4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → Āgama → SA‍ → SA 301-400 🔝

SA 301-400

SA 301-400

SA 301-400



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 301 (301) Kayayan SA 301 （三〇一）迦旃延


SA 301 （三〇一）迦旃延	SA 301 (301) Kayayan
如是我聞：	If I smell:


一時，佛住那梨聚落深林中待賓舍。	For a while, the Buddha lived in Nali and settled in the deep forest to wait for the guest house.


爾時，尊者［跳-兆＋散］陀迦旃延詣佛所，稽首佛足，退住一面，白佛言：	At that time, the Venerable [Jump-Zhao + San] Dhakjanyanya Buddha's place, Jishou the Buddha's feet, retreat, and the White Buddha said:
「世尊！如世尊說正見。	"The Lord! Like the Lord, saying right view.
云何正見？	Yun He is right?
云何世尊施設正見？」	Shizun Yunhe set up right view? "


佛告［跳-兆＋散］陀迦旃延：	Buddha's report [jump-Zhao + San] Dhakyajan:
「世間有二種依，若有、若無，為取所觸；	"There are two kinds of dependence in the world, if there is and if there is not, it is to take the touch;
取所觸故，或依有、或依無。	Take what's happened, or depend on it, or depend on nothing.
若無此取者，心境繫著使不取、不住、不計我苦生而生，苦滅而滅，於彼不疑、不惑，不由於他而自知，是名正見，是名如來所施設正見。	If there is no one who takes this, the state of mind is tied to the cause, not to take, not to stay, to live without thinking about my suffering, and to die from suffering, without doubt, without confusion, without knowing oneself because of him, it is the right view of the name, the name of the Tathagata Set up a right view.
所以者何？	So what?
世間集如實正知見，若世間無者不有，世間滅如實正知見，若世間有者無有，是名離於二邊說於中道，所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」	The world gathers truthful knowledge and right view, if there is no one in the world, there is nothing in the world, and the world is destroyed. If there is nothing in the world, it means that the name is separated from the two sides and said in the middle. It means that due to ignorance, even pure great suffering gathers, ignorance disappears, so action disappears, and even pure great suffering gathers. "


佛說此經已，尊者［跳-兆＋散］陀迦旃延聞佛所說，不起諸漏，心得解脫，成阿羅漢。	The Buddha said this sutra, Venerable [Tiao-Zhao + San] Dhakjanyan heard what the Buddha said, without all omissions, free from experience, and become an Arahant.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 302 (302) Azhiluo SA 302 （三〇二）阿支羅


SA 302 （三〇二）阿支羅	SA 302 (302) Azhiluo
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，世尊晨朝著衣持鉢，出耆闍崛山，入王舍城乞食。	At that time, Shizun Chen moved toward the clothes and bowls, and went out of Qitian Mountain to beg for food.


時，有阿支羅迦葉為營小事，出王舍城，向耆闍崛山，遙見世尊。	At that time, Azhi Luo Jiaye was a small matter for the camp, and he left Wangshe City, headed towards Qitian Mountain, and saw the World Honored One in the distance.
見已，詣佛所，白佛言：	Seeing the Buddha, Bai Buddha said:
「瞿曇！欲有所問，寧有閑暇見答與不？」	Qu Tan! If you want to ask something, you would rather have time to answer or not?


佛告迦葉：	Buddha told Kassapa:
「今非論時，我今入城乞食，來還則是其時，當為汝說。」	When this is not the case, I am going to the city to beg for food, and it is the time to come. I should say it for you.


第二亦如是說，第三復問：	The second is the same, the third question is:
「瞿曇！何為我作留難？	"Qu Tan! Why do you make trouble for me?
瞿曇！云何有異？	Qu Tan! Why is the cloud different?
我今欲有所問，為我解說。」	I want to ask some questions and explain it for me. "


佛告阿支羅迦葉：	The Buddha told Azhi Luo Kaya:
「隨汝所問。」	As you ask.


阿支羅迦葉白佛言：	Azhi Luojiaye White Buddha said:
「云何？	"Yun He?
瞿曇！苦自作耶？」	Qu Tan! Do it yourself? "


佛告迦葉：	Buddha told Kassapa:
「苦自作者，此是無記。」	Bitterness from the author, this is nothing.


迦葉復問：	Kasyapa asked again:
「云何？	"Yun He?
瞿曇！苦他作耶？」	Qu Tan! Suffering for him? "


佛告迦葉：	Buddha told Kassapa:
「苦他作者，此亦無記。」	I don't remember the author of suffering.


迦葉復問：	Kasaba, repeat question:
「苦自他作耶？」	Thanks to him?


佛告迦葉：	Buddha told Kassapa:
「苦自他作，此亦無記。」	It's hard to do it by himself, and I don't remember this.


迦葉復問：	Kasyapa asked again:
「云何？	"Yun He?
瞿曇！苦非自非他無因作耶？」	Qu Tan! Suffering is not because it is not him. No cause for it? "


佛告迦葉：	Buddha told Kassapa:
「苦非自非他，此亦無記。」	Unfortunately, it's not him, I don't remember this.


迦葉復問：	Kasyapa asked again:
「云何無因作者？	"Why is the author of the cloud?
瞿曇！所問苦自作耶？」	Qu Tan! Asked, hard work? "
答言：	Answer:
「無記。」	No memory.
「他作耶？	"He does it?
自他作耶？	Do it yourself?
非自非他無因作耶？」	It's not that he doesn't do anything for nothing? "
答言：	Answer:
「無記。」	No memory.
「今無此苦耶？」	No such suffering today?


佛告迦葉：	Buddha told Kassapa:
「非無此苦，然有此苦。」	There is no such suffering, but there is such suffering.


迦葉白佛言：	Kassapa White Buddha said:
「善哉！瞿曇！說有此苦，為我說法，令我知苦見苦。」	Goodness! Qu Tan! Saying that there is such suffering, speak for me, so that I know that suffering sees suffering.


佛告迦葉：	Buddha told Kassapa:
「若受即自受者，我應說苦自作，若他受他即受者，是則他作，若受自受他受，復與苦者。	"If you receive, you will receive yourself, I should say that suffering will do it for yourself, if he receives it, then he will do it.
如是者自他作，我亦不說，若不因自他，無因而生苦者，我亦不說。	If you do it for yourself, I don't say it. If you don't do it for yourself, I don't say it for those who suffer from nothing.
離此諸邊，說其中道，如來說法，此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅則行滅，乃至純大苦聚滅。」	Away from these sides, talking about the middle way, such as speaking of the law, this is because there is another, this is because there is another, that is due to ignorance, and even pure great suffering gathers, ignorance disappears, and even pure great suffering gathers and disappears. "


佛說此經已，阿支羅迦葉遠塵離垢，得法眼淨。	The Buddha said that this sutra is complete.


時，阿支羅迦葉見法、得法、知法、入法，度諸狐疑，不由他知、不因他度，於正法、律心得無畏，合掌白佛言：	At that time, Azhiluojie saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma. He relieved all suspicions. He could not know or save because of him. He felt fearless in the Dhamma and the rhythm. He put his palms together and said:
「世尊！我今已度，我從今日，歸依佛、歸依法、歸依僧，盡壽作優婆塞，證知我。」	My Lord! I have died today. From today, I have returned to the Buddha, to the law, and to the monk, and I will be an avatar for the best of my life and prove me.


阿支羅迦葉聞佛所說，歡喜隨喜，作禮而去。	After hearing what the Buddha said, Azhiluojia went away as a gift.


時，阿支羅迦葉辭世尊去不久，為護犢牸牛所觸殺，於命終時，諸根清淨，顏色鮮白。	At that time, Azhiluojie passed away shortly after the deity of the world, and was touched by the yak to protect the calf. At the end of his life, the roots were clean and the color was bright white.


爾時，世尊入城乞食。	At that time, the World Honored One entered the city to beg for food.
時，有眾多比丘亦入王舍城乞食，聞有傳說：	At that time, many bhikkhus also went to the royal residence to beg for food. There is a legend:
「阿支羅迦葉從世尊聞法，辭去不久，為牛所觸殺，於命終時，諸根清淨，顏色鮮白。」	Azhi Luo Kaye heard the Dharma from the Lord, and soon after he resigned, he was touched and killed by the cow. At the end of his life, the roots were clean and the color was bright white.
諸比丘乞食已，還出，舉衣鉢，洗足，詣世尊所，稽首禮足，退坐一面，白佛言：	The monks begged for food, returned, raised their mantles and bowls, washed their feet, called the world deity, bowed their heads and saluted their feet, and sat back. The White Buddha said:
「世尊！我今晨朝眾多比丘入城乞食，聞阿支羅迦葉從世尊聞法、律，辭去不久，為護犢牛所觸殺，於命終時，諸根清淨，顏色鮮白。	"Blessed One! I came to the city this morning with many monks to beg for food, and heard Azhiluo Kaye. I heard the Dharma and Law from the World Venerable. Not long after I left, I was touched by the calf to protect the calf.
世尊！彼生何趣？	Lord! What is his life?
何處受生？	Where is it born?
彼何所得？」	What did he get? "


佛告諸比丘：	Buddha told monks:
「彼已見法、知法、次法、不受於法，已般涅槃，汝等當往供養其身。」	"He has seen the Dharma, knows the Dharma, the second Dharma, is not affected by the Dharma, and has been in Nirvana, so you should go and support him."


爾時，世尊為阿支羅迦葉受第一記。	At that time, the Blessed One was the first book of Azhi Luo Ka Ye received.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 303 (Three-Three) SA 303 （三〇三）玷牟留


SA 303 （三〇三）玷牟留	SA 303 (Three-Three)
如是我聞：	If I smell:


一時，佛住王舍城耆闍崛山中。	For a while, the Buddha lived in the mountains of Qidaiju, Wangshe City.


爾時，世尊晨朝著衣持鉢，入王舍城乞食，於路見玷牟留外道出家，少有所營，至耆闍崛山遊行，遙見世尊，往詣其所，共相慶慰，共相慶慰已，於一面住，白佛言：	At that time, the Blessed One went to the Wangshe City to beg for food in the morning with his clothes and bowls. On the road, he saw Dianmu Liuwaidao and became a monk. There were few camps, and he marched to Qiwei Mountain. We all congratulate ourselves, live on one side, and Bai Buddha said:
「瞿曇！欲有所問，寧有閑暇為解說不？」	Qu Tan! If you want to ask something, would you rather have free time to explain?


佛告玷牟留外道出家：	Buddhism tells the renunciation of Muliu Waidao:
「今非論時，須入城乞食，來還當為汝說。」	When this is not the case, you have to go to the city to beg for food, and come to speak for you.


第二說亦如是。	The second argument is the same.
第三復請：	Third reply:
「沙門瞿曇！將於我所作留難不？	"Samoan Qutan! Will it be difficult for me to stay?
欲有所問，為我解說。」	If you want to ask something, explain it to me. "


佛告玷牟留外道出家：	The Buddha told Mu Liuwai to become a monk:
「隨汝意問，當為汝說。」	As you ask, let me speak for you.


玷牟留外道出家即問：	When Tan Mou Liu was a monk, he asked:
「沙門瞿曇！苦樂自作耶？」	Samen Qutan! Suffering and happiness?


佛告玷牟留外道出家：	The Buddha told Mu Liuwai to become a monk:
「說苦樂自作者，此是無記。」	"Speaking of pain and happiness from the author, this is nothing."


復問：	Repeat question:
「沙門瞿曇！苦樂他作耶？」	Samoan Qutan! He makes pain and happiness?


佛告玷牟留外道出家：	The Buddha told Mu Liuwai to become a monk:
「說苦樂他作者，此是無記。」	Speaking of suffering and happiness, he is the author, this is nothing.


復問：	Repeat question:
「瞿曇！苦樂為自他作耶？」	Qu Tan! Suffering and happiness are for self?


佛告玷牟留外道出家：	The Buddha told Mu Liuwai to become a monk:
「說苦樂自他作者，此是無記。」	Speaking of pain and happiness from other authors, this is nothing.


復問：	Repeat question:
「瞿曇！苦樂非自非他無因作耶？」	Qu Tan! Suffering and happiness are not just for themselves, he does nothing for nothing?


佛告玷牟留外道出家：	The Buddha told Mu Liuwai to become a monk:
「說苦樂非自非他無因作者，此是無記……」廣說如上阿支羅迦葉經，乃至世尊為玷牟留外道出家受第一記。	"Speaking of suffering and happiness is not the author without a cause, this is a non-remember..." It is widely said that the Azhiluakaya Sutra, and even the Blessed One is the first record of the Buddhist monks who defiled Mouliu.


雜阿含經卷第十二	The twelfth volume of Zaagham



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 304 (Three Zero Four) Six Six SA 304 （三〇四）六六


SA 304 （三〇四）六六	SA 304 (Three Zero Four) Six Six
雜阿含經卷第十三	Miscellaneous Volume 13
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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:
「我今當為汝等說法，初、中、後善，善義善味，純一滿淨，梵行清白。	"I should speak for you now, beginning, middle, and later good, good righteousness, good taste, pure and pure, and innocent Brahman.
諦聽，善思，有六六法。	There are six ways to listen and think well.
何等為六六法？	What is the Six or Six Laws?
謂六內入處、六外入處、六識身、六觸身、六受身、六愛身。	It is called the six inner entrances, the six outer entrances, the six consciousness bodies, the six touching bodies, the six receiving bodies, and the six loving bodies.


「何等為六內入處？	"What is the entrance of the six inner gates?
謂眼入處、耳入處、鼻入處、舌入處、身入處、意入處。	It refers to the place where the eyes enter, the place where the ears enters, the place where the nose enters, the place where the tongue enters, the place enters the body, and the place enters the mind.
何等為六外入處，色入處、聲入處、香入處、味入處、觸入處、法入處。	What is the place of six outside entrance, the place of color, the place of sound, the place of fragrance, the place of taste, the place of touch, the place of law.
云何六識身？	Yun He Six Consciousness?
謂眼識身、耳識身、鼻識身、舌識身、身識身、意識身。	It means that the eye knows the body, the ear knows the body, the nose knows the body, the tongue knows the body, the body knows the body, the consciousness body.
云何六觸身？	Yun He Liu touched?
謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。	It means eye contact, ear contact, nose contact, tongue contact, body contact, and mental contact.
云何六受身？	Yun He Liu Shou Shen?
謂眼觸生受、耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受。	It is called eye contact, ear contact, nose contact, tongue contact, body contact, mind contact.
云何六愛身？	Yun He Six Love Body?
謂眼觸生愛、耳觸生愛、鼻觸生愛、舌觸生愛、身觸生愛、意觸生愛。	It means that the eye touches the love, the ear touches the love, the nose touches the love, the tongue touches the love, the body touches the love, and the mind touches the love.


「若有說言眼是我，是則不然。	"If it is me who speaks, it is not.
所以者何？	So what?
眼生滅故，若眼是我者，我應受生死，是故說眼是我者，是則不然。	Therefore, if the eye is ours, I shall suffer life and death, so if the eye is ours, it is not true.
如是若色、若眼識、眼觸、眼觸生受若是我者，是則不然。	If it is if the color, if the eye consciousness, eye touch, eye touch, if it is me, it is not.
所以者何？	So what?
眼觸生受是生滅法，若眼觸生受是我者，我復應受生死，是故說眼觸生受是我者，是則不然，是故眼觸生受非我。	Eye contact is the birth and death method. If the eye contact is my person, I should receive life and death again. Therefore, the eye contact is my person, but otherwise, it is not me.
如是耳、鼻、舌、身、意觸生受非我。	For example, the ear, nose, tongue, body, and mind touch the non-self.
所以者何？	So what?
意觸生受是生滅法，若是我者，我復應受生死，是故意觸生受是我者，是則不然，是故意觸生受非我。	Mindfulness is the law of birth and death. If it is me, I should suffer from life and death. It is deliberately touched by me. Otherwise, it is deliberately touched by me.


「如是，比丘！當如實知眼所作、智所作、寂滅所作，開發神通，正向涅槃。	"If so, Bhikkhu! You should know what your eyes do, what you do, what you do by nirvana, and develop your supernatural powers to achieve Nirvana.
云何如實知見眼所作，乃至正向涅槃？	How does Yun know what he sees and do, and even go to Nirvana?
如是。	As it is.
比丘！眼非我，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦觀察非我。	Bhikkhu! If the eye is not me, if the form, eye consciousness, eye touch, and eye touch are born and felt, if the inner feeling is bitter, happy, not bitter or not happy, then he also observes not-self.
耳、鼻、舌、身、意亦如是說，是名如實知見眼所作，乃至正向涅槃，是名六六法經。」	The ears, nose, tongue, body, and mind are also said to be known as they are. Knowing as they are, seeing the eyes and doing things, and even towards Nirvana, is the name of the Six or Six Dharma Sutras. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 305 (Three Five) Six Entry SA 305 （三〇五）六入處


SA 305 （三〇五）六入處	SA 305 (Three Five) Six Entry
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:
「我今當為汝等說法，初、中、後善，善義善味，純一滿淨，梵行清白，所謂六分別六入處經。	"I should say for you, the first, middle, and later good, good righteousness, good taste, pure one full of pureness, innocent Brahman practice, the so-called six points and six entrances.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.


「何等為六分別六入處經？	"What are the six points and six entrances?
謂於眼入處不如實知見者，色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，不如實知見；	It is said that the person who sees is not as good as it is when the eye enters. Color, eye awareness, eye touch, eye touch are caused by cause and condition. Inner perception is bitter, happy, not bitter or unhappy, and not as good as it is.
不如實知見故，於眼染著，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，皆生染著。	If you don’t know what you see as it is, you are dyed in your eyes. If color, eye awareness, eye contact, and eye contact arise and experience, your inner feelings are suffering, happy, not suffering or unhappy.
如是耳、鼻、舌、身、意，若法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，不如實知見；	If it is ear, nose, tongue, body, mind, if the Dharma, consciousness, touch, and touch are caused by cause and condition, inner feeling is bitter, happy, not bitter or unhappy, it is better to know and see;
不如實知見故，生染著。	It is not as true as it is.
如是染著相應、愚闇、顧念、結縛其心，長養五受陰，及當來有受、貪、喜悉皆增長，身心疲惡，身心壞燒然，身心熾然，身心狂亂，身生苦覺；	If it is tainted with corresponding, gloomy, thoughtful, and bound heart, it will grow the five yin, and the original feeling, greed, and joy will all increase, physical and mental fatigue, physical and mental damage burns, physical and mental madness, mental and physical disorder, Suffering in the body;
彼身生苦覺故，於未來世生、老、病、死、憂、悲、惱、苦悉皆增長，是名純一大苦陰聚集。	He is born with suffering, and will grow in the future life, old age, sickness, death, worry, sorrow, worry, and suffering.


「諸比丘！若於眼如實知見，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，如實知見；	"Bhikkhus! If you know what you see with your eyes, if you see things like form, eye-consciousness, eye contact, and eye contact, you will experience your own feelings, and your inner feelings will be bitter, happy, not painful or unhappy.
見已於眼不染著，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，不染著。	Seeing is not stained with eyes, if color, eye-consciousness, eye-touch, eye-touch are caused by cause and condition, inner feeling is bitter, joyful, not bitter or unhappy, not stained.
如是耳、鼻、舌、身、意法如實知見，若法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，如實知見；	For example, the ear, nose, tongue, body, and mind know and see as they are; if the Dharma, consciousness, touch, and touch are caused and received by cause and condition, if inner perception is suffering, happy, not suffering or unhappy, knowing and seeing as they are;
如實知見故，於意不染著。	Know the truth as it is, keep it in mind.
若法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，不染；	If the Dharma, Consciousness, Mind Touch, Mind Touch arises and feels, the inner feeling is like suffering, happiness, neither suffering nor happiness, nor taint;
不染著故，不相雜、不愚闇、不顧念、不繫縛，損減五受陰，當來有愛，貪、喜，彼彼染著悉皆消滅，身不疲苦，心不疲苦，身不燒，心不燒，身不熾然，心不熾然，身覺樂，心覺樂；	Don’t get caught up with it, don’t get mixed up, don’t be obscured, don’t care, don’t tie, lose the five yin, there should be love, greed, joy, and everything will be eliminated if the body is not tired, the heart is not tired , The body is not burning, the heart is not burning, the body is not burning, the heart is not burning, the body is happy, the heart is happy;
身心覺樂故，於未來世生、老、病、死、憂、悲、惱、苦悉皆消滅，如是純大苦聚陰滅。	The mind and body feel happy, so that in the future life, old age, sickness, death, sorrow, sorrow, sorrow, and suffering will all be eliminated, just as pure great suffering gathers in the shadow.


「作如是知、如是見者，名為正見修習滿足，正志、正方便、正念、正定，前說正語、正業、正命清淨修習滿足，是名修習八聖道清淨滿足。	"To be the one who knows and sees is called right view and satisfaction, right will, right convenience, right thoughts, right concentration, right speech, right karma, right life and pure contentment. It is the name of practicing the Eight Noble Paths and pure contentment.
八聖道修習滿足已，四念處修習滿足，四正勤、四如意足、五根、五力、七覺分修習滿足。	The eight holy ways are satisfied, the four mindful places are satisfied, and the four positive diligences, the four wishful feet, the five senses, the five powers, and the seven enlightenments are satisfied.


「若法應知、應了者，悉知、悉了。	"If the law should be known, and those who should, know and understand.
若法應知、應斷者，悉知、悉斷。	If the law should be known, those who should be judged, know and judge.
若法應知、應作證者，悉皆作證。	If the law should know and testify, everyone will testify.
若法應知、應修習者，悉已修習。	If the Dharma should be known and practiced, it must have been practiced.
何等法應知、應了，悉知、悉了？	How should the law be known, complied, comprehended, comprehended?
所謂名色。	The so-called name and color.
何等法應知、應斷？	How should the law be known and broken?
所謂無明及有愛。	The so-called ignorance and love.
何等法應知、應證？	How should the law be known and proven?
所謂明、解脫。	The so-called Ming, liberation.
何等法應知、應修？	What kind of law should be known and modified?
所謂止、觀。	The so-called stop, view.
若比丘於此法應知、應了，悉知、悉了。	If the bhikkhu should know, answer, know, understand by this method.
若法應知、應斷者，悉知、悉斷。	If the law should be known, those who should be judged, know and judge.
若法應知、應作證者，悉知、悉證。	If the law should know and testify, know and testify.
若法應知、應修者，悉知、悉修，是名比丘斷愛結縛，正無間等，究竟苦邊。	If the Dharma should be known and practised, knowing and practising, it is a monk who breaks the bondage of love, is perfect, and so on.
諸比丘！是名六分別六入處經。」	Bhikkhus! It is the name of six points and six entrances. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 306 (Thirty Six) people SA 306 （三〇六）人


SA 306 （三〇六）人	SA 306 (Thirty Six) people
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，有異比丘獨一靜處，專精思惟，作是念：	At times, there is a different bhikkhu alone in a quiet place, specializing in thinking, doing and thinking:
「比丘云何知、云何見而得見法？」	How does a monk know and see the Dharma?
作是思惟已，從禪起，往詣佛所，稽首禮足，退坐一面，白佛言：	Doing is thinking and thinking, starting from Zen, going to the Buddha's place, paying homage to the head and feet, sitting back, and the White Buddha said:
「世尊！我獨一靜處，專精思惟，作是念：	"My Lord! I am alone in silence, concentrating on thinking, doing what I do:
『比丘云何知、云何見而得見法？』	"How does the monk know the cloud, see the cloud and see the Dharma? 』
」	!!br0ken!!

爾時，世尊告彼比丘：	Then, the Blessed One told Peter:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
有二法。	There are two ways.
何等為二？	What is two?
眼、色為二……」如是廣說，乃至「非其境界故。	Eyes and colors are two..." As it is widely said, even "not because of its state."
所以者何？	So what?
眼、色緣生眼識，三事和合觸，觸俱生受、想、思，此四無色陰、眼、色，此等法名為人，於斯等法作人想、眾生、那羅、摩［少／兔］闍、摩那婆、士夫、福伽羅、耆婆、禪頭。	Eyes and physical conditions produce eye consciousness, the three things are in harmony, touching the co-existence of feeling, thinking, and thinking. These four colorless yin, eyes, and forms are called human beings. Yusi and other methods are thoughts, sentient beings, Nara, and Mo [Shao/Rabbit] Xi, Manapo, Shifu, Fugaruo, Qi Po, Zen Head.


「又如是說：	"Also say:
『我眼見色，我耳聞聲，我鼻嗅香，我舌甞味，我身覺觸，我意識法。』	"I see color, my ears hear the sound, my nose smells fragrant, my tongue smells, my body feels touch, my consciousness is law. 』
彼施設又如是言說：	The same goes for Bishishi who said:
『是尊者如是名、如是生、如是姓、如是食、如是受苦樂、如是長壽、如是久住、如是壽分齊。』	『It is the name of the venerable person, the birth, the surname, the food, the suffering and happiness, the longevity, the long stay, the equal life span. 』
比丘！是則為想，是則為誌，是則言說，此諸法皆悉無常、有為、思願緣生；	Bhikkhu! If you are thinking, if you are aspiration, if you are speaking, all these dharmas are impermanent, proactive, and wishful.
若無常、有為、思願緣生者，彼則是苦。	If one is impermanent, promising, or wishing to predestined for life, then it is suffering.
又復彼苦生，亦苦住，亦苦滅，亦苦數數出生，一切皆苦。	Suffering from suffering, also suffering, also suffering, also suffering, but also suffering count birth, everything is suffering.
若復彼苦無餘斷、吐、盡、離欲、滅、息、沒，餘苦更不相續，不出生，是則寂滅，是則勝妙。	If there is no cessation, vomiting, exhaustion, liberation, extinction, breathing, and noness of the suffering, the remaining suffering will not continue. If you are not born, you will die, and if you are not born, you will be better.
所謂捨一切有餘、一切愛盡、無欲、滅盡、涅槃。	The so-called surplus of all, all love, desirelessness, extinction, nirvana.
耳、鼻、舌，身觸緣，生身識，三事和合觸，觸俱生受、想、思，此四是無色陰，身根是色陰，此名為人……」如上說，乃至「滅盡，涅槃。	The ears, nose, tongue, body touch condition, body consciousness, three things and contact, touch the co-existence of feeling, thinking, and thinking. These four are colorless yin, and the root of the body is color yin, which is called human..." As mentioned above, even "Extinction, Nirvana.
緣意，法生意識、三事和合觸，觸俱生受，想、思，此四無色陰、四大，士夫所依，此等法名為人……」如上廣說，乃至「滅盡、涅槃。	Fate, consciousness of dharma, three things and conjugation, touch the co-existence of feeling, thinking, thinking, these four colorless yin, the four greatness, the scholars rely on, these dhammas are called man... Exhaustion, Nirvana.
若有於此諸法，心隨入，住解脫不退轉，於彼所起繫著，無有我。	If there are these dharmas, the heart follows in, stays free and does not turn back, binds to the other, without self.
比丘！如是知、如是見，則為見法。」	Bhikkhu! If you know, if you see, then you see. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 307 (Three Seven) See the law SA 307 （三〇七）見法


SA 307 （三〇七）見法	SA 307 (Three Seven) See the law
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


時，有異比丘獨一靜處，專精思惟，作是念：	At times, there are different bhikkhus alone in a quiet place, specializing in thinking, and thinking:
「云何知、云何見，名為見法？」	What is the name of seeing the Dharma?
思惟已，從禪起，往詣佛所，稽首禮足，退坐一面，白佛言：	Thinking already, starting from Zen, going to the place of Buddha, paying homage to the head, sitting back, and the White Buddha said:
「世尊！我獨一靜處，專精思惟，作是念：	"My Lord! I am the only place to be quiet, concentrating on thinking, thinking and thinking:
『比丘云何知、云何見，名為見法？』	"How does the monk know and see the cloud, whose name is "Seeing Dharma"? 』
今問世尊，唯願解說。」	Asking the Lord today, I only want to explain. "


佛告比丘：	Buddha told Bhikkhu:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
有二法，眼、色，緣生眼識……」如上廣說。	There are two methods, eye and color, and the predestined condition produces eye consciousness..." As Shang Guang said.
「尊者！如所說偈：	"Venerable! As said:


「眼色二種緣，生於心心法，	"The two conditions of eyesight are born in the mind,
識觸及俱生，受想等有因，	Consciousness touches the co-born, feelings and so on for a reason,
非我非我所，亦非福伽羅，	It’s not me, it’s not me, it’s not Fugaro,
亦非摩［少／兔］闍，亦非摩那婆，	It’s also not Mo [Shao/Rabbit] Xi, nor is it Mo Napo,
是則為生滅，苦陰變易法，	If it is, it is birth and death.
於斯等作想，施設於眾生。	Yu Si, etc. think about it and apply it to all beings.

那羅摩［少／兔］闍，及與摩那婆，	Narama [Young/Rabbit] Xi, and with Manapo,
亦餘眾多想，皆因苦陰生。	There are many thoughts left, all born of suffering.

諸業愛無明，因積他世陰，	All karma loves ignorance, because it accumulates other worlds,
餘沙門異道，異說二法者。	Yu Shamen is a different way, a different way of saying two ways.

彼但有言說，聞已增癡惑，	Petan has said that he has become confused by hearing,
貪愛息無餘，無明沒永滅。	Craving will never cease, and ignorance will never die.

愛盡眾苦息，無上佛眼說。」	Love all the sufferings, the eyes of the supreme Buddha said. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 308 (380) Not stained SA 308 （三〇八）不染著


SA 308 （三〇八）不染著	SA 308 (380) Not stained
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:
「諸天、世人於色染著愛樂住，彼色若無常、變易、滅盡，彼諸天、人則生大苦；	"The heavens and the world are dyed with love and happiness. If the other color is impermanent, changeable, and extinct, the heavens and the people will be born with great suffering;
於聲、香、味、觸、法染著愛樂住，彼法變易、無常、滅盡，彼諸天、人得大苦住。	The sound, fragrance, taste, touch, and dharma are dyed with love, and the dharma becomes changeable, impermanent, and extinguished, and the heavens and people suffer great suffering.


