，退住一面，白佛言：	From the awakening of Zen, to the Buddha's place, pay homage to the head and feet, stand aside, and the White Buddha said:
「世尊！我獨一靜處，作是思惟：	"Master! I am alone in silence, thinking:
『云何為我？	"What is the cloud?
我何所為？	What did I do?
何法是我？	What is me?
我於何住？』	Where do I live? 』
」	!!br0ken!!

佛告比丘：	Buddha told Bhikkhu:
「今當為汝說於二法。	"Now it's for you to talk about the second method.
諦聽，善思，云何為二？	True listening, good thinking, what is the second cloud?
眼色為二。	The wink was two.
耳聲、鼻香、舌味、身觸、意法為二，是名二法。	Ear sound, nose fragrance, tongue smell, body touch, and mind are two methods.
比丘！若有說言：	Bhikkhu! If you speak:
『沙門瞿曇所說二法，此非為二，我今捨此，更立二法。』	"Samman Qutan said two methods, this is not two, I will give up this now, and set up two methods. 』
彼但有言數，問已不知，增其疑惑，以非境界故。	Petan had a few words, and he had no idea when he asked, adding to his doubts.
所以者何？	So what?
緣眼、色，生眼識。	Predestined eyes and colors create eye consciousness.


「比丘！彼眼者，是肉形、是內、是因緣、是堅、是受，是名眼肉形內地界。	"Bhikkhu! The one with the other eye is flesh, inner, karma, firmness, and feeling.
比丘！若眼肉形，若內、若因緣、津澤、是受，是名眼肉形內水界。	Bhikkhu! If the eyes are flesh-shaped, if the eyes are in the shape of inner water, if they are in the shape of inner water, if they are in karma, sensation and feeling, it is the name of the flesh-shaped eyes.
比丘！若彼眼肉形，若內、若因緣、明暖、是受，是名眼肉形內火界。	Bhikkhu! If the eyes are flesh-shaped, if the eyes are in the flesh, if the cause, condition, warmth, and feeling, they are the eyes of flesh-shaped inner fire.
比丘！若彼眼肉形，若內、若因緣、輕飄動搖、是受，是名眼肉形內風界。	Bhikkhu! If the eye is flesh-shaped, if it is inside, if it is due to cause, it is lightly shaken, and it is feeling, it is the name of the eye and flesh-shaped inner wind.


「比丘！譬如兩手和合相對作聲。	"Bhikkhu! For example, making a sound when two hands are combined.
如是緣眼、色，生眼識，三事和合觸，觸俱生受、想、思。	In this way, conditioned eyes, form, the birth of vision and consciousness, the three things are in harmony, and the touch is the co-existence of feeling, thinking, and thinking.
此等諸法非我、非常，是無常之我，非恒、非安隱、變易之我。	These dharmas are non-self, extraordinary, impermanent self, non-constant, non-secure, and changeable self.
所以者何？	So what?
比丘！謂生、老、死、沒、受生之法。	Bhikkhu! It is the law of birth, old age, death, death, and birth.


「比丘！諸行如幻、如炎，剎那時頃盡朽，不實來實去。	"Bhikkhu! The deeds are like illusions and flames, and they are all decayed in an instant.
是故，比丘！於空諸行當知、當喜、當念：	Yes, Bhikkhu! Yu Kong: Knowing, rejoicing, and reading all deeds:
『空諸行常、恒、住、不變易法空，無我、我所。』	『The emptiness is constant, constant, dwelling, and unchanging 』
譬如明目士夫，手執明燈，入於空室，彼空室觀察。	For example, a wise man, holding a light in his hand, enters the empty room and observes the other empty room.


「如是，比丘！於一切空行、空心觀察歡喜，於空法行，常、恒、住、不變易法，空我、我所。	"So, Bhikkhu! Be happy when you do dharma and observe empty-heartedly, practice in emptiness, constant, perseverance, dwelling, unchanging dharma, emptiness of self and self.
如眼，耳、鼻、舌、身、意法因緣生意識，三事和合觸，觸俱生受、想、思，此諸法無我、無常，乃至空我、我所。	Like the eyes, ears, nose, tongue, body, and mind, consciousness arises from the predestined condition, and the three things are in conjunction with each other, which touches the co-existence of feeling, thinking, and thinking. These dharmas have no self, impermanence, and even empty self and self.
比丘！於意云何？	Bhikkhu! Yu Yiyun What?
眼是常、為非常耶？」	Eyes are always and very good? "


答言：	Answer:
「非常。	"very much.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	"If the impermanent, is it suffering?"


答言：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

復問：	Repeat question:
「若無常、苦，是變易法，多聞聖弟子寧於中見我、異我、相在不？」	If impermanence and suffering, it is the law of change, so I hear more that the saint disciple would rather see me, different me, and presence?


答言：	Answer:
「不也，世尊！」	No, Lord!

「耳、鼻、舌、身、意亦復如是。	"The same goes for ears, nose, tongue, body, and mind.
如是多聞聖弟子於眼生厭，厭故不樂，不樂故解脫，解脫知見：	If it is often heard that the saint’s disciples are bored in the eyes, disgusted and unhappy, unhappy because of unhappiness, liberation, liberation and knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
耳、鼻、舌、身、意亦復如是。」	The same is true for ears, nose, tongue, body, and mind. "


時，彼比丘聞世尊說合手聲譬經教已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有。	At that time, when the Bhikkhu heard that the Blessed One said that he would put his hands together and talk about the teachings, he was alone in a quiet place, dedicated to thinking, not letting go, and even knew that he would not be there.
成阿羅漢。	Become an Arahant.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 274 (Two Seventy Four) Abandoned SA 274 （二七四）棄捨


SA 274 （二七四）棄捨	SA 274 (Two Seventy Four) Abandoned
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:
「非汝有者，當棄捨，捨彼法已，長夜安樂。	"Those who do not own you should give up, give up the other way, and enjoy the long night.
諸比丘！於意云何？	Bhikkhus! Yu Yiyun What?
於此祇桓中，諸草木枝葉，有人持去，汝等頗有念言：	In this huan, the branches and leaves of the plants and trees are held by some people. You and others have a lot to say:
『此諸物是我所，彼人何故輒持去？』	"These things belong to me, so why don't they keep going? 』
」	!!br0ken!!

答言：	Answer:
「不也，世尊！」	No, Lord!

「所以者何？	"So what?
彼亦非我、非我所故，汝諸比丘亦復如是。	He is neither me nor my cause, and so are all monks.
於非所有物當盡棄捨，棄捨彼法已，長夜安樂。	You should give up everything you don't have, give up the other way, and enjoy the long night.
何等為非汝所有？	How is it not owned by you?
謂眼，眼非汝所有，彼應棄捨，捨彼法已，長夜安樂。	It is said that the eyes do not belong to you, they should give up, give up the law, and keep the night peaceful.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
云何？	Yun Ho?
比丘！眼是常耶？	Bhikkhu! Is the eye Chang Ye?
為非常耶？」	Is it very? "


答言：	Answer:
「無常。」	Impermanence.


世尊復問：	The Lord asked again:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答言：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

復問：	Repeat question:
「若無常、苦者，是變易法，多聞聖弟子寧於中見我、異我、相在不？」	If there is impermanence and suffering, it is the law of change. I hear more about the saint disciples who would rather see me, different me, and be in each other?


答言：	Answer:
「不也，世尊！」	No, Lord!

「耳、鼻、舌、身、意亦復如是。	"The same goes for ears, nose, tongue, body, and mind.
多聞聖弟子於此六入處觀察非我、非我所，觀察已，於諸世間都無所取，無所取故無所著，無所著故自覺涅槃：	The disciple of the sacred disciples who have heard more, observe the non-self, the non-self, and the observing in these six places. There is nothing in the world, no taking, no writing, no writing, conscious Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by the future. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 275 (Twenty Seven Five) Nanda SA 275 （二七五）難陀


SA 275 （二七五）難陀	SA 275 (Twenty Seven Five) Nanda
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「其有說言大力者，其唯難陀！此是正說。	"There are those who speak powerfully, but Nanda! This is righteous speaking.
其有說言最端政者，其唯難陀！是則正說。	There are those who speak the most politicians, but Nanda! It is said that.
其有說言愛欲重者，其唯難陀！是則正說。	For those who talk about love and desire, only Nanda! It is said that.


「諸比丘！而今難陀關閉根門，飲食知量，初夜、後夜精勤修習，正智成就，堪能盡壽純一滿淨，梵行清白。	"Bhikkhus! Now, Nanda closes the gate, knows how to eat, practice diligently in the first and second nights, and achieves righteous wisdom. He can live a pure life and be pure and pure in his Brahma.
彼難陀比丘關閉根門故，若眼見色，不取色相，不取隨形好。	Because the Bhikkhu of Pernanda closes the root gate, if he sees the color, he does not take the hue or follow the shape.
若諸眼根增不律儀、無明闇障、世間貪、愛、惡不善法不漏其心，生諸律儀；	If the roots of the eyes increase with irregular rituals, there is no obstruction of light and dark, greed, love, evil and unwholesome in the world, the law does not leak out of the heart, and all rituals are produced;
防護於眼、耳、鼻、舌、身、意根，生諸律儀，是名難陀比丘關閉根門。	It protects the eyes, ears, nose, tongue, body, mind roots, and produces various law instruments. It is the name Nanda Bhikkhu who closes the root gate.


「飲食知量者，難陀比丘於食繫數：	"Those who know how to eat, Nanda Bhikkhu's diet coefficient:
『不自高、不放逸、不著色、不著莊嚴，支身而已。	"Don't be arrogant, don't let loose, don't color, don't show dignity, just support yourself.
任其所得，為止飢渴，修梵行故。	Let it be what you get, soothe your hunger and thirst, and practice the Brahma.
故起苦覺令息滅，未起苦覺令不起故，成其崇向故。	Therefore, the suffering caused by the awakening causes the extinction to cease, and the suffering without the suffering awakens the cause without the cause, and becomes the cause of the worship.
氣力安樂，無罪觸住故。	Strength and peace, innocence and touch the past.
如人乘車，塗以膏油，不為自高，乃至莊嚴，為載運故。	If a person rides in a car, anointing it is not for pride, but for solemnity, but for transportation.
又如塗瘡，不貪其味，為息苦故。』	Another example is to smear sore, not to be greedy for its taste, to relieve suffering. 』
如是，善男子難陀知量而食，乃至無罪觸住，是名難陀知量而食。	If so, a virtuous man is hard to know how to measure and eat, and even if he is not guilty to touch, he is a hard man to know how to measure and eat.


「彼善男子難陀初夜、後夜精勤修業者，彼難陀晝則經行、坐禪，除去陰障，以淨其身。	"Binanda man, Nanda, is a diligent practitioner in the early and late nights, and Binanda practices walking and sitting meditation during the day to remove yin barriers and purify his body.
於初夜時，經行、坐禪，除去陰障，以淨其身。	At the beginning of the night, exercise and sit meditation to remove the yin barriers to cleanse the body.
於中夜時，房外洗足，入於室中，右脇而臥，屈膝累足，係念明想，作起覺想。	In the middle of the night, wash your feet outside the room, enter the room, lie on your right side, bend your knees and tired your feet.
於後夜時，徐覺徐起，經行、坐禪，是名善男子難陀初夜、後夜精勤修集。	On the second night, Xu Juexu rises up, does practice, and sits in meditation. It is a collection of intensive cultivation of the first and second nights of Nanda, a good man.


「彼善男子難陀勝念正知者，是善男子難陀觀察東方，一心正念，安住觀察；	"The virtuous man Nanda conquered the mindful and right-knowing man. It is the virtuous man Nanda who observes the East, has a mindful mind, and settles and observes;
觀察南、西、北方，亦復如是。	Observe south, west, and north, and the same is true.
一心正念，安住觀察。	Stay focused and observe.
如是觀者，世間貪、愛、惡不善法不漏其心。	If it is a viewer, the world's greed, love, evil and unwholesome laws do not miss their hearts.
彼善男子難陀覺諸受起，覺諸受住，覺諸受滅，正念而住，不令散亂；	The virtuous man, Nanda, feels that all is received, feels that all is held, feels that all is destroyed, stays with righteous thoughts, and does not cause confusion;
覺諸想起，覺諸想住，覺諸想滅，覺諸覺起，覺諸覺住，覺諸覺滅，正念心住，不令散亂，是名善男子難陀正念正智成就。	Jue Zhu thinks, feels thinks to live, feels to want to disappear, to feels to rise, to feels to stay, to feels to be extinguished, mindfulness stays, not to be distracted, is a good man Nanda's mindfulness and righteousness achievement.


「是故，諸比丘！當作是學：	"That's why, monks! Take it as learning:
『關閉根門，如善男子難陀；	『Close the door, like Nanda, a good man;
飲食知量，如善男子難陀；	Food knowledge, such as the good man Nanda;
初夜、後夜精勤修業，如善男子難陀；	In the first and second nights, study diligently, like a good man Nanda;
正念正智成就，如善男子難陀。』	The achievement of mindfulness and righteousness is like a virtuous man. 』
如教授難陀法，亦當持是為其餘人說。」	If you teach Nanda, you should also hold it for the rest of the people. "


時，有異比丘而說偈言：	At that time, there was a different bhikkhu and said the verse:


「善關閉根門，正念攝心住，	"Goodness closes the door, mindfulness and mind,
飲食知節量，覺知諸心相，	To know the amount of diet, to be aware of the mental states,
善男子難陀，世尊之所歎。」	Nanda, a good man, sighed by the Lord. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy.



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 276 (Twenty-seven-six) Nanda SA 276 （二七六）難陀說法


SA 276 （二七六）難陀說法	SA 276 (Twenty-seven-six) Nanda
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，有如是像類大聲聞尼眾住舍衛國王園中。	At that time, the nuns lived in the garden of King Shavat.
比丘尼眾其名曰：	The names of the bhikkhus said:
純陀比丘尼、民陀比丘尼、摩羅婆比丘尼、波羅遮羅比丘尼、阿羅毘迦比丘尼、差摩比丘尼、難摩比丘尼、吉離舍瞿曇彌比丘尼、優鉢羅色比丘尼、摩訶波闍波提比丘尼，此等及餘比丘尼住王園中。	Cunda Bhikshuni, Mindabhi Khuni, Mara Po Bhikkhuni, Pharaoh Bhikkhuni, Alapikha Bhikuni, Chamo Bhikuni, Nama Bhikuni, Jili Shequtami Bhikuni, Ubalas Bhikkhuni, Mahabāva Poti Bhikshuni, and Yubhikuni lived in the King’s Garden.


爾時，摩訶波闍波提比丘尼與五百比丘尼前後圍遶，來詣佛所，稽首禮足，退坐一面。	At that time, the Mahabala Potti Bhikkhuni and the five hundred bhikkhuni surrounded each other, came to the Buddha's place, paid homage to the head, and sat back.
爾時，世尊為摩訶波闍波提比丘尼說法，示、教、照、喜；	At that time, the Blessed One spoke, showed, taught, photographed, and delighted for the Mahāpata Bhikuni;
種種說法，示、教、照、喜已，發遣令還。	All sorts of sayings, show, teach, take photos, happy, and send orders to return.
言：	Say:
「比丘尼！應時宜去。」	Bhikshuni! Go in time.


摩訶波闍波提比丘尼聞佛所說，歡喜隨喜，作禮而去。	When Maha Botapothi Bhikkhuni heard what the Buddha said, he rejoiced and rejoiced and went away as a gift.


爾時，世尊知摩訶波闍波提比丘尼去已，告諸比丘：	At that time, the Blessed One knew that Mahāpati Bhikuni had gone and told the bhikkhus:
「我年已老邁，不復堪能為諸比丘尼說法，汝等諸比丘僧，今日諸宿德上座，當教授諸比丘尼。」	I am too old to be able to speak to the bhikshunis, you and the monks, today the constituencies of virtues are here to teach the bhikshunis.


時，諸比丘受世尊教，次第教授比丘尼，次至難陀。	At that time, the bhikkhus were taught by the Blessed One, the bhikkhus were taught second, and the next to Nanda.
爾時，難陀次第應至而不欲教授。	At that time, the Nantuo order should come and do not want to teach.


爾時，摩訶波闍波提比丘尼與五百比丘尼前後圍遶，詣世尊所，稽首禮足，乃至聞法，歡喜隨喜，作禮而去。	At that time, the Mahāpatathābātībhikuni and the five hundred bhikkhuni surrounded each other, naming the world deity, paying homage to the head and feet, and even listening to the Dharma, rejoicing and ritual.


爾時，世尊知摩訶波闍波提比丘尼去已，問尊者阿難：	At that time, the Blessed One, knowing that Mahāpati Bhikuni had gone, asked the Venerable Ananda:
「誰應次至教授諸比丘尼？」	Who should be the second to teach bhikshuni?


尊者阿難白佛言：	Words of Venerable Ananda White Buddha:
「世尊！諸上座次第教授比丘尼，次至難陀，而難陀不欲教授。」	Blessed One! Everyone who sits here first teaches bhikshuni, second to Nanda, and Nanda does not want to teach.


爾時，世尊告難陀言：	At this time, the Blessed One told Nan Tuo:
「汝當教授諸比丘尼，為諸比丘尼說法。	"Ru Dang teaches the bhikshunis to speak for them.
所以者何？	So what?
我自教授比丘尼，汝亦應爾；	I taught Bhikshuni by myself, and you should also;
我為比丘尼說法，汝亦應爾。」	I speak for the bhikshuni, and you should also. "


爾時，難陀默然受教。	At that time, Nanda was taught silently.


時，難陀夜過晨朝，著衣持鉢，入舍衛城乞食。	At that time, Nanda was late in the morning, dressed in clothes and bowls, and went to the acropolis to beg for food.
食已，還精舍，舉衣鉢，洗足已，入室坐禪。	After eating, return to the abbey, lift the mantle and bowl, wash your feet, and enter the room to sit in meditation.
從禪覺，著僧伽梨將一比丘往詣王園，諸比丘尼遙見尊者難陀來，疾敷床座，請令就坐，尊者難陀坐已，諸比丘尼稽首敬禮，退坐一面。	From meditation, a monk with the sangha pear was sent to the King’s Garden. When the monks saw Venerable Nanda coming from a distance, they laid down on the bed and asked to sit down. Venerable Nanda sat down, and the monks saluted and retired. .
尊者難陀語諸比丘尼：	Venerable Nanda bhikkhunis:
「諸姊妹！汝等當問我，今當為汝等說法。	"Sisters! Please wait to ask me, now wait for you to speak.
汝等解者，當說言解；	Those who are waiting for the explanation, should explain;
若不解者，當說不解。	If you are puzzled, you should be puzzled.
於我所說義，若當解者，當善受持；	As I said righteousness, if you should understand, you should be kind and hold;
若不解者，汝當更問，當為汝說。」	If you don’t understand, you should ask more and speak for you. "


諸比丘尼白尊者難陀言：	The words of Bhikkhuni White Venerable Nanda:
「我等今日聞尊者教，令我等問，告我等言：	"I will wait for the Master to teach today, make me wait to ask, tell me to wait:
『汝等若未解者，今悉當問；	"If you wait for those who haven't explained, please ask now;
已解者當言解，未解者當言不解。	Those who have been resolved should be explained, and those who have not been resolved should be puzzled.
於我所說義，已解者當奉持，未解者當復更問。』	As I said, those who have been resolved should uphold, and those who have not been resolved should be asked again. 』
我等聞此，心大歡喜，未解義者，今日當問。」	When I hear this, I am very happy, and those who have not been interpreted, should ask today. "


爾時，尊者難陀告諸比丘尼：	At that time, Venerable Nanda told the bhikkhunis:
「云何？	"Yun He?
姊妹！於眼內入處觀察，是我、異我、相在不？」	sisters! Observe in the eye, is it me, the different me, and is there? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意內入處觀察，是我、異我、相在不？」	Ears, nose, tongue, body, mind, and inward observation, is it me, different me, and each other?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
尊者難陀！我等已曾於此法如實知見，於六內入處觀察無我，我等已曾作如是意解：	Venerable Nanda! We have already known and seen truthfully in this method, and observed the non-self in the six inner places, we have already made this interpretation:
『六內入處無我。』	"There is no me in the six inner places. 』
」	!!br0ken!!

