4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → Āgama → SA‍ → SA 401-500 🔝

SA 401-500

SA 401-500

SA 401-500



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 401 (Forty One) Hundred Guns SA 401 （四〇一）百槍


SA 401 （四〇一）百槍	SA 401 (Forty One) Hundred Guns
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:
「譬如士夫年壽百歲，有人語言：	"For example, when a scholar is a hundred years old, some people speak:
『士夫若欲聞法，當日日三時受苦，晨朝時受百槍苦，日中、晡時亦復如是。	"If scholars want to hear the Dharma, they will suffer at three o'clock that day, and a hundred spears in the morning, and the same will be true at midday and at night.
於一日中受三百槍苦。	Suffered three hundred shots in one day.
如是日日，至於百歲，然後聞法，得無間等，汝寧能不？』	If it is day by day, as for a hundred years old, and then listen to the Fa and have to wait endlessly, can you not? 』


「時，彼士夫為聞法故，悉堪能受。	"At that time, the husband heard the law, so he was quite acceptable.
所以者何？	So what?
人生於世，長夜受苦，有時地獄，有時畜生，有時餓鬼，於三惡道空受眾苦，亦不聞法，是故我今為無間等故，不以終身受三百槍為大苦也。	I live in the world and suffer long nights, sometimes hell, sometimes beasts, sometimes hungry ghosts, suffering in the three evil ways, and I don’t listen to the law. That’s why I am waiting for this reason, and I don’t take the lifelong suffering of three hundred shots as great .
是故，比丘！於四聖諦未得無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, those who have not attained perfection, work diligence and convenience, increase desires, and learn perfection. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 402 (402) Equality and Enlightenment SA 402 （四〇二）平等正覺


SA 402 （四〇二）平等正覺	SA 402 (402) Equality and Enlightenment
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:
「於四聖諦平等正覺，名為如來、應、等正覺。	"Equal enlightenment in the Four Noble Truths is called Tathagata, Ying, and other enlightenment.
何等為四？	What is four?
所謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	The so-called Noble Truth of Suffering, Noble Truth of Suffering Collection, Noble Truth of Suffering Elimination, Noble Truth of Suffering Path.
於此四聖諦平等正覺，名為如來、應、等正覺。	Here the four noble truths are equal enlightenment, named Tathagata, Ying, and other enlightenment.
是故，諸比丘！於四聖諦未無間者，當勤方便，起增上欲，學無間等。」	So, monks! In the Four Noble Truths, those who do not have intervening time, work diligently and conveniently, increase their desires, and learn more. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 403 (403) Know the truth SA 403 （四〇三）如實知


SA 403 （四〇三）如實知	SA 403 (403) Know the truth
如是我聞：	If I smell:


一時，佛在摩竭國人間遊行，於王舍城波羅利弗是中間竹林聚落，國王於中造福德舍。	For a while, the Buddha was traveling among the world in the kingdom of Mozhi. The city of Pololifu in the king's house was the middle bamboo settlement, and the king made merits in the middle.
爾時，世尊與諸大眾於中宿止。	At that time, the Blessed One and the masses stopped at the end.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我與汝等於四聖諦無知、無見、無隨順覺、無隨順受者，應當長夜驅馳生死。	"I and you are equal to the Four Noble Truths. Those who are ignorant, ignorant, unaware, or obedient, should drive life and death in the long night.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering.
我與汝等於四聖諦無知、無見、無隨順覺、無隨順受者，應當長夜驅馳生死。	You and I are equal to the Four Noble Truths. Those who are ignorant, ignorant, unaware, or compliant, should drive life and death in the long night.
以我及汝於此苦聖諦順知、順入，斷諸有流，盡諸生死，不受後有。	In this way, I and you, the Noble Truth of Suffering, obey the knowledge and enter, cut off the flow of all things, do all life and death, and do not accept what comes after.
於苦集聖諦、苦滅聖諦、苦滅道跡聖諦順知、順入，斷諸有流，盡諸生死，不受後有。	To gather the noble truths of suffering, to destroy the noble truths of suffering, and to retreat to the path of suffering.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，修無間等。」	Yes, Bhikkhu! Those who wait for the Four Noble Truths to have no time, work diligently and conveniently, increase their desires, and practice no time. "


爾時，世尊即說偈言：	At that time, the Blessed One said:


「我常與汝等，長夜涉生死，	"I often wait with you, long nights involved in life and death,
不見聖諦故，大苦日增長。	Without seeing the Noble Truth, the great suffering grows day by day.

若見四聖諦，斷有大流海，	If you see the Four Noble Truths, there will always be a sea of flowing,
生死永已除，不復受後生。」	Life and death are forever eliminated, and no longer will be born. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 404 (404) Shen Shulin SA 404 （四〇四）申恕林


SA 404 （四〇四）申恕林	SA 404 (404) Shen Shulin
如是我聞：	If I smell:


一時，佛在摩竭國人間遊行，王舍城波羅利弗是中間竹林聚落，大王於中作福德舍。	For a while, the Buddha was traveling in the world of Mozheguo. The city of Porolifu in the king's house was a settlement in the middle of the bamboo forest, and the king made merit in it.
爾時，世尊與諸大眾於中止宿。	At that time, the Blessed One and the masses stopped sleeping.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「汝等當行，共至申恕林。」	You should go to Shen Shulin.


爾時，世尊與諸大眾到申恕林，坐樹下。	At that time, the Lord and the people went to Shenshulin and sat under the tree.


爾時，世尊手把樹葉，告諸比丘：	At that time, the Lord handed the leaves and told the monks:
「此手中葉為多耶？	"The middle leaf of this hand is Duo Ye?
大林樹葉為多？」	How many leaves are there in Dalin? "


比丘白佛：	Bhikkhu White Buddha:
「世尊！手中樹葉甚少，彼大林中樹葉無量，百千億萬倍，乃至算數譬類不可為比。」	My Lord! There are very few leaves in his hand, and there are countless leaves in the forest, hundreds of millions of times, and they are incomparable.


「如是，諸比丘！我成等正覺，自所見法，為人定說者，如手中樹葉。	"So, bhikkhus! I have become enlightened, I have seen the Dhamma, I am the one who speaks for others, like leaves in my hand.
所以者何？	So what?
彼法義饒益、法饒益、梵行饒益、明、慧、正覺、向於涅槃。	The Dharma and righteousness benefit, the Dharma benefit, the Brahman practice benefit, the lucidity, the wisdom, the enlightenment, toward Nirvana.
如大林樹葉，如我成等正覺，自知正法，所不說者，亦復如是。	Like the leaves of the forest, if I have attained enlightenment, knowing the Dhamma, what is not said is the same.
所以者何？	So what?
彼法非義饒益，非法饒益，非梵行饒益、明、慧、正覺、正向涅槃故。	The other Dharma is not righteous to benefit, unlawful to benefit, not Brahma to benefit, clear, wisdom, enlightenment, positive Nirvana.
是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	So, monks! For those who are waiting for the Four Noble Truths, it is convenient to work hard, to increase desires, and to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 405 (forty-five) hole SA 405 （四〇五）孔


SA 405 （四〇五）孔	SA 405 (forty-five) hole
如是我聞：	If I smell:


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


爾時，尊者阿難晨朝著衣持鉢，入毘舍離城乞食。	At that time, Venerable Ananda turned to his clothes and holding a bowl, and went to Vishali to beg for food.
時，有眾多離車童子晨朝從城內出，至精舍門，持弓箭，競射精舍門孔，箭箭皆入門孔。	At that time, there were many children who left the car who came out of the city in the morning to reach the gate of the abode, holding bows and arrows, and shooting at the gate of the abode.


尊者阿難見已，以為奇特，彼諸離車童子能作如是難事。	When Venerable Ananda saw him, he thought it was peculiar, but it was so difficult for him to do so.
入城乞食，還舉衣鉢，洗足已，往詣佛所，稽首佛足，退住一面，白佛言：	Going to the city to beg for food, raising a mantle, washing one's feet, go to the Buddha's place, check the head of the Buddha's feet, stand aside, the White Buddha said:
「世尊！我今晨朝著衣持鉢，入毘舍離城乞食，見有眾多離車童子從城內出，至精舍門，競射門孔，箭箭皆入。	"My Lord! I was walking into Vishali and begging for food this morning. I saw a large number of chariots coming out of the city to the gate of the Abode.
我作是念：	I am reading:
『此甚奇特！諸離車童子能為難事。』	"This is very peculiar! Every boy in the car can be embarrassed. 』
」	!!br0ken!!

佛告阿難：	Buddha told Ananda:
「於意云何？	"Yu Yi Yun He?
離車童子競射門孔，箭箭皆入，此為難耶？	Boys out of the car competed to shoot the goal hole, and all arrows entered. Is this difficult?
破一毛為百分，而射一毛分，箭箭悉中，此為難耶？」	Breaking a dime is a percentage, and shooting a dime will hit the arrow. Is this embarrassing? "


阿難白佛：	Ananda White Buddha:
「破一毛百分，射一分之毛，箭箭悉中，此則為難。」	Break one cent, shoot one cent, and the arrow will be in the middle. This is difficult.


佛告阿難：	Buddha told Ananda:
「未若於苦聖諦生如實知，此則甚難。	"If you don’t know the truth about suffering, it’s very difficult.
如是，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知見，此則甚難。」	If so, it is very difficult to know the truth of suffering, to destroy the truth of suffering, and to understand the truth of suffering. "


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


「一毛為百分，射一分甚難，	"A dime is a hundred, and it is very difficult to shoot a point.
觀一一苦陰，非我難亦然。」	View one by one bitter yin, it is also difficult for me. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 406 (Forty Six) Turtle SA 406 （四〇六）龜


SA 406 （四〇六）龜	SA 406 (Forty Six) Turtle
如是我聞：	If I smell:


一時，佛住獼猴池側重閣講堂。	For a while, the Buddha lived in the macaque pool and focused on the pavilion lecture hall.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如大地悉成大海，有一盲龜壽無量劫，百年一出其頭，海中有浮木，止有一孔，漂流海浪，隨風東西。	"For example, when the earth becomes a great sea, there is a blind tortoise with a lifespan of immeasurable catastrophe. Once a century, there is driftwood in the sea, but there is only one hole. There is drifting in the waves and things that follow the wind.
盲龜百年一出其頭，當得遇此孔不？」	Blind tortoise has been around for a hundred years, should it meet this hole? "


阿難白佛：	Ananda White Buddha:
「不能。	"No.
世尊！所以者何？	Lord! So what?
此盲龜若至海東，浮木隨風，或至海西，南、北四維圍遶亦爾，不必相得。」	If this blind tortoise goes to the east of the sea, the driftwood follows the wind, or goes to the west of the sea, and surrounds Yier in four dimensions in the south and north. "


佛告阿難：	Buddha told Ananda:
「盲龜浮木，雖復差違，或復相得。	"Blind tortoise driftwood, even though it's wrong, or it's reunited.
愚癡凡夫漂流五趣，暫復人身，甚難於彼。	Foolish ordinary people drifting in five fun, temporarily regaining their bodies, it is very difficult for them.
所以者何？	So what?
彼諸眾生不行其義、不行法、不行善、不行真實，展轉殺害，強者陵弱，造無量惡故。	Those sentient beings do not do their righteousness, do not do the law, do not do good, do not do the truth, they spread out and kill, the strong will tomb the weak, and cause infinite evil.
是故，比丘！於四聖諦當未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, you should be the one who is not perfect, be diligent and convenient, increase your desire, and learn perfect. "


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


雜阿含經卷第十五	Zaagama Sutra 15



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 407 (Forty Seven) Thinking SA 407 （四〇七）思惟


SA 407 （四〇七）思惟	SA 407 (Forty Seven) Thinking
雜阿含經卷第十六	Zaagama Sutra 16
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
雜因誦第三品之四	Miscellaneous chanting third product fourth
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
時，有眾多比丘集於食堂，思惟世間而思惟。	At that time, many bhikkhus gathered in the cafeteria, thinking about the world and thinking.


爾時，世尊知諸比丘心之所念，往詣食堂，敷座而坐，告諸比丘：	At that time, the Blessed One knew what the bhikkhus said in their hearts, went to the dining hall, sat down, and told the monks:
「汝等比丘慎莫思惟世間思惟。	"You and other monks are careful not to think about the world.
所以者何？	So what?
世間思惟非義饒益，非法饒益，非梵行饒益，非智、非覺，不順涅槃。	Thinking in the world is non-righteous to benefit, illegal to benefit, non-Brahma to benefit, non-intellect, non-consciousness, and non-nibbana.
汝等當正思惟：	You should be thinking:
『此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』	"This Noble Truth of Suffering, this Noble Truth of Suffering, this Noble Truth of Suffering, this Noble Truth of Suffering. 』
所以者何？	So what?
如此思惟則義饒益、法饒益、梵行饒益，正智、正覺、正向涅槃。	Thinking in this way leads to the benefit of righteousness, the benefit of Dharma, the benefit of Brahma, righteous wisdom, enlightenment, and positive Nirvana.


「過去世時，有一士夫出王舍城，於拘絺羅池側正坐思惟——世間思惟。	"In the past lives, a scholar came out of Wangshe City and sat thinking at the side of Kuyuluochi—thinking in the world.
當思惟時，見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中。	When thinking, see four kinds of armies-elephant army, horse army, chariot army, and infantry army.
見已，作是念：	Seeing, doing and thinking:
『我狂失性，世間所無，而今見之。』	"I have lost my sex, there is nothing in the world, but I see it now. 』
爾時，去池不遠，更有大眾一處聚集。	At that time, it was not far to the pool, and the masses gathered together.
時，彼士夫詣大眾所語言：	At that time, the language spoken by the general public:
『諸人，我今發狂，我今失性，世間所無，而我今見，如上廣說。』	"Everyone, I am mad today, I am deprived of sex today, there is nothing in the world, and I see it today, just like Shang Guang said. 』
時，彼大眾皆謂士夫狂發失性，世間所無，而彼見之。」	At that time, the public said that the scholars were madly deprived of sex, there is nothing in the world, but they see it. "


佛告比丘：	Buddha told Bhikkhu:
「然彼士夫非狂失性，所見真實。	"But he is not crazy, what he sees is true.
所以者何？	So what?
爾時，去拘絺羅池不遠，有諸天阿修羅興四種軍，戰於空中。	At that time, not far from Juyuluochi, there were four kinds of armies of Asuras from heaven fighting in the air.
時，諸天得勝，阿修羅軍敗，退入彼池一藕孔中。	At that time, the heavens were victorious, and the Asuras were defeated and retreated into a lotus hole in the pool.
是故，比丘！汝等慎莫思惟世間。	Yes, Bhikkhu! You are careful not to think about the world.
所以者何？	So what?
世間思惟非義饒益，非法饒益，非梵行饒益，非智、非覺，非正向涅槃，當思惟四聖諦。	Thinking in the world is not righteous, illegal, non-Brahma, non-wise, non-conscious, and non-positive Nirvana. Consider the Four Noble Truths.
何等為四？	What is four?
苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」	The Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 408 (Forty Eight) Thinking SA 408 （四〇八）思惟


SA 408 （四〇八）思惟	SA 408 (Forty Eight) Thinking
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


時，有眾多比丘集於食堂，作如是論，或謂世間有常，或謂世間無常、世間有常無常、世間非有常非無常，世間有邊、世間無邊、世間有邊無邊、世間非有邊非無邊，是命是身、命異身異，如來死後有、如來死後無、如來死後有無、如來死後非有非無。	At that time, there are many bhikkhus gathered in the cafeteria to make such a statement, or it is said that the world has permanence, or that the world is impermanent, the world is impermanent, the world is impermanent, the world is not There is an edge but not boundless, it means fate is body, fate is different, there is after Tathagata death, there is nothing after Tathagata death, there is after Tathagata death, there is nothing after Tathagata death.


爾時，世尊一處坐禪，以天耳聞諸比丘集於食堂論議之聲。	At that time, the Blessed One sat in meditation and heard the bhikkhus gathered in the cafeteria to discuss with the heavenly ears.
聞已，往詣食堂，於大眾前敷座而坐，告諸比丘：	After hearing it, go to the dining hall, sit in front of the public, and tell the monks:
「汝等比丘眾多聚集，何所言說？」	You wait for many monks to gather, what do you say?


時，諸比丘白佛言：	At that time, the bhikkhus white Buddha said:
「世尊！我等眾多比丘集此食堂，作如是論，或說有常，或說無常……」如上廣說。	"Master! I have waited for many monks to gather in this cafeteria, and talk about it, or say that there is permanence, or say that it is impermanence..." said Shang Guang.


佛告比丘：	Buddha told Bhikkhu:
「汝等莫作如是論議。	"You can't argue like that.
所以者何？	So what?
如此論者，非義饒益，非法饒益，非梵行饒益，非智、非正覺，非正向涅槃。	Those who say this are non-righteous to benefit, illegal to benefit, non-Brahma for benefit, non-intellect, non-enlightenment, and non-positive Nirvana.
汝等比丘應如是論議：	The Bhikkhus like you should say this:
『此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』	"This Noble Truth of Suffering, this Noble Truth of Suffering Set, this Noble Truth of Suffering Suffering, This Noble Truth of Suffering 』
所以者何？	So what?
如是論議，是義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。	In this way, it is righteousness, Dharma, brahman, righteous wisdom, righteous enlightenment, and positive Nirvana.
是故，比丘！於四聖諦未無間等，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, there is no time to wait, it is convenient to work hard, to increase desire, and to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 409 (forty nine) SA 409 （四〇九）覺


SA 409 （四〇九）覺	SA 409 (forty nine)
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，有眾多比丘集於食堂，或有貪覺覺者，或瞋覺覺者，或害覺覺者。	At that time, there are many bhikkhus gathered in the cafeteria, or those who are greedy, or agitated, or conscious.


爾時，世尊知諸比丘心之所念，往詣食堂，敷坐具於眾前坐，告諸比丘：	At that time, the Blessed One knew what the bhikkhus were thinking, and he went to the dining hall, put a seat in front of the people, and told the monks:
「汝等莫起貪覺覺，莫起恚覺覺，莫起害覺覺。	"Don't feel greedy, don't feel awkward, don't feel bad.
所以者何？	So what?
此諸覺非義饒益，非法饒益，非梵行饒益，非智、非正覺，不向涅槃。	This enlightenment is not righteous fortune, illegal fortune, not for Brahman, not intellect, not enlightenment, and not towards Nibbana.
汝等當起苦聖諦覺、苦集聖諦覺、苦滅聖諦覺、苦滅道跡聖諦覺。	You should be the Noble Truth of Suffering, the Settlement of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering.
所以者何？	So what?
此四聖諦覺，義饒益、法饒益、梵行饒益、正智、正覺、向於涅槃。	The four noble truths are righteousness, Dharma, Brahman, righteous wisdom, righteous enlightenment, and toward Nirvana.
是故，諸比丘！於四聖諦當勤方便，起增上欲，正智正念，精進修學。」	So, monks! In the Fourth Noble Truth, you should be diligent and convenient, increase your desires, be mindful and mindful, and study diligently. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 410 (four one ten) SA 410 （四一〇）覺


SA 410 （四一〇）覺	SA 410 (four one ten)
如是我聞：	If I smell:


一時……如上廣說。	For a while...as Shangguang said.
差別者，起親里覺、國土人民覺、不死覺，乃至聞佛所說，歡喜奉行。	Those who make a difference will start to feel that they are personally aware, that the people of the country, and that they are immortal, and even if they hear what the Buddha said, they are happy to practice.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 411 (Four One One) On SA 411 （四一一）論


SA 411 （四一一）論	SA 411 (Four One One) On
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
時，有眾多比丘集於食堂，作如是論：	At that time, there were many bhikkhus gathered in the cafeteria, and said this:
「或論王事、賊事、鬪戰事、錢財事、衣被事、飲食事、男女事、世間言語事、事業事、諸海中事。」	"Or about kings, thieves, wars, money, clothing, food, men and women, words in the world, careers, and sea affairs."