「如來於色、色集、色滅、色味、色患、色離如實知，如實知已，於色不復染著愛樂住，彼色變易、無常、滅盡，則生樂住；	"Tathagata comes from form, color collection, color extinguishment, color taste, color hazard, and color separation. Know the truth and know the truth as it is. If the color is not re-stained, you will live with love and happiness.
於聲、香、味、觸、法，集、滅、味、患、離如實知，如實知已，不復染著愛樂住，彼色變易、無常、滅盡，則生樂住。	In the sound, fragrance, taste, touch, dharma, collection, extinction, taste, suffering, and separation, know as it is, know the past as it is, and live in love without re-staining. If the color changes, change, impermanence, and disappear, then live and enjoy.
所以者何？	So what?
眼、色緣生眼識，三事和合觸，觸緣受，若苦、若樂、不苦不樂，此三受集，此受滅、此受患、此受離如實知，於彼色因緣生阨礙，阨礙盡已，名無上安隱涅槃。	Eyes and physical conditions produce eye-consciousness, the three things are combined and touched, and the feelings are received. If suffering, happy, not suffering or unhappy, these three feelings are gathered, this suffering is destroyed, this suffering, and this feeling is separated. The birth of Evil, the Evil is all, the name is supremely peaceful and Nirvana.
耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣受，若苦、若樂、不苦不樂，彼受集、受滅、受味、受患、受離如實知，如實知已，彼法因緣生阨礙，阨礙盡已，名無上安隱涅槃。」	The ear, nose, tongue, body, mind and dharma generate consciousness, the three things are in harmony, touch and feel, if suffering, if happy, not suffering or not happy, they will be gathered, destroyed, tasted, suffering, and separated. Knowing, knowing oneself as it is, the other way is caused by predestined conditions, and all the obstacles are complete, and the name is supremely peaceful and nirvana. "


爾時，世尊而說偈言：	At that time, the Lord said:


「於色聲香味，觸法六境界，	"In color, sound, fragrance, touch the six realms of the law,
一向生喜悅，愛染深樂著。	Always happy, love dyed and deeply happy.

諸天及世人，唯以此為樂，	The heavens and the people of the world only enjoy this,
變易滅盡時，彼則生大苦。	When the change becomes extinct, he suffers great suffering.

唯有諸賢聖，見其滅為樂，	Only the sages and sages can see their destruction as happiness,
世間之所樂，觀察悉為怨。	The joy of the world, the observation is full of resentment.

賢聖見苦者，世間以為樂，	The sage sees the suffering, the world is happy,
世間之所苦，於聖則為樂。	The suffering in the world is joy in the holy.

甚深難解法，世間疑惑生，	It is very difficult to solve, the world is puzzled,
大闇所昏沒，盲冥無所見。	Dim by the darkness, blind and see nothing.

唯有智慧者，發朦開大明，	Only the wise are the ones who are faint and enlightened,
如是甚深句，非聖孰能知，	Such a deep sentence, no one can know,
不還受身者，深達諦明了。」	Those who do not return the recipient will understand the truth. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 309 (Three Nine) Lu New SA 309 （三〇九）鹿紐


SA 309 （三〇九）鹿紐	SA 309 (Three Nine) Lu New
如是我聞：	If I smell:


一時，佛住瞻婆國揭伽池側。	For a while, the Buddha lived on the side of Jiejiachi in Zhanpo Kingdom.


爾時，尊者鹿紐來詣佛所，稽首禮足，退坐一面，白佛言：	At that time, the Venerable Lu Niu came to the Buddha's place, bowed his head and bowed his feet, retired, and the White Buddha said:
「世尊！如世尊說，有第二住，有一一住。	"The Lord! As the Lord said, there is a second residence, and there is a one-to-one residence.
彼云何第二住？	Where does Biyun live second?
云何一一住？」	Yun He lives one by one? "


佛告鹿紐：	Buddha told Lu New:
「善哉！善哉！鹿紐！能問如來如是之義。」	Goodness! Goodness! Lu Niu! Can ask the meaning of the Tathagata.


佛告鹿紐：	Buddha told Lu New:
「若眼識色可愛、樂、念、可意，長養於欲；	"If your eyes are cute, happy, thoughtful, and pleasant, you can cultivate desire;
彼比丘見已，喜樂、讚歎、繫著住，愛樂、讚歎、繫著住已，心轉歡喜，歡喜已深樂，深樂已貪愛，貪愛已阨礙。	When he sees the past, he rejoices, admires, fastens, loves, admires, fastens, and his heart turns rejoicing. The joy is already deep joy, deep happiness has greed, and greed has been hindered.
歡喜、深樂、貪愛、阨礙者，是名第二住。	Those who are happy, deeply happy, greedy, and obstructive, are the second place to live.
耳、鼻、舌、身、意亦如是說。	The same goes for ears, nose, tongue, body, and mind.
鹿紐！有如是像類比丘，正使空閑獨處，猶名第二住。	Lu New! It is like a monk, who is making free time to live alone.
所以者何？	So what?
愛喜不斷不滅故，愛欲不斷、不知者，諸佛如來說第二住。	The love and joy will never cease, and the desire for love will never cease, and those who don’t know, the Buddhas say they live second.


「若有比丘，於可愛、樂、念、可意，長養於欲色；	"If there are bhikkhus, they should be cute, happy, thoughtful, and pleasant, and grow in lust;
彼比丘見已不喜樂、不讚歎、不繫著住，不喜樂、不讚歎、不繫著住已，不歡喜，不歡喜故不深樂，不深樂故不貪愛，不貪愛故不阨礙。	When he sees that he is no longer happy, admiring, or holding, he is not happy, admiring, or holding him, he is not happy, he is not happy, he is not happy, he is not happy, he is not greedy, and he is not greedy Humiliation.
不歡喜、深樂、貪愛、阨礙者，是名為一一住。	Those who are unhappy, deeply happy, greedy, or obstructive, are named one by one.
耳、鼻、舌、身、意亦如是說。	The same goes for ears, nose, tongue, body, and mind.
鹿紐！如是像類比丘，正使處於高樓重閣，猶是一一住者。	Lu New! If you are like a monk, you are in a high-rise and heavy pavilion.
所以者何？	So what?
貪愛已盡、已知故，貪愛已盡、已知者，諸佛如來說名一一住。」	The greed is exhausted and the known is known, and the greed is exhausted and known, the Buddhas live one by one as they say. "


爾時，尊者鹿紐聞佛所說，歡喜隨喜，作禮而去。	At that time, Venerable Lu Niu heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 310 (Thirty One) Lunew SA 310 （三一〇）鹿紐


SA 310 （三一〇）鹿紐	SA 310 (Thirty One) Lunew
如是我聞：	If I smell:


一時，佛住瞻婆國揭伽池側。	For a while, the Buddha lived on the side of Jiejiachi in Zhanpo Kingdom.


爾時，尊者鹿紐來詣佛所，稽首禮足，退坐一面，白佛言：	At that time, the Venerable Lu Niu came to the Buddha's place, bowed his head and bowed his feet, retired, and the White Buddha said:
「善哉！世尊！為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」	Goodness! Lord! Say it to me that I have heard the Fa and should be a quiet place, dedicated to thinking, not letting go, and even knowing that I will not be there.


佛告鹿紐：	Buddha told Lu New:
「善哉！善哉！鹿紐！能問如來如是之義。	"Goodness! Goodness! Lu Niu! Can ask the meaning of the Tathagata.
諦聽，善思，當為汝說。」	Listen carefully, think carefully, and say it for you. "


佛告鹿紐：	Buddha told Lu New:
「若眼見可愛、樂、可意、可念，長養於欲之色；	"If you see cute, happy, pleasant, and thoughtable, you will grow up in the color of desire;
見已，彼說讚歎、繫著、欣悅，讚歎、繫著已，則歡喜集，歡喜集已則苦集。	Seeing the past, he said admiration, tie, joy, admiration, tie, then rejoice, rejoicing, then bitter.
耳、鼻、舌、身、意亦如是說。	The same goes for ears, nose, tongue, body, and mind.
鹿紐！若有比丘，眼見可愛、樂、可念、可意，長養於欲之色；	Lu New! If there are bhikkhus, they can see cute, happy, reciprocal, and agreeable, and cultivate the color of desire;
見已不欣悅、不讚歎、不繫著，不欣悅、不讚歎、不繫著故，不歡喜集，不歡喜集故則苦滅。	Seeing is no longer pleased, not admired, not tied, not pleased, not praised, not tied, therefore not happy to gather, not happy to gather, and therefore bitter.
耳、鼻、舌、身、意法亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


爾時，尊者鹿紐聞佛所說，歡喜隨喜，作禮而去。	At that time, Venerable Lu Niu heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.


爾時，尊者鹿紐聞佛說法教誡已，獨一靜處，專精思惟，不放逸住，乃至得阿羅漢，心善解脫。	At that time, Venerable Lu Niu heard the Buddha's teachings and taught him, he was alone in a quiet place, focused on thinking, not letting go, and even got an Arahant, and his heart was free.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 311 (Trinity One) Fuluna SA 311 （三一一）富樓那


SA 311 （三一一）富樓那	SA 311 (Trinity One) Fuluna
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，尊者富樓那來詣佛所，稽首禮足，退住一面，白佛言：	At that time, the Venerable Fulou came to the Buddha's place, paid tribute to the head, and stayed away. The White Buddha said:
「善哉！世尊！為我說法，我坐獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」	Goodness! Lord! To speak the Fa for me, I sit in a quiet place, concentrate on thinking, not letting go, and even knowing that I will not be there.


佛告富樓那：	Buddha told Fulou:
「善哉！善哉！能問如來如是之義。	"Goodness! Goodness! Can ask the meaning of Tathagata.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.
若有比丘！眼見可愛、可樂、可念、可意，長養欲之色；	If there is a monk! Seeing cute, cola, readable, pleasant, and lustful;
見已欣悅、讚歎、繫著，欣悅、讚歎、繫著已歡喜，歡喜已樂著，樂著已貪愛，貪愛已阨礙。	Seeing has been rejoiced, admired, tied, rejoiced, admired, tied, rejoiced, rejoiced, pleasure is craving, craving is hindered.
歡喜、樂著、貪愛、阨礙故，去涅槃遠。	Rejoice, enjoyment, greed, ecstasy, go to Nirvana.
耳、鼻、舌、身、意亦如是說。	The same goes for ears, nose, tongue, body, and mind.


「富樓那！若比丘，眼見可愛、樂、可念、可意，長養欲之色；	"Fouruna! If you are a monk, you can see cute, happy, memorable, pleasant, and lustful colors;
見已不欣悅、不讚歎、不繫著，不欣悅、不讚歎、不繫著故不歡喜，不歡喜故不深樂，不深樂故不貪愛，不貪愛故不阨礙。	Seeing is no longer pleased, not admired, not tied, not pleased, not praised, not tied, therefore not happy, not joyful, not deeply happy, not deeply joyful, not craving, and not greedy and therefore not disturbing.
不歡喜、不深樂、不貪愛、不阨礙故，漸近涅槃。	No joy, no deep joy, no greed, no ecstasy, gradually approaching Nirvana.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


佛告富樓那：	Buddha told Fulou:
「我已略說法教，汝欲何所住？」	I've talked about it briefly, where do you want to live?


富樓那白佛言：	Fu Lou Na Bai Buddha said:
「世尊！我已蒙世尊略說教誡，我欲於西方輸盧那人間遊行。」	My Lord! I have been taught by the World Honored. I want to go to the west and march in the world.


佛告富樓那：	Buddha told Fulou:
「西方輸盧那人兇惡、輕躁、弊暴、好罵。	"The western loser is vicious, impetuous, violent, and scolding.
富樓那！汝若聞彼兇惡、輕躁、弊暴、好罵、毀辱者，當如之何？」	Fu Lou! If you hear about him who is fierce, impetuous, violent, scolding, or insulting, what should you do? "


富樓那白佛言：	Fu Lou Na White Buddha said:
「世尊！若彼西方輸盧那國人，面前兇惡、訶罵、毀辱者。	"My Lord! If the West loses to the people of Lulu, the one who is vicious, scolding, and degrading in front of him.
我作是念：	I am reading:
『彼西方輸盧那人賢善智慧，雖於我前兇惡、弊暴、罵、毀辱我，猶尚不以手、石而見打擲。』	"Being defeated by the West, the man who is virtuous and wise, although he is vicious, cruel, scolding, and humiliating me before me, he still doesn't see it with his hands or stones. 』
」	!!br0ken!!

佛告富樓那：	Buddha told Fu Lou Na:
「彼西方輸盧那人但兇惡、輕躁、弊暴、罵辱，於汝則可脫，復當以手、石打擲者，當如之何？」	The person who loses in the West but is fierce, impetuous, violent, and insulting, but you can get rid of it and become a hand or stone thrower. What should you do?


富樓那白佛言：	Fu Lou Na Bai Buddha said:
「世尊！西方輸盧那人脫以手、石加於我者，我當念言：	"My Lord! The man who lost his hand in the West and added stone to me, I should say:
『輸盧那人賢善智慧，雖以手、石加我，而不用刀杖。』	"Losing, the man who is virtuous and wise, added me with his hands and stones instead of a staff. 』
」	!!br0ken!!

佛告富樓那：	Buddha told Fulou:
「若當彼人脫以刀杖而加汝者，復當云何？」	If the other person takes off the sword and adds to you, what will happen to him?


富樓那白佛言：	Fu Lou Na Bai Buddha said:
「世尊！若當彼人脫以刀杖，而加我者，當作是念：	"My Lord! If the other person takes off the staff and adds me, it is said:
『彼輸盧那人賢善智慧，雖以刀杖而加於我，而不見殺。』	"He Shulu, who is virtuous and wise, even though he was added to me with a stick, he would never kill him. 』
」	!!br0ken!!

佛告富樓那：	Buddha told Fulou:
「假使彼人脫殺汝者，當如之何？」	If the other person gets rid of the one who killed you, what should you do?


富樓那白佛言：	Fu Lou Na Bai Buddha said:
「世尊！若西方輸盧那人脫殺我者，當作是念：	"My Lord! If the person who loses in the West gets rid of me and kills me, he will say:
『有諸世尊弟子，當厭患身，或以刀自殺，或服毒藥，或以繩自繫，或投深坑；	"There are disciples of the world, you should be sick of the body, or kill yourself with a knife, or take poison, or tie yourself with a rope, or throw into a pit;
彼西方輸盧那人賢善智慧，於我朽敗之身，以少作方便，便得解脫。』	The virtuous and wise and wise man who lost to Lu from the west is free from my decayed body. 』
」	!!br0ken!!

佛言：	Buddhist words:
「善哉！富樓那！汝善學忍辱，汝今堪能於輸盧那人間住止，汝今宜去度於未度，安於未安，未涅槃者令得涅槃。」	Goodness! Fulou! You are kind to learn and endure humiliation. You are now able to live in the world of Lulu. Now you should go to the unsatisfied life, be at peace, and those who have not Nirvana will make Nirvana.


爾時，富樓那聞佛所說，歡喜隨喜，作禮而去。	At that time, Fulou heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.


爾時，尊者富樓那夜過晨朝，著衣持鉢，入舍衛城乞食，食已還出，付囑臥具，持衣鉢去，至西方輸盧那人間遊行。	At that time, Venerable Fulou, dressed in clothes and bowls, went to the acropolis and begged for food that night. The food had already been paid out. He paid for the bedding and took the clothes and bowls.
到已，夏安居，為五百優婆塞說法，建立五百僧伽藍，繩床、臥褥、供養眾具悉皆備足。	At that time, Xia Anju had established five hundred sangha for five hundred Uposai, and had enough rope beds, bedding, and supplies for the public.
三月過已，具足三明，即於彼處入無餘涅槃。	Three months have passed, with sufficient sanming, that is, there is no more nirvana there.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 312 (Three One Two) Uncle Moroka SA 312 （三一二）摩羅迦舅


SA 312 （三一二）摩羅迦舅	SA 312 (Three One Two) Uncle Moroka
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，摩羅迦舅來詣佛所，稽首禮足，退坐一面，白佛言：	At that time, Uncle Morokya came to the Buddha's place, paid homage to his head, and sat back. The White Buddha said:
「善哉！世尊！為我說法，我聞法已，獨一靜處，專精思惟，不放逸住，乃至不受後有。」	Goodness! Lord! Say it to me, I have heard the Dharma, I am alone in quietness, focused on thinking, not letting go, and even not being left behind.


爾時，世尊告摩羅迦舅言：	At that time, the Blessed One told Uncle Moroka:
「諸年少聰明利根，於我法、律出家未久，於我法、律尚無懈怠，而況汝今日年耆根熟，而欲聞我略說教誡。」	All young people are wise and have roots. It is not long before my law and law become a monk, and there is no slack in my law and law. Moreover, you are very mature today, and you want to hear about my preaching.


摩羅迦舅白佛言：	Uncle Moroka, White Buddha said:
「世尊！我雖年耆根熟，而尚欲得聞世尊略說教誡。	"My Lord! Although I am old and familiar with my roots, I still want to hear what the Lord teaches.
唯願世尊為我略說教誡，我聞法已，當獨一靜處，專精思惟，乃至自知不受後有。」	I only hope that the Blessed One will teach and teach for me. I have heard the Dharma, and I should be a quiet place, concentrating on thinking, and even knowing that I will not be in the dark. "
第二、第三亦如是請。	The second and third are the same please.


佛告摩羅迦舅：	The Buddha told Uncle Moroka:
「汝今且止！」如是再三，亦不為說。	"Let's stop now!" Repeatedly, it is not to say.


爾時，世尊告摩羅迦舅：	At that time, the Lord told Uncle Moroka:
「我今問汝，隨意答我。」	I am asking you today, answer me as you please.


佛告摩羅迦舅：	The Buddha told Uncle Moroka:
「若眼未曾見色，汝當欲見，於彼色起欲、起愛、起念、起染著不？」	If your eyes have never seen color, you should want to see it, and have desire, love, thoughts, and entanglements in that color?


答言：	Answer:
「不也，世尊！」	No, Lord!

「耳聲、鼻香、舌味、身觸、意法亦如是說。」	The same goes for ears, nose, tongue, body touch, and mind.


佛告摩羅迦舅：	The Buddha told Uncle Moroka:
「善哉！善哉！摩羅迦舅！見以見為量，聞以聞為量，覺以覺為量，識以識為量。」	Goodness! Goodness! Uncle Moroka! Seeing is measured by seeing, hearing is measured by smell, perception is measured by consciousness, and knowledge is measured by consciousness.
而說偈言：	And say the verse:


「若汝非於彼，彼亦復非此，	"If you are not there, he is also not here.
亦非兩中間，是則為苦邊。」	It is not in the middle of the two, but it is the bitter side. "


摩羅迦舅白佛言：	Uncle Moroka, White Buddha said:
「已知。	"A known.
世尊！已知。	Lord! A known.
善逝！」	Good death! "

佛告摩羅迦舅：	The Buddha told Uncle Moroka:
「汝云何於我略說法中廣解其義？」	Why does Ruyun explain its meaning in my brief explanation?


爾時，摩羅迦舅說偈白佛言：	At that time, Uncle Moroka said:


「若眼已見色，而失於正念，	"If your eyes have seen color, and you lose your righteous thoughts,
則於所見色，而取愛念相。	It depends on what you see, but takes love and thoughts.

取愛樂相者，心則常繫著，	Those who take the philharmonic form are always tied with their hearts,
起於種種愛，無量色集生。	From all kinds of love, countless colors are born.

貪欲恚害覺，令其心退減，	The greed and evil feelings make their minds diminished,
長養於眾苦，永離於涅槃。	Cultivate in the suffering of others, and leave forever in Nirvana.

見色不取相，其心隨正念，	Seeing colors and not taking phases, their minds follow righteous thoughts,
不染惡心愛，亦不生繫著。	No disgusting love, no birth.

不起於諸愛，無量色集生，	Can't afford to love all loves
貪欲恚害覺，不能壞其心。	If you are greedy, you can't hurt your heart.

小長養眾苦，漸次近涅槃，	The little long nurtures the suffering, and gradually approaches Nirvana,
日種尊所說，離愛般涅槃。	Said by the Japanese deity, Nirvana like detachment from love.

若耳聞諸聲，心失於正念，	If you hear all the sounds, your heart loses righteous thoughts,
而取諸聲相，執持而不捨。	And take all the sound phases, persevere.

鼻香舌甞味，身觸意念法，	Nose and tongue smell, body touches mind,
忘失於正念，取相亦復然。	Forget about righteous thoughts, and take the phase again.

其心生愛樂，繫著堅固住，	His heart begs love and is bound to hold firmly,
起種種諸愛，無量法集生。	From all kinds of love, countless ways to gather.

貪欲恚害覺，退滅壞其心，	The greed and the sensation of evil, retreat and destroy the heart,
長養眾苦聚，永離於涅槃。	Nurturing the crowd for a long time and gathering together, leaving forever in Nirvana.

不染於諸法，正智正念住，	Not tainted by all dharma, righteous mindfulness,
其心不染污，亦復不樂著。	His heart is not stained, and he is no longer happy.

不起於諸愛，無量法集生，	Can't afford to love all loves
貪瞋恚害覺，不退減其心。	Greed and hatred will not diminish one's heart.

眾苦隨損滅，漸近般涅槃，	All sufferings are destroyed, gradually approaching nirvana,
愛盡般涅槃，世尊之所說。」	Nirvana likes love, what the Blessed One said. "


是名世尊略說法中廣解其義。	It is widely explained in the famous saying of the world respect.


佛告摩羅迦舅：	The Buddha told Moraka Uncle:
「汝真於我略說法中廣解其義。	"You really explained the meaning in my brief.
所以者何？	So what?
如汝所說偈：	As you said:


「若眼見眾色，忘失於正念，	"If you see all colors, forget about righteous thoughts,
則於所見色，而取愛念相。」	It depends on what you see, but takes love and thoughts. "


如前廣說。	As said before.


爾時，尊者摩羅迦舅聞佛所說，歡喜隨喜，作禮而去。	At that time, the Venerable Uncle Morokya heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.


爾時，尊者摩羅迦舅於世尊略說法中廣解其義已，於獨一靜處，專精思惟，不放逸住，乃至成阿羅漢，心得解脫。	At that time, the Venerable Uncle Moraka explained his meaning in the narrative of the World Zun. In a quiet place, he focused on thinking and stayed alive, and even became an Arahant, and found relief.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 313 (Three One Three) SA 313 （三一三）經法


SA 313 （三一三）經法	SA 313 (Three One Three)
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:
「有經法，諸比丘崇向，而於經法異信、異欲、異聞、異行思惟、異見審諦忍，正知而說：	"There are Scriptures, and the monks worship them, but in the Scriptures, there are different beliefs, different desires, different hearings, different thinking, different views, and tolerance, and they say:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」	!!br0ken!!

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！唯願廣說，諸比丘聞已，當受奉行。」	Good! Lord! I only wish to speak widely, all monks have heard of it and should be practiced. "


佛告諸比丘：	Buddha told monks:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
比丘！眼見色已，覺知色而不覺色貪，我先眼識於色有貪，而今眼識於色無貪如實知。	Bhikkhu! Seeing form, perceiving form but not being greedy, I first realized that there is greed in color, but now I know that there is no greed in color, as I know.
若比丘眼見於色已，覺知色而不起色貪，覺我先眼識有貪，而言今眼識於色無貪如實知者，諸比丘！於意云何？	If the bhikkhu sees form with his eyes, and perceives form but does not develop greed, I feel that there is greed in my eyes first, so now I am aware of form without greed. Yu Yiyun He?
彼於此為有信、有欲、有聞、有行思惟、有審諦忍不？」	Here is he who has faith, desire, smell, action and thought, and can't bear it? "


答言：	Answer:
「如是，世尊！」	If so, Lord!

「歸於此法，如實正知所知所見不？」	Being attributed to this method, do you know what you know and see as it is?


答言：	Answer:
「如是，世尊！」	If so, Lord!

「耳、鼻、舌、身、意法亦如是說。	"The same goes for ears, nose, tongue, body, and mind.


「諸比丘！是名有經法，比丘於此經法崇向，異信、異欲、異聞、異行思惟、異見審諦忍，正知而說：	"Bhikkhus! It is famous for the sutras, and the monks worship the directions here, such as dissident beliefs, dissident desires, dissident hearings, dissident thinking, dissidents, judgment and tolerance, and they say:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」	!!br0ken!!

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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 314 (Three One Four) Abstinence SA 314 （三一四）斷欲


SA 314 （三一四）斷欲	SA 314 (Three One Four) Abstinence
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:
「當斷欲，斷眼欲已，眼則已斷、已知，斷其根本，如截多羅樹頭，於未來世永不復生。	"When the desire is broken, the eye is broken, and the desire is already broken, and the eye is broken, known, and the root is broken, like cutting the top of a tree, which will never come back in the future.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 315 (Three One Five) Eye Health SA 315 （三一五）眼生


SA 315 （三一五）眼生	SA 315 (Three One Five) Eye Health
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若眼生、住、轉出，則苦生、病住、老死出。	"If the eye grows, stays, and rolls out, then you suffer from suffering, staying sick, and die from old age.
耳、鼻、舌、身、意亦如是說。	The same goes for ears, nose, tongue, body, and mind.
若眼滅、息、沒，苦生則滅，病則息，死則沒。	If the eyes die, breathe, and disappear, suffering will die, illness will die, and death will die.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 316 (three one six) eyes are always SA 316 （三一六）眼是常


SA 316 （三一六）眼是常	SA 316 (three one six) eyes are always
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:
「眼無常，若眼是常者，則不應受逼迫苦，亦應說於眼欲令如是、不令如是。	"The eyes are impermanent. If the eyes are permanent, they should not be persecuted.
以眼無常故，是故眼受逼迫苦生，是故不得於眼欲令如是、不令如是。	The impermanence of the eye means that the eye is persecuted and suffers. It is not because the eye desires to make it so or not to make it so.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 317 (Three One Seven) The eyes are happy SA 317 （三一七）眼是樂


SA 317 （三一七）眼是樂	SA 317 (Three One Seven) The eyes are happy
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:
「眼苦，若眼是樂者，不應受逼迫苦，應得於眼欲令如是、不令如是，以眼是苦故，受逼迫苦，不得於眼欲令如是、不令如是。	"Eyes are painful, if the eyes are happy, they should not be persecuted and suffering, but should be obtained by the desires of the eyes, and they should not be ordered.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 318 (Three Eighteen) Eyes are me SA 318 （三一八）眼是我


SA 318 （三一八）眼是我	SA 318 (Three Eighteen) Eyes are me
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「眼非我，若眼是我者，不應受逼迫苦，應得於眼欲令如是、不令如是，以眼非我故，受逼迫苦，不得於眼欲令如是、不令如是。	"If the eye is not me, if the eye is me, you should not be persecuted and suffering, and you should have the desire to make it so or not, and you should not be persecuted and tortured by the eye.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


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


如內六入處三經，外六入處三經，亦如是說。	The same is true for the inner six entering the three sutras, and the outer six entering the three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 319 (March Nine) Know everything SA 319 （三一九）生聞一切


SA 319 （三一九）生聞一切	SA 319 (March Nine) Know 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 sacred country and only gave a tree to a lonely garden.


時，有生聞婆羅門往詣佛所，共相問訊，問訊已，退坐一面，白佛言：	At that time, some students heard that the Brahman went to the Buddha's place and asked each other. After the questioning, he retreated and said:
「瞿曇！所謂一切者，云何名一切？」	Qu Tan! What is the name of everything?


佛告婆羅門：	Buddha told Brahmin:
「一切者，謂十二入處，眼色、耳聲、鼻香、舌味、身觸、意法，是名一切。	"Everything means the twelve entrances. The look, ears, nose, tongue, body touch, and mind are everything.
若復說言此非一切，沙門瞿曇所說一切，我今捨，別立餘一切者，彼但有言說，問已不知，增其疑惑。	If it is said that this is not everything, and what Shamen Qutan said, I will give up, don't leave everything behind, but he has something to say, asks no more, and adds to his doubts.
所以者何？	So what?
非其境界故。」	It is not because of its realm. "


時，生聞婆羅門聞佛所說，歡喜隨喜奉行。	At that time, the students heard about the Brahman and heard what the Buddha said, and they followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 320 (320) SA 320 （三二〇）生聞一切有


SA 320 （三二〇）生聞一切有	SA 320 (320)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


時，有生聞婆羅門往詣佛所，面相問訊已，退坐一面，白佛言：	At that time, some students heard that the Brahman went to the Buddha's place, and after questioning each other, he sat back and said:
「瞿曇！所謂一切有，云何一切有？」	Qu Tan! The so-called everything is there, why does the cloud have everything?


佛告生聞婆羅門：	The Buddha told the Health and Brahman:
「我今問汝，隨意答我。	"I'm asking you today, please feel free to answer me.
婆羅門！於意云何？	Brahman! Yu Yiyun He?
眼是有不？」	Does the eye have it? "


答言：	Answer:
「是有，沙門瞿曇！」	Yes, Shamen Qutan!

「色是有不？」	Is there any color?


答言：	Answer:
「是有，沙門瞿曇！」	Yes, Shamen Qutan!

「婆羅門！有色、有眼識、有眼觸、有眼觸因緣生受，若苦、若樂、不苦不樂不？」	"Brahmin! Color, eye-consciousness, eye-touch, and eye-touch. The cause and condition arise and suffer. If suffering, happiness, not suffering or happiness?


答言：	Answer:
「有，沙門瞿曇！」	Yes, Shamen Qutan!

「耳、鼻、舌、身、意亦如是說」。	The same goes for ears, nose, tongue, body, and mind.