尊者難陀告諸比丘尼：	Venerable Nanda told bhikkhunis:
「善哉！善哉！姊妹！應如是解：	"Goodness! Goodness! Sister! The answer should be:
『六內入處觀察無我。』	"There is no self in the observation of the six inner entrances. 』
諸比丘尼！色外入處是我、異我、相在不？」	Bhikkhuni! The outside is me, different me, and is there? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「聲、香、味、觸、法外入處，是我、異我、相在不？」	Sound, smell, taste, touch, and outside the law, is it me, different me, and each other?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
尊者難陀！我已曾於六外入處如實觀察無我，我常作此意解，六外入處如實無我。」	Venerable Nanda! I have been faithfully observing the non-self in the Six Outer Entry, and I often make this interpretation. The Six Outer Entry is truthfully without self. "


尊者難陀讚諸比丘尼：	Venerable Nanda praises all bhikkhunis:
「善哉！善哉！汝於此義應如是觀：	"Goodness! Goodness! You should be so right here. View:
『六外入處無我。』	"There is no me in the six places. 』
若緣眼、色，生眼識，彼眼識是我、異我、相在不？」	If it depends on the eye and form, the eye consciousness is born, and the other eye consciousness is me, different me, and presence? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意法緣生意識，彼意識是我、異我、相在不？」	Ears, nose, tongue, body, and mind are connected with consciousness. Is that consciousness me, different me, and each other?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我已曾於此六識身如實觀察無我，我亦常作是意解，六識身如實無我。」	I have observed the non-self in this six-conscious body truthfully, and I often make interpretations, the six-conscious body is truthfully non-self. "


尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkhunis:
「善哉！善哉！姊妹！汝於此義應如是觀察：	"Goodness! Goodness! Sister! You should observe here like this:
『六識身如實無我。』	"The six sense bodies are truthful without self. 』
緣眼、色，生眼識，三事和合生觸，彼觸是我、異我、相在不？」	Condition: Eye, form, eye-consciousness, three things and consonant contact. Is the other contact me, different me, and presence? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意法緣生意識，三事和合生觸，彼觸是我、異我、相在不？」	The ear, nose, tongue, body, and mind are connected with consciousness, and the three things are conjoined to touch. Is the touch of me, different me, and each other?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我已曾於此六觸觀察如實無我，我亦常如是意解，六觸如實無我。」	I have been here to observe the truth without self in the six touches, and I often interpret it like this, and the six touches are truthful without self. "


尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkuni:
「善哉！善哉！當如實觀察：	"Goodness! Goodness! Observe the truth:
『於六觸身如實無我。』	"Yu Liu touched his body as if there was no self. 』
緣眼、色，生眼觸，三事和合觸，觸緣受，彼觸緣受是我、異我、相在不？」	Dependent eye, form, the birth of eye contact, the three things are in harmony, and the other contact is the self, the different self, and the presence? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣受，彼受是我、異我、相在不？」	The ear, nose, tongue, body, and mind are bound to produce consciousness, the three things are in harmony, and touch is bound to feel. Is the other feeling me, different me, and presence?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我等曾於此六受身如實觀察無我，我亦常作此意解，六受身如實無我。」	I have waited here for the Six Receptors to truthfully observe the non-self, and I often make this interpretation, the Six Receptors truthfully without self. "


尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkhunis:
「善哉！善哉！汝於此義應如是觀察：	"Good! Good! You should observe this here:
『此六受身如實無我。』	"The six recipients are truthful without self. 』
緣眼、色，生眼識，三事和合生觸，觸緣想，彼想是我、異我、相在不？」	Dependent eye, form, birth consciousness, three things and consonance. Touch, touch conditioned thinking, is it me, different me, and presence? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意法緣生意識，三事和合生觸，觸緣想，彼想是我、異我、相在不？」	The ear, nose, tongue, body, and mind are bound to produce consciousness. The three things are conjoined and touched. When touching the bounds, think that it is me, different me, and presence?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我曾於此六想身如實觀察無我，我亦常作此意解，六想身如實無我。」	I have observed the non-self in this six-thinking body truthfully, and I often make this interpretation. "


尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkhunis:
「善哉！善哉！比丘尼！汝於此義應如是觀察：	"Goodness! Goodness! Bhikkhuni! You should observe this here:
『此六想身如實無我。』	"This six-thinking body is truthful without me. 』
緣眼、色，生眼識，三事和合觸，觸緣思，彼思是我、異我、相在不？」	Dependent eye, form, produce eye consciousness, the three things are in harmony and touch, touching the predestined thinking, is it me, different me, and presence? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣思，彼思是我、異我、相在不？」	The ear, nose, tongue, body, and mind are related to business sense, the three things are in conjunction with each other, and the sense of origin is touched. Is it me, different self, and presence?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我曾於此六思身如實觀察無我，我常作此意解：	I used to observe the selflessness truthfully here, and I often make this interpretation:
『此六思身如實無我。』	"There is no self in this six thinking body. 』
」	!!br0ken!!

尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkuni:
「善哉！善哉！比丘尼！汝於此義應如是觀察：	"Goodness! Goodness! Bhikkhuni! You should be like this here. Observe:
『此六思身如實無我。』	"There is no self in this six thinking body. 』
緣眼、色，生眼識，三事和合觸，觸緣愛，彼愛是我、異我、相在不？」	Predetermined eye, form, birth consciousness, three things converge and touch, touch predestined love, that love is me, different me, and each other? "


答言：	Answer:
「不也，尊者難陀！」	No, Venerable Nanda!

「耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣愛，彼愛是我、異我、相在不？」	Ears, nose, tongue, body, and mind are bound to produce consciousness, the three things are in harmony, and touch is bound to love. Is that love the self, the different self, and the presence?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我曾於此六愛身如實觀察無我，我常作此意解：	I have observed the non-self truthfully in this six-love body, and I often make this interpretation:
『此六愛身如實無我。』	"The six love bodies are truthful and selfless. 』
」	!!br0ken!!

尊者難陀告諸比丘尼：	Venerable Nanda tells Bhikkhuni:
「汝於此義應如是觀察：	"You should observe this here:
『此六愛身如實無我。』	"The six love bodies are truthful and selfless. 』
姊妹！譬因膏油、因炷，燈明得然；	sisters! For example, because of the anointing oil, the lamp is bright;
彼油無常，炷亦無常，火亦無常，器亦無常。	The oil is impermanent, the stone is impermanent, the fire is impermanent, and the instrument is impermanent.
若有作是言：	If there is something to say:
『無油、無炷、無火、無器，而所依起燈光，常、恒、住、不變易。』	"There is no oil, no stone, no fire, no device, but the light on which it depends is constant, constant, living, and unchanging. 』
作是說者，為等說不？」	To be the speaker, to wait to say no? "


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
緣油、炷、器然燈，彼油、炷、器悉無常；	The oil, the stone, and the device are all lamps, and the other oil, the stone and the device are impermanent;
若無油、無炷、無器，所依燈光亦復隨滅、息、沒、清涼、真實。」	If there is no oil, no stone, no device, the light on which it depends will also disappear, breathe, disappear, cool and be true. "


「如是，姊妹！此六內入處無常。	"If so, sister! There is impermanence in this six inner circle.
若有說言：	If you speak:
『此六內入處因緣生喜樂，常、恒、住、不變易、安隱。』	『The six inner entrances cause happiness, constant, perseverance, dwelling, unchangeableness, and tranquility. 』
是為等說不？」	Are you waiting to say no? "


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我等曾如實觀察，彼彼法緣生彼彼法；	I have observed the truth, that the other and the other method are born from the other and the other method;
彼彼緣法滅，彼彼生法亦復隨滅、息、沒、清涼、真實。」	The other-being condition is extinguished, and the other-being method of rebirth also disappears, breathes, disappears, cools, and is true. "


尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkhunis:
「善哉！善哉！比丘尼！汝於此義應如是觀察：	"Goodness! Goodness! Bhikkhuni! You should observe this here:
『彼彼法緣生彼彼法，彼彼法緣滅，彼彼生法亦復隨滅、息、沒、寂靜、清涼、真實。』	"Bet and other Dharma originates from the other Dharma, the other and other Dharma is destined to die, and the other and other Dharma is also followed by death, rest, absence, silence, coolness and truth. 』
諸姊妹！譬如大樹根、莖、枝、葉，根亦無常，莖、枝、葉皆悉無常。	Sisters! For example, the roots, stems, branches, and leaves of a big tree are impermanent in the roots, and impermanence in the stems, branches, and leaves.
若有說言：	If you speak:
『無彼樹根、莖、枝、葉，唯有其影常、恒、住、不變易、安隱者，為等說不？』	"There is no other tree roots, stems, branches, or leaves, only those whose shadows are constant, permanent, dwelling, unchanging, and peaceful, so wait? 』
」	!!br0ken!!

答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
如彼大樹根、莖、枝、葉，彼根亦無常，莖、枝、葉亦復無常，無根、無莖、無枝、無葉，所依樹影，一切悉無。」	For example, the roots, stems, branches, and leaves of the big tree are impermanent, and the stems, branches, and leaves are also impermanent. There is no root, no stem, no branches, and no leaves. "


「諸姊妹！若緣外六入處無常，若言外六入處因緣生喜樂，恒、住、不變易、安隱者，此為等說不？」	Sisters! If there is impermanence in the six-entry outside the predestined condition, and if the six-entry outside the confinement is impermanent, happiness arises from the predestined condition, perseverance, dwelling, unchanging, peaceful, etc., can't you say?


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
我曾於此義如實觀察，彼彼法緣生彼彼法，彼彼法緣滅；	I have observed truthfully in this righteousness, that the other and the other dharmas are due to the other and the other dharma, and the other and the dharma is due to the death;
彼彼生法亦復隨滅、息、沒、寂靜、清涼、真實。」	The other and the other's methods of rebirth also follow death, rest, absence, silence, coolness, and truth. "


尊者難陀告諸比丘尼：	Venerable Nanda told Bhikkhunis:
「善哉！善哉！姊妹！汝於此義當如實觀察：	"Goodness! Goodness! Sister! You should observe this truthfully:
『彼彼法緣生彼彼法，彼彼法緣滅，彼彼生法亦復隨滅、息、沒、寂滅、清涼、真實。』	『He and other Dharma is predestined to be born to other Dharma, and that other Dharma is predestined to be destroyed. The other birthing method is also followed by extinction, breath, absence, dying, coolness, and truth. 』
諸姊妹！聽我說譬，夫智者因譬得解。	Sisters! Listen to me talk about examples, but the wise man can understand by example.
譬如善屠牛師、屠牛弟子手執利刀，解剝其牛，乘間而剝，不傷內肉、不傷外皮，解其枝節筋骨，然後還以皮覆其上。	For example, good cattle butchers and cattle slaughter disciples hold sharp knives to strip their cows and strip them at intervals without hurting the inner flesh or outer skin. They untie the branches and bones, and then cover them with skin.
若有人言：	If someone says:
『此牛皮肉全而不離。』	"This cowhide will never leave. 』
為等說不？」	Say no to wait? "


答言：	Answer:
「不也，尊者難陀！所以者何？	"No, Venerable Nanda! So what?
彼善屠牛師、屠牛弟子手執利刀，乘間而剝，不傷皮肉，枝節筋骨悉皆斷截，還以皮覆上，皮肉已離，非不離也。」	Bishan cattle butchers and cattle slaughter disciples held sharp knives and stripped them in time without hurting the skin and flesh. All the muscles and bones were cut off, and they were covered with skin. "


「姊妹！我說所譬，今當說義。	"Sister! I'm talking about all things, but I'm right now.
牛者譬人身麁色……」如篋毒蛇經廣說。	The bull is like a human body..." said Sutra of the Viper.


「肉者謂內六入處，外皮者謂外六入處，屠牛者謂學見跡，皮肉中間筋骨者謂貪喜俱，利刀者謂利智慧。	"The flesh is called the inner six entrances, the outer skin is the outer six entrances, the cattle slaughter is the learning experience, the flesh and the bones are the greed, the sharp knife is the wisdom.
多聞聖弟子以智慧利刀斷截一切結、縛、使、煩惱、上煩惱、纏。	Many disciples of the saint use wisdom to cut all knots, bonds, troubles, troubles, troubles, and entanglements.
是故，諸姊妹！當如是學：	Yes, sisters! When to learn:
『於所可樂法，心不應著，斷除貪故；	"In the cola method, the heart should not be attached, and the greed should be eliminated;
所可瞋法，不應生瞋，斷除瞋故；	What you can do is not to be abusive, to cut off the aversion;
所可癡法，不應生癡，斷除癡故。	All you can do is foolishness, you should not be foolish, and get rid of foolishness.
於五受陰，當觀生滅；	When receiving yin in the fifth stage, one should observe birth and death;
於六觸入處，當觀集滅；	At the entrance of the six touches, when viewing the collection;
於四念處，當善繫心。	At the place of four thoughts, be kind to the heart.
住七覺分，修七覺分已，於其欲漏，心不緣著，心得解脫；	Staying at the seven enlightenment points, cultivating the seven enlightenment points, because of the desire to leak, the heart is not bound, and the experience is liberated;
於其有漏，心不緣著，心得解脫；	If there is a leak in it, the heart is not bound, and the experience is free;
於無明漏，心不緣著，心得解脫。』	In ignorance, the heart is unfavorable, and the experience is free. 』
諸姊妹！當如是學。」	Sisters! When to learn. "


爾時，尊者難陀為諸比丘尼說法，示、教、照、喜；	At that time, Venerable Nanda preached, taught, took photos, and delighted for the bhikkhunis;
示、教、照、喜已，從座起去。	Show, teach, take photos, and enjoy yourself, start from the seat.
時，摩訶波闍波提比丘尼與五百比丘尼眷屬圍遶，往詣佛所，稽首禮足，退住一面，乃至為佛作禮而去。	At that time, Mahabasapoti Bhikkhuni and five hundred bhikkhuni family members surrounded him, went to the Buddha's place, paid homage to their heads, retreated to one side, and even left for the Buddha.


爾時，世尊知摩訶波闍波提比丘尼去已，告諸比丘：	At that time, the Blessed One knew that Maha Boga Potipi Kuni had gone and told the monks:
「譬如明月十四日夜，多眾觀月，為是滿耶？	"For example, on the 14th and night of the bright moon, many people watch the moon, so it is full?
為未滿耶？	Is it not full?
當知彼月未究竟滿。	Know that the month is not yet full.
如是，善男子難陀為五百比丘尼正教授、正說法，於其解脫猶未究竟。	If so, Nanda, a virtuous man, is the full professor of the five hundred bhikshunis, and his liberation is still unclear.
然此等比丘尼命終之時，不見一結不斷，能使彼還生於此世。」	However, when these bhikshunis die, they will never see a knot and continue to live in this world. "


爾時，世尊復告難陀：	Then, the Blessed One replied to Nanda:
「更為諸比丘尼說法。」	More bhikkhuni.


爾時，尊者難陀默然奉教，夜過晨朝，持鉢入城乞食，食已，乃至往詣王園，就座而坐，為諸比丘尼說法，示、教、照、喜；	At that time, the Venerable Nanda taught silently, and after the morning, he took a bowl and went to the city to beg for food. He had eaten, and even went to the King’s Garden, sitting and sitting, speaking, teaching, teaching, taking, and joy for the bhikkhus;
示、教、照、喜已，從座起去。	Show, teach, take photos, and enjoy yourself, start from the seat.
摩訶波闍波提比丘尼復於異時與五百比丘尼前後圍遶，往詣佛所，稽首禮足，乃至作禮而去。	The Mahabāṇāpotī bhikshuni returned to surround the five hundred bhikshuni at another time, and went to the Buddha's place to pay homage to the head and feet, and even to make a ceremony.


爾時，世尊知摩訶波闍波提比丘尼去已，告諸比丘：	At that time, the Blessed One knew that Mahāpati Bhikuni had gone and told the bhikkhus:
「譬如明月十五日夜，無有人疑月滿不滿者，然其彼月究竟圓滿。	"For example, on the fifteenth and night of the bright moon, no one suspects that the moon is full of dissatisfaction, but the other moon is perfect.
如是，善男子難陀為諸比丘尼說如是正教授，究竟解脫；	If so, the virtuous man Nanda said to the bhikkhus that if he is taught by the Orthodox Church, he is truly liberated;
若命終時，無有說彼道路所趣，此當知即是苦邊。」	If at the end of life, there is no way to say what the other way is interesting, then knowing it is a bitter side. "
是為世尊為五百比丘尼受第一果記。	It is for the Lord to receive the first fruit for five hundred bhikkhuni.


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 277 (Two Seven Seven) SA 277 （二七七）律義不律義


SA 277 （二七七）律義不律義	SA 277 (Two Seven Seven)
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:
「有不律儀、律儀。	"There are irregular rituals, rituals.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「云何不律儀？	"Why not Yun Li Yi?
眼根不律儀所攝護。	The root of the eye is not protected by the law.
眼識著色，緣著故，以生苦受；	Eye consciousness is colored, for reasons, to suffer;
苦受故，不一其心；	Suffering and suffering have different intentions;
不一心故，不得如實知見；	If you don't have one mind, you can't know the truth;
不得如實知見故，不離疑惑；	Don’t know the truth and stay true to doubts;
不離疑惑故，由他所誤，而常苦住。	Not to be away from doubts, so he is mistaken, and often suffers.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
是名不律儀。	It's an unruly instrument.


「云何律儀？	"Yun He Luyi?
眼根律儀所攝護。	The eye root law is protected by the instrument.
眼識識色，心不染著；	Eyes and colors, but the heart is not stained;
心不染著已，常樂更住；	The heart is not tainted, but always happy
心樂住已，常一其心；	The heart is happy, always one heart;
一其心已，如實知見；	First, he knows and sees truthfully;
如實知見已，離諸疑惑；	Know the truth and leave all doubts;
離諸疑惑已，不由他誤，常安樂住。	He is free from all doubts, and he can't help but live in peace.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
是名律儀。」	It is Ming Liyi. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 278 (Two Seven Eight) No refund SA 278 （二七八）退不退


SA 278 （二七八）退不退	SA 278 (Two Seven Eight) No refund
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有退、不退法、六觸入處。	"There are retreats, no retreats, and six points of entry.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「云何退法？	"How can the cloud retreat?
謂眼識色生欲覺，彼比丘歡喜讚歎，執取繫著，隨順彼法迴轉，當知是比丘退諸善法，世尊所說，是名退法。	It is said that eye consciousness produces desire, Bhikkhu praises with joy, clings to the bond, and reverts to the other dharma, knowing that it is the bhikkhu who retreats from all good dharma, what the Blessed One said is the name retreat.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.


「云何名不退法？	"What's the name of Yun not retreating?
眼識色緣，生欲覺結，彼比丘不喜、不讚歎、不執取、不繫著，於彼法不隨順迴轉，當知是比丘不退轉諸善法，世尊說是不退法。	Seeing the physical condition, the desire to realize the knot, the Bhikkhu is not happy, not admired, not clinging, not tied, and does not follow the dharma, knowing that the bhikkhu will not retreat to the good dharma, the Blessed One said that he will not retreat.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.