爾時，世尊於禪定中，以天耳聞諸比丘論說之聲，即從座起，往詣食堂，敷坐具於眾前坐，告諸比丘：	At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, he started from the seat, went to the dining hall, put the seat in front of the crowd, and told the bhikkhus:
「汝等比丘眾多聚集，為何所說？」	Why do you say that there are so many monks gathering together?


諸比丘白佛言：	The words of the Bhikkhus:
「世尊！我等於此聚集，或論說王事……」如上廣說。	"Master! I mean gathering here, or talking about the king's affairs..." said Shang Guang.


佛告比丘：	Buddha told Bhikkhu:
「汝等莫作是論，論說王事，乃至不向涅槃。	"You should not just talk about the king's affairs, or even go to Nirvana.
若論說者，應當論說：	If a commentator should comment:
『此苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』	"This is the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering. 』
所以者何？	So what?
此四聖諦以義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。」	The Four Noble Truths are based on righteousness, Dharma, brahman, righteous wisdom, righteous enlightenment, and positive Nirvana. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 412 (four one two) SA 412 （四一二）爭


SA 412 （四一二）爭	SA 412 (four one two)
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


時，有眾多比丘集於食堂，作如是說：	At that time, many bhikkhus gathered in the cafeteria and said:
「我知法、律，汝等不知我所說成就，我等所說與理合；	"I know the law and the law, you don’t know what I said to achieve, and what I said is consistent with reason;
汝等所說不成就，不與理合，應前說者，則在後說；	If what you say is not fulfilled, it is not in line with reason, and those who should say before will say later;
應後說者，則在前說，而共諍論言。	Those who respond to the latter will speak first, and altogether criticize the argument.
我論是汝等不如，能答者當答。」	I think you can’t wait as much as you can. "


爾時，世尊於禪定中，以天耳聞諸比丘諍論之聲……如是廣說，乃至「於四聖諦無間等者，當勤起方便，起增上欲，學無間等。」	At that time, the Blessed One was in meditation and heard the voices of bhikkhus with the heavenly ears... As it is widely said, even "The Four Noble Truths, etc., should be convenient for diligence, increase desires, and learn."


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 413 (four one three) vigorously SA 413 （四一三）大力


SA 413 （四一三）大力	SA 413 (four one three) vigorously
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
時，有眾多比丘集於食堂，作如是論：	At that time, there were many bhikkhus gathered in the cafeteria, and said this:
「波斯匿王、頻婆娑羅王，何者大力？	"King Bosnian, King Pinbhara, which one is strong?
何者大富？」	Who is rich? "


爾時，世尊於禪定中，以天耳聞諸比丘論說之聲，即從座起，往詣食堂，敷坐具於眾前坐，問諸比丘：	At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, he started from the seat, went to the dining hall, put the seat in front of the crowd, sat, and asked the bhikkhus:
「汝等何所論說？」	What are you waiting for?


時，諸比丘即以上事具白世尊。	At that time, the bhikkhus became the White Blessed One.


佛告比丘：	Buddha told Bhikkhu:
「汝等用說諸王大力、大富為？	Will you say that the kings are strong and rich?
汝等比丘莫作是論。	You and other bhikkhus don't make any arguments.
所以者何？	So what?
此非義饒益，非法饒益，非梵行饒益，非智、非正覺，不向涅槃。	This is not righteous to benefit, illegal to benefit, not to benefit from Brahman, not to intellect, not to enlightenment, and not to Nirvana.
汝等當說：	You should say:
『此苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』	『This is the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering. 』
所以者何？	So what?
此四聖諦是義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。	The Four Noble Truths are righteousness for benefit, Dharma for benefit, Brahman for benefit, righteous wisdom, righteous enlightenment, and positive Nibbana.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! For those who wait for the Four Noble Truths, it is convenient to work hard, to increase desire, and to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 414 (Four One Four) Fate SA 414 （四一四）宿命


SA 414 （四一四）宿命	SA 414 (Four One Four) Fate
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
時，有眾多比丘集於食堂，作如是論：	At that time, there were many bhikkhus gathered in the cafeteria, and said this:
「汝等宿命作何等業？	"What kind of work do you wait for fate?
為何工巧？	Why is it ingenious?
以何自活？」	How to live oneself? "


爾時，世尊於禪定中，以天耳聞諸比丘論說之聲，即從座起，往詣食堂，敷坐具於眾前坐，問諸比丘：	At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, he started from the seat, went to the dining hall, put the seat in front of the crowd, and asked the bhikkhus:
「汝說何等？」	What did you say?


時，諸比丘以上所說具白世尊。	At that time, the monks and above said that the Blessed One White.


佛告比丘：	Buddha told Bhikkhu:
「汝等比丘莫作是說：	"You wait for the monk, don’t say:
『宿命所作。』	『Fate. 』
所以者何？	So what?
此非義饒益，非法饒益，非梵行饒益，非智、非正覺，不向涅槃。	This non-righteous benefit, illegal benefit, non-Brahma for benefit, non-intellect, non-enlightenment, and non-nibbana.
汝等比丘當共論說：	You and other monks should say:
『此苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』	"This is the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering. 』
所以者何？	So what?
此義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。	This righteousness benefit, Dharma benefit, Brahman practice benefit, right wisdom, right enlightenment, positive Nirvana.
是故，比丘！依於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! Relying on the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase desires, and learn more. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 415 (Four One Five) SA 415 （四一五）說論


SA 415 （四一五）說論	SA 415 (Four One Five)
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
時，有眾多比丘集於食堂，作如是說論：	At that time, there were many bhikkhus gathered in the cafeteria to say this:
「某甲檀越作麁疎食，我等食已，無味無力，我等不如捨彼麁食，而行乞食。	"The more a certain Jiadan is used for food, I have been waiting for food, and it is tasteless and weak. I would rather give up and beg for food.
所以者何？	So what?
比丘乞食時得好食，又見好色，時聞好聲，多人所識，亦得衣被、臥具、醫藥。」	When monks begging for food, they have to eat good food, see lust again, smell good at times, and many people know it. They also have clothing, bedding, and medicine. "


爾時，世尊於禪定中，以天耳聞諸比丘論說之聲，即詣食堂……如是廣說，乃至「正向涅槃。」	At that time, the Blessed One was in meditation and heard the voice of the bhikkhus with the heavenly ears, that is, the dining hall... As it is widely said, even "positive Nirvana."


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 416 (April 16) held SA 416 （四一六）受持


SA 416 （四一六）受持	SA 416 (April 16) held
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:
「汝等持我所說四聖諦不？」	Do you hold onto the Four Noble Truths I said?


時，有異比丘從座起，正衣服，為佛作禮，合掌白佛：	At that time, a different bhikkhu got up from his seat, straightened his clothes, made rituals for the Buddha, and joined his hands together on the white Buddha:
「唯然，世尊所說四聖諦，我悉受持。」	Only, the Four Noble Truths said by the Blessed One, I fully accept it.


佛告比丘：	Buddha told Bhikkhu:
「汝云何受持四聖諦？」	Why do Ruyun hold the Four Noble Truths?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊說言：	"The Lord speaks:
『此是苦聖諦，我即受持，此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』	"This is the Noble Truth of Suffering, and I will hold it, this Noble Truth of Suffering, this Noble Truth of Suffering, and this Noble Truth of Suffering. 』
如是世尊說四聖諦，我即受持。」	If the Blessed One says the Four Noble Truths, I will be held. "


佛告比丘：	Buddhism Bhikkhu:
「善哉！善哉！我說苦聖諦，汝真實受持；	"Goodness! Goodness! I said the Noble Truth of Suffering, you are truly held;
我說苦集聖諦、苦滅聖諦、苦滅道跡聖諦，汝真實受持。」	I said that the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering, you really hold. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 417 (four one seven) such as SA 417 （四一七）如如


SA 417 （四一七）如如	SA 417 (four one seven) such as
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:
「汝等持我所說四聖諦不？」	Do you hold onto the Four Noble Truths I said?


時，有比丘從座起，整衣服，偏袒右肩，為佛作禮，合掌白佛：	At that time, there was a monk starting from the seat, dressing up, leaning on his right shoulder, making rituals for the Buddha, and putting his hands together in the white Buddha:
「唯然，世尊所說四聖諦，我悉受持。」	Only, the Four Noble Truths said by the Blessed One, I have been upheld.


佛告比丘：	Buddha told Bhikkhu:
「汝云何持我所說四聖諦？」	Why do Ruyun hold me to the Four Noble Truths?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊說苦聖諦，我悉受持。	"The Blessed One speaks of the Noble Truth of Suffering, and I fully accept it.
如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦，是名苦聖諦。	Such as, indistinguishable, indistinguishable, truth, truth, judgment, and not inversion are the truth of the sanctuary and the truth of suffering.
世尊說苦集聖諦、苦滅聖諦、苦滅道跡聖諦，如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦，是為世尊說四聖諦，我悉受持。」	The Blessed One said that the Noble Truths of Suffering, the Noble Truth of Suffering, and the Noble Truths of Suffering, such as Ru, Inseparable, Indistinguishable, Truth, Truth, Judgment, and Not Reverse, are the Sanctuary Truths, and the Four Noble Truths for the Blessed One , I am fully held. "


佛告比丘：	Buddha told Bhikkhu:
「善哉！善哉！汝真實持我所說四聖諦，如如、不離如、不異如，真、實、審諦、不顛倒，是名比丘真實持我四聖諦。」	Goodness! Goodness! You truly hold the Four Noble Truths that I have said, such as, indistinguishable, indistinguishable, truthfulness, truthfulness, judging truth, and not inverted. It is a monk who truly holds my four noble truths.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 418 (April 18) held SA 418 （四一八）受持


SA 418 （四一八）受持	SA 418 (April 18) held
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:
「汝持我所說四聖諦不？」	Do you hold the Four Noble Truths?


時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：	At that time, a different bhikkhu got up from the seat, dressed up, made rituals for the Buddha, and put his hands together in white Buddha's words:
「唯然，世尊所說四聖諦，我悉持之。	"Only, the Four Noble Truths said by the Blessed One, I hold to them.
云何四諦？	What is the Four Truths of Cloud?
世尊說苦聖諦，我悉持之，苦集聖諦、苦滅聖諦、苦滅道跡聖諦，我悉持之。」	The Blessed One said that the Noble Truth of Suffering, I fully hold it, and I fully hold the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering. "


佛告彼比丘：	The Buddha told Piqiu:
「善哉！善哉！如我所說四聖諦，汝悉持之。	"Goodness! Goodness! As I said, the Four Noble Truths, you will hold them.
諸比丘！若沙門、婆羅門作如是說，如沙門瞿曇所說苦聖諦，我當捨，更立苦聖諦者，但有言數，問已不知，增其疑惑，以非其境界故。	Bhikkhus! If Shamen and Brahmans say this, as Shamen Qutan said, the noble truth of suffering, I should give up, and set up the noble truth of suffering, but there are a few words, and the question is not known, and the doubt is increased because of its state.
苦集聖諦、苦滅聖諦、苦滅道跡聖諦，我今當捨，更立餘四聖諦者，彼但有言數，問已不知，增其疑惑，以非其境界故。	The Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truths of Suffering, I shall leave now, and I will leave the four Noble Truths, but he has a number of words, and he does not know how to ask, increasing his doubts, not because of his realm.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase their desires, and have no time to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 419 (April 19) SA 419 （四一九）疑


SA 419 （四一九）疑	SA 419 (April 19)
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:
「若比丘於佛有疑者，則於苦聖諦有疑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦則有疑惑；	"If a monk is suspicious of the Buddha, he is suspicious of the Noble Truth of Suffering, and the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering are doubtful;
若於法、僧有疑者，則於苦聖諦疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦疑惑；	If there are doubts about the Dharma and the monk, then doubt about the noble truth of suffering, gather the noble truth of suffering, destroy the noble truth of suffering, and doubt the noble truth of suffering;
若於佛不疑惑者，則於苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑；	If there is no doubt in the Buddha, then there is no doubt in the Noble Truth of Suffering, the Noble Truth of Suffering is gathered, the Noble Truth of Suffering is destroyed, and the Path of Suffering is not doubted;
若於法、僧不疑惑者，則於苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑。」	If there is no doubt about the Dharma and the monk, then there is no doubt about the Noble Truth of Suffering, the Noble Truth of Suffering is gathered, the Noble Truth of Suffering is destroyed, and the Noble Truth of Suffering is not doubted. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 420 (four twenty) doubt SA 420 （四二〇）疑


SA 420 （四二〇）疑	SA 420 (four twenty) doubt
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:
「若沙門、婆羅門於苦聖諦有疑者，則於佛有疑，於法、僧有疑；	"If Shamon and Brahman have doubts about the truth of suffering, they have doubts about the Buddha, and doubt about the Dharma and Sangha;
若苦、集、滅、道疑者，則於佛有疑，於法、僧有疑。	If suffering, gathering, extinction, or Taoism is doubtful, there is doubt about the Buddha, and doubt about the Dharma and Sangha.
若於苦聖諦無疑者，則於佛無疑，於法、僧無疑；	If there is no doubt in the noble truth of suffering, then there is no doubt in the Buddha, no doubt in the Dharma and Sangha;
於集、滅、道聖諦無疑者、則於佛無疑、於法、僧無疑。」	Those who have no doubt in the collection, extinction, and noble truths of the Tao are no doubt in the Buddha, no doubt in the Dharma and Sangha. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 421 (four two one) deep SA 421 （四二一）深嶮


SA 421 （四二一）深嶮	SA 421 (four two one) 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.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「汝等共行至深嶮巖。」	You and others will go to the deep rock.


諸比丘白佛：	Bhikkhus and White Buddhas:
「唯然，世尊！」	Only, Lord!

爾時，世尊與諸大眾至深嶮巖，敷座而坐，周匝觀察深嶮巖已，告諸比丘：	At that time, the Blessed One and the people sat on the deep rock, and Zhou Za observed the deep rock, and told the monks:
「此巖極大深嶮。」	This rock is extremely deep.


時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：	At that time, a different monk got up from his seat, dressed up, made rituals for the Buddha, and put his hands together in the white Buddha.
「世尊！此極深嶮，然復有一極深嶮極嶮於此，甚可怖畏者不？」	Master! This is very deep, but there is also a very deep and very deep. Here, what terrible one is not?


佛知其意，即告言：	The Buddha knows what it means and he declares:
「如是，比丘！此極深嶮，然復有大深嶮嶮於此者，甚可怖畏，謂諸沙門、婆羅門於苦聖諦不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，彼於生本諸行樂著，於老、病、死、憂、悲、惱、苦生本諸行樂著，而作是行；	"If so, Bhikkhu! This is very deep, but there are those who are deep and deep here. It is terrible. It is said that the sandmen and brahmins do not know the truth of suffering as they are. The noble truths of Taoism are not known as they really are. He is happy in life, and happy in old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
老、病、死、憂、悲、惱、苦行，轉增長故，墮於生深嶮之處；	Old age, sickness, death, sorrow, sorrow, grief, asceticism, change to growth, fall into the deep place of birth;
墮於老、病、死、憂、悲、惱、苦深嶮之處。	Fall into old age, sickness, death, sorrow, sorrow, anxiety, and suffering.
如是，比丘！此則大深嶮嶮於此者。	If so, Bhikkhu! This is the one who is deeply bound by this.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! Those who wait for the Four Noble Truths without interruption, work diligently and conveniently, increase their desires, and learn without interruption. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 422 (Four Two Two) Hot SA 422 （四二二）大熱


SA 422 （四二二）大熱	SA 422 (Four Two Two) Hot
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:
「有大熱地獄，若眾生生於彼中，一向與烔然。」	There is a hot hell. If all beings are born in it, they will always be strange.


時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：	At that time, a different bhikkhu got up from his seat, dressed up, made rituals for the Buddha, and put his hands together in white Buddha said:
「如世尊說，此則大熱。	"As the Blessed One said, this is very hot.
世尊！唯此大熱，復有大熱過於此者，甚可怖畏，無有過上。」	Lord! Only this great heat, there will be great heat over this person, so terrible, no one has ever experienced it. "


「如是，比丘！此則大熱，亦更有大熱過於此者，甚可怖畏，無有過上。	"If so, Bhikkhu! This is great heat, and there are even more great heat than this. It is terrible and fearless.
何等為更有大熱，甚可怖畏，過於此者？	How much more heat, so terrifying, than that?
謂沙門、婆羅門此苦聖諦不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知。	It is said that the Noble Truth of Suffering in Sammon and Brahman is not known as it is, but the Noble Truth of Suffering is gathered, the Noble Truth of Suffering is eliminated, and the Noble Truth of Suffering is not known as it is.
如是乃至生、老、病、死、憂、悲、惱、苦，大熱熾然，是名比丘大熱燒然，甚可怖畏，無有過者。	In this way, birth, old age, sickness, death, sorrow, sorrow, annoyance, and suffering are hot and blazing. It is a monk who is blazing hot and terrible and fearless.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, etc., it is convenient to be diligent, to increase desire, and to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 423 (four two three) big dark SA 423 （四二三）大闇


SA 423 （四二三）大闇	SA 423 (four two three) big dark
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:
「有大闇地獄，彼諸眾生，生彼中者，不見自身分。」	There is a dark hell, all sentient beings, and those who are born among them, do not see themselves.


時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：	At that time, a different monk got up from his seat, dressed up, made rituals for the Buddha, and put his hands together in the white Buddha.
「世尊！此則大闇，唯此大闇，復更有餘大闇，甚可怖畏，過於此不？」	"Master! This is a great darkness, only this great darkness, there will be more darkness, how terrible is it?


佛告比丘：	Buddha told Bhikkhu:
「如是，更有大闇，甚可怖畏，過於此者，謂沙門、婆羅門於四聖諦不如實知，乃至墮於生、老、病、死、憂、悲、惱、苦大闇之中。	"If so, there will be more darkness and terrible fear. If it is above this, it is said that Shaman and Brahman do not know the Four Noble Truths as they are, and even fall into the darkness of life, old age, sickness, death, sorrow, sadness, anxiety, and suffering. .
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! For those who wait for the Four Noble Truths, it is convenient to work hard, to increase desire, and to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 424 (four twenty four) thousand Ming SA 424 （四二四）千明


SA 424 （四二四）千明	SA 424 (four twenty four) thousand Ming
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:
「如日遊行，照諸世界，乃至千日千月，照千世界、千須彌山、千弗婆提、千閻浮提、千拘耶尼、千欝單越、千四天王、千三十三天、千炎魔天、千兜率天、千化樂天、千他化自在天、千梵天，是名小千世界。	"Parade like the sun, according to the world, even the thousand days and the moon, the thousand worlds, the Qianxu Mi Mountain, the Qian Fupoti, the Qian Yan Futi, the Qian Kuyeni, the Qian Qian Shan Yue, the Qian Si Tian Wang, the Qian Thirty Three days, Thousand Flame Demon Heaven, Thousand Dousita Heaven, Thousand Transformation of Lotto, Thousand Other Transformation of Freedom Heaven, Thousand Brahma, is a small world.
此千世界，中間闇冥，日月光照，有大德力，而彼不見，其有眾生，生彼中者，不見自身分。」	In this thousand worlds, there is darkness in the middle, the sun and the moon shine, and there are great virtues, but they do not see them, there are sentient beings, and those who are born among them do not see their own points. "


時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：	At that time, a different bhikkhu got up from his seat, dressed up, made a ceremony for the Buddha, and put his hands together in the white Buddha said:
「世尊！如世尊說，是大闇冥，復更有餘大闇冥處過於此耶？」	Sovereign! As the Sovereign said, it is the Great Dark Ming, and there will be more Da Dark Ming more than this?