如是廣說，乃至「非其境界故。」	If it is widely said, even "not because of its state."


佛說此經已，生聞婆羅門聞佛所說，歡喜隨喜，從坐起去。	The Buddha said that this was done, and the Brahman heard what the Buddha said, rejoicing and rejoicing, from sitting up.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 321 (Three Twenty One) Hearing about all laws SA 321 （三二一）生聞一切法


SA 321 （三二一）生聞一切法	SA 321 (Three Twenty One) Hearing about all laws
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


時，有生聞婆羅門往詣佛所，共相問訊已，退坐一面，白佛言：	At that time, some students heard that the Brahmin went to the Buddha's place, and they all asked about each other, and sat back, and the White Buddha said:
「沙門瞿曇！所謂一切法，云何為一切法？」	Saman Qutan! So-called all methods, what is all the methods?


佛告婆羅門：	Buddha told Brahmin:
「眼及色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂。	"Eye and color, eye awareness, eye contact, eye contact arise and suffer from cause and condition, if suffering, if happy, not suffering or not happy.
耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，是名為一切法。	The ear, nose, tongue, body, mind, consciousness, mind touch, and mind touch are born and received by cause and condition. If suffering, if happy, not suffering or not happy, it is called everything.
若復有言此非一切法，沙門瞿曇所說一切法，我今捨，更立一切法者，此但有言數，問已不知，增其癡惑。	If there is a saying that this is not all dharmas, all dharmas that Shaman Qutan said, we will give up, and those who have established all dharmas, but there are only a few words, the question is no longer known, and the confusion will increase.
所以者何？	So what?
非其境界故。」	It is not because of its realm. "


佛說此經已，生聞婆羅門聞佛說已，歡喜隨喜，從坐起去。	The Buddha said that this sutra was already, and the Brahman had heard of the Buddha and said it had been, rejoicing and rejoicing, from sitting up.


如生聞婆羅門所問三經，有異比丘所問三經、尊者阿難所問三經、世尊法眼法根法依三經，亦如上說。	For example, the three sutras asked by the Brahmin, the three sutras asked by the different bhikkhus, the three sutras asked by the Venerable Ananda, and the three sutras of the Blessed One’s Dharma Eyes, Dharma-based Dharma, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 322 (Three Two Two) The Eye is the Inner Entry SA 322 （三二二）眼是內入處


SA 322 （三二二）眼是內入處	SA 322 (Three Two Two) The Eye is the Inner Entry
如是我聞：	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，有異比丘往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, a different monk went to the Buddha's place, inspected the Buddha's feet, retreated, and the white Buddha said:
「世尊！如世尊說，眼是內入處，世尊略說，不廣分別。	"Blessed One! As the Blessed One said, the eyes are inward and inward, and the Blessed One said slightly, there is no broad distinction.
云何眼是內入處？」	Yun He Yan is the entrance? "


佛告彼比丘：	The Buddha told Piqiu:
「眼是內入處，四大所造淨色，不可見，有對。	"The eye is the inward place, and the pure colors created by the four elements are invisible and right.
耳、鼻、舌、身內入處亦如是說。」	The same is true of the ears, nose, tongue, and entry into the body. "


復白佛言：	Fubai Buddhist words:
「世尊！如世尊說，意是內入處，不廣分別。	"The Lord! As the Lord said, the meaning is the inner place, not widely distinguished.
云何意是內入處？」	What does cloud mean to enter? "
佛告比丘：	Buddha told Bhikkhu:
「意內入處者，若心、意、識非色，不可見，無對，是名意內入處。」	Those who enter within the mind, if the mind, mind, and consciousness are not physical, invisible and unrighteous, are the entry within the name.


復問：	Repeat question:
「如世尊說，色外入處，世尊略說，不廣分別。	"As the Blessed One said, the outside of the body enters into the place, and the Blessed One said slightly, there is no wide distinction.
云何？	Yun Ho?
世尊！色外入處。」	Lord! Color outside entry. "


佛告比丘：	Buddha told Bhikkhu:
「色外入處，若色四大造，可見，有對，是名色是外入處。」	"The place of entry outside of form, if the four great creations of form, it is visible, there are right, it is the place of entry of name and form."


復白佛言：	Fubai Buddha's words:
「世尊說聲是外入處，不廣分別。	"The Blessed One said that the sound is an outside place, and it is not widely separated.
云何聲是外入處？」	What is the sound of the cloud? "


佛告比丘：	Buddha told Bhikkhu:
「若聲四大造，不可見，有對，如聲，香、味亦如是。」	If the four major components of sound are invisible, they are right, like sound, so are fragrance and taste.


復問：	Repeat question:
「世尊說觸外入處，不廣分別。	"The Blessed One said that it's not widely separated.
云何觸外入處？」	Where does the cloud touch the outside? "


佛告比丘：	Buddha told Bhikkhu:
「觸外入處者，謂四大及四大造色，不可見，有對，是名觸外入處。」	Those who touch the outside and enter are called the four great and the four major color creations, invisible, right, they are the name outside the entrance.


復問：	Repeat question:
「世尊說法外入處，不廣分別。」	The Blessed One speaks of the outside, and it is not widely different.


佛告比丘：	Buddha told Bhikkhu:
「法外入處者，十一入所不攝，不可見，無對，是名法外入處。」	For those who enter the law outside the law, they will not be taken in the 11th entrance, invisible and unrighteous. It is an entry outside the law.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 323 (three two three) six entrances SA 323 （三二三）六內入處


SA 323 （三二三）六內入處	SA 323 (three two three) six entrances
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六內入處。	"There are six entrances.
謂眼內入處，耳、鼻、舌、身、意內入處。」	It means the entrance into the eyes, the entrance into the ears, nose, tongue, body, and mind. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 324 (Three Two Four) Six Outside Entry SA 324 （三二四）六外入處


SA 324 （三二四）六外入處	SA 324 (Three Two Four) Six Outside Entry
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:
「有六外入處。	"There are six entrances.
云何為六？	Cloud What is six?
謂色是外入處，聲、香、味、觸、法是外入處，是名六外入處。」	It is said that physicality is the place of entry, sound, fragrance, taste, touch, and law are the place of entry, which is the name of the place of six exteriors. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 325 (Three Two Five) Six Consciousness SA 325 （三二五）六識身


SA 325 （三二五）六識身	SA 325 (Three Two Five) Six Consciousness
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:
「有六識身。	"There are six sense bodies.
云何為六？	What is the cloud?
謂眼識身、耳識身、鼻識身、舌識身、身識身、意識身，是名六識身。」	It is said that the body is known by the eyes, the body by the ear, the body by the nose, the body by the tongue, the body by the body, and the body by the consciousness. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 326 (three twenty six) six touches SA 326 （三二六）六觸身


SA 326 （三二六）六觸身	SA 326 (three twenty six) six touches
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:
「有六觸身。	"There are six touches.
云何為六觸身？	What is the cloud?
謂眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身，是名六觸身。」	It is said that the eyes touch the body, the ear touches the body, the nose touches the body, the tongue touches the body, the body touches the body, and the mind touches the body. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 327 (Three Two Seven) Six Recipients SA 327 （三二七）六受身


SA 327 （三二七）六受身	SA 327 (Three Two Seven) Six Recipients
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:
「有六受身。	"There are six recipients.
云何為六？	What is the cloud?
眼觸生受，耳、鼻、舌、身、意觸生受，是名六受身。」	The eyes touch the birth and the feeling, the ears, nose, tongue, body, and the mind touch the birth and the feelings, which are the six body. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 328 (Three Two Eight) Six Thinking Body SA 328 （三二八）六想身


SA 328 （三二八）六想身	SA 328 (Three Two Eight) Six Thinking Body
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六想身。	"There are six minds.
云何為六？	What is the cloud?
謂眼觸生想，耳、鼻、舌、身、意觸生想，是名六想身。」	It is said that the eye touches the mind, the ear, nose, tongue, body, and mind touch the mind, which is the name of the six minded bodies. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 329 (Three Twenty Nine) Six Thoughts SA 329 （三二九）六思身


SA 329 （三二九）六思身	SA 329 (Three Twenty Nine) Six 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 sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六思身。	"There are six minds.
云何為六？	What is the cloud?
謂眼觸生思，耳、鼻、舌、身、意觸生思，是名六思身。」	It is said that the eyes touch the thought, the ears, nose, tongue, body and mind touch the thought, which is the name of the six thought-body. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 330 (Three Thirty) Six Love Body SA 330 （三三〇）六愛身


SA 330 （三三〇）六愛身	SA 330 (Three Thirty) Six Love Body
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六愛身。	"There are six love bodies.
云何為六愛身？	What Yun is the Six Love Body?
謂眼觸生愛，耳、鼻、舌、身、意觸生愛，是名六愛身。」	It is said that the eyes touch the love, and the ears, nose, tongue, body and mind touch the love, which is the name of the six love bodies. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 331 (Three Three One) Six Thoughts SA 331 （三三一）六顧念


SA 331 （三三一）六顧念	SA 331 (Three Three One) Six 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 sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有六顧念。	"There are six thoughts.
云何為六？	What is the cloud?
謂色顧念、聲顧念、香顧念、味顧念、觸顧念、法顧念，是名六顧念。」	It is called “Let’s Gu Nian”, “Sound Gu Nian”, “Scent Gu Nian”, “Taste Gu Nian”, “Touch Gu Nian”, and “Dharma Gu Nian”. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 332 (Three Three Two) Six Covers SA 332 （三三二）六覆


SA 332 （三三二）六覆	SA 332 (Three Three Two) Six Covers
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:
「有六覆。	"There are six answers.
云何為六？	What is the cloud?
謂色有漏、是取，心覆藏；	It is said that there is leakage in color, taking, and the heart is hidden;
聲、香、味、觸、法有漏、是取，心覆藏。	The sound, fragrance, taste, touch, and dharma are leaky, and the heart is hidden.
是名六覆。」	It's the name six fu. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 333 (Three Three Three) Past SA 333 （三三三）過去


SA 333 （三三三）過去	SA 333 (Three Three Three) Past
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「過去、未來眼無常，況現在眼，多聞聖弟子如是觀者，不顧過去眼，不欣未來眼，於現在眼生厭、離欲、滅盡向。	"The past and the future are impermanent, and the situation is the present. It is often heard that the disciple of the sage is like a viewer, disregarding the past and unhappy with the future. He is disgusted, dissatisfied, and extinguished in the present.
耳、鼻、舌、身、意亦如是說。」	The same goes for ears, nose, tongue, body, and mind. "


如無常。	As impermanent.
如是苦、空、非我，亦如是說。	If it is suffering, emptiness, and non-self, the same is true.
如內入處四經、外入處四經，亦如是說。	The same is true for the four meridians of the inner entrance and the four meridians of the outer entrance.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 334 (three three four) with binding method SA 334 （三三四）有縛法


SA 334 （三三四）有縛法	SA 334 (three three four) with binding 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:
「今當為汝說法，初、中、後善，善義善味，純一滿淨，梵行清白。	"Now I shall speak for you, the beginning, the middle and the end good, good righteousness and good taste, pure and pure, and innocent Brahma.
諦聽，善思，謂有因、有緣、有縛法經。	Dily listening, good thinking, it means that there is a cause, a predestiny, and a bound Dharma.


「云何有因、有緣、有縛法經？	"Why does the cloud have a cause, predestined condition, and bound Dharma Sutra?
謂眼有因、有緣、有縛。	It means that the eyes have a cause, predestined condition, and bound.
何等為眼因、眼緣、眼縛？	What are eye causes, eye margins, and eye binding?
謂眼業因、業緣、業縛，業有因、有緣、有縛。	It is called eye karma, karma, and karma, and karma has a cause, a predestiny, and a bond.
何等為業因、業緣、業縛？	What is karma, karma, karma?
謂業愛因、愛緣、愛縛，愛有因、有緣、有縛。	It is called karmic love cause, love fate, love bondage, love has cause, fate, and bondage.
何等為愛因、愛緣、愛縛？	What is the cause of love, love fate, love bondage?
謂愛無明因、無明緣、無明縛，無明有因、有緣、有縛。	It means that love has no reason, no reason, no bound, ignorance, there is a cause, a condition, and a bound.
何等無明因、無明緣、無明縛？	How ignorant, ignorant, ignorant bound?
謂無明不正思惟因、不正思惟緣、不正思惟縛，不正思惟有因、有緣、有縛。	It is said that ignorance and unrighteous thinking about the cause, unrighteous thinking about the condition, and unrighteous thinking are bound, and unrighteous thinking has a cause, predestined and bound.
何等不正思惟因、不正思惟緣、不正思惟縛，謂緣眼、色，生不正思惟，生於癡。	What an unrighteous thinking. Cause, unrighteous thinking and condition, and unrighteous thinking are bound. It is conditional eye and form, which gives birth to unjust thinking and is born from delusion.


「緣眼、色，生不正思惟，生於癡，彼癡者是無明，癡求欲名為愛，愛所作名為業。	"Depending on the eyes, the color, and the wrong thinking, born of ignorance, the ignorant is ignorant, wanting to name love, and what love does is name karma.
如是，比丘！不正思惟因無明為愛，無明因愛，愛因為業，業因為眼。	If so, Bhikkhu! Unrighteous thinking is love because of ignorance, ignorance is love, love is karma, karma is eyes.
耳、鼻、舌、身、意亦如是說，是名有因緣、有縛法經。」	The ear, nose, tongue, body, and mind are also said to have a cause and condition, and there are bound methods. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 335 (Three Three Five) SA 335 （三三五）第一義空


SA 335 （三三五）第一義空	SA 335 (Three Three Five)
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:
「我今當為汝等說法，初、中、後善，善義善味，純一滿淨，梵行清白，所謂第一義空經。	"I should say for you, the first, middle, and later good, good righteousness, good taste, pure and pure, innocent Brahman, the so-called first righteous empty sutra.
諦聽，善思，當為汝說。	Listen carefully, think well, say it for you.


「云何為第一義空經？	"What is the first righteous empty sutra?
諸比丘！眼生時無有來處，滅時無有去處。	Bhikkhus! When the eyes are born, they have no place to come, and when they die, they have no place to go.
如是眼不實而生，生已盡滅，有業報而無作者，此陰滅已，異陰相續，除俗數法。	If it is born with false eyes, life has been extinguished, there is karma but no author, this obscurity is gone, the different obscurities continue, and the vulgar number method.
耳、鼻、舌、身、意亦如是說，除俗數法。	The same goes for ears, nose, tongue, body, and mind.
俗數法者，謂此有故彼有，此起故彼起，如無明緣行，行緣識……」廣說乃至「純大苦聚集起。	The people of the vulgar mathematics say that there is a reason for this, and there is a reason for this, such as ignorance of deeds, deeds of predestined knowledge..." It is widely said and even "pure great sufferings gather.
又復，此無故彼無，此滅故彼滅，無明滅故行滅，行滅故識滅……」如是廣說，乃至「純大苦聚滅。	Again, there is no reason for this, nothing for this, extinguishment for the other, extinguishment of ignorance, extinguishment of action, cessation of action, awareness of annihilation..." As it is said broadly, even "pure great suffering gathers and annihilates.
比丘！是名第一義空法經。」	Bhikkhu! It is the first meaning of empty law. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 336 (three thirty six) six happy trip SA 336 （三三六）六喜行


SA 336 （三三六）六喜行	SA 336 (three thirty six) six happy trip
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:
「有六喜行。	"There are Liuxixing.
云何為六？	What is the cloud?
如是。	As it is.
比丘！若眼見色喜，於彼色處行。	Bhikkhu! If you see color happiness, walk in that color.
耳聲、鼻香、舌味、身觸、意識法喜，於彼法處行。	Ear sound, nose smell, tongue smell, body touch, consciousness and joy, follow the other way.
諸比丘！是名六喜行。」	Bhikkhus! It is named Liuxixing. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 337 (Three Three Seven) Six Worries SA 337 （三三七）六憂行


SA 337 （三三七）六憂行	SA 337 (Three Three Seven) Six Worries
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:
「有六憂行。	"There are six worries.
云何為六？	What is the cloud?
諸比丘！若眼見色憂，於彼色處行。	Bhikkhus! If you see color worries, walk in that color.
耳聲、鼻香、舌味、身觸、意識法憂，於彼法處行。	Ear sound, nose smell, tongue smell, body touch, consciousness and worry, follow the other way.
諸比丘！是名六憂行。」	Bhikkhus! It's called Six Worries. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 338 (Three Three Eight) Six Houses SA 338 （三三八）六捨行


SA 338 （三三八）六捨行	SA 338 (Three Three Eight) Six Houses
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:
「有六捨行。	"There are six houses.
云何為六？	What is the cloud?
諸比丘！謂眼見色捨，於彼色處行。	Bhikkhus! Said that seeing the color house, walking in the other color.
耳聲、鼻香、舌味、身觸、意識法捨，於彼法處行，是名比丘六捨行。」	Ear sound, nose fragrance, tongue smell, body touch, consciousness dharma, practice in other dharma, it is the name bhikkhu six dharma. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 339 (three thirty-nine) Liuchangxing SA 339 （三三九）六常行


SA 339 （三三九）六常行	SA 339 (three thirty-nine) Liuchangxing
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:
「有六常行。	"There are six standing lines.
云何為六，若比丘眼見色，不苦、不樂，正念正智捨心住。	What cloud is six, if the bhikkhu sees color with his eyes, he is not bitter or unhappy, and stays in mindfulness and wisdom.
耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，捨心住正念正智，是名比丘六常行。」	Ear sound, nose smell, tongue smell, body touch, consciousness method, not suffering, unhappy, giving up the heart to live in righteous thoughts and righteousness, is the name of the monk's six constant actions. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 340 (Three to 40) Six Changxing SA 340 （三四〇）六常行


SA 340 （三四〇）六常行	SA 340 (Three to 40) Six Changxing
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:
「有六常行。	"There are six standing lines.
云何為六？	What is the cloud?
若比丘眼見色，不苦、不樂，捨心住正念正智。	If the bhikkhu sees color with his eyes, he is not bitter or unhappy, and he is willing to live in righteous thoughts and wisdom.
耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，捨心住正念正智，若比丘成就此六常行者，世間難得。」	Ear sounds, nose fragrance, tongue smell, body touch, consciousness, no bitterness, unhappiness, willingness to live in righteous thoughts and wisdom. If a monk achieves these six constant walkers, it is rare in the world. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 341 (three, four, one) Liuchangxing SA 341 （三四一）六常行


SA 341 （三四一）六常行	SA 341 (three, four, one) Liuchangxing
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:
「有六常行。	"There are six standing lines.
云何為六？	What is the cloud?
若比丘眼見色，不苦、不樂，捨心住正念正智。	If the bhikkhu sees color with his eyes, he is not bitter or unhappy, and he is willing to live in righteous thoughts and wisdom.
耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，捨心住正念正智。	Ear sounds, nose smell, tongue smell, body touch, consciousness, not bitter, unhappy, give up your heart and live righteous thoughts and wisdom.
若比丘成就此六常行者，世間難得，所應承事、恭敬、供養，則為世間無上福田。」	If a monk achieves these six standing practitioners, he is rare in the world, and he is the supreme blessed field in the world if he accepts things, respects, and supports him. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 342 (three, four, two) Six Changxing SA 342 （三四二）六常行


SA 342 （三四二）六常行	SA 342 (three, four, two) Six Changxing
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:
「有六常行。	"There are six standing lines.
云何為六？	What is the cloud?
若比丘眼見色，不苦、不樂，捨心住正念正智。	If the bhikkhu sees color with his eyes, he is not bitter or unhappy, and he is willing to live in righteous thoughts and wisdom.
耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，捨心住正念正智。	Ear sounds, nose smell, tongue smell, body touch, consciousness, not bitter, unhappy, give up your heart and live righteous thoughts and wisdom.
若比丘成就此六常行者，當知是舍利弗等。	If a monk achieves these six standing practitioners, he should know that it is Sariputra and so on.
舍利弗比丘眼見色已，不苦、不樂，捨心住正念正智。	Sariputta Bhikkhu sees color, is not bitter or unhappy, but he gives up his heart and lives righteous thoughts and wisdom.
耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，捨心住正念正智。	Ear sound, nose smell, tongue taste, body touch, consciousness, not bitter, unhappy, give up your heart and live righteous thoughts and wisdom.
舍利弗比丘成就此六常行故，世間難得，所應承事、恭敬、供養，則為世間無上福田。」	Sariputta Bhikkhu accomplishes these six perpetual deeds, which are rare in the world, and the promise, respect, and support are the supreme blessings in the world. "


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


雜阿含經卷第十三	Miscellaneous Volume 13



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 343 (three four three) Fuki SA 343 （三四三）浮彌


SA 343 （三四三）浮彌	SA 343 (three four three) Fuki
雜阿含經卷第十四	Zaagama Sutra 14
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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，尊者浮彌比丘住耆闍崛山。	At that time, the Venerable Fumi Bhikkhu lived in Qidai Mountain.


時，有眾多外道出家詣尊者浮彌所，共相問訊慶慰，共相問訊慶慰已，退坐一面，語尊者浮彌言：	At that time, there were many foreign monks and monks at the Fumi Sho, and they asked and congratulated each other, and they all sat down, and the Venerable Yu said:
「欲有所問，寧有閑暇見答與不？」	If you want to ask something, would you rather have time to answer or not?


尊者浮彌語諸外道出家：	The Venerable Fumiyuu ordination:
「隨汝所問，當為汝說。」	As you ask, take it for you.


時，諸外道出家問尊者浮彌：	At that time, the monks asked the Venerable Fumi:
「苦樂自作耶？」	Bitterness and joy, yeah?


尊者浮彌答言：	Venerable Fumi replied:
「諸外道出家說苦樂自作者，世尊說言：	"Various monks talk about suffering and happiness
『此是無記。』	"This is nothing. 』
」	!!br0ken!!

復問：	Repeat question:
「苦樂他作耶？」	Bitterness and joy, he does it?


答言：	Answer:
「苦樂他作者，世尊說言：	"Sorrow and joy, the author, the Lord said:
『此是無記。』	"This is nothing. 』
」	!!br0ken!!

復問：	Repeat question:
「苦樂自他作耶？」	Bitterness and happiness are yours?


答言：	Answer:
「苦樂自他作者，世尊說言：	"Bitterness and happiness are the author, the Lord said:
『此是無記。』	"This is nothing. 』
」	!!br0ken!!

復問：	Repeat question:
「苦樂非自非他無因作耶？」	Bitterness and happiness are not for themselves, for no reason?


答言：	Answer:
「苦樂非自非他無因作者，世尊說言：	"Sorrow and happiness are not the author, but he is not a causeless author. The Lord said:
『此是無記。』	"This is nothing. 』
」	!!br0ken!!

諸外道出家復問：	Zhuwaidao monks again asked:
「云何？	"Yun He?
尊者浮彌苦樂自作耶？	Venerable Fumi is bitter and happy?
說言無記。	He didn't remember.
苦樂他作耶？	He makes pain and joy, yeah?
說言無記。	He didn't remember.
苦樂自他作耶？	Suffering and happiness are his own?
說言無記。	He didn't remember.
苦樂非自非他無因作耶？	Suffering is not because he is not doing it without cause?
說言無記。	He didn't remember.
今沙門瞿曇說苦樂云何生？」	Today, what Shamen Qu Tan said about suffering and happiness? "


尊者浮彌答言：	Venerable Fumi replied:
「諸外道出家！世尊說苦樂從緣起生。」	Nun from the outside world! The Blessed One says that happiness and suffering arise from conditions.


時，諸外道出家聞尊者浮彌所說，心不歡喜，呵責而去。	At that time, when Venerable Fumi said that he was not happy, he blamed him.


爾時，尊者舍利弗去尊者浮彌不遠，坐一樹下。	At that time, Venerable Sariputta went to Venerable Floating not far away and sat under a tree.


爾時，尊者浮彌知諸外道出家去已，往詣尊者舍利弗所，到已，與舍利弗面相慶慰。	At that time, the Venerable Fumi knew that the various foreign roads had gone to be a monk, and he had gone to the Venerable Sariputra, and was so happy with the Sariputra.
慶慰已，以彼諸外道出家所問事，具白尊者舍利弗：	Congratulations, with the questions asked by other foreign monks, Venerable White Sariputra:
「我作此答，得不謗毀世尊！如說說、不如法說、不為是隨順法行法，得無為餘因法論者來難詰呵責不？」	I answer this, I must not slander the World-Honored One! If you talk, say, do not do, do not do what you want is to follow the law, there is nothing left to do. It's hard to blame for those who do not do so?


尊者舍利弗言：	Sayings of the Venerable Relic:
「尊者浮彌！汝之所說，實如佛說，不謗如來，如說說、如法說、法行法說，不為餘因論義者來難詰呵責。	"Venerable Fumi! What you say is as true as what the Buddha said, and do not slander the Tathagata, such as talking, saying, and practicing the law. It is hard to blame for those who don't justify the reason.
所以者何？	So what?
世尊說苦樂從緣起生故。	The Blessed One said that happiness and suffering arise from the cause.
尊者浮彌！彼諸沙門、婆羅門所問苦樂自作者，彼亦從因起生；	Venerable Fumi! The sadness and happiness asked by the Shamen and Brahmins are from the author, and he also arises from the cause;
言不從緣起生者，無有是處。	Those who do not arise from the condition have no merit.
苦樂他作、自他作、非自非他無因作說者，彼亦從緣起生；	Sufferings and pleasures are made by others, by others, and by others without cause. As the speaker, he also arises from the condition;
若言不從緣生者，無有是處。	If one does not live by predestined condition, there is no merit.
尊者浮彌！彼沙門、婆羅門所說苦樂自作者，亦緣觸生；	Venerable Fumi! According to Shamen and Brahmins, the pain and happiness come from the author, which is also caused by the origin;
若言不從觸生者，無有是處。	If you don't follow the instructions, there is no merit.
苦樂他作、自他作、非自非他無因作者，彼亦緣觸生，若言不緣觸生者，無有是處。」	Suffering and pleasure are made by others, made by others, and neither by others nor by others. There is no reason for the author, and he is also predestined to be born. If it is not destined to be born, there is no merit. "


爾時，尊者阿難去舍利弗不遠，坐一樹下，聞尊者舍利弗與尊者浮彌所論說事。	At that time, Venerable Ananda went to Sariputra not far away, sat under a tree, and heard what Venerable Sariputta and Venerable Fumi were talking about.
聞已，從座起，往詣佛所，稽首佛足，退住一面。	After hearing it, start from the seat, go to the Buddha's place, check the head of the Buddha's feet, and stand aside.
以尊者浮彌與尊者舍利弗共論說一一具白世尊。	Take the Venerable Fumi and the Venerable Sariputta to discuss the white world deity one by one.


佛告阿難：	Buddha told Ananda:
「善哉！善哉！阿難！尊者舍利弗有來問者，能隨時答。	"Goodness! Goodness! Ananda! Venerable Sariputra has people who come to ask, and can answer at any time.
善哉！舍利弗！有應時智故，有來問者，能隨時答。	Good! Sariputta! There is wisdom in response to the time, and those who ask, can answer at any time.
若我聲聞，有隨時問者，應隨時答，如舍利弗所說。	If I hear that there are people who ask at any time, I should answer at any time, as Sariputta said.


「阿難！我昔時住王舍城山中仙人住處，有諸外道出家以如是義、如是句、如是味來問於我，我為斯等以如是義、如是句、如是味而為記說，如尊者舍利弗所說。	"Ananda! I used to live in the residence of the immortals in Wangshecheng Mountain. Some foreign cultivators asked me about the righteousness, the sentence, and the taste. Said the Venerable Sariputta.


「阿難！若諸沙門、婆羅門苦樂自作，我即往彼問言：	"Ananda! If all the sandmen and brahmins make their own efforts, I will ask them:
『汝實作是說苦樂自作耶？』	"You actually mean to say that happiness and pain are yours? 』
彼答我言：	Pete I said:
『如是。』	"That's it. 』
我即問言：	I immediately asked:
『汝能堅執持此義，言是真實，餘則愚者，我所不許。	"If you can hold on to this righteousness, the words are true, but I don’t allow you to be a fool.
所以者何？	So what?
我說苦樂所起異於此。』	I say that happiness and suffering are different from this. 』
彼若問我：	Pero asked me:
『云何瞿曇所說，苦樂所起異者？』	"What Yunhe Qutan said, the difference caused by happiness and suffering? 』
我當答言：	I should answer:
『從其緣起而生苦樂。	"From its origin, suffering and happiness arise.
如是說苦他作、自他作、非自非他無因作者，我亦往彼所說如上。』	If it is said to be suffering from others, self-made, non-self-independent, and author without cause, I will say the same as above. 』
」	!!br0ken!!

阿難白佛：	Ananda White Buddha:
「如世尊所說義，我已解知，有生故有老死，非緣餘；	"As the Blessed One said righteousness, I have already understood that there are births and old ages, not fate;
有生故有老死，乃至無明故有行，非緣餘；	There is life, old age and death, and even deeds for ignorance, not by fate;
有無明故有行，無明滅則行滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」	If there is no reason, there is action, and if there is no understanding, then there is action and death, and even birth and death will cause old age, sickness, death, sorrow, sorrow, anxiety, suffering and death. "


佛說此經已，尊者阿難聞佛所說，歡喜隨喜，作禮而去。	The Buddha said that this sutra was finished, and the Venerable Ananda heard what the Buddha said.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 344 (three, four, four) SA 344 （三四四）拘絺羅


SA 344 （三四四）拘絺羅	SA 344 (three, four, 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 Kalanto Bamboo Garden in Wangshe City.
爾時，尊者舍利弗、尊者摩訶拘絺羅住耆闍崛山。	At that time, the Venerable Sariputra and the Venerable Maha Kuwan lived in Qi Haoru Mountain.