「云何六勝入處？	"Yun He Liu Sheng enters?
眼識色緣，不生欲覺、結染著，當知是比丘勝彼入處。	If you are aware of physical conditions, you don't have desire, or get dyed, you should know that the monk wins the place.
勝彼入處，是世尊所說。	Victory into the place is what the Blessed One said.
耳、鼻、舌、身、意、亦復如是。	The same is true for ears, nose, tongue, body, mind.
若彼比丘於六勝入處勝已，貪欲結斷，瞋恚、愚癡結斷。	If the Bhikkhu wins at the entrance of six victories, greed and desire end, aversion and foolishness end.
譬如王者，摧敵勝怨，名曰勝王；	For example, the king, destroying the enemy and overcoming grievances, is called victory over the king;
斷除眾結，名勝婆羅門。」	Cut off the knots, Brahmins. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 279 (two seventy-nine) modulation SA 279 （二七九）調伏


SA 279 （二七九）調伏	SA 279 (two seventy-nine) modulation
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「於此六根不調伏、不關閉、不守護、不執持、不修習，於未來世必受苦報。	"Here the six elements do not adjust, close, guard, hold, or practice, and they will suffer in the future.


「何等為六根？	"What are the six elements?
眼根不調伏、不關閉、不守護、不修習、不執持，於未來世必受苦報；	If the eye roots are not adjusted, closed, guarded, practiced, or persisted, they will suffer in the future;
耳、鼻、舌、身、意根亦復如是。	The same is true for ears, nose, tongue, body, and mind.
愚癡無聞凡夫眼根見色，執受相，執受隨形好，任彼眼根趣向，不律儀執受，住世間貪、愛、惡不善法，以漏其心，此等不能執持律儀，防護眼根。	Stupid and unheard of, ordinary people see the color in their eyes, cling to the aspect, cling to the shape well, let their eyes be interested, not disciplined and obsessed, live in the world of greed, love, evil and unwholesome laws, and leak their hearts. Law instrument, protect the eye roots.
耳、鼻、舌、身、意根，亦復如是。	The same is true for ears, nose, tongue, body, and mind.
如是於六根不調伏、不關閉、不守護、不執持、不修習，於未來世必受苦報。	If Yu Liugen does not adjust, close, guard, hold, or practice, he will suffer and repay in the future.


「云何六根善調伏、善關閉、善守護、善執持、善修習，於未來世必受樂報？	"The six roots of Yun He are good at regulating, good closing, good guarding, good persistence, good practice, will they be rewarded in the future?
多聞聖弟子眼見色，不取色相，不取隨形好，任其眼根之所趣向，常住律儀，世間貪、愛、惡不善法不漏其心，能生律儀，善護眼根。	Many disciples of the saints see the color, do not take the hue, do not take the shape, let the eye root be interested, live in the law, the world's greed, love, evil and bad law will not leak their heart, can produce the law and protect the eye root.
耳、鼻、舌、身、意根，亦復如是。	The same is true for ears, nose, tongue, body, and mind.
如是六根善調伏、善關閉、善守護、善執持、善修習，於未來世必受樂報。」	If the six roots are good at regulating, closing, guarding, persevering, and practicing, they will be rewarded in the future. "


即說偈言：	That is to say:


「於六觸入處，住於不律儀，	"In the place where the six touches enter, live in Iruiyi,
是等諸比丘，長夜受大苦。	It is waiting for the monks to suffer great suffering in the long night.

斯等於律儀，常當勤修習，	Si is equal to the law and practice, often practice diligently,
正信心不二，諸漏不漏心。	There is no difference in confidence, and all the leaks are not leaking.

眼見於彼色，可意不可意，	Seeing the other color, it's unpleasant,
可意不生欲，不可不憎惡。	It can be undesirable, and it must be hated.

耳聞彼諸聲，亦有念不念，	Hear all the sounds, but also not read,
於念不樂著，不念不起惡。	Yu Nian is not happy, and can't afford evil without thinking.

鼻根之所嚊，若香若臭物，	The root of the nose is like a fragrant smell,
等心於香臭，無欲亦無違。	Waiting for the smell, there is nothing wrong with no desire.

所食於眾味，彼亦有美惡，	What is eaten by all tastes, he also has beauty and evil,
美味不起貪，惡味亦不擇。	Tasty can't be greedy, and bad taste can't be chosen.

樂觸以觸身，不生於放逸，	Rejoicing touches the body, not born of relaxation,
為苦觸所觸，不生過惡想。	To be touched by bitterness, not to have bad thoughts.

平等捨苦樂，不滅者令滅，	Equally give up bitterness and happiness, the immortal will be destroyed,
心意所觀察，彼種彼種相。	Observed by the mind, there are different aspects.

虛偽而分別，欲貪轉增廣，	Hypocritical and separate, wanting to become more greedy,
覺悟彼諸惡，安住離欲心。	Aware of the evils, and settle the desire for freedom.

善攝此六根，六境觸不動，	Take these six senses well, and the six realms can't touch,
摧伏眾魔怨，度生死彼岸。」	Destroy all demonic grievances, and live on the other side of life and death. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 280 (280) Pinto City SA 280 （二八〇）頻頭城


SA 280 （二八〇）頻頭城	SA 280 (280) Pinto City
如是我聞：	If I smell:


一時，世尊在拘薩羅國人間遊行，到頻頭城北申恕林中。	For a while, the Blessed One marched in the human world of Kusala, and went to the forest of Shenshu in the north of Pinto city.


爾時，頻頭城中，婆羅門長者皆聞世尊於拘薩羅國人間遊行，住頻頭城申恕林中。	At that time, in the frequent city, the elders of Brahmins heard that the Blessed One was marching in the kingdom of Kusala, living in the forest of Shenshu, the city of frequenting.
聞已，悉共出城，至申恕林，詣世尊所，稽首禮足，退坐一面。	After hearing it, I learned that I went out of the city and went to Shen Shulin, where I was called the World Honored One.


爾時，世尊告頻頭城婆羅門長者：	At that time, the Blessed One told the elders of Brahmin in the frequent city:
「若人問汝言：	"If one asks you:
『何等像類沙門、婆羅門不應恭敬、尊重、禮事、供養？』	"How kind of Sammon and Brahman shouldn't be respectful, respectful, ritual, and support? 』
汝當答言：	Rudang replied:
『若沙門、婆羅門眼見色，未離貪、未離欲、未離愛、未離渴、未離念，內心不寂靜，所行非法，所行踈澁行。	"If Shamon and Brahmin see color, they are not free from greed, desire, love, thirst, and thoughts, their hearts are not quiet, what they do is illegal, and what they do is obscure.
耳、鼻、舌、身、意法亦復如是。	The same is true for ears, nose, tongue, body, and mind.
如是像類比丘，不應恭敬、尊重、禮事、供養。』	If it is like a bhikkhu, it should not be respectful, respectful, courtesy, or support. 』


「作是說已，當復問言：	"It is said that it is done, and when the question is repeated:
『何故如此像類沙門、婆羅門，不應恭敬、尊重、禮事、供養？』	"Why are you so resembling a Salmon or Brahman? Shouldn't it be respectful, respectful, ritual, and support? 』
汝應答言：	Your response:
『我等眼見色，不離欲、不離愛、不離渴、不離念，內心不寂靜。	"When I wait for the eyes to see the color, I will not leave desire, love, thirst, thoughts, and my heart will not be quiet.
耳、鼻、舌、身、意法亦復如是。	The same is true for ears, nose, tongue, body, and mind.
彼沙門、婆羅門眼見色，亦不離貪、不離欲、不離愛、不離渴、不離念，內心不寂靜，行非法，行踈澁行。	Pishamen and Brahmins see color, and they are not separated from greed, desire, love, thirst, and thoughts. They are not quiet in their hearts, they are illegal, they are stubborn.
耳、鼻、舌、身、意法亦復如是。	The same is true for ears, nose, tongue, body, and mind.
我於斯等求其差別，不見差別之行。	I waited for the difference and did not see the difference.
是故我於斯等像類沙門、婆羅門不應恭敬、尊重、禮事、供養。』	Therefore, we should not be respectful, respectful, rituals, and provide for such things as Shamen and Brahmins. 』


「若復問言：	"If you repeat the question:
『何等像類沙門、婆羅門所應恭敬、尊重、禮事、供養？』	"How kind of a Sammon and Brahmin should be respectful, respectful, ritual, and support? 』
汝應答言：	Your answer:
『若彼眼見色，離貪、離欲、離愛、離渴、離念，內心寂靜，不行非法行，行等行，不踈澁行。	"If he sees color, he will be free from greed, desire, love, thirst, and thoughts, and his heart will be quiet, and he cannot do illegal activities, wait and act, and do not stumbling.
耳、鼻、舌、身、意法亦復如是。	The same is true for ears, nose, tongue, body, and mind.
如是像類沙門、婆羅門所應恭敬、尊重、禮事、供養。』	If it is like a kind of sandman, a brahman should be respectful, respectful, ritual, and support. 』


「若復問言：	"If you repeat the question:
『何故於此像類沙門、婆羅門恭敬、尊重、禮事、供養？』	"Why is it like this kind of saman, brahman, respectful, respectful, ritual, and support? 』
汝應答言：	Your response:
『我等眼見色，不離貪、不離欲、不離愛、不離渴、不離念，內心不寂靜，行非法行，行踈澁行。	"When I wait to see sex, I will not leave greed, desire, love, thirst, thoughts, no silence in my heart, illegal deeds, treacherous deeds.
耳、鼻、舌、身、意法亦復如是。』	The same is true for ears, nose, tongue, body and mind. 』
斯等像類沙門、婆羅門離貪、離欲、離渴、離念，內心寂靜，行如法行，不行踈澁行。	Si and others are like Shamen, Brahmins, who are free from greed, desire, thirst, and thoughts. They are silent in their hearts. They act like the law, but they cannot walk around.
耳、鼻、舌、身、意法亦復如是。	The same is true for ears, nose, tongue, body, and mind.
我等於彼，求其差別，見差別故，於彼像類沙門、婆羅門所應恭敬、尊重、禮事、供養。	I am equal to the other, seeking the difference, and seeing the difference, because of the difference, respect, respect, courtesy, and support should be respected, respected, ceremonial, and provided for in the likeness of Shamen and Brahmins.


「如是說已，若復問言：	"If you say so, if you repeat the question:
『彼沙門、婆羅門有何行？	How can Pishamon and Brahmin do?
有何形貌？	What is the shape?
有何相？	What's the matter?
汝等知是沙門、婆羅門離貪、向調伏貪，離恚、向調伏恚，離癡、向調伏癡？』	Do you know that it is Shamon, Brahman, greed, greed, liyun, tuned, lied, and mad? 』
汝應答言：	Your response:
『我見彼沙門、婆羅門有如是像類，在空閑處、林中樹下、卑床草蓐，修行遠離，離諸女人，近樂獨人，同禪思者；	"I saw Pishamen and Brahmins are like the same thing, in the free place, under the trees in the forest, in the low bed grass, practicing far away, away from the women, close to the lonely person, the same meditator;
若於彼處，無眼見色可生樂著，無耳聲、鼻香、舌味、身觸可生樂著，若彼沙門、婆羅門有如是行、如是形貌、如是相，令我等知是沙門，婆羅門離貪、向調伏貪，離恚、向調伏恚，離癡、向調伏癡。』	If you are there, you can be happy if you don’t see color, ears, nose, tongue, and body touch. If there is no sound, no nose, tongue, or body touch, you can be happy. It is the Shaman, the Brahman is free from greed, leaning toward pacification, leaping toward, leaping toward pacification, leaping from ignorance, toward pacing ignorance. 』
」	!!br0ken!!

時，諸沙門、婆羅門長者白佛言：	At that time, the elders of Shamen and Brahmins White Buddha said:
「奇哉！世尊！不自譽、不毀他，正說其義，各各自於諸入處，分別染污清淨，廣說緣起，如如來、應、等正覺說。	"Wonderful! Blessed One! Don't pretend to be, don't destroy him, just say his righteousness, each in each entry, respectively stained and clean, and talk about dependent origin, Tathagata, Ying, and other enlightenment.
譬如士夫，溺者能救，閉者能開，迷者示路，闇處然燈。	For example, a scholar can save the drowning, open the closed one, show the way to the lost, and keep the light in the dark.
世尊亦復如是。	The same is true for the Blessed One.
不自譽、不毀他，正說其義，乃至如如來、應、等正覺說。」	Don’t pretend to be, don’t ruin him, just say his righteousness, even the Tathagata, Ying, etc. "


爾時，頻頭城婆羅門長者聞佛所說，歡喜作禮而去。	At that time, the Brahmin elders from the frequent city heard what the Buddha said and left with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 281 (Twenty-Eight One) SA 281 （二八一）縈髮目犍連


SA 281 （二八一）縈髮目犍連	SA 281 (Twenty-Eight 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.


時，有縈髮目揵連出家來詣佛所，共相問訊，問訊已，退坐一面。	At that time, there were fascinating monks and monks who came to the Buddha's place for interrogation.


爾時，世尊告縈髮目揵連：	At that time, the World-Honored One told him to send a message:
「汝從何來？」	Where did you come from?


縈髮目揵連白佛言：	The words of the white Buddha lingering on the eyes:
「我從彼眾多種種異道沙門、婆羅門、遮羅迦出家，集會未曾講堂聽法，從彼林來。」	I have been a monk from many different ways of Shamen, Brahmins, and Zaragya. I have never listened to the Fa in the lecture hall at the assembly. I came from Bilin.


佛告縈髮目揵連：	The Buddha tells you to send a message:
「汝為何等福力故，從彼眾多種種異道沙門、婆羅門、遮羅迦出家所聽其說法？」	Why did you wait for blessings and listened to the monks from the many different kinds of Shamon, Brahmin, and Zelaka?


縈髮目揵連言：	Fluttering words:
「我試聽其競勝論義福利，聽其相違反論議福利故。」	I listened to his competition to discuss righteousness and welfare, and listened to it to violate the welfare.


佛告目揵連：	The Buddha tells the eye to rush:
「長夜久遠，種種異道沙門、婆羅門、遮羅迦出家競勝論議，相違反論議福利，迭相破壞。」	"Long night, all kinds of different ways of Shamon, Brahman, and Zaragya monks and monks competed and discussed, and they violated the discussion and welfare, and destroyed one after another."


縈髮目揵連白佛言：	The words of the white Buddha lingering on the eyes:
「瞿曇！為諸弟子說何等法福利，令彼轉為人說，不謗如來，不增不減，誠說、法說、法次法說，無有餘人能來比挍、難詰、訶責？」	Qu Tan! What kind of Dharma benefits are spoken for the disciples, so that they can turn into human beings, saying that they will not slander the Tathagata, do not increase or decrease, sincere, Dharma, and Dharma theory. There are no more people who can come to compare, question, and slander. responsibility?


佛告目連：	Buddhism report company:
「明、解脫果報福利，為人轉說者，不謗如來，不乖其理，法次法說，無有能來比挍、難詰、嫌責。」	Ming, liberating the results of repaying welfare, being a reporter, not slandering the Tathagata, not behaving in the right way, the law says, nothing can be compared, difficult to question, and blame.


縈髮目揵連白佛言：	Ying uttered the words of the white Buddha:
「瞿曇！諸弟子有法，修習多修習，令明、解脫福利滿足者不？」	Qu Tan! All the disciples have the Dharma, practice and practice more, so that people who are satisfied and relieve the welfare?


佛告縈髮目犍連：	The Buddha tells you and sends the head gangster:
「有七覺分，修習多修習，明、解脫福利滿足。」	If you have seven points of enlightenment, you can practice more and learn to realize, liberate, and be satisfied.


縈髮目揵連白佛言：	The words of the white Buddha lingering on the eyes:
「有法修習，能令七覺分滿足不？」	If there is Dharma practice, can seven enlightenment points be satisfied?


佛告縈髮目揵連：	The Buddha tells you to send a message:
「有四念處，修習多修習，能令七覺分滿足。」	There are four mindsets, and more practice can satisfy the seven enlightenment points.


縈髮目揵連白佛：	Yingfa Muxunlian White Buddha:
「復有法修習多修習，令四念處滿足不？」	Does it satisfy the four mindfulness places by practicing more practice?


佛告縈髮目揵連：	The Buddha tells you to send a message:
「有三妙行，修習多修習，能令四念處滿足。」	There are three magical ways, practice and practice more, can satisfy the four mindfulness.


縈髮目揵連白佛言：	The words of the Buddha:
「復有法修習多修習，令三妙行滿足不？」	Rehabilitate the Dharma and practice more to satisfy the three magical actions?


佛告目揵連：	The Buddha tells the eye to rush:
「有六觸入處律儀，修習多修習，令三妙行滿足。」	There are six points of entry into the law, practice and practice more to satisfy the three magical actions.


縈髮目揵連白佛言：	The lingering eyes of the white Buddha say:
「云何六觸入處律儀，修習多修習，令三妙行滿足？」	Yun He Six touches into the law and practice, practice and practice more, to satisfy the three magical actions?


佛告目揵連：	The Buddha tells the eye to rush:
「若眼見適意、可愛念、能長養欲樂、令人緣著之色，彼比丘見已，不喜、不讚歎、不緣、不著、不住；	"If one sees what is suitable, cute, and capable of cultivating lust and being predestined, Bhikkhu will be unhappy, not admired, not predestined, unattainable, unable to stop;
若眼見不適意、不可愛念、順於苦覺之色，諸比丘見已，不畏、不惡、不嫌、不恚。	If you see discomfort, unlovable thoughts, and surrender to the color of suffering, the monks will not fear, hate, dislike, or feel uncomfortable.
於彼好色，起眼見已，永不緣著；	Yu Bi is lustful, sees it at first sight, and never depends;
不好色，起眼見已，永不緣著；	Unsatisfied, for the first time, never predestined;
內心安住不動，善修解脫，心不懈勌。	The heart is calm and unmoved, and the heart is unremitting.
耳、鼻、舌、身、意識法亦復如是。	The same is true for ears, nose, tongue, body, and consciousness.
如是於六觸入修習多修習，滿足三妙行。	In this way, learn more in six touches to satisfy the three magical actions.


「云何修三妙行，滿足四念處？	"Yun He cultivates the three magical deeds and satisfies the four mindful places?
多聞聖弟子於空閑處、林中、樹下，作如是學、如是思惟：	Learn more about the saint’s disciples in free places, in the woods, and under trees, doing like learning and thinking like this:
『此身惡行，現世、後世必得惡報。	"The evil deeds of this body will be rewarded in this world and in the hereafter.
我若行身惡行者，必當自生厭悔，他亦嫌薄，大師亦責，諸梵行者亦復以法而嫌我；	If I do evildoers, I must be born with remorse. He also despises me, masters also blame, and all brahmans also resent me by law;
惡名流布，遍於諸方，身壞命終，當墮地獄。	Notoriety spreads everywhere, and the body will end in hell.
於身惡行，見現世、後世如是果報，是故除身惡行，修身妙行，口、意惡行亦復如是。』	The evil deeds of the body are rewarded in this life and the hereafter. Therefore, the evil deeds of the body are eliminated, and the evil deeds of the body are cultivated. The evil deeds of the mouth and mind are also the same. 』
是名修習三妙行已，得四念處清淨滿足。	It is the practice of the Three Wonders, which requires pure and satisfying four thoughts.