佛告比丘：	Buddha told the monk:
「有大闇冥過於此者，謂沙門、婆羅門於苦聖諦不如實知，乃至墮於生、老、病、死、憂、悲、惱、苦大闇冥中，是名比丘有大闇冥過於世界中間闇冥。	"There is a great darkness over this, it is said that Shamen and Brahmins do not know the truth of suffering as they are, and even fall into birth, old age, sickness, death, sorrow, sorrow, anxiety, suffering and great darkness. It is a monk with great darkness. Ming is more than dark in the middle of the world.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, those who do not wait for perfection, work diligence and convenience, increase desires, and learn perfection. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 425 (Four Two Five) Thousand Worlds SA 425 （四二五）千世界


SA 425 （四二五）千世界	SA 425 (Four Two Five) Thousand Worlds
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:
「從小千世界數滿至千，是名中千世界。	"From a young age to a thousand worlds, it is a thousand worlds in the name.
於是中千世界，中間闇冥，如前所說，乃至於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	So in the middle of the thousand worlds, in the middle of the darkness, as mentioned above, even those who have no time between the Four Noble Truths, should work conveniently, increase their desires, and learn more. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 426 (Four Two Six) Thousand Worlds SA 426 （四二六）千世界


SA 426 （四二六）千世界	SA 426 (Four Two Six) Thousand Worlds
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:
「從中千世界數滿至千，是名三千大千世界。	"From the thousand worlds to the thousand, it is the three thousand great thousand worlds.
世界中間闇冥之處，日月遊行，普照世界，而彼不見，乃至墮於生、老、病、死、憂、悲、惱、苦大闇冥中。	In the dark place in the middle of the world, the sun and the moon parade, illuminating the world, without seeing the other, and even falling into the darkness of birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering.
是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	So, monks! Those who are waiting for the Four Noble Truths, work diligence and convenience, increase their desires, and learn without interruption. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 427 (Four Two Seven) The Four Noble Truths SA 427 （四二七）四聖諦


SA 427 （四二七）四聖諦	SA 427 (Four Two Seven) The Four Noble Truths
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說四聖諦。	"I should talk about the Four Noble Truths today.
諦聽！諦聽！善思念之。	Listen! Listen! Good miss it.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，是名四聖諦。」	The Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Noble Truth of Suffering, and the Noble Truth of Suffering are the Four Noble Truths. "


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


如當說，如是有、如是當知，亦如上說。	If you say it, if you have it, if you know it, it's the same as above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 428 (four twenty eight) meditation SA 428 （四二八）禪思


SA 428 （四二八）禪思	SA 428 (four twenty eight) meditation
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:
「當勤禪思，正方便起，內寂其心。	"Being diligent in meditation, it is convenient to start, and the heart is quiet.
所以者何？	So what?
比丘禪思，內寂其心成就已，如實顯現。	The bhikkhu meditates, and his heart has been fulfilled in his inner silence, and it is revealed truthfully.
云何如實顯現？	How does the cloud appear as it is?
謂此苦聖諦如實顯現，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實顯現。」	It is said that the Noble Truth of Suffering appears as it is, and the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering appear truthfully. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 429 (Four Twenty Nine) Three Moti SA 429 （四二九）三摩提


SA 429 （四二九）三摩提	SA 429 (Four Twenty Nine) Three Moti
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:
「當修無量三摩提，專心正念。	"Practice Immeasurable Samati and concentrate on mindfulness.
所以者何？	So what?
修無量三摩提，專心正念已。	Practicing unlimited samadhi, concentrate on mindfulness.
如是如實顯現。	It appears truthfully.
云何如實顯現？	How does the cloud appear as it is?
謂此苦聖諦如實顯現，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實顯現。」	It is said that the Noble Truth of Suffering appears as it is, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Noble Truth of Suffering appear as it is. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 430 (four thirty) rod SA 430 （四三〇）杖


SA 430 （四三〇）杖	SA 430 (four thirty) rod
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，佛告諸比丘：	At that time, the Buddha told the monks:
「如人擲杖於虛空中，尋即還墮，或根著地，或腹著地，或頭著地。	"If a person throws a rod in the void, he will fall back when he finds it, or the root will land, or the belly will land, or the head will land.
如是，沙門、婆羅門於此苦聖諦不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，當知是沙門、婆羅門或墮地獄，或墮畜生，或墮餓鬼。	If so, the noble truths of suffering, the noble truths of suffering, the noble truths of suffering, the noble truths of suffering, and the path of suffering, are not known as they are by Sammon and Brahmins. One should know that it is Sammon, Brahman or falling into hell, or falling into a beast, or falling Hungry ghost.
是故，比丘！於四聖諦未無間等者，當勤方便，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, those who do not have no time to wait, be diligent and convenient, and have no time to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 431 (four three one) rod SA 431 （四三一）杖


SA 431 （四三一）杖	SA 431 (four three one) rod
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:
「如人擲杖置虛空中，其必還墮，或墮淨地，或墮不淨地。	"If a person throws a rod into the air, he will fall again, or fall to the ground, or fall to the impure ground.
如是，沙門、婆羅門於苦聖諦不如實知，於苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知；	If so, Shamen and Brahmans do not know the truth about suffering, but do not know the truth about suffering, gathering the truth about suffering, eliminating the truth about suffering, and knowing the truth about suffering.
以不如實知故，或生善趣，或生惡趣。	In order not to know the truth as it is, it may be good or bad.
是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	So, monks! Those who wait for the Four Noble Truths without interruption, work diligence and convenience, increase their desires, and learn without interruption. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 432 (four three two) five sessions SA 432 （四三二）五節


SA 432 （四三二）五節	SA 432 (four three two) five sessions
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，佛告諸比丘：	At that time, the Buddha told the monks:
「譬如五節相續輪，大力士夫令速旋轉。	"For example, five quarters of a continuous wheel, a strong rotation speed.
如是，沙門、婆羅門於此苦聖諦不如實知，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，輪迴五趣，而速旋轉，或墮地獄，或墮畜生，或墮餓鬼，或人、或天，還墮惡道，長夜輪轉。	If so, Sammon and Brahman do not know the truth of suffering as they are here. The truth of suffering, the truth of suffering, the truth of suffering, and the path of suffering, are not known as they really are. The five senses of reincarnation are spinning quickly, or they fall into hell, or fall into beasts. , Or fall into hungry ghosts, or people, or heaven, fall into the evil way, and rotate in the long night.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the fourth noble truths, those who do not have time, work diligently and conveniently, increase their desires, and learn more. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 433 (Four Three Three) Add the argument SA 433 （四三三）增上說法


SA 433 （四三三）增上說法	SA 433 (Four Three Three) Add the argument
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:
「如來、應、等正覺增上說法，謂四聖諦，開示、施設、建立、分別、散說、顯現、表露。	"Tathagata, ying, and other enlightenment increase the saying, the four noble truths, discourse, establishment, establishment, separation, discourse, manifestation, and disclosure.
何等為四？	What is four?
謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。	It is called the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! For those who wait for the Four Noble Truths, it is convenient to work hard, to increase desire, and to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 434 (Four Three Four) Hui Hui SA 434 （四三四）黠慧


SA 434 （四三四）黠慧	SA 434 (Four Three Four) Hui Hui
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:
「何等為黠慧？	"What is Huihui?
為此苦聖諦如實知，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知、為不知耶？」	For this reason, the noble truth of suffering is known as it is, and the noble truth of suffering is gathered, the noble truth of suffering is eliminated, and the noble truth of suffering is eliminated. "


諸比丘白佛：	Bhikkhus and White Buddhas:
「如我解世尊所說，於四聖諦如實知者，此為黠慧。」	"As I said, the one who knows the Four Noble Truths as it is, this is Huihui."


佛告比丘：	Buddha told Bhikkhu:
「善哉！善哉！於苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，是則黠慧。	"Goodness! Goodness! Those who truthfully know the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering and the Path of Suffering, are known to the truth.
是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	So, monks! In the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase desires, and learn more. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 435 (four three five) SA 435 （四三五）須達多


SA 435 （四三五）須達多	SA 435 (four three five)
如是我聞：	If I smell:


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


時，須達長者往詣佛所，稽首佛足，於一面坐。	At that time, the elder must go to the Buddha's place, check the feet of the Buddha, and sit on one side.
白佛言：	White Buddha said:
「世尊！此四聖諦為漸次無間等？	"My Lord! Are these Four Noble Truths gradually infinite?
為一頓無間等？」	Waiting for a meal? "


佛告長者：	Buddha tells the elderly:
「此四聖諦漸次無間，非頓無間等。」	"The Four Noble Truths are gradually incomprehensible.


佛告長者：	Buddha tells the elderly:
「若有說言於苦聖諦未無間等，而於彼苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，此說不應。	"If there is someone who talks about the Noble Truth of Suffering, and the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., this should not be said.
所以者何？	So what?
若於苦聖諦未無間等，而欲於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。	If the noble truth of suffering is uninterrupted and so on, and there is no merit in those who want to gather the noble truth of suffering, the noble truth of suffering annihilates, and the path of suffering.


「猶如有人，兩細樹葉連合為器，盛水持行，無有是處。	"Like a human being, two thin leaves are joined together as a vessel, holding water and holding them in motion, without merit.
如是於苦聖諦未無間等，而欲於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。	For example, there is no good for those who want to gather the noble truths of suffering, the noble truths of suffering annihilation, and the path of sufferings.


「譬如有人，取蓮華葉連合為器，盛水遊行，斯有是處。	"For example, there are people who take lotus leaves as a tool and hold water for a parade.
如是，長者！於苦聖諦無間等已，而欲於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，斯有是處。	If so, elder! For the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, the path of suffering, the noble truth of suffering, etc., there is always a good place.
是故，長者！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, elder! Those who wait for the Four Noble Truths without interruption, work diligence and convenience, increase their desires, and learn without interruption. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 436 (four thirty six) palace SA 436 （四三六）殿堂


SA 436 （四三六）殿堂	SA 436 (four thirty six) palace
如須達長者所問，有異比丘問，亦如是說，唯譬有差別：	If asked by the elders, if there are different bhikkhus, and so on, there is a difference:
「如有四登階道，昇於殿堂，若有說言不登初階，而登第二、第三、第四階昇堂殿者，無有是處。	"If there are four steps to ascend to the hall, if there are people who do not ascend to the first order, but ascend to the second, third, and fourth steps, there is no merit.
所以者何？	So what?
要由初階，然後次登第二、第三、第四階得昇殿堂。	From the first level, then the second, third, and fourth levels will be promoted to the palace.
如是，比丘！於苦聖諦未無間等，而欲於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。	If so, Bhikkhu! For the noble truth of suffering, the noble truth of suffering is uninterrupted, and those who desire to gather the noble truth of suffering, the noble truth of suffering annihilate, the noble truth of suffering annihilation, etc., have no merit.


「譬如，比丘！若有人言：	"For example, Bhikkhu! If someone says:
『以四階道昇於殿堂，要由初階，然後次登第二、第三、第四階得昇殿堂，應作是說。』	"To ascend to the palace with the fourth-tier road, you must go from the first stage, and then ascend to the second, third, and fourth stages to be promoted to the palace. It should be said. 』
所以者何？	So what?
要由初階，然後次登第二、第三、第四階昇於殿堂，有是處故。	You have to go from the first level to the second, third, and fourth levels to rise to the palace, which is a punishment.
如是，比丘！若言於苦聖諦無間等已，然後次第於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，應作是說。	If so, Bhikkhu! If it is said that the Noble Truth of Suffering has nothing to do, then the Noble Truth of Suffering, the Noble Truth of Suffering, the Path of Suffering, the Noble Truth of Suffering, etc., should be said.
所以者何？	So what?
若於苦聖諦無間等已，然後次第於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，有是處故。」	If you wait for the Noble Truth of Suffering, and then the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, etc., there is a punishment. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 437 (four thirty seven) palace SA 437 （四三七）殿堂


SA 437 （四三七）殿堂	SA 437 (four thirty seven) palace
如異比丘問，阿難所問，亦如是說，唯譬差別。	As the different bhikkhus asked, Ananda asked, so to speak, only difference.


佛告阿難：	Buddha told Ananda:
「譬如四隥梯昇於殿堂。	"For example, the Siyu Ladder ascends to the palace.
若有說言不由初隥，而登第二、第三、第四隥昇殿堂者，無有是處。	If there is someone who can't help but enter the second, third, and fourth halls, there is no merit.
如是，阿難！若於苦聖諦未無間等，而欲苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，此不應說。	If so, Ananda! If the noble truth of suffering is uninterrupted and so on, but the noble truth of suffering gathers, the noble truth of suffering is eliminated, the noble truth of suffering is uninterrupted, this should not be said.
所以者何？	So what?
若於苦聖諦未無間等，而於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。	If the Noble Truth of Suffering is not infinite, etc., there is no merit in those who gather the Noble Truth of Suffering, the Noble Truth of Suffering and Extinguish, and the Path of Suffering.


「譬如，阿難！由四隥梯昇於殿堂。	"For example, Ananda! Ascend to the palace from the four steps.
若有人言要由初隥，然後次登第二、第三、第四隥昇殿堂者，此所應說。	If someone says that he should start from the beginning, and then climb the second, third, and fourth halls, this should be said.
所以者何？	So what?
要由初隥，然後次登第二、第三、第四隥昇殿堂者，有是處故。	Those who have to go up to the second, third, and fourth halls from the beginning, and then the second, third, and fourth, may be punished.
如是，阿難！於苦聖諦無間等已，然後次第苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，斯有是處。」	If so, Ananda! In the noble truth of suffering, there is no place for those who have the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, and the path of suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 438 (four thirty eight) insect SA 438 （四三八）蟲


SA 438 （四三八）蟲	SA 438 (four thirty eight) insect
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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如大地草木，悉取為鏘，貫大海中，一切水虫悉能貫不？」	For example, the grass and trees of the earth are taken as 锵, and all water bugs can penetrate through the sea?


比丘白佛：	Bhikkhu White Buddha:
「不能。	"No.
世尊！所以者何？	Lord! So what?
大海諸虫，種種形類，或於細不可貫，或極大不可貫。」	The worms of the great sea are of various kinds, which may be inconsistent in detail, or extremely inconsistent. "


佛告比丘：	Buddha told Bhikkhu:
「如是，如是。	"So, so.
眾生界無數無量。	The world of sentient beings is infinite.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! Those who wait for the Four Noble Truths without interruption, work diligence and convenience, increase their desires, and learn without interruption. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 439 (four thirty nine) mountain SA 439 （四三九）山


SA 439 （四三九）山	SA 439 (four thirty nine) mountain
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，世尊手執土石，問諸比丘：	At that time, the Blessed One asked the monks:
「於意云何？	"Yu Yi Yun He?
此手中土石為多？	How much earth and rock is in this hand?
彼大雪山土石為多？」	How much soil and rock is the Daxue Mountain? "


比丘白佛言：	Bhikkhu White Buddha said:
「世尊手中土石甚少少耳，雪山土石甚多無量，百千巨億，算數譬類不可為比。」	The earth and rocks in the hands of the Blessed One are very few, and the snow-capped mountains are infinitely numerous, tens of millions, and they cannot be compared.


佛告比丘：	Buddha told Bhikkhu:
「其諸眾生於苦聖諦如實知者，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，如我手中所執土石；	"All living beings are in the truth of suffering, those who know the truth, gather the truth of suffering, destroy the truth of suffering, and deceive the truth of suffering. Those who know the truth as they are, like the earth and stone held in my hand;
其諸眾生於苦聖諦不如實知，於苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知者，如彼雪山土石，其數無量。	Those who are born in the Noble Truth of Suffering do not know as they really are, and those who are born in the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Path of Suffering do not know as they are.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, those who have no time to wait, work diligently and conveniently, increase their desires, and have no time to learn. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 440 (four forty) lakes, etc. SA 440 （四四〇）湖池等


SA 440 （四四〇）湖池等	SA 440 (four forty) lakes, etc.
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:
「譬如湖池，深廣五十由旬，其水盈滿。	"For example, the lake is full of water in Shenzhen and Guangzhou in 50 yos.
若有士夫以髮以毛，或以指端渧彼湖水，乃至再三。	If there are scholars who use their hair and hair, or use their fingers to stop the lake water, or even repeatedly.
云何？	Yun Ho?
比丘！如彼士夫所渧水多？	Bhikkhu! As much water as the husband said?
湖池水多？」	How much water does the lake have? "


比丘白佛：	Bhikkhu White Buddha:
「如彼士夫毛髮指端再三渧水，甚少少耳，彼湖大水，其量無數，乃至算數譬類不可為比。」	"For example, Bishhub's hair has repeated water on his fingertips, with very few ears. The huge water of Bishikesh has countless quantities, and it is even incomparable."


佛告比丘：	Buddha told Bhikkhu:
「如大湖水，甚多無量。	"Like a big lake, there are so many infinite amounts.
如是多聞聖弟子具足見諦，得聖道果，斷諸苦本，如截多羅樹頭，於未來世成不生法，餘不盡者，如彼士夫髮毛指端所渧之水。	If the disciple of the holy disciples has sufficient insights, gains the sacred path and decisiveness, breaks all the sufferings, such as cutting off the top of the tree, and becoming infertile in the future life, the remaining inexhaustible is like the water of the sacred fingertips.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! For those who are waiting for the Four Noble Truths, they should be diligent and convenient, increase their desires, and learn without interruption. "


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


如大湖水譬，如是薩羅多吒迦、恒伽、耶符那、薩羅遊、伊羅跋提摩醯，及四大海，其譬亦如上說。	For example, the water of the Great Lakes, such as Sarodozaka, Hengga, Jefuna, Saroyu, Iroba Timama, and the four great seas, the analogy is the same as above.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 441 (four four one) soil etc. SA 441 （四四一）土等


SA 441 （四四一）土等	SA 441 (four four one) soil etc.
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 a tree to the lonely garden.


爾時，世尊手捉團土，大如梨果，告諸比丘：	At that time, the Blessed One’s hand grabbed the earth, which was as big as a pear, and told the monks:
「云何？	"Yun He?
比丘！我手中此團土為多？	Bhikkhu! How much soil do I have?
大雪山中土石為多？」	How much earth and rocks are there in Daxue Mountain? "


諸比丘白佛言：	The words of the Bhikkhus:
「世尊手中團土少少耳，彼雪山王，其土石甚多，百千億那由他，乃至算數譬類不得為比。」	Blessed One's hands are Tuan Tu Shao Er, Bi Xue Mountain King, his earth and rocks are very much, tens of billions, it is not for him, or even count and class.