時，尊者摩訶拘絺羅晡時從禪定起，詣舍利弗所，共相慶慰，共相慶慰已，退坐一面，語尊者舍利弗：	At that time, the Venerable Maha Khululu, starting from the meditation, sacred the saripusas, congratulated each other, congratulated each other, retired, and said to the Venerable Sariputra:
「欲有所問，寧有閑暇見答與不？」	If you want to ask something, you would rather have time to answer or not?


尊者舍利弗語尊者摩訶拘絺羅：	Venerable Sariputta, Venerable Mahagu, Hula:
「仁者但問，知者當答。」	The benevolent should ask, the knowledgeable should answer.


尊者摩訶拘絺羅語尊者舍利弗言：	The words of Venerable Mahaku, the relics of the Venerable Sari:
「多聞聖弟子於此法、律，成就何法，名為見具足，直見成就，成就於佛不壞淨，來入正法，得此正法，悟此正法？」	Learn more about this Dharma and Law, what kind of Dharma can be accomplished? The name is to see the fullness, to see the accomplishment directly, to be accomplished in the Buddha, to enter the Dharma, to obtain this Dharma, to realize this Dharma?


尊者舍利弗語尊者摩訶拘絺羅：	Venerable Sariputta Venerable Maha Kula:
「多聞聖弟子於不善法如實知、不善根如實知、善法如實知、善根如實知。	"Learn more about unwholesome methods, the roots of unwholesomeness, the roots of unwholesomeness, the roots of goodness, and the roots of goodness.


「云何不善法如實知？	Why don't you know the good Dharma as it is?
不善身業、口業、意業，是名不善法，如是不善法如實知。	Unwholesome body karma, oral karma, and mental karma are called unwholesome dharma, such as unwholesome dharma know the truth.
云何不善根如實知？	Why don't clouds know the truth?
三不善根——貪不善根、恚不善根、癡不善根——是名不善根，如是不善根如實知。	The three roots of unwholesomeness-the roots of greed and unwholesomeness, the roots of unwholesomeness, and the roots of ignorance and unwholeness-are the roots of unwholesome names.


「云何善法如實知？	"Why do you know the truth?
善身業、口業、意業，是名善法，如是善法如實知。	Good body karma, oral karma, and mental karma are the name good dharma, if it is the good dharma, know the truth.
云何善根如實知？	Yun He Shangen knows the truth?
謂三善根——無貪、無恚、無癡——是名三善根，如是善根如實知。	The three good roots-no greed, no wandering, and no delusion-are the three good roots, and if they are good roots, know the truth.


「尊者摩訶拘絺羅！如是多聞聖弟子不善法如實知、不善根如實知、善法如實知、善根如實知，故於此法、律正見具足，直見成就，於佛不壞淨成就，來入正法，得此正法，悟此正法。」	Venerable Maha Kula! If you hear more about the unwholesome Dharma, know the unwholesome roots, know the good Dharma as it is, and know the good roots as it is, so that the Dharma and the law are fully understood, and the direct view is achieved, and the Buddha is not bad. , Come into the righteousness, get this righteousness, realize this righteousness.


尊者摩訶拘絺羅語尊者舍利弗：	Venerable Maha Khuyan Venerable Sariputra:
「正有此等，更有餘耶？」	"That's the case, more than that?"


尊者舍利弗言：	Sayings of the Venerable Relic:
「有。	"Have.
若多聞聖弟子於食如實知，食集、食滅、食滅道跡如實知。	If you learn more about the saint’s disciples, know the truth about food, and know the path of food collection, food destruction, and food destruction.


「云何於食如實知？	"What is cloud for food to know the truth?
謂四食。	Said four foods.
何等為四？	What is four?
一者麁摶食，二者細觸食，三者意思食，四者識食，是名為食，如是食如實知。	One eats food, two touches food carefully, three means food, and four understands food, which is named food, if food is known as it is.
云何食集如實知？	Yunheshiji knows the truth?
謂當來有愛，喜、貪俱，彼彼樂著，是名食集，如是食集如實知。	It means that there should be love, joy, and greed, and the other is happy. It is a collection of famous foods. If it is a collection of foods, know the truth.
云何食滅如實知？	Yun He Shi, knowing as it is?
若當來有愛，喜、貪俱，彼彼樂著無餘斷、捨、吐、盡、離欲、滅、息、沒，是名食滅，如是食滅如實知。	If there is love, joy, and greed, the other is happy to stop, give up, vomit, exhaust, leave desire, extinguish, breath, and disappear. It is the disappearance of the name and the food.
云何食滅道跡如實知？	Yun He Shi Ying Taoist knows the truth?
謂八聖道——正見、正志、正語、正業、正命、正方便、正念、正定，是名食滅道跡，如是食滅道跡如實知。	The Eight Sacred Paths-right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration, are the famous food and drink path, such as the food and drink path, know the truth.


「若多聞聖弟子於此食如實知、食集如實知、食滅如實知、食滅道跡如實知，是故多聞聖弟子於正法、律正見具足，直見成就，於佛不壞淨成就，來入正法，得此正法，悟此正法。」	If you hear more about the saint’s disciples who eat here to know the truth, to know the food collection as they are, to know the food extinction, and to know the path of the food, it is the reason why the saint’s disciples are full in the Dharma and the law, see the achievement directly, and the Buddha is not bad. Come into the Dhamma, get this Dhamma, realize this Dhamma.


尊者摩訶拘絺羅復問尊者舍利弗：	Venerable Maha Kuwanlua asked Venerable Sariputra again:
「正有此等，更有餘耶？」	That's the case, more than that?


尊者舍利弗言：	Venerable Relic
「尊者摩訶拘絺羅！復更有餘，多聞聖弟子於病如實知、病集如實知、病滅如實知、病滅道跡如實知。	"Venerable Maha Kula! More than ever, I will hear more about the holy disciples who know the truth about illnesses, the collection of illnesses, the extinction of illnesses, and the path of disease.


「云何有病如實知？	"Why does Yun Yun know the truth?
謂三病——欲病、有病、無明病——是名病，如是病如實知。	The three diseases—desired, sick, and ignorant—are the name diseases, and if they are, know the truth.
云何病集如實知？	Yun He disease collection truthfully know?
無明集是病集，是名病集如實知。	The ignorance set is the disease set, and the famous disease set knows the truth.
云何病滅如實知？	Yun He is dead and knows the truth?
無明滅是病滅，如是病滅如實知。	The ignorance is the death of the disease. If the disease is gone, know the truth.
云何病滅道跡如實知？	Yun He's sickness knows the truth?
謂八正道，如前說，如是病滅道跡如實知。	It is said that the Eightfold Path, as I said before, knows the path of illness as it is.


「若多聞聖弟子於病如實知、病集如實知、病滅如實知、病滅道跡如實知，故多聞聖弟子於此法、律正見具足，乃至悟此正法。」	If you hear more about the sacred disciples who know the truth about illness, the collection of diseases, the truth about the disease, and the path of the disease, if you hear more about it, the sacred disciples are full of this Dharma and the law is fully understood, and even understand this righteousness.


尊者摩訶拘絺羅問尊者舍利弗：	Venerable Maha Kuwana asked Venerable Sariputra:
「正有此等，更有餘耶？」	This is the case, more than that?


尊者舍利弗語尊者摩訶拘絺羅：	Venerable Sariputta Venerable Maha Kula:
「亦更有餘，多聞聖弟子於苦如實知、苦集如實知、苦滅如實知、苦滅道跡如實知。	"There is also more than that. It is more common to hear that the saint disciples know the truth as they are in suffering, the collection of suffering, the knowledge as they are, the extinction of suffering, and the path of suffering.


「云何苦如實知？	"Why don't you know the truth?
謂生苦、老苦、病苦、死苦、恩愛別苦、怨憎會苦、所欲不得苦，如是略說五受陰苦，是名為苦，如是苦如實知。	It means suffering from birth, suffering from old age, suffering from sickness, suffering from death, suffering from love, not suffering from grievances, and suffering from one's desires. In this case, five sufferings are called suffering, and if suffering is known as it is.
云何苦集如實知？	Why does the cloud know the truth?
當來有愛，喜、貪俱，彼彼集著，是名苦集，如是苦集如實知。	There should always be love, joy, and greed. He gathers together, which is the name of suffering, and if it is suffering, you know the truth.
云何苦滅如實知？	Why do you know the truth?
若當來有愛，喜、貪俱，彼彼染著無餘斷，乃至息、沒，是名苦滅，如是苦滅如實知。	If there should be love, joy, and greed, the other is dyed without interruption, and even the breath and noness, it is the name of suffering and death, and if it is suffering, you know the truth.
云何苦滅道跡如實知？	Why do you know the truth?
謂八聖道，如上說，是名苦滅道跡，如是苦滅道跡如實知。	The Eight Sacred Paths, as mentioned above, are known as the Taoist Path of Suffering, and the Taoist Path of Suffering is known as it is.


「多聞聖弟子如是苦如實知，苦集、苦滅、苦滅道跡如實知。	"Mostly, the saint disciple knows the truth as it is, the accumulation of suffering, the destruction of suffering, and the path of suffering.
如是聖弟子於我法、律具足正見，直見成就，於佛不壞淨成就，來入正道，得此正法，悟此正法。」	In this way, the holy disciple has the right view in our law and law, the direct view achieves, the pure achievement in the Buddha is not bad, come into the right way, obtain this right way, realize this right way. "


復問尊者舍利弗：	Ask the Venerable Sariputta again:
「正有此法，復有餘耶？」	"There is this method, and there is more?"


尊者舍利弗答言：	Venerable Sariputta replied:
「更有餘，謂多聞聖弟子老死如實知、老死集如實知、老死滅如實知、老死滅道跡如實知，如前分別經說。	"More than that, it is said that many disciples know the old death as they are, the collection of old death as the truth, the old death and death as the truth, and the old death and the deeds as the truth, as the previous separation said.
云何老死集如實知？	Yun He's old dead set truthfully know?
生集是老死集，生滅是老死滅，老死滅道跡，謂八正道，如前說，多聞聖弟子於此老死如實知，乃至老死滅道跡如實知。	The collection of life is the collection of old death, birth and death are old death and death, old death and death, the eightfold path, as mentioned before, many of the saint disciples know the truth here, and even the old death and death know the truth.
如是聖弟子於我法、律正見具足，直見成就，於佛不壞淨成就，來入正法，得此正法，悟此正法。	In this case, the holy disciple is full of our Dharma and law, sees it right, sees it directly, and achieves it in the Buddha without being corrupt, come into the Dhamma, obtain this Dhamma, realize this Dhamma.
如是生、有、取、愛、受、觸、六入處、名色、識、行，聖弟子於行如實知，行集、行滅、行滅道跡如實知。	If it is birth, being, taking, loving, receiving, touching, six points of entry, name and form, consciousness, and action, the holy disciple knows as it is in action, and knows as it is in action, gathering, extinction, and dedication.


「云何行如實知？	"How can you know the truth?
行有三種——身行、口行、意行，如是行如實知。	There are three kinds of behaviors-body behavior, oral behavior, and mind behavior.
云何行集如實知？	Yunhexingji knows the truth?
無明集是行集，如是行集如實知。	The ignorant set is the row set, and if the row set is known as it is.
云何行滅如實知？	How does the cloud know what it is?
無明滅是行滅，如是行滅如實知。	The ignorance and extinguishment is the extinguishment, so know the truth as it is.
云何行滅道跡如實知？	Where does the cloud go and vanish? Do you know the truth?
謂八聖道，如前說。	The Eight Sacred Paths are as before.
摩訶拘絺羅！是名聖弟子行如實知，行集、行滅、行滅道跡如實知，於我法、律正見具足，直見成就，於佛不壞淨成就，來入正法，得此正法，悟此正法。」	Maha Yuluo! It is a holy disciple who knows what he is doing, knowing what he is doing, doing what he is doing, doing what he is doing, and knowing what he is doing. He is full of my Dharma and law, sees the achievement straightforwardly, is not bad in the Buddha, comes to the Dhamma, obtains this Dhamma, realizes this Dhamma . "


摩訶拘絺羅復問尊者舍利弗：	Maha Kuwanluo asked the Venerable Sariputta again:
「唯有此法，更有餘耶？」	"Only this method is more surplus?"


舍利弗答言：	Sariputta replied:
「摩訶拘絺羅！汝何為逐，汝終不能究竟諸論，得其邊際。	"Mahaju Hula! What is your chasing? You can't get the margins after all the arguments.
若聖弟子斷除無明而生明，何須更求？」	If the holy disciple cuts off ignorance and becomes shining, why ask for more? "


時，二正士共論義已，各還本處。	At that time, the two sages had discussed the righteousness together, and each returned to his place.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 345 (3, 4, 5) Collection SA 345 （三四五）集生


SA 345 （三四五）集生	SA 345 (3, 4, 5) Collection
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，世尊告尊者舍利弗：	Then, the Blessed One told His Holiness Sariputta:
「如我所說，波羅延那阿逸多所問：	"As I said, Parayan Ajdaw asked:


「『若得諸法數，若復種種學，	"『If you get all the dharmas and counts, if you have multiple kinds of learning,
具威儀及行，為我分別說。』	With prestige and deeds, say separately for me. 』


「舍利弗！何等為學？	"Sariputra! What a study?
何等為法數？」	What is the law number? "


時，尊者舍利弗默然不答，第二、第三亦復默然。	At that time, the Venerable Sariputta silently did not answer, and the second and third also silently.


佛言：	Buddhist words:
「真實。	"real.
舍利弗！」	Sariputta! "

舍利弗白佛言：	Sariputta White Buddha said:
「真實。	"real.
世尊！世尊！比丘真實者，厭、離欲、滅盡向。	Lord! Lord! Bhikkhus who are real are full of disgust, desire, and extinction.
食集生，彼比丘以食故，生厭、離欲、滅盡向。	Food gathers birth, and Biqiu uses food to become bored, deprived, and extinguished.
彼食滅，是真實滅，覺知已，彼比丘厭、離欲、滅盡向，是名為學。」	He eats away, is the true disappearance, is aware of the past, and the Bhikkhu is disgusted, detached from desire, and disappeared, which is the name of learning. "


「復次，真實，舍利弗！」	Twice, true, Sariputta!

舍利弗白佛言：	Sariputta White Buddha said:
「真實。	"Really.
世尊！世尊！若比丘真實者，厭、離欲、滅盡，不起諸漏，心善解脫。	Lord! Lord! If the Bhikkhu is real, he will be disgusted, free from desire, and extinguished, without any omissions, and be free from good heart.
彼從食集生，若真實即是滅盡，覺知此已，比丘於滅生厭、離欲、滅盡，不起諸漏，心善解脫，是數法。」	He gathers life from food, and if it is true, it means extinction. Aware of this, the monk is disgusted with extinction, liberation, and extinction, without all omissions, and liberation from the heart is the method of counting. "


佛告舍利弗：	Buddha told Sariputra:
「如是，如是，如汝所說。	"If yes, if yes, as you said.
比丘於真實生厭、離欲、滅盡，是名法數。」	Bhikkhus become bored, liberated, and extinguished in reality, which is a number of names. "
如是說已，世尊即起，入室坐禪。	If so, the Blessed One rises up and sits in the room.


爾時，尊者舍利弗知世尊去已，不久，語諸比丘：	At that time, the Venerable Sariputta knew that the Blessed One had gone. Soon, the bhikkhus said:
「諸尊！我不能辯世尊初問，是故我默念住。	"Venerables! I can't argue that the Blessed One asked for the first time. That's why I keep silent.
世尊須臾復為作發喜問，我即開解如此之義，正使世尊一日一夜，乃至七夜，異句異味問斯義者，我亦悉能，乃至七夜，以異句異味而解說之。」	The Blessed One must come back for a moment to send a happy question. I will unravel the meaning of this kind. I am making the Blessed One to ask the righteous person with strange words and strange words, even Qiye, with strange words and strange smells. "


時，有異比丘往詣佛所，稽首禮足，退住一面，白佛言：	At that time, a different bhikkhu went to the Buddha's place, paid homage to his head and stood aside, the White Buddha said:
「世尊！尊者舍利弗作奇特未曾有說，於大眾中，一向師子吼言：	"Sovereign! Venerable Sariputta has never said that in a strange way, among the masses, the master has always shouted:
『我於世尊初問，都不能辯，乃至三問默然無答。	"When I first asked the Lord, I couldn't argue, and even the three questions were silent.
世尊尋復作發喜問，我即開解，正使世尊一日一夜，乃至七夜，異句異味問斯義者，我亦悉能，乃至七夜，異句異味而解說之。』	When the Blessed One is looking for a repetition to send a happy question, I will unravel it, and I am making the Blessed One ask the righteous person with a strange sentence, one day, one night, and even seven nights, and I know that it is possible, even Qiye, to explain the strange sentence. 』
」	!!br0ken!!

佛告比丘：	Buddha told Bhikkhu:
「彼舍利弗比丘實能於我一日一夜，乃至異句異味，七夜所問義中悉能，乃至七夜，異句異味而解說之。	"The Bhikkhu Sariputta can actually explain to me the strange sentence and the strange sentence, and even the strange sentence and the strange sentence in Qiye.
所以者何？	So what?
舍利弗比丘善入法界故。」	Sariputta Bhikkhu is good at entering the world of Dharma. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 346 (Three Four Six) Three Methods SA 346 （三四六）三法


SA 346 （三四六）三法	SA 346 (Three Four Six) Three Methods
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有三法，世間所不愛、不念、不可意。	"There are three methods, what the world does not love, not think about, and what is not desired.
何等為三？	What is three?
謂老、病、死。	It means old age, sickness, and death.
世間若無此三法不可愛、不可念、不可意者，如來、應、等正覺不出於世間，世間亦不知有如來、應、等正覺知見，說正法、律。	If there are no such three dharmas that are unlovable, unpredictable, and unsatisfactory, the Tathagata, the response, and other enlightenment do not come from the world, and the world does not know that there are Tathagata, the answer, and other enlightenment perceptions, saying the right law and law.
以世間有老、病、死三法不可愛、不可念、不可意故，是故如來、應、等正覺出於世間，世間知有如來、應、等正覺所知、所見，說正法、律。	The three methods of old age, sickness, and death in the world are unlovable, unrememberable, and unconscious, because the Tathagata, the response, and other enlightenment come from the world, and the world knows that there are the Tathagata, the answer, and the other enlightenment knowing and seeing. ,law.


「以三法不斷故，不堪能離老、病、死。	"Using the three methods to continue to die, it is unbearable to leave old age, sickness, and death.
何等為三？	What is three?
謂貪、恚、癡，復有三法不斷故，不堪能離貪、恚、癡。	It is called greed, aversion, and delusion, and there are three methods of constant failure, and it is unbearable to escape from greed, aversion, and delusion.
何等為三？	What is three?
謂身見、戒取、疑，復有三法不斷故，不堪能離身見、戒取、疑。	It is said that seeing, abstaining from the body, and doubting, there are three methods of constant failure, unbearable.
何等為三？	What is three?
謂不正思惟、習近邪道，及懈怠心，復有三法不斷故，不堪能離不正思惟、習近邪道及懈怠心。	It is said that unrighteous thinking, practising the evil way, and laziness, there are three methods of constant failure, and it is unbearable to be able to separate from the wrong thinking, practising the evil way and laziness.
何等為三？	What is three?
謂失念、不正知、亂心，復有三法不斷故，不堪能離失念、不正知、亂心。	It is called loss of thought, unrighteous knowledge, and chaotic mind. There are three methods of continuous failure, and it is unbearable to lose thoughts, unrighteous knowledge, and chaotic mind.
何等為三？	What is three?
謂掉、不律儀、不學戒，復有三法不斷故，不堪能離掉、不律儀、不學戒。	It is said that there are three methods of renunciation, disregarding rituals, and not learning precepts, and there are three methods of continuous failure.
何等為三？	What is three?
謂不信、難教、懈怠，復有三法不斷故，不堪能離不信、難教、嬾墮。	It is called unbelief, difficult to teach, laziness, and there are three methods of constant failure, unbearable can be separated from unbelief, difficult to teach, and lazy.
何等為三？	What is three?
謂不欲見聖、不欲聞法、常求人短，復有三法不斷故，不堪能離不欲見聖、不欲聞法、常求人短。	It is said that one does not want to see the sacred, does not want to hear the Dharma, and always asks for shortcomings, and there are three methods that continue to fail.
何等為三？	What is three?
謂不恭敬、戾語、習惡知識，復有三法不斷故，不堪能離不恭敬、戾語、習惡知識。	It is called disrespect, hostile language, and vice knowledge, and there are three methods of continuous failure, unbearable can be separated from disrespect, hostile language, and vice knowledge.
何等為三？	What is three?
謂無慚、無愧、放逸，此三法不斷故，不堪能離不恭敬、戾語、習惡知識。	It is said that there is no shame, no shame, and unrestrained, these three methods are constantly so, unbearable can be separated from disrespect, hostility, and vice knowledge.


「所以者何？	"So what?
以無慚、無愧故放逸，放逸故不恭敬，不恭敬故習惡知識，習惡知識故不欲見聖、不欲聞法、常求人短，求人短故不信、難教、戾語、嬾墮，嬾墮故掉、不律儀、不學戒，不學戒故失念、不正知、亂心，亂心故不正思惟、習近邪道、懈怠心，懈怠心故身見、戒取、疑，疑故不離貪、恚、癡，不離貪、恚、癡故不堪能離老、病、死。	Let go without shame, without shame, let go, let go, disrespect, disrespect, and accustomed to evil knowledge, accustomed to evil knowledge, do not want to see the sacred, do not want to hear the law, often ask for shortcomings, ask for shortcomings, do not believe, difficult to teach, hostile language, Lazy depravity, lazy depravity, lack of discipline, non-study of precepts, non-study of precepts, loss of thoughts, unrighteous knowledge, chaotic minds, chaotic minds resulting in wrong thoughts, habit of approaching evil ways, slack minds, slack minds resulting in views, abstentions, and doubts , Doubts are not separated from greed, ignorance, ignorance, and greed, ignorance, ignorant and unbearable can leave old age, sickness, and death.


「斷三法故，堪能離老、病、死。	"There are three ways to break it, so you can get away from old age, sickness, and death.
云何三？	Yun He San?
謂貪、恚、癡，此三法斷已，堪能離老、病、死，復三法斷故，堪能離貪、恚、癡。	It is called greed, transgression, and delusion. These three methods can be used to break away from old age, illness and death, and the three methods can be used to break away from greed, transgression and delusion.
云何三？	Yun Hesan?
謂身見、戒取、疑，此三法斷故，堪能離貪、恚、癡，復三法斷故，堪能離身見、戒取、疑。	It is said that seeing, abstaining from the body, and suspicion, these three methods are capable of breaking away from greed, trance, and delusion, and the three methods are capable of breaking away from the body to see, abstain from and doubt.
云何為三？	What is cloud three?
謂不正思惟、習近邪道、起懈怠心，此三法斷故，堪能離身見、戒取、疑，復三法斷故，堪能離不正思惟、習近邪道及懈怠心。	It is said that wrong thinking, approaching evil ways, and slackness. These three methods can be used to judge the reason, which can be able to separate from the body to see, abstain, and doubt, and the three methods can be used to judge the reason.
云何為三？	What is the cloud?
謂失念心、不正知、亂心，此三法斷故，堪能離不正思惟、習近邪道及心懈怠，復三法斷故，堪能離失念心、不正知、亂心。	It is said that the mindless mind, the unrighteous mind, and the chaotic mind. These three methods can be used to break away from the wrong thinking, the habit of approaching evil ways and the mental laxity, and the three methods can be used to break away the lost mind, unrighteous knowledge and confusion.
何等為三？	What is three?
謂掉、不律儀、犯戒，此三法斷故，堪能離失念心、不正知、亂心，復有三法斷故，堪能離掉、不律儀、犯戒。	It is said that the three methods of breaking the law, disobeying the law, and breaking the precepts, can be able to dissociate from the missing mind, the unrighteous mind, and the chaotic mind.
云何三？	Yun Hesan?
謂不信、難教、嬾墮，此三法斷故，堪能離掉、不律儀、犯戒，復有三法斷故，堪能離不信、難教、嬾墮。	It is called unbelief, difficulty in teaching, and laziness. These three methods are worthy of being dismissed, disregarding rituals, and violating the precepts. There are three methods to judge the truth, which are worthy of being able to break away from unbelief, difficulty in teaching, and laziness.
云何為三？	What is cloud three?
謂不欲見聖、不樂聞法、好求人短，此三法斷故，堪能離不信、難教、嬾墮，復三法斷故，堪能離不欲見聖、不欲聞法、好求人短。	It is said that you do not want to see the sacred, do not like to hear the Dharma, and are easy to ask for shortcomings. These three methods can be used to judge the truth, which can be separated from unbelief, difficult to teach, and lazy. .
云何為三？	What is cloud three?
謂不恭敬、戾語、習惡知識，此三法斷故，離不欲見聖、不欲聞法、好求人短，復有三法斷故，堪能離不恭敬、戾語、習惡知識。	It is called disrespect, hostile language, and habits of evil knowledge. These three methods of judging the cause, do not want to see the sacred, do not want to hear the law, and want to be short. There are three methods to judge the cause, which can be separated from disrespect, hostile language, and knowledge of evil.
云何三？	Yun Hesan?
謂無慚、無愧、放逸。	It means no shame, no shame, and let go.


「所以者何？	"So what?
以慚愧故不放逸，不放逸故恭敬順語、為善知識，為善知識故樂見賢聖、樂聞正法、不求人短，不求人短故生信、順語、精進，精進故不掉、住律儀、學戒，學戒故不失念、正知、住不亂心，不亂心故正思惟、習近正道、心不懈怠，心不懈怠故不著身見、不著戒取、度疑惑，不疑故不起貪、恚、癡，離貪、恚、癡故堪能斷老、病、死。」	To be ashamed and therefore not to let go, not to let go, so respectful and be good knowledge, for good knowledge, so happy to see the sages, to listen to the Dharma, do not ask for shortcomings Do not let go, live in the law, learn the precepts, learn the precepts so you don’t lose your mind, know righteously, stay without chaos, keep your mind right, think right, learn the right way, don’t slack your mind, and don’t see your body if your mind is not slack. To take and overcome doubts, without doubt, you cannot afford to be greedy, ignorant, and ignorant. Leaving greed, ignorance, and ignorance can end old age, illness, and death. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 347 (three forty seven) must be deep SA 347 （三四七）須深


SA 347 （三四七）須深	SA 347 (three forty seven) must be 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 bamboo garden in the city of Kalanto.
若王、大臣、婆羅門、長者、居士及餘世人所共恭敬、尊重、供養，佛及諸聲聞眾大得利養，衣被、飲食、臥具、湯藥；	If the king, ministers, brahmins, elders, laymen and the rest of the world are respected, respected, and supported, the Buddha and all the people will benefit greatly, clothing, food, bedding, soup and medicine;
都不恭敬、尊重、供養眾邪異道衣被、飲食、臥具、湯藥。	They are not respectful, respectful, and provide for the evil spirits, clothing, food, bedding, and decoction.


爾時，眾多異道聚會未曾講堂，作如是論：	At that time, many unfaithful gatherings had not lectured in the classroom, and they made the following statement:
「我等昔來常為國王、大臣、長者、居士及餘一切之所奉事，恭敬供養衣被、飲食、臥具、湯藥，今悉斷絕，但恭敬供養沙門瞿曇、聲聞大眾衣被、飲食、臥具、湯藥。	"I used to serve kings, ministers, elders, lay persons, and everything else. I respectfully provide clothing and quilts, food, bedding, and decoctions. Today, I have all cut off, but I respectfully provide Shamen Qutan and hear about the clothing and quilts of the public. , Bedding, decoction.
今此眾中，誰有智慧、大力，堪能密往詣彼沙門瞿曇眾中出家，聞彼法已，來還廣說，我等當復用彼聞法化諸國王、大臣、長者、居士，令其信樂，可得還復供養如前？」	Today, who is wise and powerful among the people, who can be a monk among the people of Shamen and Qutan. Hearing about the law, he came and said, I should wait to learn from the law to transform the kings, ministers, elders, and lay persons. His Xinle, can he return to support as before? "


時，有人言：	When someone said:
「有一年少，名曰須深，聰明黠慧，堪能密往沙門瞿曇眾中出家，聽彼法已，來還宣說。」	One year I was young, his name was deep beard, smart and Huihui, and he was able to become a monk among the Shamen Qutans, listen to the law, and even preached.


時，諸外道詣須深所，而作是言：	At that time, the foreign dao must be deep, but the words are:
「我今日大眾聚集未曾講堂，作如是論：	"I haven’t lectured in the public gathering today, and I have said this:
『我等先來為諸國王、大臣、長者、居士及諸世人之所恭敬奉事，供養衣被、飲食、臥具、湯藥，今悉斷絕，國王、大臣、長者、居士及諸世間悉共奉事沙門瞿曇、聲聞大眾。	"We will first come to serve the kings, ministers, elders, laymen, and the people of the world respectfully, and provide clothing, food, bedding, soup and medicine. Today, we are all cut off. Kings, ministers, elders, laymen and all the world will serve together. It's about Shamen Qutan and the public.
我此眾中，誰有聰明黠慧，堪能密往沙門瞿曇眾中出家學道，聞彼法已，來還宣說，化諸國王、大臣、長者、居士、令我此眾還得恭敬、尊重、供養？』	Among my people, who has the wisdom and wisdom, can be a monk to learn the Taoism secretly among the Shamen Qutan people, hear the law, and come and declare that to make all the kings, ministers, elders, and lay people, I must respect and respect the people. ,support? 』
其中有言：	Among them:
『唯有須深聰明黠慧，堪能密往瞿曇法中出家學道，聞彼說法，悉能受持，來還宣說。』	"Only one must be deep, wise, and Huihui, who can be a monk and learn Taoism secretly in the Qu Tan Dharma. Hearing what he said, he can stand it, and he still declares. 』
是故我等故來相請，仁者當行。」	So I wait for the reason to invite you, and the benevolent should do it. "


時，彼須深默然受請，詣王舍城迦蘭陀竹園。	At that time, Hexu was invited silently, the king of Shecheng Jialantuo Bamboo Garden.