「云何修四念處？	"Yun He Xiu Four Thoughts?
得七覺分滿足？	Seven sleeps and satisfaction?
目揵連比丘！如是順身身觀住，彼順身身觀住時，攝念安住不忘。	Muzurian Bhikkhu! In this way, when he observes and lives with his body, he will keep his mind in mind and never forget it.
爾時，方便修習念覺分，方便修習念覺分已，得念覺分滿足，於彼心念選擇於法，覺想思量。	At that time, it is convenient to practice mindfulness, and it is convenient to practice mindfulness. If you are satisfied with mindfulness, you can choose Dharma for your mind and think and think.
爾時，方便修習擇法覺分，方便修習擇法覺分已，逮得擇法覺分滿足，選擇彼法，覺想思量。	At that time, it is convenient to practice the method of choice, and it is convenient to practice the method of choice. If you get the satisfaction of choosing the method, choose the other method and think about it.
方便修習精進覺分，方便修習精進覺分已，逮得精進覺分滿足，勤精進已，生歡喜心。	Facilitate the practice of diligent awareness, convenient for the practice of diligent awareness, the satisfaction of diligence, diligence, and joy.
爾時，修習方便歡喜覺分，修習歡喜覺分已，逮得歡喜覺分滿足，心歡喜已，身心止息。	At that time, it is convenient to practice to feel joy, to practice joy to feel satisfaction, to get joy and satisfaction, to be happy, and to stop.
爾時，修習猗息覺分，修習猗息覺分已，逮得猗息覺分滿足，身心息已，得三摩提。	At that time, if you practice yin-breath awareness, you have practised yin-breath awareness, and you will be satisfied with your body and mind, you will get three madhis.
爾時，修習定覺分，修習定覺分已，定覺分滿足，謂一其心，貪憂滅息，內身行捨，方便修習捨覺分，方便修習捨覺分已，逮得捨覺分清淨滿足。	At that time, the practice of concentration awareness, the practice of concentration awareness, the satisfaction of concentration awareness, it is said that one mind, greed and worries eliminate the breath, inner body practice, convenient for the practice of sacrificing awareness, convenient for the practice of sacrificing awareness, and catching Feeling pure and satisfied.
受、心、法念處，亦如是說。	The same goes for the feeling, mind, and mindfulness.
如是修習四念處、七覺分滿足。	In this way, the four mindfulness points and seven enlightenments are satisfied.


「云何修習七覺分？	"Yun He practices seven enlightenment points?
明、解脫滿足？	Ming, relief and satisfaction?
目揵連！若比丘修念覺分，依遠離、依離欲、依滅捨，於進趣修念覺分，逮得明、解脫清淨滿足。	目揵 Connect! If Bhikkhus cultivate mindfulness, relying on distance, detachment, and extinction, they cultivate mindfulness by pursuing interest, so that they can gain clarity, liberate, and be pure and satisfied.
乃至修習捨覺分，亦如是說，是名修習七覺分已，明、解脫清淨滿足。	Even the practice of sacrificing enlightenment, as it is said, is the name of practicing seven enlightenment, clearness, liberation and pure satisfaction.
如是，目揵連！法法相律，從此岸而到彼岸。」	If so, Muzunlian! The law and the law, from this shore to the other shore. "


說是法時，縈髮目揵連遠塵離垢，得法眼淨。	When it is said that it is the Dharma, the eyes will linger away from the dust and dirt, and the Dharma will be clean.
時，縈髮目揵連見法、得法、知法、入法，度諸疑惑，不由於他，於諸法、律得無所畏。	At that time, I am eager to see the Dharma, obtain the Dharma, know the Dharma, and enter the Dharma, so as to overcome all doubts. Not because of him, I am fearless in all the laws and laws.
從座起，整衣服，為佛作禮，合掌白佛言：	Starting from the seat, straighten your clothes, make rituals to the Buddha, and put your hands together in the white Buddha's words:
「我今寧得於正法、律出家，得具足比丘分不？」	I would rather be a monk from the Dharma and Law, so I have enough monk points?


佛告目揵連：	Buddha report
「汝今已得於正法、律出家，具足得比丘分，得出家已，專精思惟，不放逸住，乃至成阿羅漢。」	Today you have obtained the righteousness and law to become a monk, and you have enough bhikkhu points, you have become a family, specialize in thinking, never let go, and even become an Arahant.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 282 (Twenty-two) SA 282 （二八二）諸根修


SA 282 （二八二）諸根修	SA 282 (Twenty-two)
如是我聞：	If I smell:


一時，佛住迦微伽羅牟真隣陀林中。	For a while, the Buddha lived in the true neighboring Dolin of Kavikharam.


時，有年少名欝多羅，是波羅奢那弟子，來詣佛所，恭敬問訊已，退坐一面。	At that time, there was a young man named Zhu Duoruo, a disciple of Polo She, who came to the Buddha's place, respectfully questioned, and sat down.


爾時，世尊告欝多羅：	Then, the Blessed One told Zandoro:
「汝師波羅奢那為汝等說修諸根不？」	Your teacher, Parasana, do you want to cultivate the roots for you?


欝多羅言：	Zan Duo Luo said:
「說已，瞿曇！」	Say it, Qu Tan!

佛告欝多羅：	Buddha told Zadora:
「汝師波羅奢那云何說修諸根？」	Ru Shi Polo She, what does Nayun say to cultivate the roots?


欝多羅白佛言：	The words of Zandara White Buddha:
「我師波羅奢那說，眼不見色，耳不聽聲，是名修根。」	My teacher Polo Shana said, "I can't see the eyes, and I don't listen to the ears.


佛告欝多羅：	Buddha told Zhu Duo Luo:
「若如汝波羅奢那說，盲者是修根不？	"If Ruboluoshan said, does the blind cultivate roots?
所以者何？	So what?
如唯盲者眼不見色。」	Such as the blind are blind. "


爾時，尊者阿難在世尊後，執扇扇佛，尊者阿難語欝多言：	At that time, the Venerable Ananda fanned the Buddha after the World Venerable, and the Venerable Ananda said many words:
「如波羅奢那所說，聾者是修根不？	"As Polo Shana said, do deaf people cultivate their roots?
所以者何？	So what?
如唯聾者耳不聞聲。」	Such as the deaf only deaf ears. "


爾時，世尊告尊者阿難：	Then, the Blessed One told His Holiness Ananda:
「異於賢聖法、律無上修諸根。」	Different from the sage law, the law is supreme to cultivate the roots.


阿難白佛言：	Ananda White Buddha said:
「唯願世尊為諸比丘說賢聖法、律無上修根，諸比丘聞已，當受奉行。」	Only hope that the Blessed One will teach the virtuous holy Dharma and the supremacy of the law to cultivate the roots for the monks, and the monks have heard it and should be practiced.


佛告阿難：	Buddha told Ananda:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
緣眼、色，生眼識，見可意色，欲修如來厭離正念正智。	Predestined eyes, form, produce eye consciousness, see sensible form, desire to cultivate Tathagata and dislike mindfulness and wisdom.
眼、色緣生眼識，不可意故，修如來不厭離正念正智，眼、色緣生眼識，可意不可意，欲修如來厭離、不厭離正念正智。	Eyes and physical conditions give rise to eye consciousness, not to be conscious of reason. The cultivation of Tathagata does not tire of mindfulness and righteousness. Eyes and physical conditions produce eye consciousness, which is conceivable. If you want to cultivate Tathagata, you are tired of detachment and never tire of mindfulness and wisdom.
眼、色緣生眼識，不可意可意，欲修如來不厭離、厭離正念正智。	Eyes and physical conditions give rise to eye consciousness, which is unpredictable. If you want to cultivate the Tathagata, you will not tire of detachment, distaste from righteous thoughts and righteous wisdom.
眼、色緣生眼識，可意不可意，可不可意，欲修如來厭、不厭、俱離捨心住正念正智。	Eyes and physical conditions give rise to eye consciousness, which can be conscious, unconscious, or unconscious. If you want to cultivate the Tathagata, you are tired, not tired, and you can live in mindfulness and righteousness.


「如是，阿難！若有於此五句，心善調伏、善關閉、善守護、善攝持、善修習，是則於眼、色無上修根。	"If so, Ananda! If there are these five sentences, the mind is good at regulating, good closing, good guarding, good taking, and good practice, then the eyes and the body are supreme to cultivate the root.
耳、鼻、舌、身、意法亦如是說。	The same goes for ears, nose, tongue, body, and mind.
阿難！是名賢聖法，律無上修根。」	Ananda! It is the sacred law of the sages, and the law is supreme to cultivate the root. "


尊者阿難白佛言：	Words of Venerable Ananda White Buddha:
「世尊！云何賢聖法、律為賢聖修根？」	Holy Lord! What is the meaning of the sacred law and the sage of the law to cultivate the root?


佛告阿難：	Buddha told Ananda:
「眼、色緣生眼識，生可意，生不可意，生可意不可意。	"Eyes and physical conditions give rise to eye consciousness, which is pleasant, unsatisfactory, and unsatisfactory.
彼聖弟子如是如實知：	The disciple of that saint knows the truth:
『我眼、色緣生眼識，生可意，生不可意，生可意不可意，此則寂滅，此則勝妙，所謂俱捨；	『My eyes and physical conditions give birth to eyes and consciousness, which are conscious, but not conscious, and conscious but not conscious. This is dying, and this is better.
得彼捨已，離厭、不厭。	Debishes already, tiresome and tireless.
譬如力士頃。	For example, Lux is.
如是眼、色緣生眼識生可意，生不可意，生可意不可意，俄爾盡滅，得離厭、不厭，捨。』	If it is the eye and the color condition, the eye and consciousness are pleasant, unsatisfactory, unsatisfactory, or undesirable, and obscurity, perseverance, and renunciation. 』


「如是耳、聲緣生耳識，生可意，生不可意，生可意不可意。	"If the ears and the sound origin produce ear-consciousness, they produce pleasant, unpleasant, unpleasant and unpleasant.
聖弟子如是如實知：	The holy disciple knows the truth:
『我耳識聞聲，生可意，生不可意，生可意不可意，此則寂滅、勝妙，所謂為捨；	"I have heard and heard, and the birth is pleasant, the birth is unsatisfactory, and the birth is unsatisfactory, and this is dying, triumphant, so-called surrender;
得捨已，離厭、不厭。	To give up, to be bored and tireless.
譬如大力士夫彈指，發聲即滅。	For example, when Hercules snaps his fingers, the sound goes out.
如是耳、聲緣生耳識，生可意，生不可意，生可意不可意，生已盡滅，是則為捨，得彼捨已，離厭、不厭。』	If the ear and the sound origin generate the ear consciousness, the birth is pleasant, the birth is unsatisfactory, the birth is unsatisfactory, and the birth is gone. 』


「鼻、香緣生鼻識，生可意，生不可意，生可意不可意。	"Nose and incense origin produce nasal consciousness, which is pleasant, unpleasant, unpleasant and unpleasant.
聖弟子如是如實知：	The holy disciple knows the truth:
『鼻、香緣生鼻識，生可意，生不可意，生可意不可意，此則寂滅，此則勝妙，所謂為捨；	"The nose and the fragrance cause the nasal consciousness, which is sensible, unsatisfactory, unsatisfactory, and perishes.
得彼捨已，離厭、不厭。	To get away, to be tired and tireless.
譬如蓮荷，水所不染。	For example, lotus is not stained by water.
如是鼻、香緣生鼻識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨；	In the case of nose and incense, nasal consciousness is born from the condition of the nose, and the birth is pleasant, unpleasant, unpleasant, unpleasant, and the birth is extinguished.
得彼捨已，離厭、不厭。』	To get away, to be tired and tireless. 』


「舌、味緣生舌識，生可意，生不可意，生可意不可意。	"Tongue and taste origin produce tongue consciousness, which is pleasant, unsatisfactory, and unsatisfactory.
彼聖弟子如是如實知：	The disciple of that saint knows the truth:
『舌、味緣生舌識，生可意，生不可意，生可意不可意，生已盡滅、寂滅、勝妙，所謂為捨；	『Tongue and taste cause the consciousness of the tongue, the birth is sensible, the birth is unsatisfactory, the birth is unsatisfactory, the birth is dying, dying, and winning, so-called surrender;
得彼捨已，離厭、不厭。	To get it, to give up, to be tired and tireless.
譬如力士舌端唾沫，盡唾令滅。	For example, the strong man spit on his tongue, and spit to kill.
如是舌、味緣生舌識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨，得彼捨已，離厭、不厭。』	If it is the tongue and taste, the consciousness of the tongue is born, and the birth is pleasant, unpleasant, unpleasant, unpleasant, and the birth is extinguished. The so-called surrender, the surrender of the other, dissatisfaction and perseverance. 』


「身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅。	"Body, contact with the condition, and body consciousness are born to be conscious, but not to be expected, to be conscious and not to be expected, birth is extinguished.
聖弟子如是如實知：	Holy disciple knows the truth:
『身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅、寂滅、勝妙，所謂為捨；	『Body, touching the condition and generating body consciousness, birth can be realized, birth is not desired, birth can be realized and not desired, birth is extinguished, dying, triumphant, so-called surrender;
得彼捨已，離厭、不厭。	It's too much to be resigned, tired and tireless.
譬如鐵丸燒令極熱，小渧水灑，尋即消滅。	For example, if the iron pellets are burned to make it extremely hot, the water will be sprinkled on it, and it will disappear immediately.
如是身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨，得彼捨已，離厭、不厭。』	If it is the body, contacting the condition and generating the body consciousness, the birth is pleasant, the birth is unsatisfactory, the birth is unsatisfactory, the birth is extinguished, the so-called abandonment, the gaining of the others, the disgust and perseverance. 』


「意、法緣生意識，生可意，生不可意，生可意不可意，生已速滅。	"Consciousness arises from mind and Dharma. Birth is sensible, unsatisfactory, unsatisfied, and birth has quickly died.
聖弟子如是如實知：	The holy disciple knows the truth:
『意、法緣生意識，生可意，生不可意，生可意不可意，生已盡滅，是則寂滅，是則勝妙，所謂為捨；	"Consciousness arises from mind and Dharma, which is conscious, but not conscious, but conscious but not conscious, when birth is extinguished, if it is dying, it is victorious, so-called surrender;
得彼捨已，離厭、不厭。	It's too much to be resigned, tired and tireless.
譬如力士斷多羅樹頭。	For example, Lux breaks the head of a tree.
如是意、法緣生意識，生可意，生不可意，生可意不可意，生已盡滅，所謂為捨，得彼捨已，離厭、不厭。』	If mind and Dharma are dependent on consciousness, birth is sensible, unavoidable, conscious but not conscious, birth is extinguished, the so-called abandonment, gaining the other, disgusting and persevering. 』
阿難！是為賢聖法、律，為聖弟子修諸根。」	Ah Nan! It is to cultivate the sacred laws and laws for the sage, and cultivate the roots for the holy disciples. "


「云何為聖法、律覺見跡？」	What is the meaning of the holy Dharma and the sense of law?


佛告阿難：	Buddha told Ananda:
「眼、色緣生眼識，生可意，生不可意，生可意不可意，彼聖弟子慚恥厭惡。	"Eyes and physical conditions give rise to eye consciousness, which is pleasant, unsatisfactory, and unsatisfactory. The disciple of the saint is ashamed and disgusted.
耳、鼻、舌、身、意法緣生意識，生可意，生不可意，生可意不可意，彼聖弟子慚恥厭惡。	The ears, nose, tongue, body, and mind are connected with consciousness, which is desirable, unpleasant, unpleasant, unpleasant, and the disciple of that saint is ashamed and disgusted.
阿難！是名賢聖法、律覺見跡。	Ananda! It is the sacred law and law consciousness of famous sages.
阿難！是名賢聖法、律無上修諸根。	Ah Nan! It is the sacred law and the supreme law to cultivate the roots.
已說賢聖修諸根，已說覺見跡。	It has been said that virtuous saints repair the roots, and they have said that they have witnessed.
阿難！我為諸聲聞所作，所作已作，汝等當作所作……」廣說如篋毒蛇經。	Ananda! I have done what I have done for all the sounds and hearings, what I have done, and you will treat it as done..." It is widely said as the Sutra of the Venomous Snake.


佛說此經已，尊者阿難聞佛所說，歡喜奉行。	The Buddha said that this sutra was finished. Venerable Ananda heard what the Buddha said and followed it with joy.


雜阿含經卷第十一	The Eleventh Book of Zaagham




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 283 (two eighty three) planting trees SA 283 （二八三）種樹


SA 283 （二八三）種樹	SA 283 (two eighty three) planting trees
雜阿含經卷第十二	The twelfth volume of Zaagham
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若於結所繫法隨生味著、顧念、心縛，則愛生；	"If you bind the Dharma in the knot to taste, care for, and bind your heart, you love your life;
愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	Love is due to, and to have, to be born, to be born to be old, sick, death, worry, sorrow, worry, and suffering.
如是如是純大苦聚集，如人種樹，初小軟弱，愛護令安，壅以糞土，隨時溉灌，冷暖調適，以是因緣，然後彼樹得增長大。	In this case, it is pure and hard to gather, such as people planting trees, young and weak, caring for peace, keeping manure, irrigating at any time, adjusting the temperature and temperature, so that the cause and condition, then the tree grows bigger.
如是，比丘！結所繫法味著將養，則生恩愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	If so, Bhikkhu! The method of knots means to nurture, and then there will be love, love depends on fate, fate to have, fate to be born, birth to aging, sickness, death, worry, sorrow, worry, and suffering.
如是如是純大苦聚集。	If so, it is pure great suffering.


「若於結所繫法隨順無常觀，住生滅觀、無欲觀、滅觀、捨觀，不生顧念，心不縛著，則愛滅；	"If you follow the view of impermanence, the view of existence and death, the view of no desire, the view of cessation, the view of renunciation, the mind is not born, the mind is not bound, then love ceases;
愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。	Love is extinguished, and if it is extinguished, there will be extinguishment. If there is extinguishment, there will be birth and death. Birth and death will result in old age, sickness, death, sorrow, grief, anxiety, and suffering.
猶如種樹，初小軟弱，不愛護，不令安隱，不壅糞土，不隨時溉灌，冷暖不適，不得增長；	It's like planting a tree. You are weak at the beginning, don't care, don't make peace, don't condense the soil, don't irrigate at any time, cold or warm, and don't grow;
若復斷根、截枝，段段斬截，分分解析，風飄日炙，以火焚燒，燒以成糞，或颺以疾風，或投之流水。	If the roots, branches and branches are re-cut, the sections are cut and analyzed, the wind blows and the sun is scorching, burns with fire, burns into dung, or blows up the wind, or throws the water.
比丘！於意云何？	Bhikkhu! Yu Yiyun He?
非為彼樹斷截其根，乃至焚燒，令其磨滅，於未來世成不生法耶？」	Is it not for the tree to cut off its roots, or even burn it, so that it will be obliterated, and it will become a Dharma in the future? "


答言：	Answer:
「如是，世尊！」	If so, Lord!

「如是，比丘！於結所繫法隨順無常觀，住生滅觀，無欲觀、滅觀、捨觀，不生顧念，心不縛著，則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。」	"If so, Bhikkhu! At the knot, the Dharma follows the impermanence view, the view of life and death, the view of no desire, the view of death, the view of renunciation, no thoughts, and the mind is not bound, then love is destroyed, love is destroyed, and if there is Extinction, if there is extinction, there will be birth and death, and birth and death will result in old age, sickness, death, sorrow, sorrow, anxiety, and suffering.


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 284 (Two Eighty Four) Big Tree SA 284 （二八四）大樹


SA 284 （二八四）大樹	SA 284 (Two Eighty Four) Big Tree
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若於所取法隨生味著、顧念、縛心，其心驅馳，追逐名色，名色緣六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	"If you follow the taste, mind, and bind the mind in the way you take, your mind drives, chasing name and form, the six points of name and form, the six points of contact, the touch, the feeling, the love, the love, the love Predestined existence, predestined birth, birth predestined to old age, sickness, death, sorrow, sadness, worry, and suffering.
如是如是純大苦聚集，譬大樹根幹、枝條、柯葉、華果，下根深固，壅以糞土，溉灌以水，彼樹堅固，永世不朽。	In this case, pure great sufferings gather, such as the roots, branches, branches, leaves, and Chinese fruits of big trees. The roots are deep and solid, and the soil is blocked, and the water is irrigated. The tree is strong and immortal.
如是，比丘！於所取法隨生味著、顧念、心縛，其心驅馳，追逐名色，名色緣六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	If so, Bhikkhu! The method you take is accompanied by taste, thoughts, and mind-binding. The mind drives and chases name and form. Name and form are connected to the six points of entry, the six points of contact are connected to each other. , Birth is predestined, birth is predestined to old age, sickness, death, worry, sorrow, worry, and suffering.
如是如是純大苦聚集。	In this way, pure great sufferings gather.