佛告諸比丘：	Buddha told Bhikkhu:
「如我所捉團土。	"As I caught Tuantu.
如是，眾生於苦聖諦如實知，於苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，亦復如是。	If so, all living beings know the truth as they are in the noble truth of suffering, and those who know the truth as they are in the collection of the noble truth of suffering, the elimination of the noble truth of suffering, and the path of suffering.
如大雪山王土石者。	Such as the King of Snow Mountain, the earth and rock.
如是，眾生於苦聖諦不如實知，於苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知者，亦復如是。	If so, all beings do not know the truth as they are in the truth of suffering, and those who do not know the truth as they are in the collection of the truth of suffering, the elimination of the truth of suffering, and the path of suffering.
是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」	Yes, Bhikkhu! In the Four Noble Truths, those who do not wait for perfection, work diligence and convenience, increase desires, and learn perfection. "


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


如雪山王，如是尼民陀羅山、毘那多迦山、馬耳山、善見山、佉提羅迦山、伊沙陀羅山、由揵陀羅山、須彌山王，及大地土石，亦復如是。	Such as the Snow Mountain King, such as Ninmindra, Vinataga, Ma'er Mountain, Shanjian Mountain, Ghatilaga Mountain, Ishadra Mountain, Yuchadhara Mountain, Sumi Mountain King, and the earth and rocks, and so on .


如梨果，如是阿摩勒迦果、跋陀羅果、迦羅迦果、豆果，乃至蒜子譬，亦復如是。	Such as pear fruit, such as Amoraka fruit, Bhadraka fruit, Kaluoka fruit, bean fruit, and even garlic fruit, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 442 (four four two) claw armor SA 442 （四四二）爪甲


SA 442 （四四二）爪甲	SA 442 (four four two) claw armor
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 a tree to the lonely garden.


爾時，世尊以爪甲擎土已，告諸比丘：	At that time, the Blessed One had used his claws to hold the earth and told the monks:
「於意云何？	"Yu Yiyun?
我爪甲上土為多？	How much soil is on my claws?
此大地土多？」	How much soil is this land? "


諸比丘白佛言：	The words of the Bhikkhus:
「世尊甲上土甚少少耳，此大地土甚多無量，乃至算數譬類不可為比。」	The earth on the Blessed One has very few ears, and the earth is vast and infinite, and it is even incomparable.


佛告比丘：	Buddha told Bhikkhu:
「如甲上土者，若諸眾生，形可見者，亦復如是。	"Like the one who tops the earth, if all beings have a visible form, so too.
其形微細，不可見者，如大地土。	The shape is subtle and invisible, like the earth.
是故，比丘！於四聖諦未無間等者，當勤方便，學無間等。」	Yes, Bhikkhu! Those who wait for the Four Noble Truths without intermittent, work diligently and conveniently, and learn without intermittent. "


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


如陸地，如是水性亦爾。	Such as land, such as water also Er.


如甲上土，如是眾生、人道者，亦復如是。	Like the top of the earth, like all beings and human beings, so too.


如大地土，如是非人亦爾。	Such as the earth, if right and wrong are human.


如甲上土，如是生中國者亦爾。	Such as the top of the earth, and the same as those who give birth to China.


如大地土，如是生邊地者亦爾。	Such as the earth, such as the borderland.


如甲上土，如是成就聖慧眼者，亦復如是。	Such as the top of the earth, and the one who achieves the sacred eye, so it is.


如大地土，如是不成就聖慧眼者亦爾。	Like the earth and soil, so will the one who does not achieve the holy eye.


如甲上土，如是眾生知此法、律者，亦復如是。	Such as the top of the earth, if all beings know this law and law, so too.


如大地土，如是眾生不知法、律者亦爾。	Like the earth, if all living beings don’t know the law or the law, it’s also true.
如知，如是等知、普知，正想、正覺、正解、法無間等亦如是。	Such as knowing, such as waiting for knowledge, universal knowledge, as well as right thinking, right enlightenment, right solution, infinite Dharma, etc.


如甲上土，如是眾生知有父母亦爾。	Such as the top of the earth, if all beings know that there are parents.


如大地土，如是眾生不知有父母亦爾。	Like the earth, if all beings do not know that they have parents.


如甲上土，如是知有沙門、婆羅門家之尊長，作所應作作福，此世他世畏罪行施，受齋持戒亦爾。	For example, if you know that there are the elders of the Sammon and Brahman families, you should do what you should do and be blessed. In this world, you will be afraid of crimes, and you will be fasted.


如大地土，不知有沙門、婆羅門家之尊長，作所應作作福，此世他世畏罪行施，受齋持戒，亦如是說。	Like the earth and the earth, I don’t know that there are the elders of the Shamen and the Brahmins, who do what they should do and be blessed. Others in this world fear crimes, fast and obey the precepts, and so on.


如甲上土，如是眾生不殺、不盜、不邪婬、不妄語、不兩舌、不惡口、不綺語亦爾。	Such as the top of the earth, if all beings do not kill, steal, do not commit adultery, do not lie, do not speak badly, do not speak badly, do not speak too much.


如大地土，如是眾生不持諸戒者亦爾。	Such as the earth and the earth, and even those who do not hold the precepts.
如是離貪、恚、邪見，及不離貪、恚、邪見，亦如是說。	The same is true for being free from greed, aversion, and evil views, and not to be free from greed, aversion, and evil views.


如甲上土，如是不殺、不盜、不邪婬、不妄語、不飲酒。	If you go to the soil, if you don’t kill, steal, commit adultery, speak falsely, or drink alcohol.


如大地土，如是不持五戒者亦爾。	Such as the earth and soil, and even those who do not hold the Five Precepts.


如甲上土，如是眾生持八戒者亦如是。	Like the top of the earth, the same is true of sentient beings who hold the Eight Precepts.


如大地土，如是眾生不持八戒者亦爾。	Such as the earth and the earth, such as beings who do not hold the Eight Precepts.


如甲上土，如是眾生持十善者亦如是。	Like the top of the earth, so is the beings who hold the ten virtues.


如大地土，如是眾生不持十善者亦如是。	Just like the earth, so is the beings who do not hold the ten virtues.


如甲上土，如是眾生從地獄命終生人中者亦如是。	Such as the top of the earth, the same is true of all beings who live from hell for life.


如大地土，如是眾生從地獄命終還生地獄者亦如是。	Just like the earth, if all beings survived from hell, so are the people in hell.
如地獄，如是畜生、餓鬼亦爾。	Like hell, like beasts and hungry ghosts.


如甲上土，如是眾生從地獄命終生天上者亦如是。	Such as the top of the earth, the same is true of all beings from hell to heaven.


如大地土，如是眾生從地獄命終還生地獄者亦如是。	Just like the earth, if all beings survived from hell, so are the people in hell.
如地獄，如是畜生、餓鬼亦爾。	Like hell, like beasts and hungry ghosts.


如甲上土，如是眾生人道中沒還生人道中者亦如是。	Such as the top of the earth, the same is true for the human beings who have not yet returned to the humanity.


如大地土，其諸眾生從人道中沒生地獄中者亦如是。	Like the earth, so are all beings who have not been born from humanity and in hell.
如地獄，如是畜生、餓鬼亦爾。	Like hell, like beasts and hungry ghosts.


如甲上土，其諸眾生從天命終還生天上者亦如是。	Just like the top of the earth, so are all sentient beings who survived the destiny of heaven.


如大地土，其諸眾生天上沒生地獄中者亦如是。	Just like the earth and the earth, so are all sentient beings in heaven and hell.
如地獄，畜生、餓鬼亦如是。	Like hell, so are animals and hungry ghosts.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 443 (Four Four Three) The Four Noble Truths shall be in the next life SA 443 （四四三）四聖諦當生來生


SA 443 （四四三）四聖諦當生來生	SA 443 (Four Four Three) The Four Noble Truths shall be in the next life
如是我聞：	If I smell:


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


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我本未聞法時，得正思惟此苦聖諦，正見已生；	"When I didn't hear the Fa, I had to think right about this noble truth of suffering, and right view was born;
此苦集聖諦、此苦滅聖諦、苦滅道跡聖諦，正見已生。」	This is the noble truth of suffering, the noble truth of suffering, the noble truth of suffering, the path of suffering, right view is born. "


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


如已生，如是今生、當生。	If you have been born, if you are in this life, you are now.


如生，如是起、習、近修、多修、觸、作證亦如是。	Such as life, such as awakening, practice, recent practice, more practice, contact, and testimony.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 444 (four four four) eye pills SA 444 （四四四）眼藥丸


SA 444 （四四四）眼藥丸	SA 444 (four four four) eye pills
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:
「譬如眼藥丸，深廣一由旬，若有士夫取此藥丸，界界安置，能速令盡，於彼界界，不得其邊。	"For example, the eye pill is one ten days from Shenzhen to Guangzhou. If a scholar takes this pill, it will be placed in the realm, and the order will be exhausted quickly.
當知諸界，其數無量。	When you know the realms, there are countless.
是故，比丘！當善界學，善種種界，當如是學。」	Yes, Bhikkhu! To learn from the good world, to learn from all kinds of good worlds. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 445 (four, four, five) SA 445 （四四五）鄙心


SA 445 （四四五）鄙心	SA 445 (four, four, five)
如是我聞：	If I smell:


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


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「眾生常與界俱，與界和合。	"All beings are always in harmony with the world, and they are in harmony with the world.
云何眾生常與界俱？	Yun He is always with the world?
謂眾生行不善心時與不善界俱？	Does it mean that all beings share the unwholesome realm when they act unwholesomely?
善心時與善界俱，勝心時與勝界俱，鄙心時與鄙界俱。	When you are kind, you are with the good world, when you are winning, you are with the victory world, and when you are humble, you are both with the bad world.
是故，諸比丘！當作是學，善種種界。」	Yes, therefore, monks! Think of it as learning, good all kinds of worlds. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 446 (four forty six) verse SA 446 （四四六）偈


SA 446 （四四六）偈	SA 446 (four forty six) verse
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 a tree to the lonely garden.


爾時，世尊告諸比丘……廣說如上。	At that time, the Blessed One told the Bhikkhus...speaking as above.
差別者，即說偈言：	The difference, that is to say:


「常會故常生，相離生則斷，	"Often meeting and then being born, being separated from being born,
如人執小木，而入於巨海，	Like a person holding a small wood, entering into the giant sea,
人木則俱沒，懈怠俱亦然。	There is no man and tree, and so is slack.

當離於懈怠，卑劣之精進，	Be free from slack, despicable diligence,
賢聖不懈怠，安住於遠離。	The wise sage does not slack off, and lives far away.

慇懃精進禪，超度生死流，	Diligent and diligent in Zen, transcending life and death,
膠漆得其素，火得風熾然。	The glue paint is good, and the fire is blazing.

珂乳則同色，眾生與界俱，	Keru is the same color, and all beings are in the world,
相似共和合，增長亦復然。」	Similar republics and unity, so does the growth. "




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 447 (four forty seven) line SA 447 （四四七）行


SA 447 （四四七）行	SA 447 (four forty seven) line
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:
「眾生常與界俱，與界和合。	"All living beings are always in harmony with the realm, and are in harmony with the realm.
云何與界俱？	How does the cloud meet the world?
謂眾生不善心時與不善界俱，善心時與善界俱，鄙心時與鄙界俱，勝心時與勝界俱。	It is said that when beings are unwholesome, they are in the unwholesome world, when they are kind, they are in the good world, when they are contemptuous, they are in the low world, and when they are conquering, they are in the victory world.


「時，尊者憍陳如與眾多比丘於近處經行，一切皆是上座多聞大德，出家已久，具修梵行。	"At that time, the Venerable Master Chen Ru and many bhikkhus practiced close by, and everything is the Lord who hears of the great virtues, has been a monk for a long time, and has practiced Brahma.


「復有尊者大迦葉與眾多比丘於近處經行，一切皆是少欲知足，頭陀苦行，不畜遺餘。	"There are Venerable Dakya Ye and many monks walking in close proximity, everything is less and contented, and the Dhu Tuo is ascetic, not left behind.


「尊者舍利弗與眾多比丘於近處經行，一切皆是大智辯才。	"Venerable Sariputta and many bhikkhus are walking in close proximity, and everything is a great wisdom.


「時，尊者大目揵連與眾多比丘於近處經行，一切皆是神通大力。	"At that time, the Venerable Damu Qunlian and many monks walked nearby. Everything was supernatural power.


「時，阿那律陀與眾多比丘於近處經行，一切皆是天眼明徹。	"At that time, Analudha and many monks walked close by, and everything was clear with the eyes of the sky.


「時，尊者二十億耳與眾多比丘於近處經行，一切皆是勇猛精進，專勤修行者。	"At that time, the Venerable Two Billion Ears and many bhikkhus practiced nearby. Everything is a brave, diligent, dedicated practitioner.


「時，尊者陀驃與眾多比丘於近處經行，一切皆是能為大眾修供具者。	"At that time, the Venerable Tubo and many bhikkhus practiced close by, and everything was a person who could practice offerings for the masses.


「時，尊者優波離與眾多比丘於近處經行，一切皆是通達律行。	"At that time, Venerable Upolli and many bhikkhus practiced close by, and everything is the law of mastery.


「時，尊者富樓那與眾多比丘於近處經行，皆是辯才善說法者。	"At that time, Venerable Fuluna and many bhikkhus practiced nearby, and they were all eloquent speakers.


「時，尊者迦旃延與眾多比丘於近處經行，一切皆能分別諸經，善說法相。	"At that time, Venerable Kayajan and many bhikkhus practiced nearby, and everything can be distinguished from the sutras, and they are good at explaining the same.
時，尊者阿難與眾多比丘於近處經行，一切皆是多聞總持。	At that time, Venerable Ananda and many bhikkhus practiced close by, and everything is always heard.


「時，尊者羅睺羅與眾多比丘於近處經行，一切皆是善持律行。	"At that time, Venerable Rahula and many bhikkhus practiced close by, and everything was a good practice of the law.


「時，提婆達多與眾多比丘於近處經行，一切皆是習眾惡行，是名比丘常與界俱，與界和合，是故，諸比丘！當善分別種種諸界。」	At that time, Devadatta and many bhikkhus practiced nearby. Everything is a habit of evil deeds. The name bhikkhu is always attached to the realm and reconciles with the realm. So, bhikkhus! Be good and separate the realms.


佛說是經時。	The Buddha said it was time.
諸比丘聞佛所說，歡喜奉行。	Bhikkhus listened to what the Buddha said and happily followed them.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 448 (four forty eight) verse SA 448 （四四八）偈


SA 448 （四四八）偈	SA 448 (four forty eight) verse
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園……如上廣說已，即說偈言：	For a while, the Buddha lived in the bamboo garden in the city of Kalanto, the king's residence.... As Shang Guang said, that is to say:


「常會故常生，相離生則斷，	"Often meeting and then being born, being separated from being born,
如人執小木，而入於巨海，	Like a person holding a small wood, entering into the giant sea,
人木則俱沒，懈怠俱亦然。	There is no man and tree, and so is slack.

當離於懈怠，卑劣之精進，	Be free from slack, despicable diligence,
賢聖不懈怠，安住於遠離。	The wise sage does not slack off, and lives far away.

慇懃精進禪，超度生死流，	Diligent and diligent in Zen, transcending life and death,
膠漆得其素，火得風熾然。	The glue paint is good, and the fire is blazing.

珂乳則同色，眾生與界俱，	Keru is the same color, all beings and the world are all,
相似共和合，增長亦復然。」	Similar republics and unity, so does the growth. "




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 449 (Four forty-nine) World Hehe SA 449 （四四九）界和合


SA 449 （四四九）界和合	SA 449 (Four forty-nine) World Hehe
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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「眾生常與界俱，與界和合……」如是廣說，乃至「勝心生時與勝界俱，鄙心生時與鄙界俱，殺生時與殺界俱，盜婬、妄語、飲酒心時，與，飲酒界俱；	"All beings are always in harmony with the realm, and are in harmony with the realm..." As it is widely said, even "The conquering mind is born with the conquering realm, the contemptible is born with the contemptible realm, and the killing is accompanied by the killing realm. Theft, lying, and drinking Heart time, and the drinking world;
不殺生時與不殺界俱，不盜、不婬、不妄語、不飲酒，與，不飲酒界俱。	When you don’t kill, you are all in the world of not killing, not stealing, not licentious, not talking, not drinking, and not drinking.
是故，諸比丘！當善分別種種界。」	So, monks! When the goodness is divided into species realms. "


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



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 450 (four or fifty) SA 450 （四五〇）少聞等


SA 450 （四五〇）少聞等	SA 450 (four or fifty)
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:
「眾生常與界俱，與界和合。	"All beings are always in harmony with the world, and they are in harmony with the world.
不信時與不信界俱，犯戒時與犯戒界俱，無慚無愧時與無慚無愧界俱；	When you are unbelief, you are in the world of unbelief, when you violate the precepts, you are in the world of precepts, and when you have no shame and no shame, you are in the world without shame.
信心時與信界俱，持戒時與持戒界俱，慚愧心時與慚愧界俱。	When you have faith, you are in the world of faith, when you are in precept, you are in the world of precept, and when you are ashamed, you are in the world of shame.
是故，諸比丘！當善分別種種諸界。」	So, monks! Be good to distinguish all kinds of realms. "


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


如信、不信。	Believe it or not.
如是精進、不精進，失念、不失念，正受、不正受，多聞、少聞，慳者、施者，惡慧、善慧，難養、易養，難滿、易滿，多欲、少欲，知足、不知足，攝受、不攝受界俱，如上經。	Such as diligence, not diligence, loss of thoughts, no loss of thoughts, right feeling, wrong feeling, more smell, less smell, saver, giver, evil wisdom, good wisdom, hard to raise, easy to raise, hard to be satisfied, easy to be full, more desire, less desire , Contentment, lack of contentment, receptive and non-receptive realm, as above.
如是廣說。	Say it widely.






Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 451 (Four Five One) SA 451 （四五一）界


SA 451 （四五一）界	SA 451 (Four Five One)
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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我今當說種種諸界。	"I should talk about all kinds of realms now.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and say it for you.
云何為種種界？	What is the cloud?
謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界，是名種種界。」	It means the world of vision, material, vision, ear, sound, ear, nose, incense, nose, tongue, taste, tongue, body, touch, body consciousness, mind Realm, Dharma Realm, and Conscious Realm are all kinds of realms. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 452 (four five two) touch SA 452 （四五二）觸


SA 452 （四五二）觸	SA 452 (four five two) touch
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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛。	"Fate and species world produces all kinds of contact, all kinds of relationship touches all kinds of acceptance, and all kinds of relationship produces all kinds of love.
云何種種界？	What kind of cloud?
謂十八界，眼界、色界、眼識界，乃至意界、法界、意識界，是名種種界。	The eighteen realms, the realms of vision, form, and consciousness, and even the realms of mind, Dharma, and consciousness are all kinds of realms.


「云何緣種種界生種種觸，乃至云何緣種種受生種種愛？	"Why does the cloud cause all kinds of contact, and even why does the cloud get all kinds of love?
謂緣眼界生眼觸，緣眼觸生眼觸生受，緣眼觸生受生眼觸生愛。	It is said that the predestined horizon produces eye contact, the predestined eye touches the prenatal eye touches the birth and the feeling, and the predestined eye touches the birth and the feeling the birth eye touches the love.
耳、鼻、舌、身、意界緣生意觸，緣意觸生意觸生受，緣意觸生受生意觸生愛。	The ears, nose, tongue, body, and mind are bound by business touch, by mind and by business, by by business and by love.