時，眾多比丘出房舍外露地經行。	At that time, many bhikkhus walked outside the house.
爾時，須深詣眾多比丘，而作是言：	At that time, it was necessary to understand many bhikkhus deeply, and said:
「諸尊！我今可得於正法中出家受具足，修梵行不？」	Venerable deities! I can become a monk in the Fa-rectification and receive fullness and practice Sanskrit?


時，眾多比丘將彼須深詣世尊所，稽首禮足，退住一面，白佛言：	At that time, many bhikkhus took his beard deeply into the place of the Blessed One, consecrated their heads and feet, and stepped back. The White Buddha said:
「世尊！今此外道須深欲求於正法中出家受具足，修梵行。」	Blessed One! Today, the Dao must deeply desire to become a monk in the Dharma, and practice the Brahma.


爾時，世尊知外道須深心之所念，告諸比丘：	At that time, the Blessed One knew that the outside world must be read deeply, and told the monks:
「汝等當度彼外道須深，令得出家。」	When you wait, you must be deep, so that you can get home.
時，諸比丘願度須深。	At that time, the bhikkhus wanted to be deep.


出家已經半月，有一比丘語須深言：	It has been half a month since I became a monk, and there is a Bhikkhu who must speak deeply:
「須深當知，我等生死已盡，梵行已立，所作已作，自知不受後有。」	It must be well understood that we have waited until life and death are over, the Brahma has been established, what we have done has been done, and we know that we will not have the future.


時，彼須深語比丘言：	At that time, he must speak deeply in the Bhikkhu language:
「尊者！云何？	"Venerable! Yun He?
學離欲、惡不善法，有覺有觀，離生喜樂，具足初禪，不起諸漏，心善解脫耶？」	Learn to liberate from desires, evil and unwholesome methods, have awareness and insights, be free of joy, have sufficient initial jhana, can not afford all omissions, and be free from good intentions? "


比丘答言：	Bhikkhu replied:
「不也，須深！」	No, it must be deep!

復問：	Reply:
「云何？	"Yun He?
離有覺有觀，內淨一心，無覺無觀，定生喜樂，具足第二禪，不起諸漏，心善解脫耶？」	There is insight without awareness, one mind within, no awareness without insight, contemplation and joy, with the second jhana, without any omissions, and the mind is kind and free? "


比丘答言：	Bhikkhu replied:
「不也，須深！」	No, it must be deep!

復問：	Repeat question:
「云何？	"Yun He?
尊者離喜，捨心住正念正智，身心受樂，聖說及捨，具足第三禪，不起諸漏，心善解脫耶？」	The Venerable is free from happiness, gives up the mind and lives righteous thoughts and righteousness, enjoys the mind and body, says the sacrament of the holy, possesses the third jhana, does not have all the omissions, and the heart is kind and free? "


答言：	Answer:
「不也，須深！」	"No, it must be deep!"

復問：	Repeat question:
「云何？	"Yun He?
尊者離苦息樂，憂喜先斷，不苦不樂捨，淨念一心，具足第四禪，不起諸漏，心善解脫耶？」	The Venerable is free from suffering, rest and happiness, first break from sorrow and joy, not to suffer or not to give up, pure mind and one mind, with the fourth jhana, without all omissions, and the heart is kind and free? "


答言：	Answer:
「不也，須深！」	No, it must be deep!

復問：	Reply:
「若復寂靜解脫起色、無色，身作證具足住，不起諸漏，心善解脫耶？」	If the silence is restored, it will become colorless and colorless, and be sufficient to testify without any omissions, and be free from the kindness?


答言：	Answer:
「不也，須深！」	No, it must be deep!

須深復問：	Need to ask deeply:
「云何？	"Yun He?
尊者所說不同，前後相違。	The words of the Venerable are different and contradictory.
云何不得禪定而復記說？」	Why shouldn't Yun meditate and re-record it? "


比丘答言：	Bhikkhu replied:
「我是慧解脫也。」	"I am Hui Jie Shi."


作是說已，眾多比丘各從座起而去。	What is said is done, many bhikkhus each left from the seat.


爾時，須深知眾多比丘去已，作是思惟：	At that time, you must be well aware of the fact that many bhikkhus have gone, and they should think:
「此諸尊者所說不同，前後相違，言不得正受，而復記說自知作證。」	The sayings of these venerables are different and contradictory. The words cannot be treated rightly, and the repetition says they know to testify.
作是思惟已，往詣佛所，稽首禮足，退住一面，白佛言：	To do is to think about the past, go to the place of Buddha, pay homage to the head, stand aside, and the White Buddha said:
「世尊！彼眾多比丘於我面前記說：	"My Lord! The many bhikkhus wrote before me:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, and what has been done has been done, and I know that I will not be there. 』
我即問彼尊者：	I asked him:
『得離欲、惡不善法，乃至身作證，不起諸漏，心善解脫耶？』	『Get free from desire, evil and unwholesome methods, and even testify by your own example, without all omissions, and liberation from good intentions? 』
彼答我言：	He answered me:
『不也，須深！』我即問言：	"No, it must be deep! 』I immediately asked:
『所說不同，前後相違，言不入正受，而復記說，自知作證。』	"Speaking is different, before and after, the words are inconsistent with the right feelings, and the repetition said, knowing to testify. 』
彼答我言：	He answered me:
『得慧解脫。』	『Get wisdom and liberate. 』
作此說已，各從座起而去。	Having said that, each one starts from the seat.
我今問世尊：	I ask the Lord today:
『云何彼所說不同，前後相違，不得正受，而復說言：	"Yun Hebi said differently, contradicted before and after, and can't accept it righteously, and then speak again:
「自知作證。」	Knowledge to testify.
？』」	? 』」

佛告須深：	The Buddha's report must be deep:
「彼先知法住，後知涅槃。	"The prophet abides, and then knows Nirvana.
彼諸善男子獨一靜處，專精思惟，不放逸法，離於我見，不起諸漏，心善解脫。」	The good men are alone in a quiet place, concentrating on thinking, not letting go of the law, being separated from my vision, being free from omissions, and having a good heart. "


須深白佛：	Xu Shen White Buddha:
「我今不知先知法住，後知涅槃。	"I don't know the prophet Dhamma, but Nirvana later.
彼諸善男子獨一靜處，專精思惟，不放逸法，離於我見，不起諸漏，心善解脫。」	The other good men are alone in quietness, concentrating on thinking, not letting go, away from my vision, not having any omissions, and being kind and free. "


佛告須深：	The Buddha's report must be deep:
「不問汝知不知，且自先知法住，後知涅槃。	"Don't ask whether you know or not, but live from the prophet and know Nibbana later.
彼諸善男子獨一靜處，專精思惟，不放逸住，離於我見，心善解脫。」	The benevolent men are alone in quiet, concentrating on thinking, not letting go, leaving me to see, and being kind and free. "


須深白佛：	Xu Shen White Buddha:
「唯願世尊為我說法，令我得知法住智，得見法住智。」	Only hope that the Blessed One will speak the Fa for me, so that I can learn that the Dhamma lives in the wisdom, and see the Dhamma in the wisdom.


佛告須深：	Buddha's report must be deep:
「我今問汝，隨意答我。	"I am asking you today, answer me as you please.
須深！於意云何？	Must be deep! Yu Yiyun What?
有生故有老死，不離生有老死耶？」	There is old age and death, but there is old age and death if you live? "


須深答曰：	The deep answer is:
「如是，世尊！」	If so, Lord!

「有生故有老死，不離生有老死。	"There is death and old age, and there is old age and death if you are not separated from life.
如是生、有、取、愛、受、觸、六入處、名色、識、行、無明，有無明故有行，不離無明而有行耶？」	If it is birth, being, taking, loving, receiving, touching, six places, name and form, consciousness, action, ignorance, there is action without understanding, and there is action without ignorance? "


須深白佛：	Xu Shen White Buddha:
「如是，世尊！有無明故有行，不離無明而有行。」	If so, Lord! There is action without ignorance, and action without ignorance.


佛告須深：	The Buddha's report must be deep:
「無生故無老死，不離生滅而老死滅耶？」	There is no birth, so there is no old age and death, and no birth and death but old age and death?


須深白佛言：	Must be deeply white
「如是，世尊！無生故無老死，不離生滅而老死滅。」	If so, Lord! There is no birth or death, no birth and death, and death and death.


「如是，乃至無無明故無行，不離無明滅而行滅耶？」	If so, even if there is no ignorance, there is no action, and you can die without ignorance and disappear?


須深白佛：	Xu Shen White Buddha:
「如是，世尊！無無明故無行，不離無明滅而行滅。」	If so, Blessed One! There is no ignorance, so there is no action, and you can die without ignorance.


佛告須深：	The Buddha's report must be deep:
「作如是知、如是見者，為有離欲、惡不善法，乃至身作證具足住不？」	Is it sufficient to be the one who knows and sees in order to have renunciation, evil or unwholesome law, and even testify?


須深白佛：	Deep White Buddha:
「不也，世尊！」	No, Lord!

佛告須深：	The Buddha's report must be deep:
「是名先知法住，後知涅槃。	"He is a prophet who knows Nirvana afterwards.
彼諸善男子獨一靜處，專精思惟，不放逸住，離於我見，不起諸漏，心善解脫。」	The benevolent men are alone in a quiet place, concentrating on thinking, not letting go, away from my vision, not having any omissions, and being kind and free. "


佛說此經已，尊者須深遠塵離垢，得法眼淨。	The Buddha said that this sutra is complete.


爾時，須深見法得法，覺法度疑，不由他信，不由他度，於正法中心得無畏，稽首佛足，白佛言：	At that time, you must see the Dharma deeply and obtain the Dharma, feel the Dharma to overcome doubts, not to believe in or save from others, to be fearless at the center of the Dharma, to contemplate the Buddha's feet, and the white Buddha said:
「世尊！我今悔過，我於正法中盜密出家，是故悔過。」	World Honored One! I regret it today. I have stolen secrets and became a monk during the Fa-rectification, so I regret it.


佛告須深：	The Buddha's report must be deep:
「云何於正法中盜密出家？」	"Why does the cloud steal secrets in the Fa-rectification?"


須深白佛言：	Xu Shenbai Buddha's words:
「世尊！有眾多外道來詣我所，語我言：	"My Lord! There are many outsiders who come to our firm, and say:
『須深當知，我等先為國王、大臣、長者、居士及餘世人恭敬供養，而今斷絕，悉共供養沙門瞿曇、聲聞大眾。	"It must be well known that we first provided for the king, ministers, elders, lay persons and the rest of the world respectfully, but now we are cut off, and we all support the Shamen Qutan and the public.
汝今密往沙門瞿曇、聲聞眾中出家受法，得彼法已，還來宣說我等，當以彼聞法教化世間，令彼恭敬供養如初。』	Today, you go to the Shamen Qutan and the people who hear you to become a monk and receive the Dharma, and you have obtained the other Dharma. I also come to declare that we should teach the world by hearing the Dharma and make him respectful and support him. 』
是故，世尊！我於正法、律中盜密出家，今日悔過，唯願世尊聽我悔過，以哀愍故。」	Yes, therefore, Lord! I was a monk by stealing secrets from the Dhamma and the law. I regretted it today. I only hope that the Blessed One will listen to me and mourn the past. "


佛告須深：	Buddha's report must be deep:
「受汝悔過，汝當具說：	"After you regret it, you must say:
『我昔愚癡、不善、無智，於正法、律盜密出家，今日悔過，自見罪、自知罪，於當來世律儀成就，功德增長，終不退減。』	"I used to be foolish, unkind, and ignorant. I became a monk in the Dharma-rectification and law-stealing secrets. Today I repented. I saw and convicted myself of sin. I will achieve the law and rituals in the next life. 』
所以者何？	So what?
凡人有罪，自見、自知而悔過者，於當來世律儀成就，功德增長，終不退減。」	A mortal who is guilty, sees it, knows it, and repents, will be able to achieve his or her merits in the coming life, and his merits will increase, but it will not decline. "


佛告須深：	The Buddha's report must be deep:
「今當說譬，其智慧者，以譬得解。	"Speaking of analogy today, the wise one can understand it by analogy.
譬如國王有防邏者，捉捕盜賊，縛送王所，白言：	For example, the king has guards, catches thieves, and sends the king's residence, saying:
『大王！此人劫盜，願王處罪。』	"The King! This person robbed and robbed, may the king be punished. 』
王言：	Wang Yan:
『將罪人去，反縛兩手，惡聲宣令，周遍國中，然後將出城外刑罪人處，遍身四體，劖以百矛。』	"Go to the sinner, tie both hands back, declare the evil voice, go all over the country, and then punish the sinner outside the city, all over the body, with a hundred spears. 』
彼典刑者受王教令，送彼罪人，反縛兩手，惡聲宣唱，周遍城邑，將出城外刑罪人處，遍身四體，劖以百矛。	The person who was tortured by Pedian was ordered by the king to send him the sinner, bound his hands, sang with evil voices, went around the city, and punished the sinner outside the city, all over his body, with a hundred spears.
日中，王問：	In Japan, Wang asked:
『罪人活耶？』	"Sinner lives? 』
臣白言：	Chen Baiyan:
『活。』	"live. 』
王復勅臣：	Minister Wang Fu:
『復劖百矛。』	"A hundred spears again. 』
至日晡時，復劖百矛，彼猶不死。」	At the time of Sun Qiao, he will still be immortal with a hundred spears. "


佛告須深：	The Buddha's notice must be deep:
「彼王治罪，劖以三百矛，彼罪人身寧有完處如手掌不？」	The king used three hundred spears to condemn the crime. Wouldn't the sinner's body be like the palm of his hand?


須深白佛：	Xu Shen White Buddha:
「無也，世尊！」	Nothing, Lord!

復問須深：	The reply must be deep:
「時彼罪人，劖以三百矛因緣，受苦極苦劇不？」	When the sinner, he used three hundred spears to suffer because of fate. Isn't it terrible?


須深白佛：	Xu Shen White Buddha:
「極苦。	"Extremely bitter.
世尊！若劖以一矛，苦痛難堪，況三百矛，當可堪忍？」	Lord! If you use one spear, the pain is embarrassing, and if you use three hundred spears, should it be bearable? "


佛告須深：	The Buddha's notice must be deep:
「此尚可耳，若於正法、律盜密出家，盜受持法，為人宣說，當受苦痛倍過於彼。」	This is okay. If you renounce the family in the Dhamma, the law thief secretly, steal and hold the Dhamma, declare to others that you should suffer more than the other.


佛說是法時，外道須深漏盡意解，佛說此經已，尊者須深聞佛所說，歡喜奉行。	When the Buddha says that it is the Dharma, the outer path must be fully understood. The Buddha said that this sutra has been completed. The venerable person must listen to the Buddha's words deeply and practice it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 348 (Three Forty Eight) Ten Force SA 348 （三四八）十力


SA 348 （三四八）十力	SA 348 (Three Forty Eight) Ten Force
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:
「如來成就十種力，得四無畏，知先佛住處，能轉梵輪，於大眾中震師子吼言：	"Tathagata achieves ten powers, four fearlessness, the residence of the Buddha, and the ability to turn the Brahma wheel. The master shouted to the public:
『此有故彼有，此起故彼起，謂緣無明行……』」廣說乃至「『純大苦聚集，純大苦聚滅。』	There is a reason, there is another, and then there is another, that is due to ignorance..."" It is widely said that ""Pure great suffering gathers, pure great suffering gathers and disappears.
諸比丘！此是真實教法顯現，斷生死流，乃至其人悉善顯現。	Bhikkhus! This is the manifestation of the true teachings, the death of life and death, and even the manifestations of the people.
如是真實教法顯現，斷生死流，足令善男子正信、出家，方便修習，不放逸住，於正法、律精勤苦行，皮筋骨立，血肉枯竭；	If the true teachings are revealed, life and death will be cut off, so that good men can believe and become a monk, easy to practice, not letting go, and practicing asceticism and asceticism in the law and law.
若其未得所當得者，不捨慇懃精進，方便堅固堪能。	If he does not get what he deserves, he is not willing to be diligent, convenient and strong.
所以者何？	So what?
懈怠苦住，能生種種惡不善法，當來有結，熾然增長，於未來世生、老、病、死，退其大義故。	Laziness and bitterness can produce all kinds of evil and unwholesome laws, which should have knots, and grow rapidly, and retreat from the righteous cause of birth, old age, sickness, and death in the future life.
精進樂獨住者，不生種種惡不善法，當來有結，熾然苦報，不於未來世增長生、老、病、死，大義滿足，得成第一教法之場。	Diligent and happy living alone, do not produce all kinds of evil and unwholesome dharma, they should be knotted, retribution blatantly, do not grow life, old age, sickness, and death in the future life, and are satisfied with righteousness and become the first teaching field.
所謂大師面前，親承說法，寂滅涅槃，菩提正向，善逝、正覺。	In front of the so-called master, pro-inheritance, nirvana, nirvana, bodhisattva, good death, enlightenment.
是故，比丘！當觀自利、利他、自他俱利，精勤修學，我今出家，不愚不惑，有果有樂，諸所供養衣服、飲食、臥具、湯藥者，悉得大果、大福、大利，當如是學。」	Yes, Bhikkhu! Observe self-interest, altruism, and self-interest, diligently study, I am a monk today, not foolish, fruitful and happy. All those who provide clothes, food, bedding, and decoctions will know great fruits, great blessings, and great benefits. Learn the same. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 349 (Three Forty Nine) Holy Place SA 349 （三四九）聖處


SA 349 （三四九）聖處	SA 349 (Three Forty Nine) Holy Place
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，世尊告諸比丘：	At that time, the Blessed One told the monks:
「善來比丘！善出家、善得己利，曠世時時得生聖處，諸根具足，不愚不癡，不須手語，好說、惡說堪能解義。	"Good come monk! Good monks, good self-interests, masters of the world always live in the holy place, the roots are sufficient, not stupid or ignorant, no sign language, easy to speak, evil words can be explained.
我今於此世作佛——如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，說法寂滅、涅槃、菩提正向、善逝、等正覺。	I am now a Buddha in this world-Tathagata, Respond, Waiting for Enlightenment, Enlightenment, Enlightenment, Good Death, World Interpretation, Supreme Master, Tuning Husband, Master of Heaven, Buddha World-Honor, saying death, nirvana, bodhicitta Xiang, good death, and other enlightenment.
所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集，無明滅則行滅，乃至純大苦聚滅。	The so-called this, therefore, there is, this arises and therefore arises, that is due to ignorance of action, condition of consciousness, and even the gathering of pure great suffering, and the extinguishment of ignorance leads to destruction, and even pure great suffering.


「諸比丘！難得之處已得，生於聖處，諸根具足，乃至純大苦聚集，純大苦滅。	"Bhikkhus! The rare place has been found, born in the holy place, the roots are full, and even the pure great sufferings gather, and the pure great sufferings die.
是故，比丘！當如是學，自利、利他、自他俱利。	So, Bhikkhu! Learn like this, self-interested, altruistic, and self-interested.
如是出家，不愚不癡，有果有樂，有樂果報，供養衣服、飲食、臥具、湯藥者，悉得大果、大福、大利。	If you are a monk, you are neither stupid nor ignorant, fruitful and happy, and happy fruit is rewarded. Those who provide clothes, food, bedding, and decoction will learn of great fruit, great blessing, and great benefit.
是故，比丘！當如是學。」	Yes, Bhikkhu! Learn the same. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 350 (Three-Fifty) Holy Son SA 350 （三五〇）聖第子


SA 350 （三五〇）聖第子	SA 350 (Three-Fifty) Holy Son
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:
「多聞聖弟子不作是念：	"Sacred disciples do not read,
『何所有故此有？	"Why is there so?
何所起故此起？	Where did it start?
何所無故此無？	Why is there no reason?
何所滅故此滅？』	What is extinct and therefore extinct? 』
然彼多聞聖弟子知所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」	However, the disciples of Peter know the so-called so-called this, therefore, there is, this is therefore the other, that is due to the ignorance of deeds, and even the gathering of pure great suffering, the extinguishment of ignorance, the demise of deeds, and even the gathering of pure great suffering. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 351 (Three Five One) Mao Shiluo SA 351 （三五一）茂師羅


SA 351 （三五一）茂師羅	SA 351 (Three Five One) Mao Shiluo
如是我聞：	If I smell:


一時，尊者那羅、尊者茂師羅、尊者殊勝、尊者阿難住舍衛國象耳池側。	For a while, Venerable Nara, Venerable Mao Shiluo, Venerable Supreme, and Venerable Ananda lived on the side of the ear pool of the Sravasti Elephant.


爾時，尊者那羅語尊者茂師羅言：	At that time, the Venerable Mao Shi Luo Yan, the Venerable Narorian:
「有異信、異欲、異聞、異行覺想、異見審諦忍，有如是正自覺知見生，所謂生故有老死，不離生有老死耶？」	There are dissident beliefs, dissident desires, dissidents, dissident perceptions, dissidents, and forbearance, just like being consciously aware of life. The so-called birth has old age and death, but life has old age and death?
尊者茂師羅言：	Venerable Mao Shi Luo Yan:
「有異信、異欲、異聞、異行覺想、異見審諦忍，有如是正自覺知見生，所謂有生故有老死，不異生有老死。	"There are dissident beliefs, dissident desires, dissident hearings, dissident perceptions, dissident perceptions and forbearance, just like being consciously aware of life, the so-called so-called birth and death, not dissimilarity and death.
如是說有。」	So yes. "


「尊者茂師羅！有異信，乃至異忍，得自覺知見生，所謂有滅、寂滅、涅槃耶？」	Venerable Mao Shiluo! If you have different beliefs, and even tolerance, you have to consciously see life. The so-called death, death, and Nirvana?


尊者茂師羅答言：	Venerable Mao Shiluo replied:
「有異信，乃至異忍，得自覺知見生，所謂有滅、寂滅、涅槃。」	If there is dissent, and even tolerance, one must consciously know that there is life, the so-called death, death, and Nirvana.


復問：	Repeat question:
「尊者茂師羅！有滅則寂滅、涅槃，說者汝今便是阿羅漢，諸漏盡耶？」	Venerable Mao Shiluo! When there is extinction, there is death and nirvana. The speaker is now an Arahant, and all the omissions are exhausted?


尊者茂師羅默然不答，第二、第三問亦默然不答。	Venerable Mao Shi Luo did not answer silently, nor did he answer the second and third questions.


爾時，尊者殊勝語尊者茂師羅：	At that time, the Venerable Venerable Mao Shi Luo:
「汝今且止，我當為汝答尊者那羅。」	Let's stop now, I shall answer Venerable Nara for you.


尊者茂師羅言：	Venerable Mao Shi Luo Yan:
「我今且止，汝為我答。」	I'll stop now, you answer for me.


爾時，尊者殊勝語尊者那羅：	At that time, the Venerable Venerable Naluo said:
「有異信，乃至異忍，得自覺知見生，所謂有滅則寂滅、涅槃。」	If there is disagreement, and even tolerance, one must be consciously aware of life. The so-called extinction means death and nirvana.


時，尊者那羅問尊者殊勝言：	At that time, Venerable Nara asked Venerable to say:
「有異信，乃至異忍，得自覺知見生，所謂有滅則寂滅、涅槃者，汝今便是漏盡阿羅漢耶？」	Those who have dissident beliefs and even tolerances can be consciously aware of life. The so-called extinguishment leads to nirvana and nirvana. Do you miss out Arahant?


尊者殊勝言：	His Excellency said:
「我說有滅則寂滅、涅槃，而非漏盡阿羅漢也。」	When I say there is extinction, then there is death and nirvana, instead of omitting the arahant.


尊者那羅言：	Venerable Na Luoyan:
「所說不同，前後相違，如尊者所說，有滅則寂滅、涅槃，而復言非漏盡阿羅漢耶？」	Speaking is different, contrary to the previous one. As the Venerable said, if there is annihilation, there is nirvana and nirvana, and repetition does not leave out the arahant?


尊者殊勝語尊者那羅言：	Venerable Supreme Words Venerable Naluyan:
「今當說譬，夫智者以譬得解，如曠野路邊有井，無繩無罐，得取其水。	"Let's talk about analogy today. The wise man can use analogy to get the solution. If there is a well on the roadside in the wilderness, there is no cord or can, and you have to get the water.
時，有行人，熱渴所逼，繞井求覓，無繩無罐，諦觀井水，如實知見，而不觸身。	At times, there are pedestrians, forced by thirst, to search around the well, cordless and tankless, observing the well water, truthfully knowing and seeing, without touching the body.
如是，我說有滅則寂滅、涅槃，而自不得漏盡阿羅漢。」	If so, I said that when there is extinction, there is nirvana and nirvana, and I can't miss the arahant. "


爾時，尊者阿難語尊者那羅言：	At that time, the Venerable Ananda Language Venerable Narayan:
「彼尊者殊勝所說，汝復云何？」	"His Venerable said, what do you Fuyun?"


尊者那羅語尊者阿難言：	Venerable Nara Language Venerable Ananda:
「尊者殊勝善說真實，知復何言。」	The Venerable is superior in speaking truth, knowing what to say.


時，彼正士各各說已，從座起去。	At that time, Peter Zhengshi said that he had each one, and got up from his seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 352 (Three Five Two) Salmon Brahman SA 352 （三五二）沙門婆羅門


SA 352 （三五二）沙門婆羅門	SA 352 (Three Five Two) Salmon Brahman
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若諸沙門、婆羅門於法不如實知，法集、法滅、法滅道跡不如實知，彼非沙門、沙門數，非婆羅門、婆羅門數，彼亦非沙門義、婆羅門義，見法自知作證：	"If the Shamen and Brahmins do not know the truth as they are in the Dharma, the Dharma collection, the extinction of the Dharma, and the Dhamma do not know as they are, they are not the Shamon, the Shamon number, the Brahman and the Brahman number, and they are not the Shamon righteousness or the Brahman righteousness. See the law. Knowing to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』


「云何法不如實知？	"Why don't you know the truth?
云何法集不如實知？	Yun He Fa Ji is not as true as it is known?
云何法滅不如實知？	How can the cloud not be known as it is?
云何法滅道跡不如實知？	How can the cloud be destroyed?
謂於老死法不如實知，老死集、老死滅、老死滅道跡不如實知。	It is said that the old method of death is not known as it is, the old death collection, the old death is destroyed, and the old death is not known as it is.
如是生、有、取、愛、受、觸、六入處不如實知，六入處集、六入處滅、六入處滅道跡不如實知。	If it is birth, being, taking, loving, receiving, touching, the six-entry place is not as it is to know, the six-entry place collection, the six-entry place is extinguished, and the six-entry place is not known as it is.
如是諸法不如實知，法集、法滅、法滅道跡不如實知。	In this case, the dharmas are not as true as they are, and the collection, extinguishment, and fascination are not as true as they are.


「若諸沙門、婆羅門於法如實知，法集、法滅、法滅道跡如實知，當知是沙門、婆羅門，沙門之沙門數、婆羅門之婆羅門數。	"If all the sandmen and brahmins know the truth as they are, and the collection, the extinction, and the path of the dharma are known as they really are, they must be known as the sandmen and the brahmins, the number of the sandmen of the sandmen, and the number of the Brahmins of the brahmin.
彼以沙門義、婆羅門義，見法自知作證：	He testified with Shamon righteousness and Brahman righteousness, seeing the law and knowing it:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』


「何等法如實知？	"How to know the truth?
何等法集、法滅、法滅道跡如實知？	How can the collection of Dharma, the extinction of Dharma, and the path of Dharma be known as they are?
謂老死法如實知，老死集、老死滅、老死滅道跡如實知。	It is said that the old method of death knows the truth, the collection of the old death, the death of the old death, and the path of the old death.
如是生、有、取、愛、受、觸、六入處如實知，六入處集、六入處滅、六入處滅道跡如實知。	Such as being born, being, taking, loving, receiving, touching, six-entry place to know as they are, six-entry place collection, six-entry place to extinguish, and six-entry place to deceive.
如是諸法如實知，法集、法滅、法滅道跡如實知。」	In this way, all the dharmas are known as they are, and the collection, extinguishment, and dharmas are known as they are. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 353 (Three Five Three) Salmon Brahman SA 353 （三五三）沙門婆羅門


SA 353 （三五三）沙門婆羅門	SA 353 (Three Five Three) Salmon Brahman
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若沙門、婆羅門於法不如實知，法集、法滅、法滅道跡不如實知，當知是沙門、婆羅門，非沙門之沙門數，非婆羅門之婆羅門數，彼亦非沙門義、非婆羅門義，見法自知作證：	"If Shamon and Brahman do not know the truth as they are in the Dharma, and the Dharma collection, Dharma extinction, and the path of the Dharma are not as they are known, you should know that it is Shamon and Brahman, not the number of the Shamon, or the number of the Brahman of the Brahman, and it is not the righteousness of the Shaman. It is not Brahman righteous, see the law and testify by yourself:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』


「何等法不如實知？	"How can I not know the truth?
何等法集、法滅、法滅道跡不如實知？	How are the collections of Dharma, the extinction of Dharma, and the path of Dharma not as well known?
謂六入處法不如實知，六入處集、六入處滅、六入處滅道跡不如實知，而於觸如實知者，無有是處，觸集、觸滅、觸滅道跡如實知者，無有是處。	It is said that the six-entry method is not as true as it is to know, the six-entry place collection, the six-entry place is extinguished, and the six-entry place is not as true as it is known. Those who know the truth as they are, have no merit.
如是受、愛、取、有、生、老、死如實知者，無有是處。	If one knows the truth in receiving, loving, taking, being, birth, old, and death, there is no good.