「若於所取法隨順無常觀，住生滅觀、無欲觀、滅觀、厭觀，心不顧念，無所縛著，識則不驅馳、追逐名色，則名色滅，名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅。	"If you follow the view of impermanence, the view of existence and death, the view of desirelessness, the view of death, and the view of disgust, the mind is not mindful, and is not bound by anything. Consciousness does not drive and chase the name and form, then the name and form disappear, and the name and form disappear. The six-entry is destroyed, the six-entry is destroyed, the death is touched, the touch is destroyed, the love is destroyed, the love is destroyed, the death is destroyed, and the death is born and died, and the birth and death are old, sick, and dead. Worry, sorrow, annoyance, suffering.
如是如是則純大苦聚滅，猶如種樹，不隨時愛護令其安隱，不壅糞土，不隨時溉灌，冷暖不適，不得增長；	If so, then pure great suffering will gather and perish, just like planting trees, not caring for them at any time to make them safe, not clogging manure, not irrigating at any time, cold and warm, not growing;
若復斷根、截枝，段段斬截，分分解析，風飄日炙，以火焚燒，燒以成糞，或颺以疾風，或投之流水。	If the roots are broken, branches are cut, sections are cut and analyzed, the wind blows and the sun burns, burns with fire, burns into dung, or blows up the wind, or throws the running water.
比丘！於意云何？	Bhikkhu! Yu Yiyun What?
非為彼樹斷截其根，乃至焚燒，令其磨滅，於未來世成不生法耶？」	Is it not for the tree to cut its roots, or even burn it, so that it will be wiped out, and it will become infertile in the future life? "


答言：	Answer:
「如是，世尊！」	If so, Lord!

「如是，比丘！於所取法隨順無常觀，住生滅觀、無欲觀、滅觀、捨觀，不生顧念，心不縛著，識不驅馳、追逐名色，則名色滅，名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」	"If so, Bhikkhu! Follow impermanence in the way you take, view of existence and death, view of desirelessness, view of death, view of sacrificing, without mindfulness, mind is not bound, knowledge does not drive, chasing name and form, then name and form disappear, name and form If you die, you will die. If you die, you will be touched. If you touch, you will die. If you die, you will die. If you die, you will die. If you die, you will die. Death, sorrow, sorrow, sorrow, suffering, and annihilation are pure great sufferings."


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 285 (Twenty-Five) Buddhism SA 285 （二八五）佛縛


SA 285 （二八五）佛縛	SA 285 (Twenty-Five) Buddhism
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:
「我憶宿命未成正覺時，獨一靜處，專精禪思，生如是念：	"I remember that when my destiny was not enlightened, I was alone in quietness, specializing in meditation, and thinking like this:
『世間難入，所謂若生、若老、若病、若死、若遷、若受生，然諸眾生，生、老、死上及所依不如實知。』	"The world is difficult to enter. The so-called if you live, if you are old, if you are sick, if you die, if you move, if you are born, then all living beings are born, old, dead, and what they depend on. 』


「我作是念：	"I am reading:
『何法有故生有？	"How can there be a reason?
何法緣故生有？』	Why does it happen? 』
即正思惟，起無間等知，有有故生有，有緣故生有。	That is, right thinking, knowing without interruption, there is a reason, and there is a reason.


「復思惟：	"Rethinking:
『何法有故有有？	"Why is there a reason?
何法緣故有有？』	Why is there? 』
即正思惟，如實無間等起知，取有故有有，取緣故有有。	That is, right thinking, truthfulness, waiting to know, take the reason there is, and take the reason there is.


「又作是念：	"Also read:
『取復何緣、何法有故取有？	"What is the reason and method of taking it back?
何法緣故取有？』	Why is there a reason? 』
即正思惟，如實無間等起知，取法味著、顧念、心縛，愛欲增長；	That is, right thinking, waiting to know the truth, taking the law to taste, caring, and restraining the heart, and the desire for love increases;
彼愛有故取有，愛故緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	That love takes something for a reason, love takes something for a reason, something for a reason, there is a reason for birth, birth is caused by old age, sickness, death, sorrow, sadness, worry, and suffering.
如是如是純大苦聚集。	In this way, it is pure great suffering.


「諸比丘！於意云何？	"Bhikkhus! What is Yu Yiyun?
譬如緣膏油及炷，燈明得燒，數增油、炷，彼燈明得久住不？」	For example, if the lamp is bright and burnt, the oil and the stick are bright. Can the lamp be bright for a long time? "


答言：	Answer:
「如是，世尊！」	If so, Lord!

「如是，諸比丘！於色取味著、顧念、愛縛，增長愛緣故取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	"So, bhikkhus! Appreciate taste, care, bondage of love, increase love for the sake of love, for the sake of existence, for life, for life, for old age, sickness, death, sorrow, sadness, worry, and suffering.
如是如是純大苦聚集。	In this way, pure great suffering is gathered.


「我時復作是念：	"When I repeat, I read:
『何法無故無此老、病、死？	"How can we get old, sick, and die for no reason?
何法滅故老、病、死滅？』	How to eliminate old age, sickness, and death? 』
即正思惟，起如實無間等，無生則無老、病、死，生滅故，則老、病、死滅。	That is, right thinking, there is no interruption in the beginning, no birth, no aging, sickness, and death, and birth and death, then aging, sickness, and death.


「復作是念：	"Replication is to read:
『何法無故無生？	How can there be no life for no reason?
何法滅故生滅？』	How to destroy the cause? 』
即正思惟，起如實無間等，有無故生無，有滅故生滅。	That is, right thinking, starting from truthfulness and so on, there is no reason to be born or not, and there is death because of birth and death.


「又復思惟：	"Rethinking again:
『何法無故有無？	"How can there be no reason?
何法滅故有滅？』	How to exterminate, so there is extinction? 』
即正思惟，生如實無間等觀，取無故有無，取滅故有滅。	That is, right thinking, the view of life as it is without interruption, taking the existence without reason, and the extinction because of the extinction.


「又作是念：	"Also read:
『何法無故取無？	『How can there be nothing without reason?
何法滅故取滅？』	How to destroy it? 』
即正思惟，生如實無間等觀，所取法無常、生滅、離欲、滅盡、捨離，心不顧念，心不縛著，愛則滅，彼愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。	That is, right thinking, the concept of life as it is, and the concept of impermanence, birth and death, liberation, cessation, renunciation, the heart does not care, the heart is not bound, love is extinguished, that love is extinguished and therefore extinguished, and extinguished is therefore extinguished , There is extinction and therefore birth and death, birth and death and therefore old age, sickness, death, sorrow, sorrow, anxiety, suffering and death.


「諸比丘！於意云何？	"Bhikkhus! What is Yu Yiyun?
譬如油、炷然燈，若不增油治炷，非彼燈明未來不生、盡、磨滅耶？」	For example, if you don’t increase the oil and cure the lamp, the other lamp will show that the future will not be born, extinguished, or destroyed? "


比丘白佛：	Bhikkhu White Buddha:
「如是，世尊！」	If so, Lord!

「如是，諸比丘！於所取法觀察無常、生滅、離欲、滅盡、捨離，心不顧念，心不縛著，愛則滅，愛滅則取滅，乃至純大苦聚滅。」	If so, monks! Observe impermanence, birth and death, liberation, cessation, renunciation, renunciation, the heart is not mindful, the heart is not bound, love is extinguished, love is extinguished, and even pure great suffering is gathered and extinguished.


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 286 (Twenty Eight Six) Take SA 286 （二八六）取


SA 286 （二八六）取	SA 286 (Twenty Eight Six) 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 kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我憶宿命未成正覺時，獨一靜處，專精禪思……」如上廣說。	"I remember that when my destiny was not enlightened, I was alone in silence and specialized in meditation..." said Shangguang.
差別者：	The difference:
「譬如載樵十束、二十束、三十束、四十束、五十束、百束、千束、百千束，積聚燒然，作大火聚，若復有人增其乾草樵薪，諸比丘！於意云何？	"For example, ten, twenty, thirty, forty, fifty, one hundred, one thousand, and one hundred thousand bundles of woodcutter will accumulate and burn, and gather in large fires. If someone increases their hay and lumberjack, monks What is Yu Yiyun?
此火相續長夜熾然不？」	Does this fire continue for a long night? "


比丘白佛言：	Bhikkhu White Buddhist words:
「如是，世尊！」	If so, Lord!

「如是，諸比丘！於所取法味著、顧念、心縛著，增其愛緣取，取緣有，乃至純大苦聚集。	"So, bhikkhus! Be conscious, mindful, and bound to the dharma you take, increase your love, predestined destiny, destined destiny, and even pure great suffering.
諸比丘！若彼火聚熾然，不增樵草。	Bhikkhus! If the fire gathers blazingly, the woods will not increase.
諸比丘！於意云何？	Bhikkhus! Yu Yiyun He?
彼火當滅不？」	Should the fire be extinguished? "


答言：	Answer:
「如是，世尊！」	If so, Lord!

「如是，諸比丘！於所取法觀察無常、生滅、離欲、滅盡、捨離，心不顧念、縛著，愛則滅，愛滅則取滅……」如是廣說，乃至「純大苦聚滅。」	If so, bhikkhus! Observe impermanence, birth and death, liberation, cessation, renunciation, disregarding the mind, bondage, love extinguishes, love extinguishes, take away..." As it is said broadly, even "pure majesty" Bitterness gathers away.


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 287 (Two Eighty Seven) City Town SA 287 （二八七）城邑


SA 287 （二八七）城邑	SA 287 (Two Eighty Seven) City Town
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:
「我憶宿命未成正覺時，獨一靜處，專精禪思，作是念：	"I remember that when my destiny was not attained, I was alone in silence, specialized in meditation, and thought:
『何法有故老死有？	"How can it be so old and dead?
何法緣故老死有？』	Why do you die? 』
即正思惟，生如實無間等，生有故老死有，生緣故老死有。	That is right thinking, life is as it is, and so on. There is old age and death because of life, and old age and death for life.
如是有、取、愛、受、觸、六入處、名色。	Such as being, taking, loving, receiving, touching, six places, name and form.
何法有故名色有？	What is the name and color?
何法緣故名色有？	Why is there name and color?
即正思惟，如實無間等生，識有故名色有，識緣故有名色有。	That is, right thinking, truthfulness, waiting for life, knowledge has its name and color, and knowledge has its name and color.
我作是思惟時，齊識而還不能過彼，謂緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦。	When I am thinking, I have acquaintance but cannot pass it. It is called conditioned consciousness of name and form, conditioned on the six points of mind and material, conditioned on the six points of contact, conditioned touch, conditioned to be loved, conditioned to love, conditioned to have, and conditioned to have Birth is due to birth and old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
如是如是純大苦聚集。	In this way, pure great suffering is gathered.


「我時作是念：	"When I think about it,
『何法無故則老死無？	"How can you die without a reason?
何法滅故老死滅？』	How to destroy the old and die? 』
即正思惟，生如實無間等，生無故老死無，生滅故老死滅，如是生、有、取、愛、受、觸、六入處、名色、識、行……」廣說。	That is, right thinking, life is as it really is, there is no reason for birth, old age and death without reason, birth and death therefore old age and death, such as birth, being, taking, love, receiving, touching, six places, name and form, consciousness, action..." Guang said.


「我復作是思惟：	"My repetition is thinking:
『何法無故行無？	"How to do without reason?
何法滅故行滅？』	How to destroy, so to destroy? 』
即正思惟，如實無間等，無明無故行無，無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六入處滅，六入處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。	That is, right thinking, truthfulness, etc., ignorance and no reason, no action, ignorance and extinguishment, action and extinguishment, action and extinguishment, awareness and extinguishment, awareness and extinguishment, name and appearance, name and appearance, extinguishment, six-entry, extinguishment, six-entry, extinguishment, so touch and extinguish, touch If you die, you die, you die because you love, love you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die, you die. Gathering.


「我時作是念：	"When I do and read:
『我得古仙人道、古仙人逕、古仙人道跡，古仙人從此跡去，我今隨去。』	"I have the ancient immortal path, the ancient immortal path, the ancient immortal path, and the ancient immortal will go from there, and I will go with you today. 』
譬如有人遊於曠野，披荒覓路，忽遇故道古人行處，彼則隨行，漸漸前進，見故城邑、故王宮殿、園觀浴池、林木清淨。	For example, someone swims in the wilderness, looking for a way through the wilderness, and suddenly meets the ancient people on the old road, and he walks with him, gradually moving forward, and see the old city, the old king's palace, the garden bath, and the clean forest.
彼作是念：	He is reading:
『我今當往白王令知。』	"I should go to the White King Lingzhi today. 』
即往白王：	Go to the White King:
『大王當知，我遊曠野，披荒求路，忽見故道古人行處，我即隨行；	"The king should know, I travel in the wilderness, seek the way through the wilderness, and suddenly see the old way where the ancient people are walking, I will follow;
我隨行已，見故城邑、故王宮殿、園觀浴池、林流清淨，大王可往居止其中。』	I have been with me, and see the old city, the palace of the old king, the garden baths, the forest stream is clean, and the king can go and stay in it. 』
王即往彼，止住其中，豐樂安隱，人民熾盛。	The king went to the other side, stopped in it, Fengle was peaceful, and the people prospered.


「今我如是，得古仙人道、古仙人逕、古仙人跡，古仙人去處，我得隨去，謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。	"Today I am like this. I have the ancient immortal way, the ancient immortal path, the ancient immortal relics, where the ancient immortals go, I have to go wherever I go. It is called the eight holy ways, right view, right will, right speech, right karma, right life, right convenience, right thoughts, Zhengding.
我從彼道見老病死、老病死集、老病死滅、老病死滅道跡，見生、有、取、愛、受、觸、六入處、名色、識、行、行集、行滅、行滅道跡。	From the other way, I see old and sick death, old and sick death collection, old and sick death and death, old and sick death and death path, seeing birth, being, taking, love, receiving, touching, six places, name and form, consciousness, action, action collection, action extinction, Walk along the road.
我於此法自知自覺，成等正覺，為比丘、比丘尼、優婆塞、優婆夷，及餘外道沙門、婆羅門、在家、出家，彼諸四眾聞法正向、信樂，知法善，梵行增廣，多所饒益，開示顯發。」	I am conscious of this Dharma and become enlightened. I am Bhikkhu, Bhikkhuni, Upasai, Upayi, and Yuwai Dao Shamen, Brahmins, at home, and monks. The four people hear the Dhamma upright, believe in happiness, and know the Dharma good. , Brahma expands, more benefits, discourses are revealed. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 288 (two eighty-eight) reed SA 288 （二八八）蘆


SA 288 （二八八）蘆	SA 288 (two eighty-eight) reed
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、尊者摩訶拘絺羅在耆闍崛山。	At that time, the Venerable Sariputta and the Venerable Maha Kuwana were in Qihao Mountain.


爾時，尊者舍利弗晡時從禪覺，詣尊者摩訶拘絺羅，共相問訊慶慰已，於一面坐。	At that time, the Venerable Sariputra was awakened from Zen, and the Venerable Maha Khuluo, who asked and rejoiced, sat on the same side.
語尊者摩訶拘絺羅：	The Venerable Yusukah Maha Kula:
「欲有所問，寧有閑暇見答與不？」	If you want to ask something, would you rather have some free time to answer or not?


尊者摩訶拘絺羅語尊者舍利弗言：	The words of the Venerable Maha Khuyan and the Relic Buddha:
「仁者且問，知者當答。」	The benevolent should ask, and the knower should answer.


尊者舍利弗問尊者摩訶拘絺羅：	Venerable Relic, Buddha asked the Venerable Maha Kula:
「云何？	"Yun He?
尊者摩訶拘絺羅，有老不？」	Venerable Maha Kuwana, are there any old people? "


答言：	Answer:
「有。」	Have.


尊者舍利弗復問：	Venerable Sariputta asked again:
「有死不？」	There is death?


答言：	Answer:
「有。」	Have.


復問：	Repeat question:
「云何？	"Yun He?
老死自作耶？	Do it yourself?
為他作耶？	Do it for him?
為自他作耶？	Do it for yourself?
為非自非他無因作耶？」	Is it because he does it for nothing? "


答言：	Answer:
「尊者舍利弗！老死非自作、非他作、非自他作、亦非非自他作無因作，然彼生緣故有老死。」	Venerable Sariputra! Old death is neither by oneself, nor by others, nor by others, nor by others without cause, but death is due to other lives.


「如是生、有、取、愛、受、觸、六入處、名色，為自作、為他作、為自他作、為非自他無因作？」	If birth, being, taking, loving, receiving, touching, six places, name and form, for oneself, for others, for others, for non-self and without cause?


答言：	Answer:
「尊者舍利弗！名色非自作、非他作、非自他作、非非自他作無因作，然彼名色緣識生。」	Venerable Sariputra! Names and colors are not self-made, non-other, non-self-made, non-self-made and no cause, but the name and color are bound to know life.


復問：	Repeat question:
「彼識為自作、為他作、為自他作、為非自非他無因作？」	Who knows to be self-made, for him, for himself, and for non-self and without reason?


答言：	Answer:
「尊者舍利弗！彼識非自作、非他作、非自他作、非非自他作無因作，然彼識緣名色生。」	Venerable Sariputra! The consciousness is not self-made, non-other, non-self-made, non-self-made without cause, but the other consciousness is born by name and form.


尊者舍利弗復問：	Venerable Sari Pharaoh asked again:
「尊者摩訶拘絺羅！先言名色非自作、非他作、非自他作、非非自他作無因作，然彼名色緣識生，而今復言名色緣識，此義云何？」	Venerable Maha Khuluo! The first preface is that name and form are not made by oneself, made by others, made by others, and made by others without cause, but then the name and color are connected with the life, and now the name and color are connected with consciousness. What is this righteous cloud?