「諸比丘！非緣種種愛生種種受，非緣種種受生種種觸，非緣種種觸生種種界，要緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛，是名比丘緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛。」	Bhikkhus! Non-dependent species love to produce all kinds of acceptance, non-dependent species to produce all kinds of touch, non-dependent kinds of species touch all kinds of species, to be dependent on species borders to produce all kinds of touch, dependent species to produce all kinds of acceptance, dependent kinds of species to produce all kinds of love, yes In the name Bhikkhu, all kinds of borders produce all kinds of contact, all kinds of borders contact all kinds of acceptance, and all kinds of borders produce all kinds of love.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 453 (Four Five Three) SA 453 （四五三）受


SA 453 （四五三）受	SA 453 (Four Five 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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛。	"Fate and species world produces all kinds of contact, all kinds of relationship touches all kinds of acceptance, and all kinds of relationship produces all kinds of love.
云何種種界？	What kind of cloud?
謂十八界，眼界、色界、眼識界，乃至意界、法界、意識界，是名種種界。	The eighteen realms, the realms of vision, form, and consciousness, and even the realms of mind, Dharma, and consciousness are all kinds of realms.


「云何緣種種界生種種觸？	"Why does the cloud cause all kinds of contact?
緣種種觸生種種受？	All kinds of fate touch all kinds of accept?
緣種種受生種種愛？	All kinds of love?
謂緣眼界生眼觸，非緣眼觸生眼界，但緣眼界生眼觸；	It is said that the predestined vision produces eye contact, the non-destined eye produces eye contact, but the predestined vision produces eye contact;
緣眼觸生眼受，非緣眼受生眼觸，但緣眼觸生眼受；	The marginal eye touches the eye-receiving, the non-correlated eye-receiving eye-touch, but the marginal eye touches the eye-receiving;
緣眼受生眼愛，非緣眼愛生眼受，但緣眼受生眼愛。	Dependent eyes are born with eye love, non-conditioned eyes are born with eye love, but dependent eyes are born with eye love.
如是耳、鼻、舌、身、意界緣生意觸，非緣意觸生意界，但緣意界生意觸；	For example, the ear, nose, tongue, body, and mind are bound by business touch, while non bound and bound touch the business world, but the bound touch is bound by business touch;
緣意觸生意受，非緣意受生意觸，但緣意觸生意受；	Fate touches business, non-fate, but fate touches business;
緣意受生意愛，非緣意愛生意受，但緣意受生意愛。	To be loved by business, not to love business, but to be loved by business.


「是故，比丘！非緣種種愛生種種受，非緣種種受生種種觸，非緣種種觸生種種界；	"Yes, therefore, Bhikkhu! Non-destined variety loves all kinds of acceptance, non-destined variety receives all kinds of touch, non-destined variety touches all kinds of boundaries;
但緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛，是名比丘當善分別種種界。」	However, the boundary of the various species produces various touches, the various species of predecessor touches all kinds of acceptance, and the various species of predecessor produces all kinds of love. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 454 (Four Five Four) Think SA 454 （四五四）想


SA 454 （四五四）想	SA 454 (Four Five Four) Think
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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種想，緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求。	"Depending on the world produces all kinds of touch, all kinds of relationship touches all kinds of feelings, all kinds of dependence generate all kinds of thoughts, all kinds of wishes produce all kinds of desires, all kinds of conditions want to produce all kinds of feelings, all kinds of feelings produce all kinds of heat, and all kinds of heat produce all kinds of desire.


「云何種種界？	"What kind of cloud?
謂十八界，眼界，乃至法界。	The eighteen realms, the horizons, and even the realms of law.


「云何緣種種界生種種觸？	"Why does cloud come into contact with all kinds of realms?
乃至緣種種熱生種種求？	Or even a variety of predestined conditions?
謂緣眼界生眼觸，緣眼觸生眼受，緣眼受生眼想，緣眼想生眼欲，緣眼欲生眼覺，緣眼覺生眼熱，緣眼熱生眼求。	It is said that the marginal vision produces eye contact, the marginal eye touch produces the eye feeling, the marginal eye produces eye thinking, the marginal eye produces eye desire, the marginal eye desires eye perception, the marginal eye perception produces eye heat, and the marginal eye heat produces eye desire.
如是耳、鼻、舌、身、意界緣生意觸，緣意觸生意受，緣意受生意想，緣意想生意覺，緣意覺生意熱，緣意熱生意求，是名比丘緣種種界故生種種觸，乃至緣種種熱生種種求。	If the ear, nose, tongue, body, and mind are connected with business, the mind is touched by business, the mind is influenced by business, and the mind is business-conscious, and the business is hot. Therefore, all kinds of contact, and even all kinds of heat, all kinds of demands.


「比丘！非緣種種求生種種熱，非緣種種熱生種種覺，非緣種種覺生種種想，非緣種種想生種種受，非緣種種受生種種觸，非緣種種觸生種種界，但緣種種界生種種觸，乃至緣種種熱生種種求。」	Bhikkhu! All kinds of non-conditional surviving all kinds of heat, non-kindling kinds of heat generating all kinds of sensations, non-kindling kinds of realization all kinds of thoughts, non-kind kinds of wanting to produce all kinds of acceptance, non-kindling kinds of being affected by all kinds of touch, non-kindling kinds of touching all kinds of boundaries, But the kindred world produces all kinds of contact, and even all kinds of heat produce all kinds of demands.


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


雜阿含經卷第十六	Zaagama Sutra 16



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 455 (four, five, five) think SA 455 （四五五）想


SA 455 （四五五）想	SA 455 (four, five, five) think
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 gave it to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「緣界種種故生種種觸，緣種種觸生種種想，緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求。	"The predestined realm produces all kinds of touches, all kinds of causes touch all kinds of thoughts, all kinds of desiring causes all kinds of sensations, all kinds of attachments produce all kinds of heat, and all kinds of heat produce all kinds of desire.


「云何種種界？	"What kind of cloud?
謂十八界，眼界，乃至法界。	The eighteen realms, the horizons, and even the realms of law.


「云何緣種種界生種種觸？	"Why does cloud come into contact with all kinds of realms?
云何？	Yun Ho?
乃至緣種種熱生種種求？	Or even all kinds of hot causes?
謂緣眼界生眼觸，非緣眼觸生眼界，但緣眼界生眼觸；	It is said that the conditioned vision produces eye contact, the non-conditioned eye produces eye contact, but the conditioned vision produces eye contact;
緣眼觸生眼想，非緣眼想生眼觸，但緣眼觸生眼想；	The marginal eye touches the eye thinking, the non-favored eye produces eye contact, but the marginal eye touches the eye thinking;
緣眼想生眼欲，非緣眼欲生眼想，但緣眼想生眼欲；	Dependent eye wants to give birth to eye desire, non-destined eye wants to give birth to eye desire, but edge eye wants to give birth to eye desire;
緣眼欲生眼覺，非緣眼覺生眼欲，但緣眼欲生眼覺；	Fate, the eye desires to produce eye sensation, non-causal eye sensation produces eye desire, but predestined eye desires to produce eye sensation;
緣眼覺生眼熱，非緣眼熱生眼覺，但緣眼覺生眼熱；	Dependent eye sensation produces eye heat, non-dependent eye heat produces eye sensation, but dependent eye sensation produces eye heat;
緣眼熱生眼求，非緣眼求生眼熱，但緣眼熱生眼求。	If the eye is hot, the eye seeks, and the eye is not to survive.
如是耳、鼻、舌、身、意界緣生意觸，乃至緣意熱生意求，亦如是廣說。	For example, the ear, nose, tongue, body, and mind are bound by business touch, and even bound by mind and mind is popular for business.
是名比丘緣種種界生種種觸，乃至緣種種熱生種種求，非緣種種求生種種熱，乃至非緣種種觸生種種界，但緣種種界生種種觸，乃至緣種種熱生種種求。」	It is the name Bhikkhu, all kinds of borders, all kinds of contact, and even all kinds of heat, all kinds of demand, non-related kinds of survival, all kinds of heat, and even non-related kinds of contact, all kinds of contact, and even all kinds of heat, all kinds of demand. "


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


如內六入處，外六入處亦如是說。	The same is true for the inner six entrances, the outer six entrances.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 456 (four, five, six) is receiving SA 456 （四五六）正受


SA 456 （四五六）正受	SA 456 (four, five, six) is receiving
雜阿含經卷第十七	Zaagama Sutra 17
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
雜因誦第三品之五	Miscellaneous chanting third product fifth
如是我聞：	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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有光界、淨界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、有滅界。」	There are light, pure, boundless emptiness into the realm, infinite knowledge into the realm, no-all into the realm, non-imagining or non-imagining into the realm, and extinguishing realm.


時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言：	At that time, a different bhikkhu started from the seat, adjusted his clothes, bowed his head and bowed his feet, and put his palms together in the white Buddha.
「世尊！彼光界、淨界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、滅界。	"Blessed One! The other light world, the pure world, the immeasurable emptiness, the immeasurable consciousness, the immeasurable consciousness, the immeasurable state, the immeasurable state, the immeasurable state, the extinction state.
如此諸界，何因緣可知？」	What is the cause and fate of such worlds? "


佛告比丘：	Buddha told Bhikkhu:
「彼光界者，緣闇故可知，淨界緣不淨故可知，無量空入處界者，緣色故可知，無量識入處界者，緣內故可知，無所有入處界者，緣所有可知，非想非非想入處界者，緣有第一故可知，滅界者，緣有身可知。」	Those who are in the light realm can know for dark reasons, the pure realm can be known because of impureness, those who enter the realm of immeasurable emptiness, can know for reasons of color, those who enter the realm of immeasurable knowledge, know for internal reasons, there is no one who enters the realm. Because of all knowing, those who do not want to enter the realm, and those who have the first reason can know, and those who destroy the realm can know by the body.


諸比丘白佛言：	The words of Qiu Bai Buddha:
「世尊！彼光界，乃至滅界，以何正受而得？」	Blessed One! The Light Realm, and the Realm of Destruction, how can I get it by receiving it?


佛告比丘：	Buddha told Bhikkhu:
「彼光界、淨界、無量空入處界、無量識入處界、無所有入處界，此諸界於自行正受而得，非想非非想入處界，於第一有正受而得，滅界者，於有身滅正受而得。」	The other light world, the pure world, the immeasurable emptiness into the realm, the infinite knowledge into the realm, and the no-all realm of the realm. These realms are obtained by the right experience of their own, and they must not want to enter the realm. You get by receiving it, and those who destroy the realm will get it by receiving it when the body is destroyed.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 457 (Four Five Seven) says SA 457 （四五七）說


SA 457 （四五七）說	SA 457 (Four Five Seven) says
如是我聞：	If I smell:


一時，佛住舍衛國東園鹿子母講堂。	For a while, the Buddha lived in the Deer and Mother Lecture Hall of the East Garden of the Wei Kingdom.


爾時，世尊晡時從禪覺，於講堂陰中敷座，於大眾前坐，說優檀那句，告諸比丘：	At that time, the Blessed One was enlightened from Zen in the dynasty, put his seat in the shadow in the lecture hall, and sat in front of the public, saying Utan's sentence, and told the monks:
「緣界故生說，非不界，緣界故生見，非不界，緣界故生想，非不界。	"It is said that it is not unbounded, but unbounded. See, unbounded, but unbounded, unbounded.
緣下界，我說生下說、下見、下想、下思、下欲、下願、下士夫、下所作、下施設、下建立、下部分、下顯示、下受生。	In the lower realm, I said to give birth to say, to see, to think, to think, to desire, to aspiration, corporal, to do, to implement, to establish, to show, to be born.
如是中。	As it is.
如是勝界，緣勝界，我說彼生勝說、勝見、勝想、勝思、勝願、勝士夫、勝所作、勝施設、勝建立、勝部分、勝顯示、勝受生勝。」	If it is the victorious realm, it is due to the victorious realm. I say that the other is born and wins, wins the view, wins the imagination, wins the thinking, wins the wish, wins the man, wins the work, wins the facility, wins the establishment, wins the part, wins the display, wins the victory. "


時，有婆迦利比丘在佛後執扇扇佛，白佛言：	At that time, there was Bhagavali Picchu holding a fan behind the Buddha, and the White Buddha said:
「世尊！若於三藐三佛陀起非三藐三佛陀見，彼見亦緣界而生耶？」	Blessed One! If the three Buddhas are not the three Buddhas, they will also be born from the boundary?


佛告比丘：	Buddha told Bhikkhu:
「於三藐三佛陀起非三藐三佛陀見，亦緣界而生，非不界。	"Yu San Miao San Buddha saw the non-San Miao San Buddha, and he was born from the boundary, not the unbounded.
所以者何？	So what?
凡夫界者，是無明界，如我先說，緣下界生下說、下見，乃至下受生，中勝界生勝說、勝見，乃至勝受生。」	Ordinary people are the unclear realm. As I said first, the lower realm of the predestined realm gives birth, sees, and even receives birth. The middle victory realm produces victory, wins vision, and even wins birth. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 458 (four five eight) due to SA 458 （四五八）因


SA 458 （四五八）因	SA 458 (four five eight) due to
如是我聞：	If I smell:


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


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有因生欲想，非無因，有因生恚想、害想，非無因。	"There is a cause for desire, not without a cause, there is a cause for trance, evil, not without a cause.


「云何因生欲想？	"What is the reason for the cloud?
謂緣欲界也。	That is also the world of desire.
緣欲界故，生欲想、欲欲、欲覺、欲熱、欲求。	Due to the world of desires, desires, desires, desires, sensations, desires, and desires arise.
愚癡凡夫起欲求已，此眾生起三處邪，謂身、口、心。	Stupid ordinary people have had desires, and these beings have three evils, namely body, mouth, and mind.
如是邪因緣故，現法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡趣中，是名因緣生欲想。	If it is due to evil causes, the present method suffers from suffering, suffering, hindrance, irritation, and heat, the body is bad and the life ends, in the interest of life evil, it is the name of cause, condition and desire.


「云何因緣生恚想、害想？	"Why does the cloud be born?
謂害界也。	That's also harmful to the world.
緣害界，生害想、害欲、害覺、害熱、害求，愚癡凡夫起害求已，此眾生起三處邪，謂身、口、心。	In the world of prejudice, there are three evils, namely body, mouth, and mind.
起三處邪因緣已，現法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡趣中，是名因緣生害想。	There are three evil causes and conditions, and the present method is suffering, suffering, hindrance, irritation, and heat. The body is bad and the life ends. In the interest of generating evil, it is the name of cause and condition.


「諸比丘！若諸沙門、婆羅門如是安於生，生危嶮想，不求捨離，不覺、不吐，彼則現法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡趣中。	"Bhikkhus! If the sandmen and brahmins are at peace with life, thinking about life and danger, and do not ask for abandonment, do not feel, and do not vomit, then he will show the law to live in suffering, suffering, hindrance, anxiety, and heat. Bad life ends, life is in evil fun.
譬如城邑聚落不遠有曠野，大火卒起，彼無有力能滅火者，當知彼諸野中眾生悉被火害。	For example, if there is a wilderness not far from a city or a settlement, and a big fire bursts out, those who have no power to extinguish the fire should know that all beings in the wild have been killed by the fire.
如是諸沙門、婆羅門安於生，生危嶮想，身壞命終，生惡趣中。	In this way, all the sandmen and brahmins are at peace with their lives, thinking about their dangers, their bodies will die, and their lives will end in evil.


「諸比丘！有因生出要想，非無因。	"Bhikkhus! Reasons give birth to thoughts, not without reasons.
云何有因生出要想？	Why does the cloud give birth to want to think?
謂出要界，緣出要界，生出要想、出要欲、出要覺、出要熱、出要求，謂彼慧者出要求時，眾生三處生正，謂身、口、心，彼如是生正因緣已，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中，是名因緣生出要想。	It is said that there is going out of the essential realm, the reason is coming out of the essential realm, the birth of wanting to think, the wanting of wanting, the wanting of awareness, the wanting of heat, and the request. It is said that when the other wisdom asks, sentient beings become right in three places, namely body, mouth, and mind. He is born because of the right cause and condition, and the Dharma is happy to live, not suffering, not obstructing, not annoying, not hot, bad body and life end, in the interest of life, it is the name of cause and condition to give birth to thoughts.


「云何因緣生不恚、不害想？	"Why does the cloud survive and do not hurt thoughts?
謂不害界也，不害界因緣生不害想、不害欲、不害覺、不害熱、不害求，彼慧者不害求時，眾生三處正，謂身、口、心。	It means that it does not harm the realm. When it is not harmful to the world, it is not harmful to thoughts, desires, senses, heat, and desires. When the other wisdom is not harmful to seeking, there are three ways of being right, namely body, mouth, and mind. .
彼正因緣生已，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中，是名因緣生不害想。	He is born because of the predestined condition, and the Dharma is happy to live without suffering, no hindrance, no annoyance, and no heat.


「若諸沙門、婆羅門安於生，生不害想，不捨離、不覺、不吐，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中。	"If all the sandmen and brahmins are content with life, do not want to give up, do not give up, do not feel, do not vomit, show the Dharma happy to live, do not suffer, do not hinder, do not worry, do not heat, the body is bad and life is end, life is good in.
譬如城邑聚落邊有曠野，大火卒起，有人堪能手足滅火，當知彼諸眾生依草木者，悉不被害。	For example, there is a wilderness on the edge of a settlement in a city, and there is a big fire. There are people who can put out the fire with their hands and feet. You should know that all living beings depend on the grass and trees, and you will not be killed.
如是諸沙門、婆羅門安於生，生正想，不捨、不覺、不吐，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中。」	In this way, all the sandmen and brahmins are contented with life, are thinking about life, do not give up, do not feel, do not vomit, show the Dharma happy, do not suffer, do not hinder, do not worry, do not heat, bad body and life end, life is good. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 459 (Four Five Nine) Self-made SA 459 （四五九）自作


SA 459 （四五九）自作	SA 459 (Four Five Nine) Self-made
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 a tree to the lonely garden.


時，有婆羅門來詣佛所，與世尊面相慰勞已，於一面住，白佛言：	At that time, a Brahmin came to the Buddha's place, and he was comforted by the Blessed One and lived on the same side. The White Buddha said:
「眾生非自作、非他作？」	All beings do not do it by themselves or by others?


佛告婆羅門：	Buddha told Brahmin:
「如是論者，我不與相見，汝今自來，而言我非自作、非他作？」	As a commentator, I don't meet you. You are here now, so I am not doing it by myself or by others?


婆羅門言：	Brahman language:
「云何？	"Yun He?
瞿曇！眾生為自作、為他作耶？」	Qu Tan! Do all beings do it for themselves or for him? "


佛告婆羅門：	Buddha told Brahmin:
「我今問汝，隨意答我。	"I am asking you today, answer me as you please.
婆羅門！於意云何？	Brahman! Yu Yiyun He?
有眾生方便界，令諸眾生知作方便耶？」	There is a world of convenience for all living beings, so it is convenient for all living beings to know how to do it? "


婆羅門言：	Brahman language:
「瞿曇！有眾生方便界，令諸眾生知作方便也。」	Qu Tan! There is a realm of convenience for all living beings, so that all living beings know it is convenient.