「若沙門、婆羅門於六入處如實知，六入處集、六入處滅、六入處滅道跡如實知者，於觸如實知，斯有是處。	"If Shamen and Brahmins know the truth at the six entrances, the collection at the six entrances, the extinction at the six entrances, and the detours at the six entrances, the path of the six entrances will be broken.
如是受、愛、取、有、生、老、死如實知者，斯有是處。」	If it is to receive, love, take, have, be born, old, and die, those who know the truth as they are, there are good points. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 354 (Three Five Four) Salmon Brahman SA 354 （三五四）沙門婆羅門


SA 354 （三五四）沙門婆羅門	SA 354 (Three Five Four) Salmon Brahman
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘……如上說。	At that time, the Blessed One told the monks... as said above.
差別者：	The difference:
「若諸沙門、婆羅門於六入處不如實知，而欲超度觸者，無有是處，觸集、觸滅、觸滅道跡超度者，無有是處。	"If the sandmen and brahmins do not know the truth as they are at the six entrances, and those who wish to transcend contact, there is no merit, and those who touch, extinguish, and extinguish the path of transcendence will have no merit.
如是超度受、愛、取、有、生、老、死者，無有是處，超度老死集、老死滅、老死滅道跡者，無有是處。	For those who transcend receiving, loving, taking, being, birth, old, and dead, there is no merit, and those who transcend the old and dead gathering, the old death, the old and the dead, the old and the dead, there is no merit.
若沙門、婆羅門於六入處如實知，六入處集、六入處滅、六入處滅道跡如實知，而超度觸者，斯有是處。	If Shamen and Brahmins know the truth in the six entrances, the collection of the six entrances, the extinction of the six entrances, and the detours of the six entrances are known as they are.
如是超度受、愛、取、有、生、老、死者，斯有是處，乃至超度老死滅道跡者，斯有是處。」	If it is a person who transcends receiving, loving, taking, being, birth, aging, and deceased, there is a good place, and even a person who is transcending old age and death is good. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.


如老死，乃至六入處三經。	Such as old age and death, and even the three classics of the six entrances.


如是老死，乃至行三經，亦如是說。	If it is old age and death, and even the three sutras, the same is true.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 355 (Three Five Five) SA 355 （三五五）老死


SA 355 （三五五）老死	SA 355 (Three Five 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:
「當覺知老死，覺知老死集、老死滅、老死滅道跡。	"Be aware of old and dead, be aware of old and dead, old dead, old dead, old and dead.
如是，乃至當覺知行、行集、行滅、行滅道跡。	If so, you should even be aware of the action, the collection of actions, the extinction, and the path of the path.


「云何當覺知老死？	"Yun, why should he feel old and dead?
覺知緣生故有老死，如是老死覺知。	There is old age and death due to the awareness of birth, just like old age and death awareness.
云何老死集？	Yun He Old Death Collection?
生集是老死集，如是老死集覺知。	The set of life is the set of old and dead, so be aware of the set of old and dead.
云何老死滅覺知？	Old Yun He died of awareness?
謂生滅是老死滅，如是老死滅覺知。	It is said that birth and death are old and death, such as awareness of old and death.
云何老死滅道跡覺知？	Yun He is deadly aware?
謂八聖道是老死滅道跡，如是老死滅道跡覺知，乃至云何行覺知？	It is said that the eight holy paths are the path of the old and the dead, if the old and the dead are aware of the path, how can even the cloud be aware?
謂三行，身行、口行、意行，如是行覺知。	It is called the three actions, body action, oral action, and mind action, such as action awareness.
云何行集覺知？	Yun He Xing Ji Awareness?
謂無明集是行集，如是行集覺知。	It is said that the set of ignorance is the set of rows, and the set of rows is awareness.
云何行滅覺知？	How does the cloud destroy awareness?
無明滅是行滅，如是行滅覺知。	Ignorance and extinguishment is extinguishment, so extinguishment awareness.
云何行滅道跡覺知？	Where does the cloud go and be aware?
謂八聖道是行滅道跡，如是行滅道跡覺知。」	It is said that the Eight Sacred Paths are the walking path of the sacred path, such as the path of accompanying awareness. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 356 (Three Five Six) Kind of wisdom SA 356 （三五六）種智


SA 356 （三五六）種智	SA 356 (Three Five Six) Kind of 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:
「有四十四種智。	"There are forty-four kinds of wisdom.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.
何等為四十四種智？	What are the forty-four kinds of wisdom?
謂老死智、老死集智、老死滅智、老死滅道跡智。	It is called the old and dead wisdom, the old and the dead gather the wisdom, the old and the dead end the wisdom, the old and the dead, the way is wisdom.
如是生、有、取、愛、受、觸、六入處、名色、識、行智，行集智、行滅智、行滅道跡智，是名四十四種智。」	Such as being born, having, taking, loving, receiving, touching, six places, name and form, consciousness, and wisdom of action, wisdom of action gathering, wisdom of action extinction, and wisdom of action, there are forty four kinds of wisdom. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 357 (Three Five Seven) Kind of Wisdom SA 357 （三五七）種智


SA 357 （三五七）種智	SA 357 (Three Five Seven) Kind of 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:
「有七十七種智。	"There are seventy-seven kinds of wisdom.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.
云何七十七種智，生緣老死智，非餘生緣老死智；	Yun He has seventy-seven kinds of wisdom, which is due to old and dead wisdom, not for the rest of life;
過去生緣老死智，非餘過去生緣老死智；	Past life is due to old age and death wisdom, not the rest of the past life is due to old death wisdom;
未來生緣老死智，非餘未來生緣老死智；	Future life is due to old age and death wisdom, not the rest of the future life is due to old age and death wisdom;
及法住智，無常、有為、心所緣生、盡法、變易法、離欲法、滅法斷知智。	And the Dhamma and the Wisdom, impermanence, activity, the birth of the mind, the fulfillment, the change method, the liberation method, and the elimination method to determine knowledge.
如是生、有、取、愛、受、觸、六入處、名色、識、行、無明緣行智，非餘無明緣行智；	Such as being born, having, taking, loving, receiving, touching, six points of entry, name and form, consciousness, action, and ignorance predestined to act wisdom;
過去無明緣行智，非餘過去無明緣行智；	The ignorance of the past leads to wisdom, but the ignorance of the past leads to wisdom;
未來無明緣行智，非餘未來無明緣行智；	The ignorance of the future leads to the wisdom of action, but the ignorance of the future leads to the wisdom of action;
及法住智，無常、有為、心所緣生、盡法、變易法、無欲法、滅法斷智，是名七十七種智。」	And the Dharma in the Wisdom, impermanence, activity, the birth of the mind, the fulfillment, the changing method, the desireless method, the elimination of the method and the judgment of wisdom are the seventy-seven kinds of wisdom. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 358 (Three Five Eight) No obvious increase SA 358 （三五八）無明增


SA 358 （三五八）無明增	SA 358 (Three Five Eight) No obvious increase
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:
「有增法、減法。	"There are additions and subtractions.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.
云何增法？	How does the cloud increase the law?
所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集，是名增法。	The so-called this, therefore, there is, this arises and therefore arises, it means that it is due to ignorance, consciousness, and even pure great suffering.
云何減法？	What cloud subtraction?
謂此無故彼無，此滅故彼滅，所謂無明滅則行滅，乃至純大苦聚滅，是名減法。」	It is said that there is no reason for this, and there is no reason for this. The so-called extinguishment of ignorance means extinguishment, and even pure great suffering is the name of subtraction. "


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


如增法、減法。	Such as increase and subtraction.
如是生法、變易法、集法、滅法如上說。	Such as the birth law, the change law, the collection law, and the death law as mentioned above.


如當說三經，有應當知三經如上說。	If Dang said the three sutras, there are three sutras that should be known as above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 359 (Three Fifty Nine) Thinking SA 359 （三五九）思量


SA 359 （三五九）思量	SA 359 (Three Fifty Nine) Thinking
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:
「若思量、若妄想生，彼使攀緣識住；	"If you think about it, if you want to live in a delusion, he will make you know what to do;
有攀緣識住故，有未來世生、老、病、死、憂、悲、惱、苦。	There is a sense of climbing, and there is a future life, old age, sickness, death, worry, sadness, worry, and suffering.
如是純大苦聚集。	Such is the gathering of pure great suffering.
若不思量、不妄想，無使無攀緣識住；	If you don’t think about it, don’t delusion, and you can’t get away with it.
無攀緣識住故，於未來世生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」	Unclimbing, knowing and staying in the past, in the future life, birth, old age, sickness, death, sorrow, sadness, anxiety, suffering and death, like pure great suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 360 (Three Sixty) Thinking SA 360 （三六〇）思量


SA 360 （三六〇）思量	SA 360 (Three Sixty) Thinking
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:
「若思量、若妄想者，則有使攀緣識住；	"If you think about it, if you are delusional, you will be able to grasp the situation;
有攀緣識住故，入於名色；	Climbing, knowing and staying in the past, entering into name and form;
入名色故，有未來世生、老、病、死、憂、悲、惱、苦。	In the name and sex, there are future life, old age, sickness, death, sorrow, sadness, worry, and suffering.
如是純大苦聚集，若不思量、無妄想，無使無攀緣識住；	If it is the gathering of pure great suffering, if there is no thought, no delusion, there is no cause and no sense of climbing;
無攀緣識住故，不入名色，不入名色故，生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」	There is no reason to know the reason, not into the name and form, not into the name and form, birth, old age, sickness, death, sorrow, sorrow, worry, suffering and death, such as pure great suffering. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 361 (Three Six One) Thinking SA 361 （三六一）思量


SA 361 （三六一）思量	SA 361 (Three Six One) Thinking
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:
「若有思量、有妄想，則有使攀緣識住；	"If there is thought and delusion, then there is a sense of awakening;
有攀緣識住故，入於名色；	Climbing, knowing and staying in the past, into the name and form;
入名色故，則有往來；	If you are in name and color, you have contacts;
有往來故，則有生死；	If there is contact, there will be life and death;
有生死故，則有未來世生、老、病、死、憂、悲、惱、苦。	If there is life and death, there are future lives, old age, sickness, death, sorrow, sadness, worry, and suffering.
如是純大苦聚集，若不思量、無妄想，無使無攀緣識住；	If it is pure great suffering, if there is no thought, no delusion, there is no cause for no sense to climb;
無攀緣識住故，不入名色；	Without climbing, knowing the past, not into the name and sex;
不入名色故，則無往來；	If you don’t know what you are, there is no contact;
無往來故，則無生死；	If there is no relationship, there is no life or death;
無生死故，於未來世生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」	There is no reason for life and death, but life, old age, sickness, death, sorrow, sorrow, distress, suffering, and death in the future life are pure great sufferings. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 362 (three six two) SA 362 （三六二）多聞


SA 362 （三六二）多聞	SA 362 (three six 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 sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有多聞比丘。	"How much do you hear about monks.
云何如來施設多聞比丘？」	Cloud How did you come to set up Dawon Bhikkhu? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
唯願為說『多聞比丘』，諸比丘聞已，當受奉行。」	I only wish to say "Listen to Bhikkhus", and all bhikkhus should be practiced when they hear. "


佛告比丘：	Buddha told Bhikkhu:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
諸比丘！若有比丘聞老、病、死，生厭、離欲、滅盡法，是名多聞比丘。	Bhikkhus! If there is a monk who hears of old age, sickness, death, disgust, liberation, and extinction, it is a monk who is famous for hearing about old age, sickness, death, disgust, desire, and death.
如是生、有、取、愛、受、觸、六入處、名色、識、行，生厭、離欲、滅盡法，是名多聞比丘，是名如來所施設多聞比丘。」	Such as being born, being, taking, loving, receiving, touching, six places, mind and body, consciousness, action, born disgust, liberating desire, and extinguishing dharma, it is a monk who knows more, and is a monk established by Tathagata. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 363 (Three Six Three) Statement SA 363 （三六三）說法


SA 363 （三六三）說法	SA 363 (Three Six Three) Statement
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:
「所謂說法比丘，云何說法比丘？	"The so-called saying bhikkhu, how can he say bhikkhu?
云何如來施設說法比丘？」	How did the cloud set up a Buddhist monk? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
唯願為說『說法比丘』，諸比丘聞已，當受奉行。」	The only wish is to say "Speaking monks", and all monks have heard of it and should be practiced. "


佛告諸比丘：	Buddha told Bhikkhus:
「若有比丘說老、病、死，生厭、離欲、滅盡法，是名說法比丘。	"If there is a monk who talks about old age, sickness, death, life and disgust, liberation, and death, it is a monk.
如是說生、有、取、愛、受、觸、六入處、名色、識、行，是生厭、離欲、滅盡法，是名說法比丘。	If it says birth, being, taking, love, feeling, touch, six places, mind and body, consciousness, and action, it is the birth of disgust, liberation, and cessation of dharma. It is the name of the monk.
諸比丘！是名如來施設說法比丘。」	Bhikkhus! It is a Buddhist monk named Tathagata. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 364 (three six four) sub-method SA 364 （三六四）次法


SA 364 （三六四）次法	SA 364 (three six four) sub-method
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:
「謂法次法向。	"It's called the law direction.
諸比丘！云何名為法次法向？」	Bhikkhus! What is the name of Dharma and Dharma? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！唯願為說，諸比丘聞已，當受奉行。」	Good! Lord! The only wish is to say that monks have heard of it and should be practiced. "


佛告諸比丘：	Buddha told monks:
「若比丘於老、病、死，生厭、離欲、滅盡向，是名法次法向。	"If a monk is in old age, sickness, death, life and disgust, liberation, and death, these are the subordinates of the name and law.
如是生，乃至行，生厭、離欲、滅盡向，是名法次法向。	Such as birth, and even action, the birth of disgust, liberation, and extinction are the subordinate principles of the name.
諸比丘！是名如來施設法次法向。」	Bhikkhus! It is the name of the Tathagata to practice the subnormal direction. "


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


雜阿含經卷第十四	Zaagama Sutra 14



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 365 (Three Six Five) Seeing Dharma and Nirvana SA 365 （三六五）見法般涅槃


SA 365 （三六五）見法般涅槃	SA 365 (Three Six Five) Seeing Dharma and Nirvana
雜阿含經卷第十五	Zaagama Sutra 15
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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:
「謂見法般涅槃。	"It's called Nirvana by seeing Dharma.
云何如來說見法般涅槃？」	How does the cloud say Nirvana like seeing Dharma? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！唯願為說見法般涅槃，諸比丘聞已，當受奉行。	Good! Lord! I only wish to see Dhamma Nirvana, and all monks should be practiced after hearing about it.
云何比丘得見法般涅槃？」	Yun He Bi Qiu can see Dhamma Nirvana? "


佛告比丘：	Buddha told Bhikkhu:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
若有比丘於老、病、死，厭、離欲、滅盡，不起諸漏，心善解脫，是名比丘得見法般涅槃。」	If there is a monk who is old, sick, dying, tired, free from desire, and extinguished, without all omissions, and free from the heart, it is the name of the monk to see Dhamma Nibbana. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 366 (Thirty Six Six) Vipassi and others SA 366 （三六六）毗婆尸等


SA 366 （三六六）毗婆尸等	SA 366 (Thirty Six Six) Vipassi and others
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:
「毘婆尸佛未成正覺時，獨一靜處，專精禪思，作如是念：	"When Vipassi Buddha was not enlightened, he was alone in a quiet place, specializing in meditation, and doing this:
『一切世間皆入生死，自生自熟，自滅自沒，而彼眾生於老死之上出世間道不如實知。』	"Every world is in life and death, reborn and self-familiar, self-destroying and self-defeating, and all beings are above the old and dead, and the world is not as true as it is known. 』
即自觀察：	That is, self-observation:
『何緣有此老死？』	"Why is there such an old death?" 』
如是正思惟觀察，得如實無間等起知：	If you are thinking and observing, you have to wait for the truth:
『有生故有此老死，緣生故有老死。』	"There is old age and death due to birth, and old age and death due to birth. 』
復正思惟：	Restorative thinking:
『何緣故有此生？』	"Why is there this life? 』
尋復正思惟，無間等起知：	Seek the right thoughts and wait to know:
『緣有故有生。』	"There is life for a reason. 』
尋復正思惟：	Looking for corrective thinking:
『何緣故有有？』	"Why is there? 』
尋復正思惟，如實無間等起知：	Seek right thoughts, and wait to know the truth:
『有取故有有。』	"There is a reason for this. 』
尋復正思惟：	Finding the right thoughts:
『何緣故有取？』	"Why is there a take?" 』
尋復正思惟，如實無間等起觀察：	Seek to regain right thoughts, and wait to observe truthfully:
『取法味著顧念，緣觸愛所增長。』	『The method of taking means paying attention to thoughts, and fate touches the growth of love. 』
當知緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦，如是純大苦聚集。	We should know that we are dependent on love, we should take existence, we should be born, we should be born and old, sick, death, worry, sadness, worry, and suffering.
譬如緣油炷而然燈，彼時時增油治炷，彼燈常明，熾然不息……」如前來歎譬、城譬廣說。	For example, when the oil is the source of the lamp, the oil is added to treat the lamp, and the lamp is always bright and blazing..." As I came to sigh and say, Cheng Liguang said.


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.


如毘婆尸佛，如是尸棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，皆如是說。	Such as the Buddha, such as the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, the Buddha, all say this.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 367 (Three Six Seven) Practice SA 367 （三六七）修習


SA 367 （三六七）修習	SA 367 (Three Six Seven) Practice
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:
「當勤方便修習禪思，內寂其心。	"Be diligent to facilitate the practice of meditation, and keep one's mind inside.
所以者何？	So what?
比丘禪思，內寂其心，精勤方便者。	Bhikkhu meditates, keeps his heart in peace, diligent and convenient.
如是如實顯現。	It appears truthfully.
云何如實顯現？	How does the cloud appear truthfully?
老死如實顯現，老死集、老死滅、老死滅道跡如實顯現；	The old death appears truthfully, the old death collection, the old death die, and the old death stalemate appear truthfully;
生、有、取、愛、受、觸、六入處、名色、識、行如實顯現，行集、行滅、行滅道跡如實顯現。	Birth, being, taking, love, feeling, touch, six points of entry, name and form, consciousness, and behavior appear as they really are;
此諸法無常、有為、有漏如實顯現。」	The impermanence, action, and omission of these dharmas appear truthfully. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 368 (Three Six Eight) Three Moti SA 368 （三六八）三摩提


SA 368 （三六八）三摩提	SA 368 (Three Six Eight) Three Moti
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:
「當修無量三摩提，專精繫念，修無量三摩提，專精繫念已。	"When you practice immeasurable samadhi, specialize in meditation, and practice immeasurable samadhi and specialize in meditation.
如是如實顯現。	If it appears truthfully.
云何如實顯現？	How does the cloud appear as it is?
謂老死如實顯現，乃至行如實顯現，此諸法無常、有為、有漏。	It is said that old age and death appear as they really are, and even actions appear as they are. These dharmas are impermanent, promising, and leaky.
如是如實顯現。」	It appears truthfully. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 369 (Three Six Nine) Twelve Karma SA 369 （三六九）十二因緣


SA 369 （三六九）十二因緣	SA 369 (Three Six Nine) Twelve Karma
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:
「昔者毘婆尸佛未成正覺時，住菩提所，不久成佛，詣菩提樹下，敷草為座，結跏趺坐，端坐正念，一坐七日，於十二緣起逆順觀察，所謂此有故彼有，此起故彼起，緣無明行，乃至緣生有老死，及純大苦聚集，純大苦聚滅。	"When the former Vipassi Buddha did not reach enlightenment, he lived in the Bodhi place, and soon became a Buddha, under the Bodhi tree, covered with grass as a seat, swayed and sat down, sat upright in mindfulness, sat for seven days, and observed the twelve conditions. There is a reason, there is another, and then there is another, because of ignorance, and even because of birth and death, and the gathering of pure great suffering, and the gathering of pure great suffering.


「彼毘婆尸佛正坐七日已，從三昧覺，說此偈言：	"Pipvi Posse Buddha has been sitting for seven days. From samādhi, he said this verse:


「『如此諸法生，梵志勤思禪，	"'Students from all kinds of dharma like this, Brahman Zhiqin thinks about Zen,
永離諸疑惑，知因緣生法。	Forever away from all doubts, know the cause and condition.

若知因生苦，知諸受滅盡，	If you know that suffering is due to birth, and that everything is destroyed,
知因緣法盡，則知有漏盡。	Knowing the causes and conditions is exhausted, then knowing that there is no omission.

如此諸法生，梵志勤思禪，	Such beings from all dhammas, brahman and diligent thinking of meditation,
永離諸疑惑，知有因生苦。	Forever away from all doubts, knowing that there is suffering.

如此諸法生，梵志勤思禪，	Such beings from all dhammas, brahman and diligent thinking of meditation,
永離諸疑惑，知諸受滅盡。	Forever away from all doubts, knowing all will be destroyed.

如此諸法生，梵志勤思禪，	Such beings from all dhammas, brahman and diligent thinking of meditation,
永離諸疑惑，知因緣法盡。	Forever away from all doubts, know the cause and condition to the end.

如此諸法生，梵志勤思禪，	Such beings from all dhammas, brahman and diligent thinking of meditation,
永離諸疑惑，知盡諸有漏。	Forever away from all doubts, know all the omissions.

如此諸法生，梵志勤思禪，	Such beings from all dhammas, brahman and diligent thinking of meditation,
普照諸世間，如日住虛空。	All the world shines, like the sun, living in the void.

破壞諸魔軍，覺諸結解脫。』	Destroy the demon army, and feel liberated from the knots. 』
」	!!br0ken!!

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


如毘婆尸佛，如是尸棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，亦如是說。	Such as the Buddha, such as the Buddha, the Buddha, the Buddha, the Buddha of Kaluo Kasunti, the Buddha of Kana Kyamuni, the Buddha of Kassapa, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 370 (Three Seventy) Twelve Karma SA 370 （三七〇）十二因緣


SA 370 （三七〇）十二因緣	SA 370 (Three Seventy) Twelve Karma
如是我聞：	If I smell:


一時，佛住欝毘羅尼連禪河側大菩提所，不久當成正覺，往詣菩提樹下，敷草為座，結跏趺坐，正身正念……如前廣說。	For a while, the Buddha stayed at the Great Bodhi House on the side of the Javier Nilian Zen River, and soon became enlightened, and he went under the Bodhi tree, laid grass as a seat, sat in a knot, and had mindfulness... as before.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 371 (Three Seven One) Food SA 371 （三七一）食


SA 371 （三七一）食	SA 371 (Three Seven One) Food
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:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
謂一、麤摶食，二、細觸食，三、意思食，四、識食。	It means one, rough kneading, two, fine palpation, three, meaning food, and fourth, knowledge of food.


「此四食何因、何集、何生、何觸？	"What are the reasons for these four foods, where are they gathered, where are they born, and where are they?
謂此諸食愛因、愛集、愛生、愛觸。	It is said that these food love causes, love collection, love birth, love touch.
此愛何因、何集、何生、何觸？	What is the cause of this love, where is it, where is it born, and where is it?
謂愛受因、受集、受生、受觸。	It is called love by cause, collection, birth, and touch.
此受何因、何集、何生、何觸？	What is the cause, collection, birth, and contact?
謂受觸因、觸集、觸生、觸觸，此觸何因、何集、何生、何觸？	It means the cause of contact, the collection of contact, the birth, and the contact. What is the cause, collection, birth, and contact?
謂觸六入處因、六入處集、六入處生、六入處觸。	It is called the six-entry place cause, the six-entry place collection, the six-entry place birth, and the six-entry place touch.
六入處集是觸集，觸集是受集，受集是愛集，愛集是食集，食集故未來世生、老、病、死、憂、悲、惱、苦集，如是純大苦聚集。	The six-entry place collection is the touch collection, the touch collection is the reception collection, the reception collection is the love collection, the love collection is the food collection, and the food collection causes future life, old age, sickness, death, worry, sorrow, anxiety, and suffering collection. Hard to gather.


「如是六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則食滅，食滅故於未來世生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」	If the six-entry place is destroyed, it will be destroyed, if touched, it will be destroyed, if it is destroyed, love will be destroyed, and love will be destroyed by eating, and eating away will result in future life, old age, sickness, death, sorrow, sadness, anxiety, and suffering. , It is pure great suffering.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 372 (Three Seven Two) SA 372 （三七二）頗求那


SA 372 （三七二）頗求那	SA 372 (Three Seven 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:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
一、麤摶食，二、細觸食，三、意思食，四、識食。」	One, rough kneading, two, fine touch, three, meaning food, four, knowledge of food. "


時，有比丘名曰頗求那，住佛後扇佛，白佛言：	At that time, there was a monk who said that he wanted that, and he fanned the Buddha after he lived. The White Buddha said:
「世尊！誰食此識？」	Master! Who eats this knowledge?


佛告頗求那：	The Buddha told me that:
「我不言有食識者，我若言有食識者，汝應作是問，我說識是食。	"I don't say that there are food-conscious people. If I say that there are food-conscious people, you should ask. I say that consciousness is food.
汝應問言：	You Ying asked:
『何因緣故有識食？』	"Why do you know how to eat? 』
我則答言：	I replied:
『能招未來有，令相續生，有有故有六入處，六入處緣觸。』	"Able to recruit the future, so that the continuation of the students, there is a reason for the six-entry place, the six-entry place is bound to touch. 』
」	!!br0ken!!

頗求那復問：	Quite asking that repeat question:
「為誰觸？」	For whom?


佛告頗求那：	The Buddha told me that:
「我不言有觸者，我若言有觸者，汝應作是問：	"I don’t talk about those who are in touch, if I say there are people who are in touch, you should ask:
『為誰觸？』	"Who touched it for? 』
汝應如是問：	You should ask like this:
『何因緣故生觸？』	"Why do you touch it for some reason?" 』
我應如是答：	I should answer:
『六入處緣觸，觸緣受。』	『Finally touch at the six entrances, touch and accept. 』
」	!!br0ken!!

復問：	Repeat question:
「為誰受？」	For whom?


佛告頗求那：	The Buddha told me that:
「我不說有受者，我若言有受者，汝應問：	"I don’t say there are recipients. If I say there are recipients, you should ask:
『為誰受？』	"For whom? 』
汝應問言：	You Ying asked:
『何因緣故有受？』	"Why do you suffer? 』
我應如是答：	I should answer:
『觸緣故有受，受緣愛。』	"When you touch the sake, you have feelings, and you are affected by love. 』
」	!!br0ken!!

復問：	Repeat question:
「世尊！為誰愛？」	Master! For whom do you love?


佛告頗求那：	The Buddha told me that:
「我不說有愛者，我若說言有愛者，汝應作是問：	"I don’t talk about the lover. If I talk about the lover, you should ask:
『為誰愛？』	"For whom? 』
汝應問言：	You Ying asked:
『何緣故有愛？』	"Why is there love? 』
我應如是答：	I should answer:
『緣受故有愛，愛緣取。』	"There is love for reason, and love depends on fetching. 』
」	!!br0ken!!

復問：	Repeat question:
「世尊！為誰取？」	Master! For whom?


佛告頗求那：	The Buddha told me that:
「我不說言有取者，我若說言有取者，汝應問言：	"If I don’t say what I say, if I say what I want, you should ask:
『為誰取？』	"For whom? 』
汝應問言：	You Ying asked:
『何緣故有取？』	"Why did you take it? 』
我應答言：	My answer:
『愛緣故有取，取緣有。』	"There is fetching for love, and fetching for fate. 』
」	!!br0ken!!

復問：	Repeat question:
「世尊！為誰有？」	Master! For whom?


佛告頗求那：	The Buddha told me that:
「我不說有有者，我若說有有者，汝應問言：	"I don’t say there are some, if I say there are some, you should ask:
『為誰有？』	"Who has it for? 』
汝今應問：	Ru Jin should ask:
『何緣故有有？』	"Why is there? 』
我應答言：	My answer:
『緣取故有有，能招當來有觸生是名有，有六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。	『There is existence for reason, it is name and existence to be able to attract when it comes to contact with birth, there are six places of origin, six places of predestined contact, touch predestined feeling, be predestined to love, love predestined, take predestined existence, predestined birth, birth predestined Old age, sickness, death, sorrow, sorrow, worry, suffering.
如是純大苦聚集，謂六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚集滅。』	In the case of pure great suffering, it is said that when the six entrances are destroyed, it will be touched and destroyed, touched and destroyed, love will be destroyed, love will be destroyed, and death will be destroyed, if there is death, birth and death, birth and death will cause old, sick, Death, sorrow, sorrow, sorrow, suffering, and annihilation, such as pure great sufferings gather together. 』
」	!!br0ken!!

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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 373 (three seven three) meat SA 373 （三七三）子肉


SA 373 （三七三）子肉	SA 373 (three seven three) meat
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:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
云何為四？	What is cloud four?
謂一、麤摶食，二、細觸食，三、意思食，四、識食。	It means one, rough kneading, two, fine palpation, three, meaning food, and fourth, knowledge of food.


「云何比丘觀察摶食？	"Yun Ho Biqiu observes the kneading?
譬如有夫婦二人，唯有一子，愛念將養，欲度曠野嶮道難處，糧食乏盡，飢餓困極，計無濟理，作是議言：	For example, there are two married couples with only one son. They love to support them, want to overcome difficulties in the wilderness, run out of food, be extremely hungry, and have no reason to plan.
『正有一子，極所愛念，若食其肉，可得度難，莫令在此三人俱死。』	"There is a son who I love very much. If you eat his flesh, you can survive the hardship. Don't let all three die here. 』
作是計已，即殺其子，含悲垂淚，強食其肉，得度曠野。	It is a trick, that is, kill his son, weep with sorrow, eat his flesh, and save the wilderness.
云何？	Yun Ho?
比丘！彼人夫婦共食子肉，寧取其味，貪嗜美樂與不？」	Bhikkhu! The other person. Couples eat meat, preferring the taste, greedy for merlot and not? "


答曰：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「比丘！彼強食其肉，為度曠野嶮道與不？」	Bhikkhu! He eats his flesh forcibly, to save the wilderness and the way?