尊者摩訶拘絺羅答言：	Venerable Maha Kuwanluo answered:
「今當說譬，如智者因譬得解。	"Now talk about analogy, just as a wise man can understand by analogy.
譬如三蘆立於空地，展轉相依，而得竪立，若去其一，二亦不立，若去其二，一亦不立，展轉相依，而得竪立，識緣名色亦復如是。	For example, if the three reeds stand in an open space, they must be erected. If they go to one of them, they will not stand. If they go to the other, they will not stand. They are dependent on each other and they must be erected. .
展轉相依，而得生長。」	Development and transformation depend on each other and grow. "


尊者舍利弗言：	Sayings of the Venerable Relic:
「善哉！善哉！尊者摩訶拘絺羅！世尊聲聞中，智慧明達，善調無畏，見甘露法，以甘露法具足身作證者，謂尊者摩訶拘絺羅，乃有如是甚深義辯，種種難問，皆悉能答，如無價寶珠，世所頂戴，我今頂戴尊者摩訶拘絺羅亦復如是。	"Goodness! Goodness! Venerable Maha Kula! In the words of the Blessed One, wisdom and understanding, good tune and fearlessness, see the nectar method, and those who testify by the nectar method, said that the Venerable Maha Kula is what it is. Deep in argument, all kinds of difficult questions, all can answer, such as a priceless orb, the world wears, and I wear the Venerable Maha Khuluo.
我今於汝所，快得善利，諸餘梵行數詣其所，亦得善利，以彼尊者善說法故。	I am in your place today, and quickly reap good gains. The rest of the Brahma walks in the same place, and also reap good gains. The Venerable One speaks well.
我今以此尊者摩訶拘絺羅所說法故，當以三十種讚歎稱揚隨喜。」	I am based on the words of the Venerable Maha Kula, so I should praise and delight with thirty kinds of praise. "


尊者摩訶拘絺羅說：	The Venerable Maha Khuluo said:
「老死厭患、離欲、滅盡，是名法師；	"Old age, boredom, liberation, and extinction, is a mage;
說生、有、取、愛、受、觸、六入處、名色、識，厭患、離欲、滅盡，是名法師；	Speaking of birth, being, taking, love, feeling, touch, six places, name and form, consciousness, disgust, liberation, and extinction, he is a master;
若比丘於老死厭患、離欲、滅盡向，是名法師；	If a monk is tired of old age, despairing, and dying, he is a mage;
乃至識厭患、離欲、滅盡向，是名法師；	He is a master of consciousness, dissatisfaction, desire, and extinction.
若比丘於老死厭患、離欲、滅盡，不起諸漏，心善解脫，是名法師；	If a monk is tired of old age and death, liberation, and extinction, without any omissions, and has a kind heart and is free, he is a master;
乃至識厭患、離欲、滅盡，不起諸漏，心善解脫，是名法師。」	Even the sense of disgust, liberation, extinction, no omissions, good heart and liberation, is a master. "


尊者摩訶拘絺羅語尊者舍利弗言：	Venerable Maha Kuwana Venerable Relics
「善哉！善哉！於世尊聲聞中，智慧明達，善調無畏，見甘露法，以甘露法具足身作證者，謂尊者舍利弗，能作如是種種甚深正智之問，猶如世間無價寶珠，人皆頂戴，汝今如是，普為一切諸梵行者之所頂戴、恭敬、奉事。	"Goodness! Goodness! In the words of the Blessed One, wisdom and understanding, good tune and fearlessness, seeing the nectar method, and those who testify by the nectar method, say that the Venerable Sariputta can make all kinds of deep righteous questions, just like the world is priceless The orb is worn by all people, as you are today, it is generally worn, respected, and served by all brahma.
我於今日快得善利，得與尊者共論妙義。」	Today, I am quick to reap good benefits, and I have to discuss wonderful meanings with His Holiness. "


時，二正士更相隨喜，各還所住。	At that time, the two Zhengshi even rejoiced each other and each still lived.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 289 (two eighty-nine) unheard SA 289 （二八九）無聞


SA 289 （二八九）無聞	SA 289 (two eighty-nine) unheard
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「愚癡無聞凡夫於四大身厭患、離欲、背捨而非識。	"Foolish, unheard-of ordinary people are bored by the four bodies, renunciation, and renunciation rather than knowledge.
所以者何？	So what?
見四大身有增、有減、有取、有捨，而於心、意、識，愚癡無聞凡夫不能生厭、離欲、解脫。	Seeing that the four bodies increase, decrease, gain, and renounce, but in the heart, mind, consciousness, ignorance and unheard, ordinary people cannot be bored, liberated, and liberated.
所以者何？	So what?
彼長夜於此保惜繫我，若得、若取，言：	The long night is here to protect me, if you get it, if you get it, saying:
『是我、我所、相在。』	"It's me, what I am, and the presence. 』
是故愚癡無聞凡夫不能於彼生厭、離欲、背捨。	So foolish, ignorant, ordinary people cannot be bored, renounced, and renounced.
愚癡無聞凡夫寧於四大身繫我、我所，不可於識繫我、我所。	Stupid and unheard-of-favorite is that the four bodies are related to me and what we are, but not to know me and what we are.
所以者何？	So what?
四大色身或見十年住，二十、三十，乃至百年，若善消息或復小過。	The four major bodies may live for ten years, twenty, thirty, or even a hundred years.
彼心、意、識日夜時刻，須臾轉變，異生、異滅。	His mind, mind, and consciousness must change moments by day and night.
猶如獼猴遊林樹間，須臾處處，攀捉枝條，放一取一。	It's like a macaque traveling among the trees, crawling around the branches, putting one and picking one.
彼心、意、識亦復如是，異生、異滅。	The same is true for his mind, mind, and reeds, different births and different deaths.


「多聞聖弟子於諸緣起善思惟觀察，所謂樂觸緣生樂受，樂受覺時，如實知樂受覺；	"Sheng Wensheng, disciples from the origins of all conditions, benevolent thinking and observing, the so-called "pleasure-sensation" causes "pleasure".
彼樂觸滅，樂觸因緣生受亦滅、止、清涼、息、沒。	When the music touches and extinguishes, the cause and condition of the music touch also extinguish, stop, cool, breathe, and cease.
如樂受，苦觸、喜觸、憂觸、捨觸因緣生捨受，捨受覺時，如實知捨受覺；	Such as pleasure, pain, joy, sorrow, and abandonment to cause and condition to give rise to remission. When remission is realized, be aware of the reality;
彼捨觸滅，彼捨觸因緣生捨受亦滅、止、清涼、息、沒。	She touches and extinguishes, and she touches the cause and condition. She also dies, stops, cools, breathes, and ceases.
彼如是思惟：	He thinks like this:
『此受觸生、觸樂、觸縛，彼彼觸樂故，彼彼受樂，彼彼觸樂滅，彼彼受樂亦滅、止、清涼、息、沒。』	"This is born, touched, and bound by touch, and the other is happy, and the other is happy, and the other is happy, and the other is destroyed by the happy, stop, cool, breathe, and cease. 』
如是，多聞聖弟子於色生厭，於受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見：	If so, hear more. The saint disciple is bored in body, bored in feeling, thinking, acting, and knowing.
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 290 (two ninety) unheard SA 290 （二九〇）無聞


SA 290 （二九〇）無聞	SA 290 (two ninety) unheard
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「愚癡無聞凡夫於四大色身生厭、離欲、背捨，但非識。	"Stupid and unheard-of ordinary people are bored, detached, and renounced in the four bodies, but they are not knowledge.
所以者何？	So what?
四大色身現有增減、有取、有捨，若心、若意、若識，彼愚癡無聞凡夫不能於識生厭、離欲、習捨，長夜保惜繫我，若得、若取，言：	The four physical bodies are currently increasing and decreasing, with gains and sacrifices, if the mind, if the intention, if the knowledge, the ignorance and ignorance of the ordinary people can not be in the knowledge, dissatisfaction, habituation, the long night to protect and cherish me, if you get, if Take, say:
是我、我所、相在。	It's me, what I am, and my presence.
是故愚癡無聞凡夫不能於彼生厭、離欲、習捨。	So foolish and unheard of, ordinary people can't be bored, detached from desires, and practice homes.


「愚癡無聞凡夫寧於四大色身繫我、我所，不可於識繫我、我所。	"Stupid and unheard-of, ordinary people prefer the four bodies to be me and what we are, but not to know me and what we are.
所以者何？	So what?
四大色身或見十年住，二十、三十，乃至百年，若善消息或復少過。	The four major bodies may live for ten years, twenty, thirty, or even a hundred years. If there is good news, there may be too little.
彼心、意、識日夜時刻，須臾不停，種種轉變，異生、異滅。	His mind, mind, and consciousness are constantly changing day and night, with different births and different deaths.
譬如獼猴遊林樹間，須臾處處，攀捉枝條，放一取一。	For example, the macaques swim among the trees, crawling around the branches, putting one and taking one.
彼心、意、識亦復如是，種種變易，異生、異滅。	The same is true for his mind, mind, and reed, all kinds of changes, different births, different deaths.


「多聞聖弟子於諸緣起思惟觀察，所謂樂觸緣生樂受，樂受覺時，如實知樂受覺；	"Much of the saint disciples are aware of the origins of all conditions, thinking and observing, the so-called happy touch causes happy feeling, and when happy feeling is realized, you should truthfully know and feel happy;
彼樂觸滅，樂因緣生樂受亦滅、止、清凉、息、沒。	When the music is touched and destroyed, the cause and condition of happiness will also be destroyed, stop, cool, breathe, and cease.
如樂受，苦觸、喜觸、憂觸、捨觸因緣生捨受，捨受覺時，如實知捨受覺；	Such as pleasure, suffering, joy, sorrow, and abandonment to the cause and condition of birth, remission, and when remission, truthful knowledge and remission;
彼捨觸滅，捨觸因緣生捨受亦滅、止、清涼、息、沒。	The other house is touched and extinguished, and the surrender of the cause and condition is also extinguished.
譬如兩木相磨，和合生火；	For example, two woods grind together to make a fire;
若兩木離散，火亦隨滅。	If the two woods are separated, the fire will go out.
如是諸受緣觸集，觸生觸集，若彼彼觸集故，彼彼受亦集；	If it is the collection of feelings, the touch of birth and the collection, if the other touches the collection, the other and the reception also collects;
彼彼觸集滅故，彼彼受集亦滅、止、清涼、息、沒。	When he and he touches the collection, he is also destroyed by the collection, stop, cool, breathe, and stop.
多聞聖弟子如是觀者，於色解脫，於受、想、行、識解脫，於生、老、病、死、憂、悲、惱、苦解脫，我說彼於苦得解脫。」	It is said that the disciple of the holy disciple is a viewer, liberating from appearance, liberating from feeling, thinking, behavior, and understanding, liberating from birth, old age, sickness, death, worry, sorrow, annoyance, and suffering. I say that he is free from suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 291 (twenty-nine one) violated the law SA 291 （二九一）觸法


SA 291 （二九一）觸法	SA 291 (twenty-nine one) violated the law
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我說內觸法，汝等為取不？」	I said inward touch, do you wait for it?


時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言：	At that time, a different monk stood up from the seat, adjusted his clothes, bowed his head and feet, and put his palms together in white Buddha's words:
「世尊！所說內觸法，我已取也。」	My Lord! I have already taken it when it comes to internal contact.
時，彼比丘於佛前如是如是自記說。	At that time, Peter Bhikkhu said so in front of the Buddha.
如是如是世尊不悅。	If so, the Lord is unhappy.


爾時，尊者阿難在佛後執扇扇佛，佛告阿難：	At that time, Venerable Ananda fanned the Buddha behind the Buddha, and the Buddha told Ananda:
「如聖法、律內觸法，異於此比丘所說。」	Such as the Holy Law, the violation of the law is different from what the monk said.


阿難白佛：	Ananda White Buddha:
「今正是時，唯願世尊為諸比丘說賢聖法、律內觸法，諸比丘聞已，當受奉行。」	Now is the time. I only hope that the Blessed One will speak to the monks of the virtuous holy law and the violation of the law. The monks have heard of it and should be practiced.


佛告阿難：	Buddha told Ananda:
「善哉！諦聽，當為汝說。	"Goodness! Truth, listen, just say it for you.
此諸比丘取內觸法，應如是思惟：	These bhikkhus take inward touch, so they should think like this:
『若眾生所有種種眾苦生，此苦何因、何集、何生、何觸？』	"If all sentient beings have all kinds of suffering, why is this suffering, where is it, what is it, what is it? 』
作如是取時，當知此苦億波提因、億波提集、億波提生、億波提轉。	When doing so, when you know this bitterness, Epotion, Epotion, Epotion, Epotion.


「復次，比丘內觸法，又億波提何因、何集、何生、何觸？	"Time and again, the monks violated the Dharma inside, and why, where, where, where is the birth, and where are the billion potions?
彼取時當復知億波提愛因、愛集、愛生、愛觸。	When he takes the time, he will know the Einstein, Love Collection, Love Childhood, Love Touch.


「復次，比丘取內觸法，當復知愛何因、何集、何生、何觸。	"Throughout again, the monk takes the inner treachery and knows the cause of love, where it gathers, where it is born, and where it touches.
如是取時當知世間所念諦正之色，於彼愛生而生、繫而繫、住而住。	In this way, when we take the time, we should know the true meaning of the world, and be born, tied and abided by love.


「若諸沙門、婆羅門於世間所念諦正之色，作常想、恒想、安隱想、無病想、我想、我所想而見，則於此色愛增長；	"If the Shamen and Brahmins think of the righteousness in the world, they think often, persevere, quietly, no disease, I think, and see what I think, then love grows in this color;
愛增長已，億波提增長，億波提增長已，苦增長；	Love has grown, billion potions have grown, billion potions have grown, and bitter growth;
苦增長已，則不解脫生、老、病、死、憂、悲、惱、苦，我說彼不解脫苦。	Suffering has increased, but it will not be free from birth, old age, sickness, death, sorrow, sorrow, worry, and suffering.
譬如路側清涼池水，香味具足，有人以毒著中，陽春之月，諸行路者風熱渴逼，競來欲飲。	For example, the cool water on the side of the road is full of scent, and some people are poisoning it. In the moon of the sun and spring, the travellers are eager to drink.
有人語言：	Some people say:
『士夫！此是清涼，色香味具足，然中有毒，汝等勿飲。	"Shifu! This is cool, full of color and fragrance, but it is poisonous, so don't drink it.
若當飲者，或令汝死，或近死苦。	If you are a drinker, you may die, or you may die.
而彼渴者不信而飲，雖得美味，須臾或死，或近死苦。』	But those who are thirsty drink without believing, although they are delicious, they may die soon, or suffer near death. 』
如是，沙門婆羅門見世間可念端政之色，作常見、恒見、安隱見、無病見、我、我所見，乃至不得解脫生、老、病、死、憂、悲、惱、苦。	In this way, the Salmon Brahman sees the color of governance in the world, and sees common, permanent, secure, unsickness, self, and self-seeing, and cannot even be free from birth, old age, sickness, death, worry, sorrow, worry, and suffering.


「若諸沙門、婆羅門於世間可念端政之色觀察如病、如癰、如刺、如殺、無常、苦、空、非我，彼愛則離，愛離故億波提離，億波提離故則苦離，苦離故則生、老、病、死、憂、悲、惱、苦離。	"If the sandmen and brahmins in the world can think of the color of governance, such as disease, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self, love will be separated, love will be separated, billion waves will be separated, billion waves If you leave the past, you will leave with suffering. If you leave the past, you will leave with birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering.
譬如路側清涼池水，香味具足，有人以毒著中，陽春之月，諸行路者風熱渴逼，競來欲飲，有人語言：	For example, the cool water on the side of the road, the fragrance is full, some people are poisoned, the moon of the sun and spring, the travellers are forced by wind, heat and thirst, and they want to drink. Some people say:
『此水有毒！汝等勿飲，若當飲者，或令汝死，或近死苦。』	"This water is poisonous! Don't drink while you wait. If you are a drinker, you will die, or you will die. 』
彼則念言：	He said:
『此水有毒，若當飲者，或令我死，或近死苦，我且忍渴，食乾麨飯，不取水飲。』	"This water is poisonous. If I become a drinker, it may cause me death or near death. I will endure my thirst. I will eat dry rice instead of drinking water. 』
如是，沙門、婆羅門於世間可念之色觀察如病、如癰、如刺、如殺、無常、苦、空、非我，乃至解脫生、老、病、死、憂、悲、惱、苦。	If so, Shaman and Brahman observe the conceivable colors in the world such as sickness, carbuncle, thorn, killing, impermanence, suffering, emptiness, non-self, and even liberation from birth, old age, sickness, death, worry, sorrow, worry, suffering .
是故，阿難！於此法如是見、如是聞、如是覺、如是知，於過去、未來亦如此道。	Yes, Ananda! In this way, see, hear, feel, know, so in the past and in the future.
如是觀察。」	So observe. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 292 (Two 92) Think and observe SA 292 （二九二）思量觀察


SA 292 （二九二）思量觀察	SA 292 (Two 92) Think and observe
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「云何思量觀察正盡苦，究竟苦邊？	"Yun He thinks about observing and is trying hard, what is it?
時，思量眾生所有眾苦，種種差別，此諸苦何因、何集、何生、何觸？	At this time, consider all the sufferings of all living beings, and all the differences. What are the causes, collections, births, and touches of these sufferings?
思量取因、取集、取生、取觸。	Think about the cause, take the collection, take the life, take the touch.
若彼取滅無餘，眾苦則滅，彼所乘苦滅道跡如實知，修行彼向次法，是名比丘向正盡苦，究竟苦邊，所謂取滅。	If there is no surviving to annihilation, all sufferings will disappear. He knows the path of suffering and practises the sub-method as it is. It is the name Bhikkhu to do his sufferings, and the suffering is the so-called elimination.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Again, the bhikkhu thinks and observes that he is trying his best.
時，思量彼取何因、何集、何生、何觸？	At the same time, think about the cause, collection, birth, and contact of him?
思量彼取愛因、愛集、愛生、愛觸。	Think about it and take the cause of love, love collection, love for life, love for touch.
彼愛永滅無餘，取亦隨滅，彼所乘取滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂愛滅。	His love is forever extinguished, taking it and extinguishing it, knowing what he takes and taking the path to know as it is, and practising the second method of the other direction is the name of Bhikkhu doing hardships for the right side.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Throughout, the monk pondered and observed that he was trying his best.
則思量彼愛何因、何集、何生、何觸？	Then think about the cause of his love, what collection, what birth, and what touch?
知彼愛受因、受集、受生、受觸。	Know the cause, collection, birth, and touch of love.
彼受永滅無餘，則愛滅，彼所乘愛滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂受滅。	If he suffers eternal destruction, his love is destroyed, and his love is destroyed. Knowing the path as it is, practicing the second method of the Bhikkhu is known as Bhikkhu to endure suffering. The end of suffering is the so-called suffering.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Repeatedly, the monk pondered and observed that the observation is suffering, what is it?
時，思量彼受何因、何集、何生、何觸？	At the time, think about the cause, collection, birth, and contact of him?
知彼受觸因、觸集、觸生、觸緣。	Know the cause of contact, the set of contact, the birth of the enemy, and the edge of contact.
彼觸永滅無餘，則受滅，彼所乘觸滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊。	If he touches forever and disappears, then he will be destroyed. Knowing the path of the touch and knowing the way he rides, and practising the method of the other direction, it is the name Bhikkhu to do hardships for the right side.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Repeatedly, the monk pondered and observed that he was trying hard.
時，思量彼觸何因、何集、何生、何觸？	At the same time, think about the cause, collection, birth, and contact?
當知彼觸六入處因、六入處集、六入處生、六入處觸。	When you know the other, touch the six-entry cause, the six-entry collection, the six-entry birth, and the six-entry touch.
彼六入處欲滅無餘，則觸滅，彼所乘六入處滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊。	If the six entrances want to be destroyed, then they will be touched off. He knows the path of the six entrances that he rides as it is, and practices the second method of the other direction.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Repeatedly, the monk contemplates and observes that he is trying his best, and what is the bitter side.
時，思量彼六入處何因、何集、何生、何觸？	At that time, think about the cause, collection, birth, and contact of the six entrances?
知彼六入處名色因、名色集、名色生、名色觸。	Knowing the cause of the six places where the name-material, the collection of the name-material, the student of the name-material, the touch of the name-material.
名色永滅無餘，則六入處滅，彼所乘名色滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂名色滅。	The name and form will be extinguished forever, then the six entrances will be extinct. The path of the name and form that he rides on is known as it is. By practicing the method of the direction, it is the bhikkhu who is suffering from the right direction.


「復次，比丘思量正盡苦，究竟苦邊。	"Throughout, the monk is thinking about his hardships.
時，思量名色何因、何集、何生、何觸，知彼名色識因、識集、識生、識觸。	At that time, consider the reason of name and form, what collection, what birth, and what touch, and know the other name and body.
彼識欲滅無餘，則名色滅，彼所乘識滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂識滅。	If the consciousness desires to vanish, then the name is extinguished. He knows the path of consciousness as it is, and he practices the method of the other direction. It is the name of the monk to make hardships to the right.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Repeatedly, the monk pondered and observed that he was trying hard.
時，思量彼識何因、何集、何生、何觸？	At that time, think about the cause, collection, birth, and contact of other consciousness?
知彼識行因、行集、行生、行觸，作諸福行，善識生，作諸不福不善行，不善識生；	Knowing the other, knowing and deeds. Causes, collections of deeds, deeds of deeds, deeds of deeds;
作無所有行，無所有識生，是為彼識行因、行集、行生、行觸。	To do no-owning action, no-all knowing, is to know the cause, collection of action, birth, and touch of action.
彼行欲滅無餘，則識滅，彼所乘行滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂行滅。	If there is no more than annihilation, then you will know the extinction, and you will know the path of the path that you have taken as it is, and practice the second method of the other direction.