佛告婆羅門：	Buddha told Brahmin:
「若有方便界，令諸眾生知有方便者，是則眾生自作、是則他作。	"If there is a convenient boundary, so that all beings know that it is convenient, then all beings will do it themselves, and if it is, they will do it.
婆羅門！於意云何？	Brahman! Yu Yiyun He?
有眾生安住界、堅固界、出界、造作界，令彼眾生知有造作耶？」	There are sentient beings who live in the realm, strengthen the realm, go out of the realm, and create the realm, so that all beings know that there is creation? "


婆羅門白佛：	Brahman White Buddha:
「有眾生安住界、堅固界、出界、造作界，令諸眾生知有造作。」	"There are sentient beings who settle in the realm, strengthen the realm, go out of the realm, and create the realm, so that all beings know that they have an action.


佛告婆羅門：	Buddha told Brahmin:
「若彼安住界、堅固界、出界、造作界，令諸眾生知有造作者，是則眾生自作、是則他作。」	If he settles in the realm, strengthens the realm, goes out of the realm, and creates the realm, so that all beings know that there are creators, then all beings will make themselves, and if they are, they will make them.


婆羅門白佛：	Brahman White Buddha:
「有眾生自作、有他作，瞿曇！世間多事，今當請辭。」	There are sentient beings who do it by themselves, and others do it, Qu Tan! There are many things in the world, so please resign now.


佛告婆羅門：	Buddha told Brahmin:
「世間多事，宜知是時。」	There are many things in the world, and we should know the time.


時，彼婆羅門聞佛所說，歡喜隨喜，從座起去。	At that time, the Brahman heard what the Buddha said, rejoicing and rejoicing, and got up from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 460 (forty-six) Qu Shiluo SA 460 （四六〇）瞿師羅


SA 460 （四六〇）瞿師羅	SA 460 (forty-six) Qu Shiluo
如是我聞：	If I smell:


一時，佛住拘睒彌國瞿師羅園。	For a while, the Buddha stayed at the Qu master Luo Yuan of Miguo.


爾時，瞿師羅長者詣尊者阿難所，禮尊者阿難足，退坐一面，白尊者阿難：	At that time, the elder Qu Shiluo called the Venerable Ananda, and bowed to the Venerable Ananda's feet, and sat back, and the White Venerable Ananda:
「所說種種界。	"Said all kinds of realms.
云何為種種界？」	What is the cloud? "


尊者阿難告瞿師羅長者：	Venerable Ananda told Master Qu to Elder Luo:
「眼界異、色界異喜處，二因緣生識，三事和合生觸，又喜觸因緣生樂受。	"Different horizons and different joys in the physical realms, two factors and conditions produce knowledge, three things are conjoined to produce contact, and they are happy to touch cause and condition to produce happiness.
如是耳、鼻、舌、身、意、法，亦如是說。	The same is true for ears, nose, tongue, body, mind, and dharma.
復次，長者！有異眼界、異色界憂處，二因緣生識，三事和合生苦觸，彼苦觸因緣生苦受。	Repeat, elder! There are different horizons and different-color worlds of worry, two causes and conditions produce knowledge, three things are combined to produce suffering, and the other sufferings cause suffering and suffering.
如是耳、鼻、舌、身、意、法，亦如是說。	The same is true for ears, nose, tongue, body, mind, and law.


「復次，長者！異眼界、異色界捨處，二因緣生識，三事和合生不苦不樂觸，不苦不樂觸因緣生不苦不樂受。	"Frequent times, sir! Different visions, different colors, homes, two causes and conditions produce knowledge, and the three things are in harmony without suffering or unpleasantness.
如是耳、鼻、舌、身、意、法，亦如是說。」	The same is true for ears, nose, tongue, body, mind, and dharma. "


爾時，瞿師羅長者聞尊者阿難所說，歡喜隨喜，禮足而去。	At that time, the elder Qu Shiluo heard the words of Venerable Ananda, rejoicing, rejoicing, and leaving.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 461 (Four Six One) Three Realms SA 461 （四六一）三界


SA 461 （四六一）三界	SA 461 (Four Six One) Three Realms
如是我聞：	If I smell:


一時，佛住拘睒彌國瞿師羅園。	For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan.


爾時，瞿師羅長者詣尊者阿難所，稽首禮足，於一面坐。	At that time, the elder Qu Shiluo, the Venerable Ananda, sat on one side with his head and feet.
白尊者阿難：	Venerable White Ananda:
「所說種種界。	"Said all kinds of worlds.
云何為種種界？」	What is the cloud? "


尊者阿難告瞿師羅長者：	Venerable Ananda told Qu Shiluo:
「有三界。	"There are three realms.
云何三？	Yun Hesan?
謂欲界、色界、無色界。」	It is called the world of desire, the world of material, and the world of non-material. "


爾時，尊者阿難即說偈言：	At that time, Venerable Ananda said:


「曉了於欲界，色界亦復然，	"When you know the realm of desire, the realm of physicality is also true.
捨一切有餘，得無餘寂滅。	To give up everything, there is no more dying.

於身和合界，永盡無餘證，	Being in harmony with the body, there is no more proof,
三耶三佛說，無憂離垢句。」	Sanye Sanfo said, worry-free and free-sounding sentence. "


尊者阿難說是經已，瞿師羅長者歡喜隨喜，作禮而去。	Venerable Ananda said that it was the sutra, and the elder Qu Shiluo rejoiced and left as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 462 (Four Six Two) Three Realms SA 462 （四六二）三界


SA 462 （四六二）三界	SA 462 (Four Six Two) Three Realms
如是我聞：	If I smell:


一時，佛住拘睒彌國瞿師羅園。	For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan.


爾時，瞿師羅長者詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：	At that time, the elder Qu Shiluo called the Venerable Ananda, and the chief ceremonially sat down, and the White Venerable Ananda:
「所說種種界。	"Said all kinds of worlds.
云何名為種種界？」	What is the name of the cloud? "


尊者阿難告瞿師羅長者：	Venerable Ananda told Qu Shiluo:
「有三界，色界、無色界、滅界，是名三界。」	There are three realms, the realm of form, the realm of invisible, and the realm of extinction. They are the three realms of name.
即說偈言：	That is to say:


「若色界眾生，及住無色界，	"If all beings in the realm of form and living in the realm of formlessness,
不識滅界者，還復受諸有。	Those who don't know the destruction of the realm are still subject to everything.

若斷於色界，不住無色界，	If you are not in the realm of form, you cannot stay in the realm of formlessness,
滅界心解脫，永離於生死。」	The mind of destroying the realm is free, and is forever free from life and death. "


尊者阿難說是經已，瞿師羅長者歡喜隨喜，作禮而去。	Venerable Ananda said that it was the sutra, and the elder Qu Shiluo rejoiced and left as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 463 (Four Six Three) Three Realms SA 463 （四六三）三界


SA 463 （四六三）三界	SA 463 (Four Six Three) Three Realms
如是我聞：	If I smell:


一時，佛住拘睒彌國瞿師羅園。	For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan.


爾時，瞿師羅長者詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：	At that time, the elder Qu Shiluo, the Venerable Ananda, bowed his head and bowed his feet, and sat back. Venerable White Ananda:
「所說種種界。	"Said all kinds of worlds.
云何為種種界？」	What is the cloud? "


尊者阿難答瞿師羅長者：	Venerable Ananda answered Qu Shiluo:
「謂三種出界。	"There are three out of bounds.
云何三？	Yun Hesan?
謂從欲界出至色界，色界出至無色界、一切諸行一切思想滅界，是名三出界。」	It is said that from the world of desire to the world of physicality, from the world of physicality to the world of formlessness, and that all deeds and thoughts are extinct. "
即說偈言：	That is to say:


「知從欲界出，超踰於色界，	"Knowledge comes from the world of desire, transcends the world of materiality,
一切行寂滅，勤修正方便。	Everything is extinguished, and it is convenient to make frequent corrections.

斷除一切愛，一切行滅盡，	Cut off all love, all deeds are extinguished,
知一切有餘，不復轉還有。」	Knowing that there is more than that, there is still no more. "


尊者阿難說是經已，瞿師羅長者歡喜隨喜，作禮而去。	Venerable Ananda said that it was the sutra, and the elder Qu Shiluo rejoiced and left as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 464 (four six four) SA 464 （四六四）上座名者


SA 464 （四六四）上座名者	SA 464 (four six four)
如是我聞：	If I smell:


一時，佛住拘睒彌國瞿師羅園。	For a while, the Buddha stayed in Ju Miguo Qu Shi Luoyuan.


爾時，尊者阿難往詣上座上座名者所，詣已，恭敬問訊，問訊已，退坐一面，問上座上座名者言：	At that time, Venerable Ananda went to the seat of the nobleman, and asked respectfully. The questioning has been completed. He withdrew and asked the nobleman said:
「若比丘於空處、樹下、閑房思惟，當以何法專精思惟？」	If a monk is thinking in an empty space, under a tree, or in a free room, how should he concentrate on thinking?


上座答言：	The audience replied:
「尊者阿難！於空處、樹下、閑房思惟者，當以二法專精思惟，所謂止、觀。」	Venerable Ananda! Those who think in the empty space, under the tree, or in the free room should use the two methods to concentrate on thinking, the so-called stop and view.


尊者阿難復問上座：	Venerable Ananda asked again:
「修習於止，多修習已，當何所成，修習於觀，多修習已，當何所成？」	Practicing in cessation, practicing more, what should be accomplished, practicing in view, practicing more, what should be accomplished?


上座答言：	The audience replied:
「尊者阿難！修習於止，終成於觀，修習觀已，亦成於止。	"Venerable Ananda! Practicing in cessation will eventually become in view, and practising in view will also become in cessation.
謂聖弟子止、觀俱修，得諸解脫界。」	It is said that the sage disciple cultivates both cessation and meditation, and gains all the worlds of liberation. "


阿難復問上座：	Ananda asked again:
「云何諸解脫界？」	Yun Ho, Liberation Realm?


上座答言：	The audience replied:
「尊者阿難！若斷界、無欲界、滅界，是名諸解脫界。」	Venerable Ananda! If the realm of detachment, the realm of desirelessness, and the realm of extinction, it is the realm of liberation.


尊者阿難復問上座：	Venerable Ananda asked again:
「云何斷界？	"How can the cloud be broken?
乃至滅界？」	Or even destroy the world? "


上座答言：	The present answer:
「尊者阿難！斷一切行，是名斷界；	"Venerable Ananda! To break all actions is the name to break the realm;
斷除愛欲，是無欲界，一切行滅，是名滅界。」	To cut off the desire for love is the realm of no desire, and the realm of dying of all things is the realm of fame. "


時，尊者阿難聞上座所說，歡喜隨喜，往詣五百比丘所，恭敬問訊，退坐一面，白五百比丘言：	At that time, Venerable Anan heard what the upper seat said, rejoice and rejoice, go to the Five Hundred Bhikkhus, respectfully inquire, sit back, and white the Five Hundred Bhikkhus said:
「若比丘於空處、樹下、閑房思惟時，當以何法專精思惟？」	"If a monk is thinking in an empty space, under a tree, or in a free room, how can he concentrate on thinking?"


時，五百比丘答尊者阿難：	At that time, the five hundred bhikkhus answered Venerable Ananda:
「當以二法專精思惟，乃至滅界，如上座所說。」	The two methods should be used to concentrate on thinking, and even destroy the realm, as the above said.


時，尊者阿難聞五百比丘所說，歡喜隨喜，往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, the Venerable Anan heard the five hundred bhikkhus said, rejoice and rejoice, go to the Buddha's place, check the Buddha's feet, sit back, and the white Buddha said:
「世尊！若比丘空處、樹下、閑房思惟，當以何法專精思惟？」	"Blessed One! If a monk is thinking in an empty space, under a tree, or in a leisure room, how should he concentrate on thinking?"


佛告阿難：	Buddha told Ananda:
「若比丘空處、樹下、閑房思惟，當以二法專精思惟，乃至滅界，如五百比丘所說。」	If a bhikkhu thinks in an empty place, under a tree, or in a free room, he should use the two methods to concentrate on thinking and even destroy the realm, as the five hundred bhikkhus said.


時，尊者阿難白佛言：	When Venerable Ananda White Buddha said:
「奇哉！世尊！大師及諸弟子皆悉同法、同句、同義、同味，我今詣上座名上座者，問如此義，亦以此義、此句、此味答我，如今世尊所說，我復詣五百比丘所，亦以此義、此句、此味而問，彼五百比丘亦以此義、此句、此味答，如今世尊所說。	"Wonderful! Master! Master and all the disciples all know the same method, the same sentence, the same meaning, and the same taste. I have the same name as the one who is here today, and when I ask such righteousness, I also answer me with this righteousness, this sentence and this taste. What I said, I reiterated the Five Hundred Bhikkhus, and I also asked with this meaning, this sentence, and this taste, and the five hundred Bhikkhus also answered with this meaning, this sentence, and this taste. Now the Blessed One is speaking.
是故當知，師及弟子一切同法、同義、同句、同味。」	Therefore, we should know that all teachers and disciples have the same method, the same meaning, the same sentence, and the same taste. "


佛告阿難：	Buddha told Ananda:
「汝知彼上座為何如比丘？」	Why do you know how he is like a monk?


阿難白佛：	Ananda White Buddha:
「不知。	"I don't know.
世尊！」	Lord! "

佛告阿難：	Buddha told Ananda:
「上座者是阿羅漢，諸漏已盡，已捨重擔，正智心善解脫，彼五百比丘亦皆如是。」	"The one who sits here is an Arahant. All the leaks have been exhausted, the burdens have been surrendered, and the righteous mind is kind and free. The same is true of the five hundred monks."


佛說此經已，尊者阿難聞佛所說，歡喜奉行。	The Buddha said that this sutra was over. Venerable Ananda heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 465 (Four Six Five) SA 465 （四六五）著使


SA 465 （四六五）著使	SA 465 (Four Six Five)
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，尊者羅睺羅詣世尊所，稽首禮足，退坐一面，白佛言：	At that time, the Venerable Luohu Luohuo at the World Venerable Place, paid homage to the head and sat back, and the White Buddha said:
「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」	Master! How does Yun know, how Yun sees all aspects of my body and outer realm, so there is no me, what I see, and I am slow?


佛告羅睺羅：	Buddha told Rahulu:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
羅睺羅！若比丘於所有地界，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在如實知，水界、火界、風界、空界、識界亦復如是。	Rahuluo! If the bhikkhu is in all the realms, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if close, everything is not me, not different from me, not like In truthful knowledge, the same goes for the water, fire, wind, air, and consciousness.


「羅睺羅！比丘如是知、如是見，於我此識身及外境界一切相，無有我、我所見、我慢繫著使。	"Rahula! The bhikkhu knows and sees as it is, knowing everything in my body and in the outer realm. Without me, what I see, I am slow to bind.
羅睺羅！若比丘於此識身及外境界一切相，無有我、我所見、我慢繫著使，是名斷愛縛諸結、斷諸愛，正慢無間等，究竟苦邊。」	Rahuluo! If the bhikkhu knows all aspects of the body and the outer realm here, there is no self, what I see, and I am slow to bind. It is the name of breaking love to bind all knots, breaking all loves, right and slow, etc., what is the bitter side. "


佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra was finished. Venerable Rahuluo heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 466 (Four Six Six Six) Causes SA 466 （四六六）觸因


SA 466 （四六六）觸因	SA 466 (Four Six Six Six) Causes
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.


爾時，尊者羅睺羅往詣佛所，稽首禮足，退坐一面，白佛言：	At that time, Venerable Luo Huluo went to the Buddha's place, paid homage to the head and sat down, and the White Buddha said:
「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」	Master! How can the cloud know, how can the cloud see me, and all aspects of the consciousness body and the outer realm, there is no me, what I see, and I am slow?


佛告羅睺羅：	Buddha told Rahulu:
「有三受——苦受、樂受、不苦不樂受。	"There are three feelings-suffering, happy feeling, neither suffering nor happy feeling.
此三受何因、何集、何生、何轉？	What are the causes, collections, births, and transfers of these three effects?
謂此三受，觸因、觸集、觸生、觸轉；	It is called the three feelings, touch cause, touch collection, touch birth, touch turn;
彼彼觸因、彼彼受生，若彼彼觸滅，彼彼受亦滅、止、清涼、沒。	He and he touches the cause, he and he is born, if he and he is touched, he and he is also destroyed, stop, cool, and not.
如是知、如是見我此識及外境界一切相，得無有我、我所見、我慢繫著使。」	If you know, if you see all aspects of my knowledge and the outer realm, there is no me, what I see, and I slow down. "


佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, Venerable Luo Hula heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 467 (four six seven) sword thorn SA 467 （四六七）劍刺


SA 467 （四六七）劍刺	SA 467 (four six seven) sword thorn
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，尊者羅睺羅往詣佛所，稽首禮足，退住一面，白佛言：	At that time, Venerable Luo Huluo went to the Buddha's place, paid homage to his head, and stepped back. The White Buddha said:
「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」	Master! How can the cloud know, how can the cloud see all aspects of my body and the outer realm, without me, what I see, and what I do?


佛告羅睺羅：	Buddha told Rahulu:
「有三受，苦受、樂受、不苦不樂受。	"There are three feelings, suffering, happy feeling, and neither suffering nor happy feeling.
觀於樂受而作苦想，觀於苦受作劍刺想，觀不苦不樂受作無常想。	Observe the joyful feeling and make hard thinking, observe the hard feeling as a swordsman, and observe whether it is hard or unpleasant and impermanent.
若彼比丘觀於樂受而作苦想，觀於苦受作劍刺想，觀不苦不樂受作無常、滅想者，是名正見。」	If the Bhikkhu observes pleasure and suffering, he observes suffering as a swordsman, and he does not accept suffering or happiness as impermanence and annihilation, it is a right view. "


爾時，世尊即說偈言：	At that time, the Blessed One said:


「觀樂作苦想，苦受同劍刺，	"Appreciating pleasure and thinking hard, suffering with the same sword stabbing,
於不苦不樂，修無常滅想，	To think about whether you are not suffering or not happy, cultivating impermanence,
是則為比丘。	If it is, it is a monk.
正見成就者，	Right view achiever,
寂滅安樂道，住於最後邊，	Quiet Anle Road, live at the very end,
永離諸煩惱，摧伏眾魔軍。」	Forever away from all troubles, destroy all demons. "


佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and Venerable Luo Hula heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 468 (Four Six Eight) Three Acceptance SA 468 （四六八）三受


SA 468 （四六八）三受	SA 468 (Four Six Eight) Three Acceptance
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.


爾時，尊者羅睺羅往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, Venerable Luo Huluo went to the Buddha's place, inspected the Buddha's feet, retreated, and the White Buddha said:
「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」	Master! How can the cloud know, how can the cloud see me, and all aspects of the consciousness body and the outer realm, there is no me, what I see, and I am slow?


佛告羅睺羅：	Buddha told Rahulu:
「有三受——苦受、樂受、不苦不樂受。	"There are three feelings-suffering, happy feeling, neither suffering nor happy feeling.
觀於樂受，為斷樂受貪使故，於我所修梵行；	Observe the pleasure, in order to break the pleasure and accept the greed, so I practice the Brahma;
斷苦受瞋恚使故，於我所修梵行；	Don’t suffer and be abusive, and practice Brahma in my place;
斷不苦不樂受癡使故，於我所修梵行。	Never suffer or be happy to be fooled, and practice Brahma in my practice.