答言：	Answer:
「如是，世尊！」	If so, Lord!

佛告比丘：	Buddha told Bhikkhu:
「凡食摶食，當如是觀。	"Any food kneading food should be viewed like this.
如是觀者，摶食斷知，摶食斷知已，於五欲功德貪愛則斷，五欲功德貪愛斷者，我不見彼多聞聖弟子於五欲功德上有一結使而不斷者，有一結繫故，則還生此世。	If you are a viewer, you will know when you tug the food, and you will know you when you tug the food. The five desires are greedy and the one who loves the five desires. I don’t see the disciples of Peter Wen who have a knot in the five desires. If the knot is so, it is still alive.


「云何比丘觀察觸食？	"The Yunhe monk observes and touches the food?
譬如有牛，生剝其皮，在在處處，諸蟲唼食，沙土坌塵，草木針刺，若依於地，地蟲所食，若依於水，水蟲所食，若依空中，飛蟲所食，臥起常有苦毒此身。	For example, if there is a cow, peeling its skin, everywhere, all insects eat, sandy soil, dust, needles and trees, if it depends on the ground, eaten by earthworms, if it depends on water, eaten by water worms, if it is in the air, Fly eaten by flying insects, there is often bitterness when lying down.
如是，比丘！於彼觸食，當如是觀。	If so, Bhikkhu! When Yu Bi touches food, he should observe like this.
如是觀者，觸食斷知，觸食斷知者，三受則斷，三受斷者，多聞聖弟子於上無所復作，所作已作故。	If it is the viewer, the one who touches the food and breaks the knowledge, the one who touches the food and breaks the knowledge, the three receives the break, the three suffers the break, and the disciple of the sage knows that there is nothing to repeat in the above, and the actions have been done.


「云何比丘觀察意思食？	"Yunhe monk observes meaning food?
譬如聚落城邑邊有火起，無煙無炎，時有士夫聰明黠慧，背苦向樂，厭死樂生，作如是念：	For example, there is a fire on the edge of a settlement city, no smoke and no inflammation, and there are wise men who are clever and wise, carrying hardships to happiness, tired of death and happy life.
『彼有大火，無煙無炎，行來當避，莫令墮中，必死無疑。』	"There is a big fire, there is no smoke and no inflammation, you should avoid it when you walk, don't fall into the middle, you will definitely die. 』
作是思惟，常生思願，捨遠而去。	Doing is thinking, always thinking about wishes, and leaving.
觀意思食，亦復如是。	Viewing meaning eating, and so on.
如是觀者，意思食斷；	If it is a viewer, it means to eat;
意思食斷者，三愛則斷；	It means that the one who eats breaks, the three love breaks;
三愛斷者，彼多聞聖弟子於上更無所作，所作已作故。	Three loves to judge, the disciple of Saint Peter's disciple has nothing to do, and what he did has done.


「諸比丘！云何觀察識食？	"Bhikkhus! How can Yun observe and know food?
譬如國王，有防邏者，捉捕劫盜，縛送王所……」如前須深經廣說。	For example, the king, there are defenders, arresting robbers, and tying the king's residence..." As before, Xu Jingguang said.
「以彼因緣，受三百矛苦覺，晝夜苦痛，觀察識食，亦復如是。	"Ebi Karma, suffering from three hundred spears, suffering day and night, observing and knowing food, and so on.
如是觀者，識食斷知，識食斷知者，名色斷知，名色斷知者，多聞聖弟子於上更無所作，所作已作故。」	If it is a spectator, one who knows food without knowledge, one who knows food without knowledge, one who knows name and form with knowledge, one who knows about name and form with knowledge, the disciple of more-sounding saints has nothing to do in the above, and has done something. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 374 (Three Seven Four) There is greed SA 374 （三七四）有貪


SA 374 （三七四）有貪	SA 374 (Three Seven Four) There is greed
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
一者摶食，二者觸食，三意思食，四者識食。	One eats food, two touches food, three means food, and four knows food.


「若比丘於此四食有喜有貪，則識住增長，識住增長故，入於名色，入名色故，諸行增長，行增長故，當來有增長，當來有增長故，生、老、病、死、憂、悲、惱、苦集，如是純大苦聚集。	"If the bhikkhus have liking and greed in these four foods, then they will be aware of growth, be aware of growth, be in name and form, be in name and form, and be in growth, be in growth, be there should be growth, be there should be growth, Birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering are gatherings of pure great suffering.


「若於四食無貪無喜，無貪無喜故，識不住、不增長，識不住、不增長故，不入名色，不入名色故，行不增長，行不增長故，當來有不生不長，當來有不生長故，於未來世生、老、病、死、憂、悲、惱、苦不起。	"If there is no greed or joy in the four foods, no greed and no joy, no awareness, no growth, no awareness, no growth, no name and form, no name and form, no growth, no growth, no growth. , When there is no birth or not to grow, when there is no growth, in the future life, birth, old age, sickness, death, sorrow, sadness, annoyance, and suffering.
如是純大苦聚滅。」	This is pure great suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 375 (Three Seven Five) There is greed SA 375 （三七五）有貪


SA 375 （三七五）有貪	SA 375 (Three Seven Five) There is greed
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
一者摶食，二者觸食，三意思食，四者識食。	One eats food, two touches food, three means food, and four knows food.
諸比丘！於此四食有貪有喜，則有憂悲、有塵垢，若於四食無貪無喜，則無憂悲，亦無塵垢。」	Bhikkhus! Here, there are greed and joy in the four foods, then there is sorrow and dust. If there is no greed or joy in the four foods, there is no sorrow, sorrow, and dust. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 376 (Three Seven Six) Greed SA 376 （三七六）有貪


SA 376 （三七六）有貪	SA 376 (Three Seven Six) Greed
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
一者摶食，二者觸食，三意思食，四者識食。	One eats food, two touches food, three means food, and four knows food.


「諸比丘！於此四食有貪有喜，識住增長，乃至純大苦聚集。	"Bhikkhus! There are greed and joy in the four foods here, the growth of consciousness, and the gathering of pure suffering.
譬如樓閣宮殿，北西長廣，東西牕牖，日出東方，光照西壁。	For example, pavilions and palaces, the northwest is long and wide, the east and west are stubbles, the east is sunrise, and the west wall is illuminated.
如是，比丘！於此四食有貪有喜……」如前廣說，乃至「純大苦聚集。	If so, Bhikkhu! Here are four foods that have greed and joy..." As said before, even "pure great sufferings gather.


「若於四食無貪無喜……」如前廣說，乃至「純大苦聚滅。	"If there is no greed and no joy in the four foods..." as said before, even "pure great suffering dies.
譬如，比丘！樓閣宮殿，北西長廣，東西牕牖，日出東方，應照何所？」	For example, Bhikkhu! The pavilion palace, the northwest is long and wide, the east and the west are 牕牖, the sunrise in the east, where should it be illuminated? "


比丘白佛言：	Bhikkhu White Buddha said:
「應照西壁。」	Yes to the west wall.


佛告比丘：	Buddha told Bhikkhu:
「若無西壁，應何所照？」	If there is no West Wall, where should I be photographed?


比丘白佛言：	Bhikkhu White Buddha said:
「應照虛空，無所攀緣。」	Should be based on the emptiness, with nothing to climb.


「如是，比丘！於此四食無貪無喜，識無所住，乃至如是純大苦聚滅。」	So, Bhikkhu! There is no greed or joy in the four foods here, and knowledge has no place to live, and it is pure great suffering.
佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 377 (Three Seven Seven) Greed SA 377 （三七七）有貪


SA 377 （三七七）有貪	SA 377 (Three Seven Seven) Greed
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
一者摶食，二者觸食，三意思食，四者識食。	One eats food, two touches food, three means food, and four knows food.
諸比丘！於此四食有貪有喜，識住增長，乃至純大苦聚集。	Bhikkhus! Here, there are greed and joy in the four foods, awareness and growth, and even the gathering of great suffering.
譬如。	for example.
比丘！樓閣宮殿，北西長廣，東西牕牖，日出東方，應照何所？」	Bhikkhu! The pavilions and palaces, the north and west are long and wide, the east and the west, the east and the east, where should we shine? "


比丘白佛言：	Bhikkhu White Buddhist words:
「應照西壁。」	Should shine on the west wall.


佛告比丘：	Buddha told Bhikkhu:
「如是，四食有貪有喜，識住增長，乃至如是大苦聚集。	"If so, there are greed and joy in the four foods, the growth of knowledge and persistence, and even the gathering of great suffering.
若於四食無貪無喜，亦無識住增長，乃至如是純大苦聚滅。	If there is no greed or joy in the four foods, and no knowledge of growth, it is pure great suffering.
譬如，比丘！畫師、畫師弟子集種種彩色，欲粧畫虛空，寧能畫不？」	For example, Bhikkhu! Painter, painter disciple collection All kinds of colors, if you want to paint the void, would you rather paint? "


比丘白佛：	Bhikkhu White Buddha:
「不能。	"No.
世尊！所以者何？	Lord! So what?
彼虛空者，非色、無對、不可見。」	The one who is in the emptiness is non-material, non-right, and invisible. "


「如是，比丘！於此四食無貪無喜，亦無識住增長，乃至如是純大苦聚滅。」	If so, Bhikkhu! There is no greed or joy in the four foods here, and no knowledge of growth, and even pure great suffering.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 378 (Three Seven Eight) Greed SA 378 （三七八）有貪


SA 378 （三七八）有貪	SA 378 (Three Seven Eight) Greed
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四食資益眾生，令得住世攝受長養。	"There are four food resources to benefit all beings, so that they can live in the world and be nurtured.
何等為四？	What is four?
一者摶食，二者觸食，三意思食，四者識食。	One eats food, two touches food, three means food, and four knows food.
諸比丘！於此四食有貪有喜，識住增長，乃至純大苦聚集。	Bhikkhus! Here, there are greed and joy in the four foods, awareness and growth, and even the gathering of pure suffering.
譬如。	for example.
比丘！畫師、若畫師弟子集種種彩，欲粧畫於色，作種種像。	Bhikkhu! The painter and the disciple of Ruo painter gather all kinds of colors to make various kinds of portraits.
諸比丘！於意云何？	Bhikkhus! What is Yu Yiyun?
彼畫師、畫師弟子寧能粧於色不？」	Wouldn't the painter and disciple of the painter prefer to put on makeup? "


比丘白佛：	Bhikkhu White Buddha:
「如是，世尊！能粧畫色。」	If so, Lord! Can make up and paint.


佛告比丘：	Buddhism Bhikkhu:
「於此四食有貪有喜，識住增長，乃至如是純大苦聚集。	"Here, there are greed and joy in the four foods, knowledge, persistence and growth, and even the gathering of pure great suffering.
諸比丘！若於四食無貪無喜，無有識住增長，乃至如是純大苦聚滅。	Bhikkhus! If there is no greed or joy in the four foods, there is no knowledge to grow, and even if it is pure great suffering, it will gather and die.
比丘！譬如畫師、畫師弟子集種種彩，欲離於色有所粧畫，作種種像，寧能畫不？」	Bhikkhu! For example, painters and painter disciples gather all kinds of colors, wanting to be free of color and make up paintings, and make all kinds of images, rather than painting? "


比丘白佛：	Bhikkhu White Buddha:
「不能。	"No.
世尊！」	Lord! "

「如是，比丘！若於四食無貪無喜，無有識住增長，乃至如是純大苦聚滅。」	If so, Bhikkhu! If there is no greed or joy in the four foods, there is no knowledge to grow, and even if it is pure great suffering, it gathers and perishes.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 379 (Three Seventy Nine) Zhuan Falun SA 379 （三七九）轉法輪


SA 379 （三七九）轉法輪	SA 379 (Three Seventy Nine) Zhuan Falun
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］鹿野苑中仙人住處。	For a while, the Buddha lived in Polo [Wood * Nai] The residence of immortals in Sarnath.


爾時，世尊告五比丘：	At that time, the Blessed One told the Five Bhikkhus:
「此苦聖諦，本所未曾聞法，當正思惟。	"This Noble Truth of Suffering, we have never heard of the Dharma, so we should think rightly.
時，生眼、智、明、覺，此苦集、此苦滅、此苦滅道跡聖諦，本所未曾聞法，當正思惟。	At this time, the birth of the eyes, the wisdom, the clarity, the awareness, the collection of suffering, the extinction of suffering, the noble truths of the path of suffering, this institute has never heard the Dharma, and should be thinking righteously.
時，生、眼、智、明、覺。	Time, birth, eyes, wisdom, clarity, and awareness.


「復次，苦聖諦智當復知，本所未聞法，當正思惟。	"Further time, the truth of suffering, the truth of wisdom, should be regained knowledge, we have never heard of the law, and we should think rightly.
時，生眼、智、明、覺，苦集聖諦已知當斷，本所未曾聞法，當正思惟。	At this time, when you are born with eyes, wisdom, lucidity, and awareness, the noble truth of suffering is known and judged, and the law has not been heard before, and you should think rightly.
時，生眼、智、明、覺。	At the time, you have eyes, wisdom, clarity, and awareness.


「復次，苦集滅，此苦滅聖諦已知當知作證，本所未聞法，當正思惟。	"Furthermore, sufferings gather together. This noble truth of suffering is known and you should know and testify. We have not heard of the law, and you should think rightly.
時，生眼、智、明、覺，復以此苦滅道跡聖諦已知當修，本所未曾聞法，當正思惟。	At this time, the eyes, wisdom, clarity, and consciousness are born, and the noble truths of the path are known to be practiced. The law has never heard of the law, but it is right to think.
時，生眼、智、明、覺。	At the time, you have eyes, wisdom, clarity, and awareness.


「復次，比丘！此苦聖諦已知，知已出，所未聞法，當正思惟。	"Further times, Bhikkhu! This noble truth of suffering has been known, the knowledge has come out, and the unheard of Dharma, think rightly.
時，生眼、智、明、覺；	At the time, the eyes, the wisdom, the clarity and the consciousness are born;
復次，此苦集聖諦已知，已斷出，所未聞法，當正思惟。	Repeatedly, the Noble Truth of the Suffering Collection is known, has been broken out, and the unheard of Dharma should be considered right.
時，生眼、智、明、覺。	At the time, you have eyes, wisdom, clarity, and awareness.


「復次，苦滅聖諦已知、已作證出，所未聞法，當正思惟。	"Time and again, the Noble Truth of Suffering is known, has been testified, and unheard of Dharma, so think rightly.
時，生眼、智、明、覺；	At the time, the eyes, wisdom, clarity, and consciousness are born;
復次，苦滅道跡聖諦已知、已修出，所未曾聞法，當正思惟。	Repeatedly, the Noble Truth of Suffering is known, has been cultivated, and you have never heard of the Fa, so you should think rightly.
時，生眼、智、明、覺。	At the time, you will have eyes, wisdom, clarity, and awareness.


「諸比丘！我於此四聖諦三轉十二行不生眼、智、明、覺者，我終不得於諸天、魔、梵、沙門、婆羅門聞法眾中，為解脫、為出、為離，亦不自證得阿耨多羅三藐三菩提。	"Bhikkhus! I am in this Four Noble Truths, Three Noble Truths, Three Transformations, and Twelve Lines, without being born with eyes, wisdom, understanding, and enlightenment. Li, and he did not self-certify the three Bodhisattva Ahundala.
我已於四聖諦三轉十二行生眼、智、明、覺，故於諸天、魔、梵、沙門、婆羅門聞法眾中，得出、得脫，自證得成阿耨多羅三藐三菩提。」	I have been born in the Four Noble Truths, the Three Noble Truths, and the Twelve Elements. Therefore, I learned from the heavens, demons, Brahmans, Samanas, and Brahmans by listening to the Dharma. Sanbodhi. "


爾時，世尊說是法時，尊者憍陳如及八萬諸天遠塵離垢，得法眼淨。	At that time, when the Blessed One said that it was Dharma, the Blessed One held Chen Ru and the eighty thousand heavens away from dust and dirt, and got the Dharma eyes clean.


爾時，世尊告尊者憍陳如：	At that time, the World-Honored One told His Holiness Chen Ru:
「知法未？」	Do you know the law?


憍陳如白佛：	Hold Chen Rubai Buddha:
「已知。	"A known.
世尊！」	Lord! "

復告尊者憍陳如：	Reply to the Venerable Han Chen such as:
「知法未？」	Do you know the law?


拘隣白佛：	Neighboring White Buddha:
「已知。	"A known.
善逝！」	Good death! "

尊者拘隣已知法故，是故名阿若拘隣。	The venerable detained his neighbors. Knowing the reason, it is named Aruo.


尊者阿若拘隣知法已，地神舉聲唱言：	Venerable Aruogu, neighbors know the law, the earth gods sang:
「諸仁者！世尊於波羅［木＊奈］國仙人住處鹿野苑中三轉十二行法輪，諸沙門、婆羅門、諸天、魔、梵所未曾轉，多所饒益，多所安樂，哀愍世間，以義饒益，利安天人，增益諸天眾，減損阿修羅眾。」	Benevolent Ones! The Blessed One is in Polo [Wood*Na] The three-turn twelve-line Dharma wheel in Luyeyuan, where the immortals live, the sand gates, brahmins, heavens, demons, and Brahmans have never turned around. To mourn the world, to benefit from righteousness, to reinforce the heavens, to gain the heavens, and to detract from the Asuras.


地神唱已，聞虛空神天、四天王天、三十三天、炎魔天、兜率陀天、化樂天、他化自在天展轉傳唱，須臾之間，聞于梵天身。	The earth god sings, hears the empty gods, the four heavens, the thirty-three days, the flames of the devil, the Tusituo, the happy heaven, and he turns into the sky to sing, and in a moment, smell in the Brahma.
梵天乘聲唱言：	The brahma sings:
「諸仁者，世尊於波羅［木＊奈］國仙人住處鹿野苑中三轉十二行法輪，諸沙門、婆羅門、諸天、魔、梵，及世間聞法未所曾轉，多所饒益，多所安樂，以義饒益諸天世人，增益諸天眾，減損阿修羅眾。」	Benevolent ones, the Blessed One is in Polo [Wood*Nai] The three-turn twelve-line Dharma wheel in Luyeyuan, where the immortals live, the sand gates, brahmins, heavens, demons, brahma, and the world have never heard of the law. , A lot of comfort, benefit the heavens and the world with righteousness, gain the heavens and detract from the Asuras.
世尊於波羅［木＊奈］國仙人住處鹿野苑中轉法輪，是故此經名轉法輪經。	The Blessed One in Polo [Wood * Nai] Guoxian lived in Luyeyuan to transfer the wheel of Falun, which is why the name transfers the Falun Sutra.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 380 (Three Eighty) Four Noble Truths SA 380 （三八〇）四聖諦


SA 380 （三八〇）四聖諦	SA 380 (Three Eighty) Four Noble Truths
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 381 (Three Eight One) The Four Noble Truths SA 381 （三八一）四聖諦


SA 381 （三八一）四聖諦	SA 381 (Three Eight One) The Four Noble Truths
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於此四聖諦未無間等者，當修無間等，起增上欲，方便堪能，正念正知，應當覺。」	If the Bhikkhu is in the Four Noble Truths who are not infinitely waiting, he should practice the infinitely waiting to increase his desire, convenient and capable, mindfulness and awareness, should be aware. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 382 (Three Eight Two) SA 382 （三八二）當知


SA 382 （三八二）當知	SA 382 (Three Eight Two)
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦當知、當解，於集聖諦當知、當斷，於苦滅聖諦當知、當證，於苦滅道跡聖諦當知、當修。」	If a monk knows and understands the noble truth of suffering, knows and judges the noble truth of suffering, knows and proves the noble truth of suffering, and knows and practices the noble truth of suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 383 (three eighty three) known SA 383 （三八三）已知


SA 383 （三八三）已知	SA 383 (three eighty three) known
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦已知、已解，於苦集聖諦已知、已斷，於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修。	If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering.
如是比丘則斷愛欲，轉去諸結，於慢、無明等究竟苦邊。」	If it is a monk, he will cut off the desire for love, turn to the knots, and suffer from slowness and ignorance. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 384 (three eighty four) SA 384 （三八四）漏盡


SA 384 （三八四）漏盡	SA 384 (three eighty four)
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦已知、已解，於苦集聖諦已知、已斷，於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修。	If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering.
如是比丘名阿羅漢，諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智善解脫。」	If it is a monk named Arahant, all omissions have been exhausted, what has been done has been done, and all burdens have been detached, self-interested, all knotted, righteous, good and free. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 385 (Three Eighty Five) Margin SA 385 （三八五）邊際


SA 385 （三八五）邊際	SA 385 (Three Eighty Five) Margin
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦已知、已解，於苦集聖諦已知、已斷，於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修。	If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering.
如是比丘邊際、究竟邊際、離垢邊際，梵行已終，純一清白，名為上士。」	If it is the boundary of the monk, the boundary of the ultimate, the boundary of the defilement, the Brahma is over, pure innocence, and the name is sergeant. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 386 (Three Eight Six) No key SA 386 （三八六）無有關鍵


SA 386 （三八六）無有關鍵	SA 386 (Three Eight Six) No key
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦已知、已解，於苦集聖諦已知、已斷，於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修。	If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering.
如是比丘無有關鍵，平治城壍，度諸嶮難，解脫結縛，名為賢聖，建立聖幢。」	If the monk has no key, he will rule the city, overcome all difficulties, get rid of the bondage, name the sage, build the holy building. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 387 (Three Eight Seven) No key SA 387 （三八七）無有關鍵


SA 387 （三八七）無有關鍵	SA 387 (Three Eight Seven) No key
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] The fairy lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦已知、已解，於苦集聖諦已知、已斷，於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修。	If the Bhikkhu is known and resolved in the Noble Truth of Suffering, known and broken in the Noble Truth of Suffering, known and proven in the Noble Truth of Suffering, and known and repaired in the Noble Truth of Suffering.
如是比丘無有關鍵，平治城塹，度諸峻難，名為賢聖，建立聖幢。	If there is no key to the monk, he will control the fortress and overcome all difficulties. He will be named as a sage and build a holy building.
諸比丘！云何無有關鍵？	Bhikkhus! Why is the cloud the key?
謂五下分結已斷、已知，是名離關鍵。	It is said that the five sub-knots have been broken and known, which is the key to name separation.
云何平治城塹，無明謂之深塹，彼得斷知，是名平治城塹。	Yun Heping ruled the city's trench, a deep trench that was meaningless, Peter knew that it was named Pingzhi city's trench.
云何度諸嶮難？	How difficult is the cloud?
謂無際生死，究竟苦邊，是名度諸嶮難。	The meaning of life and death is endless, but it is difficult to survive.
云何解脫結縛？	How can the cloud get rid of the bondage?
謂愛已斷、已知。	That love is broken and known.
云何建立聖幢？	How does the cloud build the holy building?
謂我慢已斷、已知，是名建立聖幢。」	Saying that I am slow is broken, known, is the name of building a holy building. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 388 (three-eight-eight) five six points SA 388 （三八八）五支六分


SA 388 （三八八）五支六分	SA 388 (three-eight-eight) five six points
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四聖諦。	"There are four noble truths.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering Set, the Noble Truth of Suffering and the Noble Truth of Suffering.
若比丘於苦聖諦已知、已解，於苦集聖諦已知、已斷，於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修，是名比丘斷五支，成六分，守護於一，依猗於四，捨除諸諦，離四衢，證諸覺想，自身所作，心善解脫，慧善解脫，純一清白，名為上士。」	If the Bhikkhu is known and resolved from the Noble Truth of Suffering, the Noble Truth of Suffering is known and broken, the Noble Truth of Suffering is known and proved, and the Noble Truth of Suffering is known and completed, he is a monk. Breaking five branches, forming six points, guarding in one, relying on the four, giving up all truths, leaving the four qu, realizing all enlightenments, what one does, the heart is kind and free, the wisdom is free, the pure one is innocent, the name is Taxi. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 389 (Three Eighty Nine) Great Doctor King SA 389 （三八九）大醫王


SA 389 （三八九）大醫王	SA 389 (Three Eighty Nine) Great Doctor King
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有四法成就，名曰大醫王者，所應王之具、王之分。	"There are four methods to achieve success. The one who is called the great doctor, the king's equipment and the king's points.
何等為四？	What is four?
一者善知病，二者善知病源，三者善知病對治，四者善知治病已，當來更不動發。	One knows the disease well, the two knows the source of the disease well, the three knows the disease well and treats the disease well, and the four knows the cure well, and it should not happen.
云何名良醫善知病？	What is the name of a good doctor who knows the disease?
謂良醫善知如是如是種種病，是名良醫善知病。	It is said that a good doctor is good at knowing all kinds of diseases.
云何良醫善知病源？	Yun He Liang doctor knows the source of the disease well?
謂良醫善知此病因風起、癖陰起、涎唾起、眾冷起、因現事起、時節起，是名良醫善知病源。	It is said that a good doctor knows that the disease is caused by wind, addiction, salivation, coldness, current events, and seasons. It is a good doctor who knows the source of the disease.
云何良醫善知病對治？	Yun Heliang doctors are good at knowing and treating diseases?
謂良醫善知種種病，應塗藥、應吐、應下、應灌鼻、應熏、應取汗。	It is said that good doctors know all kinds of diseases. They should apply medicine, vomit, spit, irrigate the nose, smoke, and sweat.
如是比種種對治，是名良醫善知對治。	Such a comparison of various treatments is a well-known medical treatment.
云何良醫善知治病已，於未來世永不動發？	Yun Heliang doctors know how to cure the disease, and will never move in the future?
謂良醫善治種種病，令究竟除，於未來世永不復起，是名良醫善知治病，更不動發。	It is said that a good doctor is good at curing all kinds of diseases, so that the investigation will be eliminated, and will never reappear in the future life. It is a good doctor who is good at curing diseases, let alone moving.


「如來、應、等正覺為大醫王，成就四德，療眾生病，亦復如是。	"Tathagata, Ying, etc. Enlightenment as the great doctor king, accomplish the four virtues and heal the sickness of all sentient beings.
云何為四？	What is cloud four?
謂如來知此是苦聖諦如實知、此是苦集聖諦如實知、此是苦滅聖諦如實知、此是苦滅道跡聖諦如實知。	It is said that the Tathagata knows this is the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the noble truth of suffering, knows the truth as it is.
諸比丘！彼世間良醫於生根本對治不如實知，老、病、死、憂、悲、惱、苦根本對治不如實知，如來、應、等正覺為大醫王，於生根本知對治如實知，於老、病、死、憂、悲、惱、苦根本對治如實知，是故如來、應、等正覺名大醫王。」	Bhikkhus! The good doctors in the world do not know the truth as they are in the treatment of life, but they do not know the truth as they are in the treatment of old age, sickness, death, worry, sorrow, worry, and suffering. Knowing the cure as it is, knowing the cure for old age, illness, death, worry, sorrow, worry, and suffering, is the great doctor of Zheng enlightenment such as Tathagata, Ying, etc. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 390 (390) Salmon Brahmin SA 390 （三九〇）沙門婆羅門


SA 390 （三九〇）沙門婆羅門	SA 390 (390) Salmon Brahmin
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若諸沙門、婆羅門於此苦聖諦不如實知，此苦集聖諦不如實知，此苦滅聖諦不如實知，此苦滅道跡聖諦不如實知，此非沙門之沙門，非婆羅門之婆羅門，彼亦不於沙門義、婆羅門義見法自知作證：	"If the Shamen and Brahmins do not know the truth of suffering as they are here, the Noble Truth of Suffering is not known as they are, the Noble Truth of Suffering and Annihilation is not known as they are, and the Noble Truth of Suffering is not known as they are, this is not the sand gate of Shamen. A Brahmin who is not a Brahman, he also does not know and testify to the righteousness of Sammon and Brahmin:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』


「若沙門、婆羅門於此苦聖諦如實知，此苦集聖諦如實知，此苦滅聖諦如實知，此苦滅道跡聖諦如實知，當知是沙門、婆羅門，沙門之沙門、婆羅門之婆羅門，於沙門義、婆羅門義見法自知作證：	"If Shamon and Brahman know the truth of Suffering as they are, know the Noble Truth of Suffering as they are, know the Noble Truth of Suffering and Elimination as they are, and know the Noble Truth of Suffering and Paths as they are, you should know that it is Shamon, Brahman, Shamon of Shamen, The Brahmin of the Brahmins, testified by knowing the Dharma and knowing of the Shamen and Brahmins:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
是故，比丘！於四聖諦無間等當起增上欲，精勤堪能，方便修學。	Yes, Bhikkhu! Waiting for the Four Noble Truths to increase desire, diligence and ability, convenient for study.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」	It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 391 (Thirty Nine One) Salmon Brahmin SA 391 （三九一）沙門婆羅門


SA 391 （三九一）沙門婆羅門	SA 391 (Thirty Nine One) Salmon Brahmin
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中……廣說如上。	For a while, the Buddha lived in Polo [Wood * Nai] The immortal of the country lived in Luyeyuan... It is widely said above.
差別者：	The difference:
「於四聖諦不如實知，當知是沙門、婆羅門，非沙門數、非婆羅門數；	"If you don’t know the Four Noble Truths as they are, you should know that they are Shamon, Brahman, not Shamon or Brahman;
於四聖諦如實知者，是沙門數、是婆羅門數。」	Those who truthfully know the Four Noble Truths are the number of the Salmon and the number of the Brahman. "
乃至……。	and even…….