「復次，比丘思量觀察正盡苦，究竟苦邊。	"Throughout, the monk thinks and observes the hardship, the hard side.
時，思量彼行何因、何集、何生、何觸？	At that time, think about the cause, collection, birth, and contact of the other line?
知彼行無明因、無明集、無明生、無明觸。	Knowing the other and acting has no clear cause, ignorant collection, ignorant birth, and ignorant touch.
彼福行無明緣，非福行亦無明緣，非福不福行亦無明緣。	He has no destiny for blessing, neither destiny nor destiny, nor destiny for destiny.


「是故當知，彼行無明因、無明集、無明生、無明觸。	"Therefore, we must know, and we have no clear cause, ignorance set, ignorance birth, and ignorance touch.
彼無明永滅無餘，則行滅，彼所乘無明滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂無明滅。」	If the ignorance is extinguished forever, then it will be extinguished, and the path of the ignorance that he rides on is known as it is, and the practice of the second method is the bhikkhu. "


佛告比丘：	Buddha told Bhikkhu:
「於意云何？	"Yi Yunhe?
若不樂無明而生明，復緣彼無明作福行、非福行、無所有行不？」	If there is no happiness in ignorance and luminosity arises, will it be a blessing, non-blessing, and no-have. "


比丘白佛：	Bhikkhu White Buddha:
「不也，世尊！所以者何？	"No, Lord! So what?
多聞聖弟子不樂無明而生明，無明滅則行滅，行滅則識滅，如是乃至生、老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。」	It is often heard that the disciples of the saint are not happy and ignorant but are born, ignorant and extinguished, and when extinguished, know and extinguish, such as birth, old age, sickness, death, worry, sorrow, anxiety, suffering and death, such as pure great suffering. "


佛言：	Buddhist words:
「善哉！善哉！比丘！我亦如是說，汝亦知此。	"Goodness! Goodness! Bhikkhu! I said the same, you know this too.
於彼彼法起彼彼法，生彼彼法，滅彼彼法，滅、止、清涼、息、沒。	From the other, the other, the other, the birth of the other, the destruction of the other, the death, the cessation, the coolness, the rest, and the no.
若多聞聖弟子無明離欲而生明，身分齊受所覺，身分齊受所覺時如實知；	If you hear more about the saint’s disciples who are ignorant and detached from desires, you will be able to realize your identity, and when you feel your identity, you will know the truth;
若壽分齊受所覺，壽分齊受所覺時如實知；	If the life is divided and felt, when the life is divided and felt, know the truth;
身壞時壽命欲盡，於此諸受一切所覺滅盡無餘。	When the body is bad, the life expectancy will be exhausted, and all the feelings will be destroyed.
譬如力士取新熟瓦器，乘熱置地，須臾散壞，熱勢悉滅。	For example, Leishi takes freshly cooked pottery and places it on the ground with heat. The heat will disappear after a while.
如是，比丘無明離欲而生明，身分齊受所覺如實知，壽分齊受所覺如實知，身壞命終，一切受所覺悉滅無餘。」	In this way, the monk is ignorant and detached from desire, and he knows his identity as he feels, knows his life as he feels, he knows his life as he feels, his body is bad and his life ends, and all his feelings and feelings are extinguished. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 293 (two ninety three) very deep SA 293 （二九三）甚深


SA 293 （二九三）甚深	SA 293 (two ninety three) very deep
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，世尊告異比丘：	Then, the Blessed One told the Bhikkhu:
「我已度疑，離於猶豫，拔邪見刺，不復退轉。	"I have been skeptical. I am free from hesitation.
心無所著故，何處有我為彼比丘說法？	There is no reason in the heart, where can I speak for Peter?
為彼比丘說賢聖出世空相應緣起隨順法，所謂有是故是事有，是事有故是事起。	It is said that the virtuous saints are born in the world and the corresponding origins follow the Dharma.
所謂緣無明行，緣行識，緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、死、憂、悲、惱、苦。	The so-called predestined ignorance, predestination, predestination, predestination, predestination, predestination, predestination, predestination, predestination Death, sorrow, sorrow, worry, suffering.
如是如是純大苦聚集，乃至如是純大苦聚滅。	As such, pure great suffering gathers, and even pure great suffering gathers away.


「如是說法，而彼比丘猶有疑惑猶豫，先不得得想、不獲獲想、不證證想，今聞法已，心生憂苦、悔恨、矇沒、障礙。	"That's how he said the Fa, and Bibiqiu still had doubts and hesitation. He had to think about it, not get it, and not prove it. Now that he has heard the Fa, his heart is full of sorrow, regret, neglect, and obstacles.
所以者何？	So what?
此甚深處，所謂緣起，倍復甚深難見，所謂一切取離、愛盡、無欲、寂滅、涅槃；	In this deep place, the so-called dependent origination is very difficult to see, the so-called detachment of everything, the exhaustion of love, desirelessness, death, and Nirvana;
如此二法，謂有為、無為，有為者若生、若住、若異、若滅，無為者不生、不住、不異、不滅，是名比丘諸行苦寂滅涅槃。	Such two methods, that is, if there is action, if there is no action, if the person is able to live, if live, if he is different, if he is dead, and the person who has no action does not produce, do not live, remain the same, and do not die, it is called the bhikkhu's various deeds of suffering, nirvana.
因集故苦集，因滅故苦滅，斷諸逕路，滅於相續，相續滅滅，是名苦邊。	Because of the collection, the bitter collection, the bitterness of the extinction, the breaking of all paths, the extinction in the continuation of the phase, the continuation of the extinction of the phase, is the name of suffering.
比丘！彼何所滅？	Bhikkhu! Where is it?
謂有餘苦，彼若滅、止、清涼、息、沒，所謂一切取滅、愛盡、無欲、寂滅、涅槃。」	It is said that there is surplus suffering, if it ceases, ceases, cools, breathes, and is absent, the so-called extinguishment of all, love, desirelessness, nirvana, and nirvana. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 294 (twenty-nine four) SA 294 （二九四）愚痴黠慧


SA 294 （二九四）愚痴黠慧	SA 294 (twenty-nine four)
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「愚癡無聞凡夫無明覆、愛緣繫，得此識身。	"Ignorance, ignorance, ordinary people, ignorance, love, destiny, get this knowledge.
內有此識身，外有名色，此二因緣生觸。	There is this body of consciousness inside, and there is name and form outside.
此六觸入所觸，愚癡無聞凡夫苦樂受覺，因起種種。	These six touches are touched, foolishness and ignorance of ordinary people's sufferings and pleasures, due to various reasons.
云何為六？	What is cloud six?
眼觸入處，耳、鼻、舌、身、意觸入處。	The eye touches the place, the ear, nose, tongue, body, and mind touch the place.
若黠慧者無明覆，愛緣繫得此識身。	If the wise person is ignorant, love is bound to the body.
如是內有識身，外有名色，此二緣生六觸入處，六觸所觸故，智者生苦樂受覺，因起種種。	If there is the consciousness body inside, and the name and form outside, these two conditions produce six touches into the place, and the six touches touch the cause. The wise person produces suffering and happiness, and there are various reasons.
何等為六？	What is six?
眼觸入處，耳、鼻、舌、身、意觸入處。	The eyes touch the entrance, the ears, nose, tongue, body, and mind touch the entrance.
愚夫、黠慧，彼於我所修諸梵者，有何差別？」	What is the difference between the foolish husband and the Huihui from all the Brahmas I have cultivated? "


比丘白佛言：	Bhikkhu White Buddha said:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！唯願演說，諸比丘聞已，當受奉行。」	Good! Lord! I only wish to speak, and all monks have heard of it and should be practiced. "


爾時，世尊告諸比丘：	Then, the Blessed One told the monks:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
諸比丘！彼愚癡無聞凡夫無明所覆，愛緣所繫，得此識身，彼無明不斷，愛緣不盡，身壞命終，還復受身；	Bhikkhus! He is ignorant and ignorant. Hearing that ordinary people are covered by ignorance, love is bound by the condition, get this body of knowledge, he is ignorant constantly, love is endless, body is bad and life is end, and the body is regained;
還受身故，不得解脫生、老、病、死、憂、悲、惱、苦。	Still suffering from death, cannot be free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
所以者何？	So what?
此愚癡凡夫本不修梵行，向正盡苦，究竟苦邊故，是故身壞命終，還復受身；	This stupid ordinary man does not practice Brahma, but does his best to face the righteousness. After all, the suffering is the end of his life and the end of his life.
還受身故，不得解脫生、老、病、死、憂、悲、惱、苦。	Still suffering from death, cannot be free from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering.


「若黠慧者無明所覆，愛緣所繫，得此識身，彼無明斷，愛緣盡；	"If the wise person is overwhelmed by ignorance, love is bound by the predestined relationship, one can know the body, the other is ignorant, and the destiny of love ends.
無明斷，愛緣盡故，身壞命終，更不復受；	Ignorance, love is for the sake of all, bad body and life end, let alone suffer;
不更受故，得解脫生、老、病、死、憂、悲、惱、苦。	Don’t suffer more and get free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
所以者何？	So what?
彼先修梵行，正向盡苦，究竟苦邊故，是故彼身壞命終，更不復受；	He first practised Brahma, and went to the end of suffering, but the suffering is the result of his bad body and life, let alone no longer suffer;
更不受故，得解脫生、老、病、死、憂、悲、惱、苦，是名凡夫及黠慧者，彼於我所修諸梵行，種種差別。」	It is even more free from causes, to be free from birth, old age, sickness, death, sorrow, sorrow, irritation, and suffering. He is an ordinary man and a wise person, who is in the various Brahman practices that I have practiced, and various differences. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 295 (twenty-nine five) is not owned by you SA 295 （二九五）非汝所有


SA 295 （二九五）非汝所有	SA 295 (twenty-nine five) is not owned by you
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「此身非汝所有，亦非餘人所有。	"This body is not owned by you, nor owned by the rest.
謂六觸入處，本修行願，受得此身。	It is said that the six touch points, this practice wish, can receive this body.
云何為六？	What is cloud six?
眼觸入處，耳、鼻、舌、身、意觸入處。	Eyes touch the place, ears, nose, tongue, body, and mind touch the place.
彼多聞聖弟子於諸緣起善正思惟觀察：	The disciple of Saint Peter's Beginning from the Origins of Kindness, Righteousness and Thoughtfulness Observation:
『有此六識身、六觸身、六受身、六想身、六思身。	"There are six consciousness bodies, six touching bodies, six receiving bodies, six thinking bodies, and six thinking bodies.
所謂此有故，有當來生、老、病、死、憂、悲、惱、苦，如是如是純大苦聚集，是名有因有緣世間集。	The so-called there is a reason, there should be future life, old age, sickness, death, sorrow, sorrow, annoyance, suffering, such as the gathering of great suffering, it is a collection of the world with a name, a cause and a destiny.
謂此無故，六識身無，六觸身、六受身、六想身、六思身無，謂此無故，無有當來生、老、病、死、憂、悲、惱、苦，如是如是純大苦聚滅。』	It is said that there is no reason for this, six sense bodies, six touch bodies, six feeling bodies, six thinking bodies, and six thinking bodies. There is no reason for this, and there is nothing for the next life, old age, sickness, death, sorrow, sorrow, worry, and suffering. This is pure great suffering. 』
若多聞聖弟子於世間集、世間滅如實正知，善見、善覺、善入，是名聖弟子招此善法、得此善法、知此善法、入此善法，覺知、覺見世間生滅，成就賢聖出離、實寂、正盡苦，究竟苦邊。	If you hear more about the holy disciple gathering in the world, the world is extinct, truthful knowledge, good insight, good awareness, and good entry, it is a holy disciple who invites this good law, obtains this good law, knows this good law, enters this good law, awareness, Aware of the birth and death of the world, the achievement of the virtuous and the sage, the real loneliness, the righteousness, and the suffering.
所以者何？	So what?
謂多聞聖弟子世間集滅如實知，善見、善覺、善入故。」	It is said that the disciples of the sacred disciples who have heard much in the world gather to know the truth, to see, to feel, and to enter the world. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 296 (Two 96) Karma SA 296 （二九六）因緣法


SA 296 （二九六）因緣法	SA 296 (Two 96) Karma
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 bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說因緣法及緣生法。	"I shall talk about the Dharma of Karma and Conditioning of Life.


「云何為因緣法？	"What is the cloud of karma?
謂此有故彼有，謂緣無明行，緣行識，乃至如是如是純大苦聚集。	It is said that there is a reason and there is another. It is said that it is due to ignorance and consciousness, and even if it is pure great suffering.


「云何緣生法？	"Why does the cloud grow?
謂無明、行。	It means ignorance and action.
若佛出世，若未出世，此法常住，法住法界，彼如來自所覺知，成等正覺，為人演說，開示顯發，謂緣無明有行，乃至緣生有老死。	If the Buddha is born, if he is not born, this Dharma dwells, and Dharma dwells in the Dharma realm. It is like coming from awareness, attaining enlightenment, speaking for others, discourses and manifestations, saying that there is deeds due to ignorance, and even due to birth and death.
若佛出世，若未出世，此法常住，法住法界，彼如來自覺知，成等正覺，為人演說，開示顯發，謂緣生故，有老、病、死、憂、悲、惱、苦。	If the Buddha is born, if he is not born, this Dharma abides, and the Dharma abides in the realm of the Dharma. It is like coming from awareness, attaining enlightenment, speaking for others, discourses and manifestations, which means birth, sickness, death, sorrow, sadness, etc. Annoyed, distressed.
此等諸法，法住、法空、法如、法爾，法不離如，法不異如，審諦真實、不顛倒。	These kinds of dharmas, Dharma dwelling, Dharma Kong, Dharma, Dharma, Dharma is not divorced, Dharma is not different, Judgment is true and not reversed.
如是隨順緣起，是名緣生法。	In this way, it is the method of birth by name.
謂無明、行、識、名色、六入處、觸、受、愛、取、有、生、老、病、死、憂、悲、惱、苦，是名緣生法。	It means ignorance, action, consciousness, name and form, six elements, touch, feeling, love, taking, being, birth, old age, sickness, death, worry, sorrow, worry, suffering, which are the birth-conditioning method of name.


「多聞聖弟子於此因緣法、緣生法正知善見，不求前際，言：	"We heard that the saint’s disciples learned from this Karma, Karma, and Karma to know the good views, and don’t ask for the past.
『我過去世若有、若無？	"My past life, if there is, if not?
我過去世何等類？	What kind of past life am I?
我過去世何如？』	How about my past life? 』
不求後際：	Don't ask for the future:
『我於當來世為有、為無？	"When shall I be in the afterlife?
云何類？	What kind of cloud?
何如？』	How? 』
內不猶豫：	Do not hesitate within:
『此是何等？	"What is this?
云何有此為前？	What is the cloud?
誰終當云何之？	Who will be the cloud?
此眾生從何來？	Where do these beings come from?
於此沒當何之？』	What's wrong here? 』
若沙門、婆羅門起凡俗見所繫，謂說我見所繫、說眾生見所繫、說壽命見所繫、忌諱吉慶見所繫，爾時悉斷、悉知，斷其根本，如截多羅樹頭，於未來世，成不生法。	If Shamen and Brahmans start from the commonplace and see where they are, they say that I see where they are, that sentient beings see where they are, that life sees where they are, and that taboos see where they are. In the future life, there will be no birth.
是名多聞聖弟子於因緣法、緣生法如實正知，善見、善覺、善修、善入。」	He is a well-known disciple who knows the truth, knows the truth, knows the truth, knows the truth, has a good understanding, has a good cultivation, and has a good entry. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 297 (Two-97) Big Air Method SA 297 （二九七）大空法


SA 297 （二九七）大空法	SA 297 (Two-97) Big Air Method
如是我聞：	If I smell:


一時，佛住拘留搜調牛聚落。	For a while, the Buddha stayed in detention and searched the cattle settlement.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我當為汝等說法，初、中、後善，善義善味，純一清淨，梵行清白，所謂大空法經。	"I should say for you, the first, middle, and later good, good righteousness, good taste, pure one and pure, innocent Brahman, the so-called Dakong Dharma.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.
云何為大空法經？	What is the Great Sky Dharma Sutra?
所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集。	The so-called this, therefore, there is, this arises and therefore arises, it means that it is due to ignorance, consciousness, and even pure great suffering.


「緣生老死者，若有問言：	"For those who are born, old and dead, if there is any question:
『彼誰老死？	"Who is old and dead?
老死屬誰？』	Who is the old dead? 』
彼則答言：	He replied:
『我即老死，今老死屬我，老死是我。』	"I am old and dead, today old and dead belong to me, old and dead belong to me. 』
所言：	What:
『命即是身。』	"Life is the body. 』
或言：	Or say:
『命異身異。』	"Fate is different. 』
此則一義，而說有種種。	This is the same, but there are all kinds of things.
若見言：	If you see:
『命即是身。』	"Life is the body. 』
彼梵行者所無有。	There is nothing other than that.
若復見言：	If you see again:
『命異身異。』	"Fate is different. 』
梵行者所無有。	There is nothing for the Brahman.
於此二邊，心所不隨，正向中道。	On these two sides, the heart doesn’t follow, but the middle way.
賢聖出世，如實不顛倒正見，謂緣生老死。	A virtuous sage is born and does not reverse the right view.
如是生、有、取、愛、受、觸、六入處、名色、識、行，緣無明故有行。	Such as being born, being, taking, loving, receiving, touching, six places, name and form, consciousness, and action, there is action due to ignorance.


「若復問言：	"If you repeat the question:
『誰是行？	"Who's OK?
行屬誰？』	Who belongs to? 』
彼則答言：	He replied:
『行則是我，行是我所。』	"The line is me, the line is what I do. 』
彼如是：	That is:
『命即是身。』	"Life is the body. 』
或言：	Or say:
『命異身異。』	"Fate is different. 』
彼見命即是身者，梵行者無有；	He who sees his fate is the body, the Brahman has nothing;
或言命異身異者，梵行者亦無有。	Or those who say that they are different from each other, there is no Brahman.
離此二邊，正向中道。	Away from these two sides, the middle road is positive.
賢聖出世，如實不顛倒正見所知，所謂緣無明行。	The virtuous saint is born, truthfully does not reverse the right view and knowledge, so-called predestined ignorance.


「諸比丘！若無明離欲而生明，彼誰老死？	"Bhikkhus! If you are ignorant and detached from desire, who will die?
老死屬誰者？	Who is the old death?
老死則斷，則知斷其根本，如截多羅樹頭，於未來世成不生法。	When you die old, you know the roots, like cutting off the top of a tree to make lifelessness in the future life.
若比丘無明離欲而生明，彼誰生？	If a monk is ignorant and detached from desires, but who is born?
生屬誰？	Who is born?
乃至誰是行？	Or who is it?
行屬誰者？	Who is the line?
行則斷，則知斷其根本，如截多羅樹頭，於未來世成不生法，若比丘無明離欲而生明，彼無明滅則行滅，乃至純大苦聚滅，是名大空法經。」	Acting is breaking, knowing and breaking its roots, such as cutting off the top of the tree, and becoming infertile in the future life. If the monk is ignorant and detached from desires, he will do so, and even if he is ignorant, he will die. Dharma. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 298 (Two-Nine-Eight) Law Doctrine SA 298 （二九八）法說義說


SA 298 （二九八）法說義說	SA 298 (Two-Nine-Eight) Law Doctrine
如是我聞：	If I smell:


一時，佛住拘留搜調牛聚落。	For a while, the Buddha stayed in detention and searched the cattle settlement.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說緣起法法說、義說。	"I should talk about dependent origination, law and righteousness.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「云何緣起法法說？	"Why does the cloud originate?
謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，是名緣起法法說。	It is said that there is a reason, there is another, this arises, therefore another arises, that it is due to ignorance, and even pure great suffering is gathered.