「羅睺羅！若比丘樂受貪使已斷、已知，苦受恚使已斷、已知，不苦不樂受癡使已斷、已知者，是名比丘斷除愛欲縛、去諸結，慢無間等，究竟苦邊。」	"Rahula! If the bhikkhu has been cut off and known by the greed, the suffering is cut off and known, and the person who is not suffering or unhappy has been cut off and known by the delusion, it is a bhikkhu who breaks off the bondage of love and desires The knot, the slowness, etc., is the bitter side.”


爾時，世尊即說偈言：	At that time, the Blessed One said:


「樂受所受時，則不知樂受，	"When you feel happy, you don’t know how you feel happy.
貪使之所使，不見出要道。	If you are greedy, you can't see the main path.

苦受所受時，則不知苦受，	When you suffer, you don’t know what you suffer.
瞋恚使所使，不見出要道。	Because of the aggression, there is no way out.

不苦不樂受，正覺之所說，	Not suffering or unpleasant, what is said by the enlightenment,
不善觀察者，終不度彼岸。	Those who are not good at observers will never go to the other side.

比丘勤精進，正知不動轉，	Bhikkhu diligently works hard, knows not to change,
如此一切受，慧者能覺知。	With all these feelings, the wise one can be aware.

覺知諸受者，現法盡諸漏，	Be aware of all the recipients, show all the leaks,
明智者命終，不墮於眾數。	The wise man dies, and he does not fall into the majority.

眾數既已斷，永處般涅槃。」	Once the mode is broken, there is always nirvana. "


佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and Venerable Luo Hula heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 469 (four six nine) deep SA 469 （四六九）深嶮


SA 469 （四六九）深嶮	SA 469 (four six nine) 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.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「大海深嶮者，此世間愚夫所說深嶮，非賢聖法、律所說深嶮。	"Those who are deep in the ocean, the foolish man in this world speaks deeply, but not the sage law and law.
世間所說者，是大水積聚數耳，若從身生諸受，眾苦逼迫，或惱、或死，是名大海極深嶮處。	What is said in the world is that the great water accumulates several ears. If all sufferings arise from the body, all sufferings are persecuted, or annoyed, or dead, it is a deep sea.
愚癡無聞凡夫於此身生諸受，苦痛逼迫，或惱、或死，憂悲稱怨，啼哭號呼，心亂發狂，長淪沒溺，無止息處。	Stupid and unheard of ordinary people in this body suffer from suffering, persecution, or annoyance or death, sorrow and grievance, crying, madness, depravity without drowning, endless place.
多聞聖弟子於身生諸受，苦痛逼迫，或惱、或死，不生憂悲、啼哭號呼、心生狂亂，不淪生死，得止息處。」	It is often heard that the saint disciple lives in the body, suffering, persecution, or annoyance, or death, no sorrow, crying, and frantic heart, no life or death, but a place to rest. "


爾時，世尊即說偈言：	At that time, the Blessed One said:


「身生諸苦受，逼迫乃至死，	"The body is born with suffering, persecution and even death,
憂悲不息忍，號呼發狂亂，	Sorrowful and sorrowful, cry out frantically,
心自生障礙，招集眾苦增，	The mind grows up with obstacles, attracts all the suffering,
永淪生死海，莫知休息處。	Eternal life and death sea, do not know the resting place.

能捨身諸受，身所生苦惱，	Can give up all the experience, the sufferings of the body,
切迫乃至死，不起憂悲想。	I can't afford to worry and even die.

不啼哭號呼，能自忍眾苦，	Without crying and wailing, able to endure all suffering,
心不生障礙，招集眾苦增。	The mind does not create obstacles, but it attracts all the suffering.

不淪沒生死，永得安隱處。」	Don't degenerate, live and die, and always have a quiet place. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 470 (four to seventy) arrows SA 470 （四七〇）箭


SA 470 （四七〇）箭	SA 470 (four to seventy) arrows
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「愚癡無聞凡夫生苦樂受、不苦不樂受，多聞聖弟子亦生苦樂受、不苦不樂受。	"Stupid and ignorant ordinary people are born with suffering, not suffering or unpleasant, and many saint disciples are also born with suffering, not suffering or unpleasant.
諸比丘！凡夫、聖人有何差別？」	Bhikkhus! What is the difference between ordinary people and saints? "


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


佛告諸比丘：	Buddha told monks:
「愚癡無聞凡夫身觸生諸受，苦痛逼迫，乃至奪命，憂愁啼哭，稱怨號呼。」	Stupid and unheard of ordinary people have all kinds of feelings, pain and persecution, and even death, sorrow and crying, calling complaints.


佛告諸比丘：	Buddha told monks:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
諸比丘！愚癡無聞凡夫身觸生諸受，增諸苦痛，乃至奪命，愁憂稱怨，啼哭號呼，心生狂亂，當於爾時，增長二受，若身受、若心受。	Bhikkhus! Stupid and unheard of ordinary people's body touches all kinds of feelings, increases all kinds of pain, and even kills their lives, sorrows and complains, crying, and frantic heart.


「譬如士夫身被雙毒箭，極生苦痛，愚癡無聞凡夫亦復如是。	"For example, a scholar is suffering from double poisoned arrows.
增長二受，身受、心受，極生苦痛。	Increase the two feelings, body and heart, and extreme pain.
所以者何？	So what?
以彼愚癡無聞凡夫不了知故，於諸五欲生樂受觸，受五欲樂，受五欲樂故，為貪使所使；	He is stupid and ignorant of ordinary people who don’t know the cause, and they are happy and touched by the five desires, received by the five desires, and received by the five desires.
苦受觸故，則生瞋恚，生瞋恚故，為恚使所使。	Suffering from contact causes aversion, and aversion is caused by the messenger.
於此二受，若集、若滅、若味、若患、若離不如實知；	In this two feelings, if you gather, if you die, if you taste, if you suffer, if you don’t know what you really are;
不如實知故，生不苦不樂受，為癡使所使。	If you don’t know the truth as it is, you don’t feel painful or unhappy when you are born.
為樂受所繫終不離，苦受所繫終不離，不苦不樂受所繫終不離。	To be tied to pleasure is not to leave, to be tied to suffering is not to leave, not to be tied to suffering or not to be tied to.
云何繫？	What is the cloud?
謂為貪、恚、癡所繫，為生、老、病、死、憂、悲、惱、苦所繫。	It is related to greed, transgression, and delusion, and is related to life, old age, sickness, death, worry, sorrow, anxiety, and suffering.


「多聞聖弟子身觸生苦受，大苦逼迫，乃至奪命，不起憂悲稱怨、啼哭號呼、心亂發狂，當於爾時，唯生一受，所謂身受，不生心受。	"It is often said that the saint’s disciples are born with suffering, suffering, persecution, and even taking their lives. They can’t be sad, complaining, crying, and mad. When you are here, you will only be born and received. The so-called body experience, not the heart. .


「譬如士夫被一毒箭，不被第二毒箭，當於爾時，唯生一受，所謂身受，不生心受。	"For example, when a scholar is given a poisoned arrow but not a second poisoned arrow, when he is in your position, he has only one experience.
為樂受觸，不染欲樂，不染欲樂故，於彼樂受，貪使不使。	To be touched for pleasure, not to engage in lust, not to engage in lust.
於苦觸受不生瞋恚，不生瞋恚故，恚使不使。	There is no aversion to suffering in the sense of suffering, and there is no aversion to it.
於彼二使，集、滅、味、患、離如實知，如實知故，不苦不樂受癡使不使，於彼樂受解脫不繫，苦受、不苦不樂受解脫不繫。	The two ambassadors of Yu Bi, gather, destroy, taste, suffer, and dissociate. Know the truth as it is, know the truth as it is, do not suffer or be happy by delusion and do not use it. .
於何不繫？	Why is it not?
謂貪、恚、癡不繫，生、老、病、死、憂、悲、惱、苦不繫。」	It means that greed, ecstasy, and delusion are not related, but birth, old age, sickness, death, worry, sadness, anxiety, and suffering are not related. "


爾時，世尊即說偈言：	At that time, the Blessed One said:


「多聞於苦樂，非不受覺知，	"Smell more of pain and pleasure, not unconsciously,
彼於凡夫人，其實大有聞。	Mrs. Bi Yufan, actually heard a lot.

樂受不放逸，苦觸不增憂，	Pleasure does not let go, bitter touch does not increase worry,
苦樂二俱捨，不順亦不違。	Both bitter and happy, neither goes well nor goes against.

比丘勤方便，正智不傾動，	Bhikkhus are convenient, righteous and wise,
於此一切受，黠慧能了知。	Because of all this experience, Wei Hui can understand.

了知諸受故，現法盡諸漏，	After knowing all the mistakes, presenting all the omissions,
身死不墮數，永處般涅槃。」	If you die, you will never fall, but you will be in Nirvana forever. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 471 (Four Seven One) Void SA 471 （四七一）虛空


SA 471 （四七一）虛空	SA 471 (Four Seven One) Void
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:
「譬如空中狂風卒起，從四方來，有塵土風、無塵土風、毘濕波風、鞞嵐婆風、薄風、厚風，乃至風輪起風。	"For example, when a violent wind blows in the sky, from all directions, there will be dusty wind, dust-free wind, Vishwa wind, Danlanpo wind, thin wind, thick wind, and even wind from the wind wheel.
身中受風亦復如是，種種受起——樂受、苦受、不苦不樂受，樂身受、苦身受、不苦不樂身受，樂心受、苦心受、不苦不樂心受，樂食受、苦食受、不苦不樂食受，樂無食、苦無食、不苦不樂無食受，樂貪受、苦貪受、不苦不樂貪受，樂出要受、苦出要受、不樂不苦出要受。」	The same is true for feeling in the body, all kinds of feelings—pleasure, suffering, no-suffering or unpleasant, happy body-receiving, hard-bearing body, no-bearing-not-pleasant feeling, happy-hearted feeling, hard-heartedness, and no-suffering or unpleasantness , Happy food, suffering, no suffering, no food, no food, suffering, no food, no suffering, no food, no food If you suffer, you have to suffer, and you have to suffer if you are unhappy. "


爾時，世尊即說偈言：	At that time, the Blessed One said:


「譬如虛空中，種種狂風起，	"For example, in the void, all kinds of gusts,
東西南北風，四維亦如是。	The east, west, south and north winds are the same in the four dimensions.

有塵及無塵，乃至風輪起，	There is dust and no dust, even the wind wheel rises,
如是此身中，諸受起亦然。	In this body, so are all suffering.

若樂若苦受，及不苦不樂，	If you are happy if you are suffering, and if you are not suffering or happy,
有食與無食，貪著不貪著。	Food and non-food, greedy but not greedy.

比丘勤方便，正智不傾動，	Bhikkhus are convenient, righteous and wise,
於此一切受，黠慧能了知。	Because of all this experience, Wei Hui can understand.

了知諸受故，現法盡諸漏，	After knowing all the mistakes, presenting all the omissions,
身死不墮數，永處般涅槃。」	If you die, you will never fall, but you will be in Nirvana forever. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 472 (four seven two) guest house SA 472 （四七二）客舍


SA 472 （四七二）客舍	SA 472 (four seven two) guest house
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:
「譬如客舍種種人住，若剎利、婆羅門、長者居士、野人獵師、持戒犯戒、在家出家，悉於中住。	"For example, all kinds of people live in guest houses, such as Sari, Brahmins, elder laymen, savages hunters, precepts and monks at home, all live in them.
此身亦復如是，種種受生——苦受、樂受、不苦不樂受，樂身受、苦身受、不苦不樂身受，樂心受、苦心受、不苦不樂心受，樂食受、苦食受、不苦不樂食受，樂無食受、苦無食受、不苦不樂無食受，樂貪著受、苦貪著受、不苦不樂貪著受，樂出要受、苦出要受、不苦不樂出要受。」	The same is true for this body, all kinds of feelings-suffering, happy feeling, neither suffering nor happy feeling, happy body feeling, suffering body feeling, not suffering or not happy body feeling, happy feeling, suffering heart feeling, not suffering or not happy feeling, happy Food-receiving, bitter food-receiving, not suffering or happy food-receiving, pleasure without food-receiving, suffering without food-receiving, no suffering or happiness without food-receiving, pleasure-receiving, suffering greedy-receiving, not suffering and greedy-receiving, If you are happy, you need to suffer, if you suffer, you need to suffer, and if you don’t suffer or not, you need to suffer. "


爾時，世尊即說偈言：	At that time, the Blessed One said:


「譬如客舍中，種種人住止，	"For example, in the guest house, all kinds of people stay,
剎利婆羅門，長者居士等，	Shari Brahmins, elders, etc.,
旃陀羅野人，持戒犯戒者，	Chandala savage, precepts and offenders,
在家出家人，如是等種種，	If you are a monk at home, etc.,
此身亦如是。	The same is true in this body.
種種諸受生，	All kinds of beings,
若樂若苦受，及不苦不樂，	If you are happy if you are suffering, and if you are not suffering or not happy,
有食與無食，貪著不貪著，	Food and non-food, greedy but not greedy,
比丘勤方便，正智不傾動，	Bhikkhus are convenient, righteous and wise,
於此一切受，黠慧能了知，	All the feelings here, Wei Hui can understand,
了知諸受故，現法盡諸漏，	After knowing all the mistakes, presenting all the omissions,
身死不墮數，永處般涅槃。」	If you die, you will never fall, but you will be in Nirvana forever. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 473 (four seven three) Zen SA 473 （四七三）禪


SA 473 （四七三）禪	SA 473 (four seven three) Zen
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


時，有異比丘獨一靜處禪思，念言：	At that time, there is a different bhikkhu alone in quiet meditation, saying:
「世尊說三受——樂受、苦受、不苦不樂受，又說諸所有受悉皆是苦，此有何義？」	The Blessed One speaks of three feelings—pleasure, suffering, and neither suffering nor unpleasantness. He also said that all experiences are suffering. What is the meaning of this?
是比丘作是念已，從禪起，往詣佛所，稽首禮足，退住一面，白佛言：	It is the monk who does the mindfulness. Starting from Zen, going to the Buddha's place, paying homage to the head and standing back, the White Buddha said:
「世尊！我於靜處禪思，念言：	"Master! I meditated in silence and said:
『世尊說三受——樂受、苦受、不苦不樂受，又說諸所有受悉皆是苦，此有何義？』	"The Blessed One speaks of three feelings—pleasure, suffering, and neither suffering nor unpleasantness, and that all experiences are suffering. What's the point? 』
」	!!br0ken!!

佛告比丘：	Buddha told Bhikkhu:
「我以一切行無常故，一切諸行變易法故，說諸所有受悉皆是苦。」	I think that all actions are impermanent and all actions change, and I say that all experiences are suffering.


爾時，世尊即說偈言：	At that time, the Blessed One said:


「知諸行無常，皆是變易法，	"Knowing the impermanence of all actions is the law of change,
故說受悉苦，正覺之所知。	Therefore, it is said that suffering is learned and knowing.

比丘勤方便，正智不傾動，	Bhikkhus are convenient, righteous and wise,
於諸一切受，黠慧能了知。	In all feelings, Huineng understands.

悉知諸受已，現法盡諸漏，	Knowing all the experience, the present method makes all the omissions,
身死不墮數，永處般涅槃。」	If you die, you will never fall, but you will be in Nirvana forever. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 474 (four seven four) stop SA 474 （四七四）止息


SA 474 （四七四）止息	SA 474 (four seven four) stop
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，尊者阿難獨一靜處禪思，念言：	At that time, Venerable Ananda was alone in meditation and said:
「世尊說三受——樂受、苦受、不苦不樂受，又復說諸所有受悉皆是苦，此有何義？」	The Blessed One speaks of three feelings—pleasure, suffering, and neither suffering nor unpleasantness, and then saying that all suffering is suffering. What does this mean?
作是念已，從禪起，詣世尊所，稽首禮足，退住一面，白佛言：	Doing is mindfulness, starting from Zen, sacred the world's noble place, paying homage to the head, standing back, white Buddha's words:
「世尊！我獨一靜處禪思，念言：	"My Lord! I am alone in meditating, saying:
『如世尊說三受——樂受、苦受、不苦不樂受，又說一切諸受悉皆是苦，此有何義？』	"Just as the Blessed One said three feelings—pleasure, suffering, neither suffering nor unpleasantness, and saying that all experiences are suffering. What's the point? 』
」	!!br0ken!!

佛告阿難：	Buddha told Ananda:
「我以一切行無常故，一切行變易法故，說諸所有受悉皆是苦。	"I use everything to do impermanence and all changes to change, saying that all learning is suffering.
又復，阿難！我以諸行漸次寂滅故說，以諸行漸次止息故說，一切諸受悉皆是苦。」	Again, Ananda! I say that because the deeds gradually disappear, and because the deeds gradually cease, all feelings are suffering. "


阿難白佛言：	Ananda White Buddha's words:
「云何？	"Yun He?
世尊！以諸受漸次寂滅故說？」	Lord! Say it with all feelings gradually dying out? "


佛告阿難：	Buddha told Ananda:
「初禪正受時，言語寂滅，第二禪正受時，覺觀寂滅，第三禪正受時，喜心寂滅，第四禪正受時，出入息寂滅；	"When the first jhana is receiving, speech is extinguished, when the second jhana is receiving, the awareness is extinguished, when the third jhana is receiving, the joy is extinguished, and when the fourth jhana is receiving, the in-breath is extinguished;
空入處正受時，色想寂滅，識入處正受時，空入處想寂滅，無所有入處正受時，識入處想寂滅，非想非非想入處正受時，無所有入處想寂滅，想受滅正受時，想受寂滅，是名漸次諸行寂滅。」	When the emptiness is receiving, the form wants to die, the consciousness is receiving, the emptiness wants to die, and when there is nothing to receive, the consciousness wants to die, not to think or not to receive. When there is no place to enter, you want to die, and when you want to receive it, you want to receive it. "


阿難白佛言：	Ananda White Buddha's words:
「世尊！云何漸次諸行止息？」	Master! Why does the cloud stop gradually?


佛告阿難：	Buddha told Ananda:
「初禪正受時，言語止息，二禪正受時，覺觀止息，三禪正受時，喜心止息，四禪正受時，出入息止息；	"When the first jhana is receiving rightly, the speech ceases, when the second jhana is receiving rightly, awareness is stopped, when the third jhana is receiving rightly, happiness ceases, and when the fourth jhana is receiving rightly, the inflow and out breath ceases;
空入處正受時，色想止息，識入處正受時，空入處想止息，無所有入處正受時，識入處想止息，非想非非想入處正受時，無所有入處想止息，想受滅正受時，想受止息，是名漸次諸行止息。」	When the emptiness is receiving, the body wants to stop, when the consciousness is receiving, the emptiness wants to stop, when there is no entrance, when the consciousness is receiving, the consciousness wants to stop. When all the entrances want to stop, when they want to be destroyed, and when they want to receive the rest, it is the name of the cessation of the deeds gradually. "


阿難白佛：	Ananda White Buddha:
「世尊！是名漸次諸行止息。」	Master! It's the name that gradually ceases.


佛告阿難：	Buddha told Ananda:
「復有勝止息、奇特止息、上止息、無上止息。	"Victory cessation, peculiar cessation, upper cessation, infinite cessation.
如是止息，於餘止息無過上者。」	If it is cessation, Yu Yu cessation has no superior. "


阿難白佛：	Ananda White Buddha:
「何等為勝止息、奇特止息、上止息、無上止息，諸餘止息無過上者？」	What is the victory, the peculiar, the supreme, the supreme, the supreme rest?