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 392 (Three Ninety Two) Know the Truth SA 392 （三九二）如實知


SA 392 （三九二）如實知	SA 392 (Three Ninety Two) Know the Truth
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若沙門、婆羅門於苦聖諦不如實知，苦集聖諦不如實知，苦滅聖諦不如實知，苦滅道跡聖諦不如實知，當知是沙門、婆羅門不得脫苦。	"If Shamen and Brahmans do not know the truth of suffering, the Noble Truth of Suffering is not known as they are, the Noble Truth of Suffering and Elimination is not known as they are, and the No.
若沙門、婆羅門於苦聖諦如實知，於苦集聖諦如實知，於苦滅聖諦如實知，於苦滅道跡聖諦如實知，當知是沙門、婆羅門解脫於苦。」	If Shamon and Brahman know the truth as they are in the Noble Truth of Suffering, know the Noble Truth of Suffering as they are, know the Noble Truth of Suffering and Elimination as they really know, and know the Noble Truth of Suffering as they really know, it is Shamen and Brahman who are free from suffering. "


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


「如於苦不解脫、解脫。	"It's like suffering without liberation, liberation.
如是捨惡趣不解脫、解脫，堪能捨戒退減，不捨戒退減，能自說得過人法自證，不能自說得過人法作證，能於此外求良福田，不能於此外求良福田。	If you don’t get rid of the evil taste, you can not get rid of it, you can give up the abstinence, do not give up the abstinence, can prove by yourself, can not testify by the human law, can seek good fortune from the outside, cannot be the other Seeking good luck.


「能於此外求大師，不能於此外求大師，不能越苦，堪能越苦，不堪能脫苦，堪能脫苦。」	You can ask for a master from outside, you can't ask for a master from outside, you can't be more bitter, you can get more bitter, you can get rid of suffering, and you can get rid of suffering.


如是上諸經重說悉繼以偈：	In this way, the above sutras reiterate the following verses:


「若不知苦者，及彼眾苦因，	"If you don’t know the suffering and the causes of suffering,
一切諸苦法，寂滅永無餘。	All the sufferings will die forever.

若不知道跡，能思一切苦，	If you don’t know the trace, you can think of all suffering,
心解脫於苦，慧解脫亦然。	The mind is free from suffering, and so is wisdom.

不能越眾苦，令苦究竟脫，	We can’t get more suffering, to get rid of suffering,
若如實知苦，亦知眾苦因。	If you know suffering truthfully, you also know the causes of suffering.

及一切諸苦，永滅盡無餘，	And all sufferings, forever extinguished,
若復如實知，息苦之道跡。	If you know the truth as it is, the path to relieving suffering.

意解脫具足，慧解脫亦然，	Mind liberation is sufficient, so is wisdom liberation,
堪能越眾苦，究竟得解脫。」	The more suffering you can be, the more you will be free. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 393 (Three Nine Three) Good Men SA 393 （三九三）善男子


SA 393 （三九三）善男子	SA 393 (Three Nine Three) Good Men
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若善男子正信非家，出家學道，彼一切所應當知四聖諦法。	"If a virtuous man believes in a non-family and becomes a monk, he should know the Four Noble Truths.
何等為四？	What is four?
謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	It is called knowing the noble truth of suffering, knowing the noble truth of suffering, knowing the noble truth of suffering annihilation, and knowing the noble truth of suffering.
是故，比丘！於四聖諦未無間等者，當勤方便，修無間等，如此章句，一切四聖諦經，應當具說。」	Yes, Bhikkhu! For those who wait for the Four Noble Truths, they should be diligent and convenient, and practice without any separation. In this way, all the Four Noble Truths should be said specifically. "


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


「如是知、如是見、如是無間等，悉應當說。	"If you know, if you see, if you have no time, etc., you should say.
又三結盡，得須陀洹，一切當知四聖諦。	After the three knots are over, Su Tuo Huan is obtained, and everything should be known about the Four Noble Truths.
何等為四？	What is four?
謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	Know the noble truth of suffering, know the noble truth of suffering, know the noble truth of suffering and destroy, and know the noble truth of suffering.
如是當知、如是當見無間等。」	If you know it, you should see it, etc. "


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


「若三結盡，貪、恚、癡薄，得斯陀含，彼一切皆於四聖諦如實知故。	"If the three knots are exhausted, greed, transcendence, and obsessiveness, and Stohan, everything will be truthfully known from the Four Noble Truths.
何等為四？	What is four?
謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	It is called the Noble Truth of Knowing Suffering, the Noble Truth of Knowing Suffering, the Noble Truth of Knowing Suffering and Elimination of Suffering, and the Noble Truth of Knowing Suffering.
如是當知、如是當見、如是無間等，亦如是說。	If you should know, if you should see, if you have no time, etc., so it is.


「五下分結盡，生般涅槃阿那含，不還此世，彼一切知四聖諦。	"The five sub-comments are finished, and you are born into Nirvana Anahān. If you don't return to this life, you will know the Four Noble Truths.
何等為四？	What is four?
知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering, and Knowing the Noble Truth of Suffering.
如是知、如是見、如是無間等，亦如是說。	If you know, if you see, if you have no time, etc., so it is.


「若一切漏盡，無漏心解脫、慧解脫，見法自知作證：	"If everything is leaked, there is no leakage of mind, liberation of wisdom, liberation of wisdom, see the law and testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
彼一切悉知四聖諦。	He knows all the Four Noble Truths.
何等為四？	What is four?
謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	Know the noble truth of suffering, know the noble truth of suffering, know the noble truth of suffering and destroy, and know the noble truth of suffering.
如是知、如是見、如是無間等，亦如是說。	If you know, if you see, if you have no time, etc., and so on.


「若得辟支佛道證，彼一切知四聖諦故。	"If you can get a certificate of Buddhism, you will know the Four Noble Truths.
何等為四？	What is four?
謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	It is called knowing the noble truth of suffering, knowing the noble truth of suffering, knowing the noble truth of suffering annihilation, and knowing the noble truth of suffering.
如是知、如是見、如是無間等，亦如是說。	If you know, if you see, if you have no time, etc., and so on.


「若得無上等正覺，彼一切知四聖諦故。	"If there is no superior enlightenment, he will know the Four Noble Truths.
何等為四？	What is four?
謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。	Know the noble truth of suffering, know the noble truth of suffering, know the noble truth of suffering and destroy, and know the noble truth of suffering.
如是知、如是見、如是無間等，亦如是說。」	If you know, if you see, if you have no time, etc., and so on. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 394 (three ninety four) Sun Moon SA 394 （三九四）日月


SA 394 （三九四）日月	SA 394 (three ninety four) Sun Moon
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如日出，明相先起。	"For example, when the sun is out, the Mingxiang starts first.
如是正盡苦亦有前相起？	If you are suffering, there will be a similar situation?
謂知四聖諦。	That is to know the Four Noble Truths.
何等為四？	What is four?
知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。」	Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering, Knowing the Noble Truth of Suffering and Extinguishing, Knowing the Noble Truth of Suffering. "


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


如是知。	So know.
如是見。	See you so.
如是無間等，亦如是說。	If there is no time, so is it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 395 (Thirty Nine Five) Sun Moon SA 395 （三九五）日月


SA 395 （三九五）日月	SA 395 (Thirty Nine Five) Sun Moon
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若日月不出世間者，一切眾星亦不出於世間，晝夜、半月、一月、時節、歲數、尅數、須臾，皆悉不現，世間常冥，無有明照，唯有長夜，純大闇苦現於世間。	"If the sun and the moon do not come out of the world, all the stars do not come out of the world. Day and night, half moon, January, season, age, number of grams, and duration are all unknown. The world is always dark and there is no light, only the long night. , Pure great dark suffering appears in the world.
若如來、應供、等正覺不出世間時，不說苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦現於世間，世間盲冥，無有明照。	If the Tathagata, the offerings, etc. are not out of the world, the noble truth of suffering, the collection of suffering, the noble truth of suffering, the noble truth of suffering, and the path of suffering, are present in the world, and the world is blind and has no clear light.
如是長夜，純大闇冥現於世間。	If it is a long night, pure darkness appears in the world.


「若日月出於世間，眾星亦現，晝夜、半月、一月、時節、歲數、尅數、須臾，悉現世間，長夜明照，出於世間。	"If the sun and the moon are out of the world, the stars will also appear. Day and night, half a month, January, season, age, grams, and timing, know that the world is present, the long night shines, and it is out of the world.
如是，如來、應、等正覺出於世間，說苦聖諦現於世間，苦集聖諦、苦滅聖諦、苦滅道跡聖諦現於世間，不復闇冥，長夜照明，純一智慧現於世間。」	If so, Tathagata, Ying, and other enlightenment come from the world, saying that the Noble Truth of Suffering appears in the world, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering appear in the world, no longer dark, long night illumination, pure one Wisdom is in the world. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 396 (Three Ninety Six) Sun Moon SA 396 （三九六）日月


SA 396 （三九六）日月	SA 396 (Three Ninety Six) Sun Moon
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如日出，周行空中，壞諸闇冥，光明顯照。	"For example, at sunrise, traveling around in the sky, the darkness is bad, and the light is bright.
如是，聖弟子所有集法，一切滅已，離諸塵垢，得法眼生，與無間等，俱三結斷。	If so, the holy disciple's collection of Dharma, all extinction, separation from all the dust, gaining the eye of the Dharma, and uninterruptedness, etc. are all connected.
所謂身見、戒取、疑，此三結盡，名須陀洹，不墮惡趣法，必定正覺，趣七有天人往生，作苦邊。	The so-called experience, abstinence, and suspicion, these three knots are exhausted, and the name is Xu Tuohuan. If you don't fall into the evil Qu Dhamma, you must be enlightened. Qu Qi will have the heaven and the human rebirth and be the side of suffering.
彼聖弟子中間雖起憂苦，聽彼聖弟子離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。	Although there are sorrows and sorrows among the disciples of the other saint, listen to the disciples of the saint to liberate from desires, evil and unwholesome methods, to be aware and insightful, to be free from birth and joy, and to live in the first practice.
不見彼聖弟子有一法不斷，能令還生此世者，此則聖弟子得法眼之大義。	No one sees that the holy disciple has a constant dharma that can make people still alive in this world. This is the great righteousness of the holy disciple's eyes.
是故，比丘於此四聖諦未無間等者，當勤方便，起增上欲，精進修學。」	Therefore, for those who have the Four Noble Truths, Bhikkhus should be diligent and convenient, increase their desires, and study diligently. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 397 (Three Ninety Seven) Cattiloa SA 397 （三九七）佉提羅


SA 397 （三九七）佉提羅	SA 397 (Three Ninety Seven) Cattiloa
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「當作是說，我於苦聖諦未無間等，苦集聖諦、苦滅聖諦未無間等。	"As a matter of fact, I am waiting for the noble truth of suffering, the noble truth of suffering is gathered, the noble truth of suffering is destroyed, etc.
而言我當得苦滅道跡聖諦無間等者，此說不應。	As far as I am concerned, I should be the one who suffers from the noble truths, and I should not say that.
所以者何？	So what?
無是處故。	No excuse.


「若苦聖諦、苦集聖諦、苦滅聖諦未無間等，而欲苦滅道跡聖諦無間等者，無有是處。	"If the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc. are not perfect, and those who desire the Noble Truth of Suffering, the Noble Truth of Suffering, etc., have no merit.
譬如有人言我欲取佉提羅葉，合集作器，盛水持行者，無有是處。	For example, some people say that I would like to take the Katiluo leaves, gather the author, hold the water and hold the walker, there is no merit.
所以者何？	So what?
無是處故。	No excuse.
如是言我於苦聖諦、苦集聖諦、苦滅聖諦未無間等，而欲得苦滅道跡聖諦無間等者，無有是處。	It is said that I am in the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Elimination of Suffering, etc., and those who want to get the Path of Suffering, Noble Truth of Suffering, etc. have no merit.


「若復有言我當於苦聖諦、苦集聖諦、苦滅聖諦無間等已得，復得苦滅道跡聖諦者，斯則善說。	"If there are words that I should have obtained the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination of Suffering, etc. I have already obtained the Noble Truth of Suffering and the Path of Suffering.
所以者何？	So what?
有是處故。	There is punishment.


「若苦聖諦、苦集聖諦、苦滅聖諦無間等已，而欲苦滅道跡聖諦無間等者，斯有是處。	"If the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc. are nothing but the Noble Truth of Suffering.
譬如有言我以純曇摩葉、摩樓迦葉，合集盛水持行者，此則善說。	For example, if it is said that I will use pure Tan Moye and Molokaya to gather the water holders. This is a good point.
所以者何？	So what?
有是處故。	There is punishment.
如是若言我於苦聖諦、苦集聖諦、苦滅聖諦無間等已，而欲苦滅道跡聖諦無間等者，斯則善說。	If it is said that I am in the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., and those who want the Noble Truth of Suffering, the Noble Truth of Suffering, etc., are good at saying.
所以者何？	So what?
有是處故，若於苦聖諦、苦集聖諦、苦滅聖諦無間等已，而欲苦滅道跡聖諦無間等者，斯有是處故。」	There is a punishment, if you suffer from the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., and the Noble Truth of Suffering, the Noble Truth of Suffering, etc., there is a punishment. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 398 (Three Ninety Eight) Indra Pillar SA 398 （三九八）因陀羅柱


SA 398 （三九八）因陀羅柱	SA 398 (Three Ninety Eight) Indra Pillar
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「如小綿丸、小劫貝華丸，置四衢道頭，四方風吹，則隨風去向於一方。	"Such as Xiao Mian Wan and Xiao Jie Bei Hua Wan, set the four corners of the road, and the wind blows from all directions, then they will go to one side with the wind.
如是，若沙門、婆羅門於苦聖諦不如實知，於苦集聖諦、於苦滅聖諦、苦滅道跡聖諦不如實知，當知彼沙門、婆羅門常觀他面，常隨他說，以不如實知故，聞彼所說，趣說而受，當知此人不宿修習智慧故。	If so, if Shamen and Brahmans do not know the truth of suffering, but do not know the truth of suffering, gather the truth of suffering, eliminate the truth of suffering, and do not know the truth of suffering, you should know that Shamon and Brahman always watch him and follow him Said, if you don’t know the truth as it is, hear what the other says, and enjoy it, you should know that this person does not live in wisdom.


「譬如因陀羅柱，銅鐵作之，於深入地中，四方猛風不能令動。	"For example, the Indra pillar is made of copper and iron. Deep in the ground, the strong wind cannot move it.
如是，沙門、婆羅門於苦聖諦如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，當知是沙門、婆羅門不視他面，不隨他語。	If so, Shamen and Brahmans know the truth of suffering, and those who know the truth of suffering, gather the truth of suffering, eliminate the truth of suffering, and know the truth of suffering, know that it is Shamon or Brahman who does not regard his face and does not follow his words.
是沙門、婆羅門智慧堅固，本隨習故，不隨他語。	It is Shamen and Brahmins who are wise and strong.
是故，比丘！於四聖諦當勤方便，起增上欲，精進修學。」	Yes, Bhikkhu! Be diligent and convenient in the Four Noble Truths, increase your desires, and study diligently. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 399 (Three Nine Nine) SA 399 （三九九）論處


SA 399 （三九九）論處	SA 399 (Three Nine Nine)
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如石柱，長十六肘，八肘入地，四方風吹，不能令動。	"For example, a stone pillar is sixteen cubits long and eight cubits into the ground. The wind blows from all directions and cannot move.
如是，沙門、婆羅門於苦聖諦如實知，於苦集聖諦，苦滅聖諦，苦滅道跡聖諦如實知，斯等沙門、婆羅門至諸論處，無能屈。	If so, Shamon and Brahman know the truth as they are, gather the Noble Truth of Suffering, destroy the Noble Truth of Suffering, know the Noble Truth of Suffering, and know the truth as they really are.
其心解脫、慧解脫者，能使餘沙門、婆羅門反生憂苦。	Those who are liberated in their minds and wise and liberated can make Yu Shamen and Brahmin anxious.
如是如實知、如實見，皆是先世宿習故，使智慧不可傾動。	To know the truth and see the truth is the habit of the past, so that wisdom cannot be moved.
是故，比丘！於四聖諦當勤方便，起增上欲，精進修學。」	Yes, Bhikkhu! In the Four Noble Truths, be diligent and convenient, increase your desires, and study diligently. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 400 (400) clothing SA 400 （四〇〇）衣


SA 400 （四〇〇）衣	SA 400 (400) clothing
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如有人火燒頭衣，當起增上欲，急救令滅。」	For example, when someone burns their headgear, when they want to increase their desire, the first aid order is quenched.


佛告比丘：	Buddha told Bhikkhu:
「莫作是說！當置頭衣，於四聖諦起增上欲，勤加方便，修無間等。	"Don't mean it! When putting on your headgear, you can increase your desires from the Four Noble Truths, work harder and more conveniently, and make perfect repairs.
何等四？	How so four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦未無間等，當勤方便，修無間等。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Path of Suffering, the Noble Truth of Suffering, etc. It is convenient for diligence and perfect cultivation.
所以者何？	So what?
比丘！長夜熾然，地獄、畜生、餓鬼。	Bhikkhu! The night is blazing, hell, beast, hungry ghost.
諸比丘！不見極苦，如苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，未無間等者，是比丘當忍苦、樂、憂、悲，於四聖諦勤加精進，方便修習無間等，應當學。」	Bhikkhus! There is no extreme suffering, such as the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., Bhikkhus should endure hardship, happiness, sorrow, and sorrow. Practicing has no time, you should learn. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SA 301-400

SA 301-400

SA 301 (301) Kayayan SA 301 （三〇一） 迦旃延

SA 302 (302) Azhiluo SA 302 （三〇二） 阿支羅

SA 303 (Three-Three) SA 303 （三〇三） 玷牟留

SA 304 (Three Zero Four) Six Six SA 304 （三〇四） 六六

SA 305 (Three Five) Six Entry SA 305 （三〇五） 六入處

SA 306 (Thirty Six) people SA 306 （三〇六） 人

SA 307 (Three Seven) See the law SA 307 （三〇七） 見法

SA 308 (380) Not stained SA 308 （三〇八） 不染著

SA 309 (Three Nine) Lu New SA 309 （三〇九） 鹿紐

SA 310 (Thirty One) Lunew SA 310 （三一〇） 鹿紐

SA 311 (Trinity One) Fuluna SA 311 （三一一） 富樓那

SA 312 (Three One Two) Uncle Moroka SA 312 （三一二） 摩羅迦舅

SA 313 (Three One Three) SA 313 （三一三） 經法

SA 314 (Three One Four) Abstinence SA 314 （三一四） 斷欲

SA 315 (Three One Five) Eye Health SA 315 （三一五） 眼生

SA 316 (three one six) eyes are always SA 316 （三一六） 眼是常

SA 317 (Three One Seven) The eyes are happy SA 317 （三一七） 眼是樂

SA 318 (Three Eighteen) Eyes are me SA 318 （三一八） 眼是我

SA 319 (March Nine) Know everything SA 319 （三一九） 生聞一切

SA 320 (320) SA 320 （三二〇） 生聞一切有

SA 321 (Three Twenty One) Hearing about all laws SA 321 （三二一） 生聞一切法

SA 322 (Three Two Two) The Eye is the Inner Entry SA 322 （三二二） 眼是內入處

SA 323 (three two three) six entrances SA 323 （三二三） 六內入處

SA 324 (Three Two Four) Six Outside Entry SA 324 （三二四） 六外入處

SA 325 (Three Two Five) Six Consciousness SA 325 （三二五） 六識身

SA 326 (three twenty six) six touches SA 326 （三二六） 六觸身

SA 327 (Three Two Seven) Six Recipients SA 327 （三二七） 六受身

SA 328 (Three Two Eight) Six Thinking Body SA 328 （三二八） 六想身

SA 329 (Three Twenty Nine) Six Thoughts SA 329 （三二九） 六思身

SA 330 (Three Thirty) Six Love Body SA 330 （三三〇） 六愛身

SA 331 (Three Three One) Six Thoughts SA 331 （三三一） 六顧念

SA 332 (Three Three Two) Six Covers SA 332 （三三二） 六覆

SA 333 (Three Three Three) Past SA 333 （三三三） 過去

SA 334 (three three four) with binding method SA 334 （三三四） 有縛法

SA 335 (Three Three Five) SA 335 （三三五） 第一義空

SA 336 (three thirty six) six happy trip SA 336 （三三六） 六喜行

SA 337 (Three Three Seven) Six Worries SA 337 （三三七） 六憂行

SA 338 (Three Three Eight) Six Houses SA 338 （三三八） 六捨行

SA 339 (three thirty-nine) Liuchangxing SA 339 （三三九） 六常行

SA 340 (Three to 40) Six Changxing SA 340 （三四〇） 六常行

SA 341 (three, four, one) Liuchangxing SA 341 （三四一） 六常行

SA 342 (three, four, two) Six Changxing SA 342 （三四二） 六常行

SA 343 (three four three) Fuki SA 343 （三四三） 浮彌

SA 344 (three, four, four) SA 344 （三四四） 拘絺羅

SA 345 (3, 4, 5) Collection SA 345 （三四五） 集生

SA 346 (Three Four Six) Three Methods SA 346 （三四六） 三法

SA 347 (three forty seven) must be deep SA 347 （三四七） 須深

SA 348 (Three Forty Eight) Ten Force SA 348 （三四八） 十力

SA 349 (Three Forty Nine) Holy Place SA 349 （三四九） 聖處

SA 350 (Three-Fifty) Holy Son SA 350 （三五〇） 聖第子

SA 351 (Three Five One) Mao Shiluo SA 351 （三五一） 茂師羅

SA 352 (Three Five Two) Salmon Brahman SA 352 （三五二） 沙門婆羅門

SA 353 (Three Five Three) Salmon Brahman SA 353 （三五三） 沙門婆羅門

SA 354 (Three Five Four) Salmon Brahman SA 354 （三五四） 沙門婆羅門

SA 355 (Three Five Five) SA 355 （三五五） 老死

SA 356 (Three Five Six) Kind of wisdom SA 356 （三五六） 種智

SA 357 (Three Five Seven) Kind of Wisdom SA 357 （三五七） 種智

SA 358 (Three Five Eight) No obvious increase SA 358 （三五八） 無明增

SA 359 (Three Fifty Nine) Thinking SA 359 （三五九） 思量

SA 360 (Three Sixty) Thinking SA 360 （三六〇） 思量

SA 361 (Three Six One) Thinking SA 361 （三六一） 思量

SA 362 (three six two) SA 362 （三六二） 多聞

SA 363 (Three Six Three) Statement SA 363 （三六三） 說法

SA 364 (three six four) sub-method SA 364 （三六四） 次法

SA 365 (Three Six Five) Seeing Dharma and Nirvana SA 365 （三六五） 見法般涅槃

SA 366 (Thirty Six Six) Vipassi and others SA 366 （三六六） 毗婆尸等

SA 367 (Three Six Seven) Practice SA 367 （三六七） 修習

SA 368 (Three Six Eight) Three Moti SA 368 （三六八） 三摩提

SA 369 (Three Six Nine) Twelve Karma SA 369 （三六九） 十二因緣

SA 370 (Three Seventy) Twelve Karma SA 370 （三七〇） 十二因緣

SA 371 (Three Seven One) Food SA 371 （三七一） 食

SA 372 (Three Seven Two) SA 372 （三七二） 頗求那

SA 373 (three seven three) meat SA 373 （三七三） 子肉

SA 374 (Three Seven Four) There is greed SA 374 （三七四） 有貪

SA 375 (Three Seven Five) There is greed SA 375 （三七五） 有貪

SA 376 (Three Seven Six) Greed SA 376 （三七六） 有貪

SA 377 (Three Seven Seven) Greed SA 377 （三七七） 有貪

SA 301 (301) Kayayan SA 301 （三〇一）迦旃延

SA 302 (302) Azhiluo SA 302 （三〇二）阿支羅

SA 303 (Three-Three) SA 303 （三〇三）玷牟留

SA 304 (Three Zero Four) Six Six SA 304 （三〇四）六六

SA 305 (Three Five) Six Entry SA 305 （三〇五）六入處

SA 306 (Thirty Six) people SA 306 （三〇六）人

SA 307 (Three Seven) See the law SA 307 （三〇七）見法

SA 308 (380) Not stained SA 308 （三〇八）不染著

SA 309 (Three Nine) Lu New SA 309 （三〇九）鹿紐

SA 310 (Thirty One) Lunew SA 310 （三一〇）鹿紐

SA 311 (Trinity One) Fuluna SA 311 （三一一）富樓那

SA 312 (Three One Two) Uncle Moroka SA 312 （三一二）摩羅迦舅

SA 313 (Three One Three) SA 313 （三一三）經法

SA 314 (Three One Four) Abstinence SA 314 （三一四）斷欲

SA 315 (Three One Five) Eye Health SA 315 （三一五）眼生

SA 316 (three one six) eyes are always SA 316 （三一六）眼是常

SA 317 (Three One Seven) The eyes are happy SA 317 （三一七）眼是樂

SA 318 (Three Eighteen) Eyes are me SA 318 （三一八）眼是我

SA 319 (March Nine) Know everything SA 319 （三一九）生聞一切

SA 320 (320) SA 320 （三二〇）生聞一切有

SA 321 (Three Twenty One) Hearing about all laws SA 321 （三二一）生聞一切法

SA 322 (Three Two Two) The Eye is the Inner Entry SA 322 （三二二）眼是內入處

SA 323 (three two three) six entrances SA 323 （三二三）六內入處

SA 324 (Three Two Four) Six Outside Entry SA 324 （三二四）六外入處

SA 325 (Three Two Five) Six Consciousness SA 325 （三二五）六識身

SA 326 (three twenty six) six touches SA 326 （三二六）六觸身

SA 327 (Three Two Seven) Six Recipients SA 327 （三二七）六受身

SA 328 (Three Two Eight) Six Thinking Body SA 328 （三二八）六想身

SA 329 (Three Twenty Nine) Six Thoughts SA 329 （三二九）六思身

SA 330 (Three Thirty) Six Love Body SA 330 （三三〇）六愛身

SA 331 (Three Three One) Six Thoughts SA 331 （三三一）六顧念

SA 332 (Three Three Two) Six Covers SA 332 （三三二）六覆

SA 333 (Three Three Three) Past SA 333 （三三三）過去

SA 334 (three three four) with binding method SA 334 （三三四）有縛法

SA 335 (Three Three Five) SA 335 （三三五）第一義空

SA 336 (three thirty six) six happy trip SA 336 （三三六）六喜行

SA 337 (Three Three Seven) Six Worries SA 337 （三三七）六憂行

SA 338 (Three Three Eight) Six Houses SA 338 （三三八）六捨行

SA 339 (three thirty-nine) Liuchangxing SA 339 （三三九）六常行

SA 340 (Three to 40) Six Changxing SA 340 （三四〇）六常行

SA 341 (three, four, one) Liuchangxing SA 341 （三四一）六常行

SA 342 (three, four, two) Six Changxing SA 342 （三四二）六常行

SA 343 (three four three) Fuki SA 343 （三四三）浮彌

SA 344 (three, four, four) SA 344 （三四四）拘絺羅

SA 345 (3, 4, 5) Collection SA 345 （三四五）集生

SA 346 (Three Four Six) Three Methods SA 346 （三四六）三法

SA 347 (three forty seven) must be deep SA 347 （三四七）須深

SA 348 (Three Forty Eight) Ten Force SA 348 （三四八）十力

SA 349 (Three Forty Nine) Holy Place SA 349 （三四九）聖處

SA 350 (Three-Fifty) Holy Son SA 350 （三五〇）聖第子

SA 351 (Three Five One) Mao Shiluo SA 351 （三五一）茂師羅

SA 352 (Three Five Two) Salmon Brahman SA 352 （三五二）沙門婆羅門

SA 353 (Three Five Three) Salmon Brahman SA 353 （三五三）沙門婆羅門

SA 354 (Three Five Four) Salmon Brahman SA 354 （三五四）沙門婆羅門

SA 355 (Three Five Five) SA 355 （三五五）老死

SA 356 (Three Five Six) Kind of wisdom SA 356 （三五六）種智

SA 357 (Three Five Seven) Kind of Wisdom SA 357 （三五七）種智

SA 358 (Three Five Eight) No obvious increase SA 358 （三五八）無明增

SA 359 (Three Fifty Nine) Thinking SA 359 （三五九）思量

SA 360 (Three Sixty) Thinking SA 360 （三六〇）思量

SA 361 (Three Six One) Thinking SA 361 （三六一）思量

SA 362 (three six two) SA 362 （三六二）多聞

SA 363 (Three Six Three) Statement SA 363 （三六三）說法

SA 364 (three six four) sub-method SA 364 （三六四）次法

SA 365 (Three Six Five) Seeing Dharma and Nirvana SA 365 （三六五）見法般涅槃

SA 366 (Thirty Six Six) Vipassi and others SA 366 （三六六）毗婆尸等

SA 367 (Three Six Seven) Practice SA 367 （三六七）修習

SA 368 (Three Six Eight) Three Moti SA 368 （三六八）三摩提

SA 369 (Three Six Nine) Twelve Karma SA 369 （三六九）十二因緣

SA 370 (Three Seventy) Twelve Karma SA 370 （三七〇）十二因緣

SA 371 (Three Seven One) Food SA 371 （三七一）食

SA 372 (Three Seven Two) SA 372 （三七二）頗求那

SA 373 (three seven three) meat SA 373 （三七三）子肉

SA 374 (Three Seven Four) There is greed SA 374 （三七四）有貪

SA 375 (Three Seven Five) There is greed SA 375 （三七五）有貪

SA 376 (Three Seven Six) Greed SA 376 （三七六）有貪

SA 377 (Three Seven Seven) Greed SA 377 （三七七）有貪

SA 378 (Three Seven Eight) Greed SA 378 （三七八）有貪

SA 379 (Three Seventy Nine) Zhuan Falun SA 379 （三七九）轉法輪

SA 380 (Three Eighty) Four Noble Truths SA 380 （三八〇）四聖諦