「云何義說？	"Yun He Yi said?
謂緣無明行者。	That means the ignorant walker.
彼云何無明？	He is so ignorant?
若不知前際、不知後際、不知前後際，不知於內、不知於外、不知內外，不知業、不知報、不知業報，不知佛、不知法、不知僧，不知苦、不知集、不知滅、不知道，不知因、不知因所起法，不知善不善、有罪無罪、習不習、若劣若勝、染污清淨，分別緣起，皆悉不知；	If you don’t know the past, the future, the before and after, the inside, the outside, the inside and outside, the karma, the retribution, the karma, the Buddha, the Dharma, the monk, the suffering, the gathering, the extinction , I don’t know, I don’t know the cause, I don’t know the cause of the law, I don’t know good or bad, guilty or innocent, accustomed, if inferior is victorious, pollution is clean, the origin of the separation, I don’t know;
於六觸入處，不如實覺知，於彼彼不知、不見、無無間等、癡闇、無明、大冥，是名無明。	At the place where the six touches enter, it is not as true as it is to be aware. Yu Bibi knows, does not see, has no space, etc., ignorance, ignorance, and ignorance.


「緣無明行者，云何為行？	"For those who are ignorant, what is the cloud?
行有三種——身行、口行、意行。	There are three kinds of actions-body actions, oral actions, and mind actions.
緣行識者，云何為識？	For those who know by fate, what is the cloud?
謂六識身——眼識身、耳識身、鼻識身、舌識身、身識身、意識身。	It is called the six body-consciousness-eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and consciousness-body.
緣識名色者，云何名？	What is the name of the person who knows name and color?
謂四無色陰——受陰、想陰、行陰、識陰。	That is four colorless yin-receiving yin, thinking yin, acting yin, and knowing yin.
云何色？	What color is the cloud?
謂四大、四大所造色，是名為色。	It is said that the four great bodies and the four great forms are called forms.
此色及前所說名，是為名色。	This color and the aforementioned name are the name color.
緣名色六入處者，云何為六入處？	What is the six-entry place for those who are connected with the name and color?
謂六內入處——眼入處、耳入處、鼻入處、舌入處、身入處、意入處。	It is called the six inner entrances—the eye entrance, ear entrance, nose entrance, tongue entrance, body entrance and intention entrance.
緣六入處觸者，云何為觸？	What is the cloud touch for the person who touches the place of the six points?
謂六觸身——眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身。	It is called six body touches-eye touches body, ear touches body, nose touches body, tongue touches body, body touches body, mind touches body.
緣觸受者，云何為受？	For those who are touched by fate, what is the cloud?
謂三受—— 苦受、樂受、不苦不樂受。	It is called three feelings-suffering, happy feeling, neither suffering nor happy feeling.
緣受愛者，彼云何為愛？	What is love for the beloved?
謂三愛——欲愛、色愛、無色愛。	It is called three loves-lust, lust, and colorless love.
緣愛取者，云何為取？	For those who love to take, what is the cloud for taking?
四取——欲取、見取、戒取、我取。	Four take-desire to take, see to take, abstain from taking, I take.
緣取有者，云何為有？	What is the existence of clouds?
三有——欲有、色有、無色有。	Three beings-desire being, color being and colorless being.
緣有生者，云何為生？	What is life for those who live?
若彼彼眾生，彼彼身種類一生，超越和合出生，得陰、得界、得入處、得命根，是名為生。	If the other beings, the other beings are born in a life of transcendence and harmony, gaining yin, realm, entry, and life roots are named life.
緣生老死者，云何為老？	What is the meaning of old age for those who are born and old?
若髮白露頂，皮緩根熟，支弱背僂，垂頭呻吟，短氣前輸，柱杖而行，身體黧黑，四體班駮，闇鈍垂熟，造行艱難羸劣，是名為老。	If the hair is white and dew, the skin is slowly ripe, the back is weak, the head is moaning, the short breath is forward, the pole is walking, the body is dark, the four-body squad, dark and blunt, the hard work is bad, it is the name For old.
云何為死？	What is Yun?
彼彼眾生，彼彼種類沒、遷移、身壞、壽盡、火離、命滅，捨陰時到，是名為死。	Bibi all living beings, Bibi types, migration, body decay, life end, fire detachment, fate dies, when the time comes, it is called death.
此死及前說老，是名老死。	This death is just like old age.
是名緣起義說。」	It is Mingyuan Uprising. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 299 (Two-nine-nine) Method of Dependent Origination SA 299 （二九九）緣起法


SA 299 （二九九）緣起法	SA 299 (Two-nine-nine) Method of Dependent Origination
如是我聞：	If I smell:


一時，佛住拘留搜調牛聚落。	For a while, the Buddha stayed in detention and searched the cattle settlement.


時，有異比丘來詣佛所，稽首禮足，退坐一面，白佛言：	At that time, a different bhikkhu came to the Buddha's place, paid homage to his head and sat down, and the White Buddha said:
「世尊！謂緣起法為世尊作，為餘人作耶？」	Master! It is said that the method of dependent arising is made by the Lord and for the rest of us?


佛告比丘：	Buddha told Bhikkhu:
「緣起法者，非我所作，亦非餘人作。	"The Dharma of Dependent Origination is not done by me, nor by others.
然彼如來出世及未出世，法界常住，彼如來自覺此法，成等正覺，為諸眾生分別演說，開發顯示。	However, the Tathagata is born and unborn, the Dharma realm is always alive, and the Tathagata comes to realize this Dharma and attains enlightenment. He speaks separately and develops manifestations for all beings.
所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」	The so-called this, therefore, there is, this arises and therefore arises, it means that it is due to ignorance, and even pure great suffering gathers, ignorance disappears, so activity disappears, and even pure great suffering gathers and disappears. "


佛說此經已。	The Buddha said this has been done.
時，彼比丘聞佛所說，歡喜奉行。	At that time, when he heard what the Buddha said, he joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 300 (300) He SA 300 （三〇〇）他


SA 300 （三〇〇）他	SA 300 (300) He
如是我聞：	If I smell:


一時，佛住拘留搜調牛聚落。	For a while, the Buddha stayed in detention and searched the cattle settlement.


時，有異婆羅門來詣佛所，與世尊面相慶慰，慶慰已，退坐一面，白佛言：	At that time, a different Brahmin came to the Buddha's place to congratulate the Blessed One, congratulate him, and retreat, and the White Buddha said:
「云何？	"Yun He?
瞿曇！為自作自覺耶？」	Qu Tan! To be self-conscious? "


佛告婆羅門：	Buddha told Brahmin:
「我說此是無記，自作自覺，此是無記。」	I say this is not remembering, and I am self-conscious, this is not remembering.


「云何？	"Yun He?
瞿曇！他作他覺耶？」	Qu Tan! He made him feel? "


佛告婆羅門：	Buddha told Brahmin:
「他作他覺，此是無記。」	He feels that he has nothing to remember.


婆羅門白佛：	Brahman White Buddha:
「云何？	"Yun He?
我問自作自覺，說言無記；	I asked myself to be conscious, but I didn’t remember;
他作他覺，說言無記，此義云何？」	He feels like he doesn't remember what he says. What is the meaning of this? "


佛告婆羅門：	Buddha told Brahmin:
「自作自覺則墮常見，他作他覺則墮斷見。	"If he feels himself, he will fall frequently. If he feels he will fall into judgment.
義說、法說，離此二邊，處於中道而說法，所謂此有故彼有，此起故彼起，緣無明行，乃至純大苦聚集，無明滅則行滅，乃至純大苦聚滅。」	Righteousness and Dharma, away from this, are in the middle way and speak. The so-called so-called this is therefore the other, this and the other arises, due to ignorance of action, and even pure great suffering, ignorance, extinguishment, and even pure great suffering Off. "


佛說此經已，彼婆羅門歡喜隨喜，從座起去。	The Buddha said that this was done, and the Brahman rejoiced and got up from the seat.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SA 201-300

SA 201-300

SA 201 (201) Bhikkhu does everything SA 201 （二〇一） 比丘盡一切結

SA 202 (2002) I see it SA 202 （二〇二） 我見斷

SA 203 (Twenty-three) Ability to cut everything SA 203 （二〇三） 能斷一切法

SA 204 (2004) Know the truth and see it SA 204 （二〇四） 如實知見

SA 205 (Twenty Five) Udana SA 205 （二〇五） 優陀那

SA 206 (Twenty-Six) Sovereign Garden SA 206 （二〇六） 耆婆菴羅園

SA 207 (207) Sage Po An Luo Garden SA 207 （二〇七） 耆婆菴羅園

SA 208 (Two Eight) SA 208 （二〇八） 況現在眼

SA 209 (Twenty-Nine) Six Touch Entry SA 209 （二〇九） 六觸入所

SA 210 (Two Ten) SA 210 （二一〇） 莫樂莫苦

SA 211 (Two One One) Five Desires in the World SA 211 （二一一） 世間五欲

SA 212 (two one two) SA 212 （二一二） 不放逸行

SA 213 (two one three) two methods SA 213 （二一三） 二法

SA 214 (Two One Four) Two Methods SA 214 （二一四） 二法

SA 215 (Twenty-five) Furuna SA 215 （二一五） 富留那

SA 216 (Two Sixteen) The sea SA 216 （二一六） 大海

SA 217 (Two One Seven) The sea SA 217 （二一七） 大海

SA 218 (Two Eighteen) Tracks SA 218 （二一八） 道跡

SA 219 (Two Nineteen) Fun SA 219 （二一九） 趣

SA 220 (Twenty Two) Fun SA 220 （二二〇） 趣

SA 221 (two two one) take SA 221 （二二一） 取

SA 222 (Two Two Two) Wisdom SA 222 （二二二） 智識

SA 223 (Two Two Three) Wisdom SA 223 （二二三） 智識

SA 224 (two twenty four) off SA 224 （二二四） 斷

SA 225 (Twenty-two Five) SA 225 （二二五） 斷

SA 226 (two twenty six) SA 226 （二二六） 計

SA 227 (two twenty seven) SA 227 （二二七） 計

SA 228 (two twenty eight) growth SA 228 （二二八） 增長

SA 229 (Two Twenty Nine) There are no leaks SA 229 （二二九） 有漏無漏

SA 230 (Two thirty) Three Militi SA 230 （二三〇） 三彌離提

SA 231 (Two Three One) Three Mi Liti SA 231 （二三一） 三彌離提

SA 232 (Two Three Two) Three Mi Liti SA 232 （二三二） 三彌離提

SA 233 (two three three) in the world SA 233 （二三三） 世間

SA 234 (Two Three Four) The World Side SA 234 （二三四） 世間邊

SA 235 (two thirty five) SA 235 （二三五） 近住

SA 236 (Twenty Three Six) Clean, beg, eat and live SA 236 （二三六） 清淨乞食住

SA 237 (two thirty seven) Vaishali SA 237 （二三七） 毗舍離

SA 238 (two thirty eight) due to SA 238 （二三八） 因

SA 239 (two thirty nine) conclusion SA 239 （二三九） 結法

SA 240 (Two 40) SA 240 （二四〇） 取法

SA 241 (two forty one) hot SA 241 （二四一） 燒熱

SA 242 (two four two) know SA 242 （二四二） 知

SA 243 (two four three) flavor etc. SA 243 （二四三） 味等

SA 244 (Twenty Four Four) Magic Fishing SA 244 （二四四） 魔釣

SA 245 (Twenty Four Five) Four Dharma Products SA 245 （二四五） 四法品

SA 246 (Twenty Four Six) Seven years SA 246 （二四六） 七年

SA 247 (two forty seven) magic SA 247 （二四七） 魔

SA 248 (Twenty-eight) Cunda SA 248 （二四八） 純陀

SA 249 (twenty-nine) SA 249 （二四九） 拘絺羅

SA 250 (Twenty Five Zero) SA 250 （二五〇） 拘絺羅

SA 251 (Twenty-five One) SA 251 （二五一） 拘絺羅

SA 252 (Twenty-five Two) Urborsanna SA 252 （二五二） 優波先那

SA 253 (Twenty-five-three) Vinyugajanyan SA 253 （二五三） 毗紐迦旃延

SA 254 (Twenty Five Four) Two billion ears SA 254 （二五四） 二十億耳

SA 255 (Twenty-five-five) Lu Yanzhe SA 255 （二五五） 魯醯遮

SA 256 (Twenty Five Six) Ignorance SA 256 （二五六） 無明

SA 257 (two fifty seven) ignorance SA 257 （二五七） 無明

SA 258 (two fifty-eight) ignorance SA 258 （二五八） 無明

SA 259 (Two Fifty Nine) Suffering in the World SA 259 （二五九） 世間苦

SA 260 (two sixty) off SA 260 （二六〇） 滅

SA 261 (Twenty Six One) Furuna SA 261 （二六一） 富留那

SA 262 (Two Six Two) Chanduo SA 262 （二六二） 闡陀

SA 263 (two six three) should be said SA 263 （二六三） 應說

SA 264 (two six four) small adobe SA 264 （二六四） 小土塼

SA 265 (Twenty Six Five) Foam SA 265 （二六五） 泡沫

SA 266 (Twenty Six Six) Ignorance SA 266 （二六六） 無知

SA 267 (Two Six Seven) Ignorance SA 267 （二六七） 無知

SA 268 (Two Six Eight) River SA 268 （二六八） 河流

SA 269 (Two Sixty Nine) Gion SA 269 （二六九） 祇林

SA 270 (Two Seventy) Tree SA 270 （二七〇） 樹

SA 271 (Two Seven One) Low House SA 271 （二七一） 低舍

SA 272 (Two Seven Two) Thoughts SA 272 （二七二） 諸想

SA 273 (two seven three) SA 273 （二七三） 手聲喻

SA 274 (Two Seventy Four) Abandoned SA 274 （二七四） 棄捨

SA 275 (Twenty Seven Five) Nanda SA 275 （二七五） 難陀

SA 276 (Twenty-seven-six) Nanda SA 276 （二七六） 難陀說法

SA 277 (Two Seven Seven) SA 277 （二七七） 律義不律義

SA 201 (201) Bhikkhu does everything SA 201 （二〇一）比丘盡一切結

SA 202 (2002) I see it SA 202 （二〇二）我見斷

SA 203 (Twenty-three) Ability to cut everything SA 203 （二〇三）能斷一切法

SA 204 (2004) Know the truth and see it SA 204 （二〇四）如實知見

SA 205 (Twenty Five) Udana SA 205 （二〇五）優陀那

SA 206 (Twenty-Six) Sovereign Garden SA 206 （二〇六）耆婆菴羅園

SA 207 (207) Sage Po An Luo Garden SA 207 （二〇七）耆婆菴羅園

SA 208 (Two Eight) SA 208 （二〇八）況現在眼

SA 209 (Twenty-Nine) Six Touch Entry SA 209 （二〇九）六觸入所

SA 210 (Two Ten) SA 210 （二一〇）莫樂莫苦

SA 211 (Two One One) Five Desires in the World SA 211 （二一一）世間五欲

SA 212 (two one two) SA 212 （二一二）不放逸行

SA 213 (two one three) two methods SA 213 （二一三）二法

SA 214 (Two One Four) Two Methods SA 214 （二一四）二法

SA 215 (Twenty-five) Furuna SA 215 （二一五）富留那

SA 216 (Two Sixteen) The sea SA 216 （二一六）大海

SA 217 (Two One Seven) The sea SA 217 （二一七）大海

SA 218 (Two Eighteen) Tracks SA 218 （二一八）道跡

SA 219 (Two Nineteen) Fun SA 219 （二一九）趣

SA 220 (Twenty Two) Fun SA 220 （二二〇）趣

SA 221 (two two one) take SA 221 （二二一）取

SA 222 (Two Two Two) Wisdom SA 222 （二二二）智識

SA 223 (Two Two Three) Wisdom SA 223 （二二三）智識

SA 224 (two twenty four) off SA 224 （二二四）斷

SA 225 (Twenty-two Five) SA 225 （二二五）斷

SA 226 (two twenty six) SA 226 （二二六）計

SA 227 (two twenty seven) SA 227 （二二七）計

SA 228 (two twenty eight) growth SA 228 （二二八）增長

SA 229 (Two Twenty Nine) There are no leaks SA 229 （二二九）有漏無漏

SA 230 (Two thirty) Three Militi SA 230 （二三〇）三彌離提

SA 231 (Two Three One) Three Mi Liti SA 231 （二三一）三彌離提

SA 232 (Two Three Two) Three Mi Liti SA 232 （二三二）三彌離提

SA 233 (two three three) in the world SA 233 （二三三）世間

SA 234 (Two Three Four) The World Side SA 234 （二三四）世間邊

SA 235 (two thirty five) SA 235 （二三五）近住

SA 236 (Twenty Three Six) Clean, beg, eat and live SA 236 （二三六）清淨乞食住

SA 237 (two thirty seven) Vaishali SA 237 （二三七）毗舍離

SA 238 (two thirty eight) due to SA 238 （二三八）因

SA 239 (two thirty nine) conclusion SA 239 （二三九）結法

SA 240 (Two 40) SA 240 （二四〇）取法

SA 241 (two forty one) hot SA 241 （二四一）燒熱

SA 242 (two four two) know SA 242 （二四二）知

SA 243 (two four three) flavor etc. SA 243 （二四三）味等

SA 244 (Twenty Four Four) Magic Fishing SA 244 （二四四）魔釣

SA 245 (Twenty Four Five) Four Dharma Products SA 245 （二四五）四法品

SA 246 (Twenty Four Six) Seven years SA 246 （二四六）七年

SA 247 (two forty seven) magic SA 247 （二四七）魔

SA 248 (Twenty-eight) Cunda SA 248 （二四八）純陀

SA 249 (twenty-nine) SA 249 （二四九）拘絺羅

SA 250 (Twenty Five Zero) SA 250 （二五〇）拘絺羅

SA 251 (Twenty-five One) SA 251 （二五一）拘絺羅

SA 252 (Twenty-five Two) Urborsanna SA 252 （二五二）優波先那

SA 253 (Twenty-five-three) Vinyugajanyan SA 253 （二五三）毗紐迦旃延

SA 254 (Twenty Five Four) Two billion ears SA 254 （二五四）二十億耳

SA 255 (Twenty-five-five) Lu Yanzhe SA 255 （二五五）魯醯遮

SA 256 (Twenty Five Six) Ignorance SA 256 （二五六）無明

SA 257 (two fifty seven) ignorance SA 257 （二五七）無明

SA 258 (two fifty-eight) ignorance SA 258 （二五八）無明

SA 259 (Two Fifty Nine) Suffering in the World SA 259 （二五九）世間苦

SA 260 (two sixty) off SA 260 （二六〇）滅

SA 261 (Twenty Six One) Furuna SA 261 （二六一）富留那

SA 262 (Two Six Two) Chanduo SA 262 （二六二）闡陀

SA 263 (two six three) should be said SA 263 （二六三）應說

SA 264 (two six four) small adobe SA 264 （二六四）小土塼

SA 265 (Twenty Six Five) Foam SA 265 （二六五）泡沫

SA 266 (Twenty Six Six) Ignorance SA 266 （二六六）無知

SA 267 (Two Six Seven) Ignorance SA 267 （二六七）無知

SA 268 (Two Six Eight) River SA 268 （二六八）河流

SA 269 (Two Sixty Nine) Gion SA 269 （二六九）祇林

SA 270 (Two Seventy) Tree SA 270 （二七〇）樹

SA 271 (Two Seven One) Low House SA 271 （二七一）低舍

SA 272 (Two Seven Two) Thoughts SA 272 （二七二）諸想

SA 273 (two seven three) SA 273 （二七三）手聲喻

SA 274 (Two Seventy Four) Abandoned SA 274 （二七四）棄捨

SA 275 (Twenty Seven Five) Nanda SA 275 （二七五）難陀

SA 276 (Twenty-seven-six) Nanda SA 276 （二七六）難陀說法

SA 277 (Two Seven Seven) SA 277 （二七七）律義不律義

SA 278 (Two Seven Eight) No refund SA 278 （二七八）退不退

SA 279 (two seventy-nine) modulation SA 279 （二七九）調伏

SA 280 (280) Pinto City SA 280 （二八〇）頻頭城