佛告阿難：	Buddha told Ananda:
「於貪欲心不樂、解脫，恚、癡心不樂、解脫，是名勝止息、奇特止息、上止息、無上止息，諸餘止息無過上者。」	"Unhappy, liberated, unhappy, unhappy, liberated from greed, infatuated, unhappy, liberated, is the cessation of famous sights, peculiar cessation, upper cessation, supreme cessation, and all cessation without superiority."


佛說此經已，尊者阿難聞佛所說，歡喜奉行。	The Buddha said that this sutra was over. Venerable Ananda heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 475 (four seven five) first time SA 475 （四七五）先時


SA 475 （四七五）先時	SA 475 (four seven five) first time
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:
「毘婆尸如來未成佛時，獨一靜處，禪思思惟，作如是觀，觀察諸受。	"When Vipassi Tathagata did not become a Buddha, he was alone in a quiet place, meditating and contemplating, doing so, observing all feelings.
云何為受？	What is the cloud?
云何受集？	What is the cloud collection?
云何受滅？	Why is the cloud destroyed?
云何受集道跡？	Why does the cloud receive the road?
云何受滅道跡？	Why does the cloud suffer?
云何受味？	Why does the cloud smell?
云何受患？	Why does the cloud suffer?
云何受離？	Why does the cloud suffer?
如是觀察，有三受——樂受、苦受、不苦不樂受。	In this observation, there are three feelings—pleasure, suffering, and neither suffering nor happiness.
觸集是受集，觸滅是受滅。	To touch the collection is to receive the collection, and to touch off is to suffer.
若於受愛樂、讚歎、染著、堅住，是名受集道跡。	If you are philharmonic, admired, dyed, and persevering, it is known as the path of collection.
若於受不愛樂、讚歎、染著、堅住，是名受滅道跡。	If you don’t love music, admire, dye, and persevere, it is the path of suffering.
若受因緣生樂喜，是名受味，若受無常變易法，是名受患。	If you receive happiness from causes and conditions, it is the name and taste, and if you are subject to impermanence, it is the name and suffering.
若於受斷欲貪、越欲貪，是名受離。」	If you stop wanting to be greedy, the more you want to be greedy, it is the name of being detached. "


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


如毘婆尸佛，如是式棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，及我釋迦文佛，未成佛時思惟觀察諸受，亦復如是。	For example, the Buddha Buddha, such as Shishiji, Buddha, Vishupava, Kaluo Kasunti, Kanakya Muni, Kassapa, and my Sakyamuni Buddha. When I was not a Buddha, I thought and observed all feelings. .




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 476 (Four Seven Six) Meditation SA 476 （四七六）禪思


SA 476 （四七六）禪思	SA 476 (Four Seven Six) Meditation
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，有異比丘獨一靜處禪思。	At that time, there is a different bhikkhu alone in quiet meditation.
如是觀察諸受。	In this way, observe all feelings.
云何受？	How does the cloud feel?
云何受集？	What is the cloud collection?
云何受滅？	Why is the cloud destroyed?
云何受集道跡？	Why does the cloud receive the road?
云何受滅道跡？	Why does the cloud suffer?
云何受味？	Why does the cloud smell?
云何受患？	Yun He suffers?
云何受離？	Why does the cloud suffer?


時，彼比丘從禪覺已，詣世尊所，稽首禮足，退住一面，白佛言：	At that time, the Bhikkhu had been enlightened from Zen, and the world's nobleman, consecrated his head and saluted his feet, stayed aside, and the White Buddha said:
「世尊！我獨一靜處禪思，觀察諸受。	"Master! I am alone in meditating and observing all feelings.
云何為受？	What is the cloud?
云何受集？	What is the cloud collection?
云何受滅？	Why is the cloud destroyed?
云何受集道跡？	Why does the cloud receive the road?
云何受滅道跡？	Why is the cloud destroyed?
云何受味？	Why does the cloud smell?
云何受患？	Why does the cloud suffer?
云何受離？」	Why does the cloud suffer? "


佛告比丘：	Buddha told Bhikkhu:
「有三受——樂受、苦受、不苦不樂受。	"There are three feelings--pleasure, suffering, and neither suffering nor happiness.
觸集是受集，觸滅是受滅。	To touch the collection is to receive the collection, and to touch off is to be destroyed.
若於受愛樂、讚歎、染著、堅住，是名受集道跡。	If you are philharmonic, admired, dyed, and persevering, it is called the collection of Taoism.
若於受不愛樂、讚歎、染著、堅住，是名受滅道跡。	If you don't love music, admire, dye, and hold on, it is the path of suffering.
若受因緣生樂喜，是名受味，若受無常變易法，是名受患。	If happiness arises from causes and conditions, it is the name and taste, and if the impermanence changes, it is the name and suffering.
若於受斷欲貪、越欲貪，是名受離。」	If Yu Su is cut off from desire and greed, the more he desires to be greedy, it is Ming Su Li. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 477 (four seven seven) meditation SA 477 （四七七）禪思


SA 477 （四七七）禪思	SA 477 (four seven seven) meditation
如異比丘問經，尊者阿難所問經亦如是。	Just as the different bhikkhus asked the sutras, so did the Venerable Ananda.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 478 (Four Seven Eight) Bhikkhu SA 478 （四七八）比丘


SA 478 （四七八）比丘	SA 478 (Four Seven Eight) Bhikkhu
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「云何為受？	"What does the cloud mean?
云何受集？	How does the cloud receive the collection?
云何受滅？	Why is the cloud destroyed?
云何受集道跡？	Why does the cloud receive the road?
云何受滅道跡？」	Why is the cloud affected by the path? "


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


佛告諸比丘：	Buddha told monks:
「諦聽，善思，當為汝說。」	Listen carefully, think well, say it for you.
佛告比丘：	Buddha told Bhikkhu:
「有三受——樂受、苦受、不苦不樂受。	"There are three feelings--pleasure, suffering, and neither suffering nor happiness.
觸集是受集、觸滅是受滅。	To touch the set is to be set, and to touch the set is to be destroyed.
若於受愛樂、讚歎、染著、堅住，是名受集道跡；	If you are loved, admired, dyed, and persevered, it is the name of the collection;
若於受不愛樂、讚歎、染著、堅住，是名受滅道跡。	If you don't love music, admire, get dyed, and persevere, it's the path of suffering.
若受因緣生樂喜，是名受味；	If happiness arises from causes and conditions, it is fame and taste;
若受無常變易，是名受患；	If you are subject to impermanence, you are suffering;
若於受斷欲貪、越欲貪，是名受離。」	If Yu Su is cut off from desire and greed, the more he desires to be greedy, it is Ming Su Li. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 479 (four seven nine) know the truth SA 479 （四七九）如實知


SA 479 （四七九）如實知	SA 479 (four seven nine) know the truth
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:
「若我於諸受不如實知，受集、受滅、受集道跡、受滅道跡、受味、受患、受離不如實知，我於諸天世間、魔、梵、沙門、婆羅門、天、人眾中，不得解脫、出離、脫諸顛倒，亦非阿耨多羅三藐三菩提。	"If I don’t know the truth as I know, receive, be destroyed, receive the path, receive the path, receive the taste, suffer, and suffer from the truth, I am in the world, the devil, the Brahma, the sandman, Among the Brahmins, the heavens, and the multitude of people, there is no liberation, detachment, and freedom from all inversions, nor is it the three Bodhisattva of the Agudala.
以我於諸受、受集、受滅、受集道跡、受滅道跡、受味、受患、受離如實知故，於諸天世間、魔、梵、沙門、婆羅門、天、人眾中，為脫、為出、為脫諸顛倒，得阿耨多羅三藐三菩提。」	According to me in the world, demon, brahma, sandman, brahman, heaven, man, Among the crowd, for the sake of liberation, exorcism, and liberation from all perversions, they obtained the Amitala Sanya Sanbodhi. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 480 (four eighty) Salmon Brahman SA 480 （四八〇）沙門婆羅門


SA 480 （四八〇）沙門婆羅門	SA 480 (four eighty) Salmon Brahman
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:
「若沙門、婆羅門於諸受不如實知，受集、受滅、受集道跡、受滅道跡、受味、受患、受離不如實知者；	"If Shamen and Brahmins do not know the truth as they are in all feelings, those who do not know the truth as they are in the collection, the destruction, the collection, the defilement, the taste, the suffering, and the deviance;
非沙門、非婆羅門，不同沙門、不同婆羅門，非沙門義、非婆羅門義，現法自知作證：	It is not a Shamon, a Brahman, a different Shamon, a different Brahman, a non-Shammon righteousness, a non-Brahman righteousness, the present law knows to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』


「若沙門、婆羅門於諸受如實知，受集、受滅、受集道跡、受滅道跡、受味、受患、受離如實知者，彼是沙門之沙門、婆羅門之婆羅門，同沙門、同婆羅門，沙門義、婆羅門義，現法自知作證：	"If Shamon and Brahman know the truth from all feelings, gather, be destroyed, gather the path, suffer, suffer, and depart, and know the truth, they are the Shamon of Shamon and the Brahman of Brahman. Shaman, the same Brahman, Shaman righteous, Brahman righteous, now the law knows to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

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


如沙門、非沙門，如是沙門數、非沙門數亦如是。	Such as Salmon and Non-Salmon, as is the number of Salmon and non-Salmon.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 481 (Four Eighty One) One Shinangala SA 481 （四八一）壹奢能伽羅


SA 481 （四八一）壹奢能伽羅	SA 481 (Four Eighty One) One Shinangala
如是我聞：	If I smell:


一時，佛住壹奢能伽羅國壹奢能伽羅林中。	For a while, the Buddha lived in the Shenengkaluo Kingdom.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我欲於此中半月坐禪。	"I want to sit in meditation for half a month.
諸比丘！勿復遊行，唯除乞食及布薩，即便坐禪，不復遊行，唯除乞食及布薩。」	Bhikkhus! Do not return to the parade, except begging and busa, even if sitting in meditation, no longer parade, only begging and busa. "


爾時，世尊半月過已，敷坐具，於眾前坐，告諸比丘：	At that time, the Blessed One had passed half a month, put on the seat, sat in front of the crowd, and told the monks:
「我以初成佛時所思惟禪法少許禪分，於今半月，思惟作是念：	"I used the meditation that I thought when I first became a Buddha to have a little meditation. In this half of the month, thinking and doing is thinking:
『諸有眾生，生受皆有因緣，非無因緣。	"All beings have a cause and condition, not without cause and condition.
云何因緣？	What is the cause of cloud?
欲是因緣、覺是因緣、觸是因緣。』	Desire is cause and condition, consciousness is cause and condition, and touch is cause and condition. 』


「諸比丘！於欲不寂滅、覺不寂滅、觸不寂滅，彼因緣故，眾生生受，以不寂滅因緣故，眾生生受。	"Bhikkhus! When desire does not die, feels does not die, touch does not die, because of it, all beings receive, and because of non-perishment, all beings receive.
彼欲寂滅、覺不寂滅、觸不寂滅，以彼因緣故，眾生生受，以不寂滅因緣故，眾生生受。	He desires to die, feels not to die, and touches not to die. Because of him, sentient beings receive, and because of not perishing, sentient beings receive.
彼欲寂滅、覺寂滅、觸不寂滅，以彼因緣故，眾生生受，以不寂滅因緣故，眾生生受。	He desires to die, feels extinguished, and touches not extinguished. All living beings receive because of his cause, and all beings receive because of not dying.
彼欲寂滅、覺寂滅、觸寂滅，以彼因緣故，眾生生受，以彼寂滅因緣故，眾生生受。	He desires to perish, perceives perishes, and touches perishable. All living beings receive it for its cause, and all living beings receive it for its death.
邪見因緣故，眾生生受，邪見不寂滅因緣故，眾生生受。	All living beings suffer for reasons of wrong view, and all beings suffer for reasons of not perishing.
邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智因緣故，眾生生受，邪智不寂滅因緣故，眾生生受。	Evil intentions, evil words, evil karma, evil destiny, evil convenience, evil thoughts, evil concentration, evil liberation, evil wisdom, for reasons, all beings suffer, evil wisdom does not die for reasons, all beings suffer.
正見因緣故，眾生生受，正見寂滅因緣故，眾生生受。	Right view, for reasons, all beings receive, and right view of death, for reasons, all beings receive.
正志、正語、正業、正命、正方便、正念、正定、正解脫、正智因緣故，眾生生受，正智寂滅因緣故，眾生生受。	Righteous will, righteous speech, righteousness, righteous destiny, righteous convenience, righteous thoughts, righteous concentration, righteous liberation, righteous wisdom for reasons, all beings receive, righteous wisdom dies for reasons, all beings receive.
若彼欲不得者得、不獲者獲、不證者證生，以彼因緣故，眾生生受，以彼寂滅因緣故，眾生生受。	If the person who does not want it will get, the person who does not get it, and the person who does not prove it, the sentient beings will receive it for its cause, and the sentient beings will receive it for its death.
是名不寂滅因緣，眾生生受，寂滅因緣，眾生生受。	It is the name of non-perishable cause and condition, sentient beings receive, perishable cause, sentient beings receive.


「若沙門、婆羅門如是緣緣、緣緣集、緣緣滅、緣緣集道跡、緣緣滅道跡不如實知者，彼非沙門之沙門、非婆羅門之婆羅門，不同沙門之沙門、不同婆羅門之婆羅門，非沙門義、非婆羅門義，現法自知作證：	"If Shamon and Brahman are fate, fate, fate, fate, fate, fate, fate, fate, fate, fate, fate, fate, and fate, do not know the truth, he is not the Shamon of Shamon, or the Brahman of Brahman, different from the Shamon of Shamen. The Brahmin of the Brahmins is not the righteousness of the Salmon, nor the righteousness of the Brahman. Now the law knows to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』


「若沙門、婆羅門於此緣緣、緣緣集、緣緣滅、緣緣集道跡、緣緣滅道跡如實知者，當知是沙門之沙門、婆羅門之婆羅門，同沙門、同婆羅門，以沙門義、婆羅門義，現法自知作證：	"If Shamen and Brahmins know this predestined condition, predestined congregation, condemnation of predestined condition, predestined condition and destiny, congregation of predestined condition, condense and converging path, one who knows the truth, one should know that it is the Shamen of Shamon and the Brahmin of Brahman, same as Shamen and Brahmin, Testify with the righteousness of Sammon and the righteousness of Brahman:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」	!!br0ken!!

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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 482 (Four Eight Two) Joy SA 482 （四八二）喜樂


SA 482 （四八二）喜樂	SA 482 (Four Eight Two) Joy
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 a tree to the lonely garden.
夏安居時。	When Xia An lived.


爾時，給孤獨長者來詣佛所，稽首禮足，却坐一面，佛為說法，示、教、照、喜，說種種法。	At that time, the lonely elders came to the Buddha's place to pay homage to their heads, but to sit down and talk about the Buddha's teachings, teachings, photos, joys, and various methods.
示、教、照、喜已，從座起，整衣服，為佛作禮，合掌白佛言：	Show, teach, take photos, and joy, start from the seat, dress up, make rituals for the Buddha, put your palms together in white Buddha's words:
「唯願世尊與諸大眾受我三月請衣被、飲食、應病湯藥。」	Only hope that the Lord and the public will receive my March clothing, food, and medicine for sickness.


爾時，世尊默然而許。	At that time, the Blessed One acquiesced.


時，給孤獨長者知佛默然受請已，從座起去，還歸自家，過三月已，來詣佛所，稽首禮足，退坐一面。	At that time, the lonely elders knew the Buddha silently and received the invitation, got up from the seat, and returned to their own home. After three months, I came to the Buddha's place, paid homage to the head, and sat back.
佛告給孤獨長者：	The Buddha told the lone elder:
「善哉！長者！三月供養衣被、飲食、應病湯藥。	"Goodness! Elder! March provides clothing, food, and decoction for sickness.
汝以莊嚴淨治上道，於未來世當獲安樂果報，然汝今莫得默然樂受此法，汝當精勤，時時學遠離喜樂，具足身作證。」	You will be on the path with solemn and pure governance, and you will be rewarded with happiness in your future lives. But you don’t want to accept this method silently. You should be diligent, always learn to stay away from joy, and testify in your own body. "


時，給孤獨長者聞佛所說，歡喜隨喜，從座起而去。	At that time, I told the lonely elders to hear what the Buddha said, rejoice and rejoice, and get up from the seat.


爾時，尊者舍利弗於眾中坐，知給孤獨長者去已，白佛言：	At that time, the Venerable Sariputra sat in the crowd, knowing that the lonely elder had gone, and the White Buddha said:
「奇哉！世尊！善為給孤獨長者說法，善勸勵給孤獨長者，言：	"Wonderful! Blessed One! Good advice to the lonely elders, good encouragement to the lonely elders, saying:
『汝已三月具足供養如來大眾中，淨治上道，於未來世，當受樂報；	"You have been able to support the Tathagata in March, and you will cleanly rule the way. In the future life, you will be rewarded with happiness;
汝莫默然樂著此福，汝當時時學遠離喜樂，具足身作證。』	You don’t enjoy this blessing silently. At that time, you learned to stay away from joy and testify yourself. 』
世尊！若使聖弟子學遠離喜樂，具足身作證，得遠離五法，修滿五法。	Lord! If the holy disciple learns to stay away from joy and to testify with his own body, he must stay away from the Five Dharma and practice the Five Dharma.
云何遠離五法？	Why is the cloud far away from the Five Laws?
謂斷欲所長養喜、斷欲所長養憂、斷欲所長養捨、斷不善所長養喜、斷不善所長養憂，是名五法遠離。	It is said that the director of Absolute Desire raises happiness, the director of Absolute Desire raises sorrow, the director of Absolute Desire raises the house, the director of Absolute Desire raises happiness, the director of Absence Abuse raises sorrow, is the five methods to stay away.
云何修滿五法？	Yun He, cultivate the five methods?
謂隨喜、歡喜、猗息、樂、一心。」	It means rejoicing, rejoicing, rest, joy, and one mind. "


佛告舍利弗：	Buddha tells the retreat Liver:
「如是，如是。	"So, so.
若聖弟子修學遠離喜樂，具足身作證，遠離五法，修滿五法。」	If the saint disciple practice study far away from joy, fully testify, stay away from the Five Dharma, practice the Five Dharma. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 483 (four eighty three) no food and pleasure SA 483 （四八三）無食樂


SA 483 （四八三）無食樂	SA 483 (four eighty three) no food and pleasure
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 a tree to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「有食念者、有無食念者、有無食無食念者；	"Those who have appetite, those who have appetite or not, those who have appetite without appetite;
有食樂者、無食樂者、有無食無食樂者；	Those with pleasure, those without pleasure, those with or without food but without pleasure;
有食捨者、有無食捨者、有無食無食捨者；	Those who have food houses, those who have food houses, those who have food without food houses;
有食解脫者、有無食解脫者、有無食無食解脫者。	Those who have food for liberation, those who have food without food, and those who have food without food.


「云何食念？	"Yun He Shi Nian?
謂五欲因緣生念。	It is said that the five desires are born from karma.
云何無食念？	Why does the cloud have no thoughts?
謂比丘離欲、離惡不善法，有覺有觀，離生喜樂，初禪具足住，是名無食念。	It is said that the monk is free from desire, free from evil and unwholesome dharma, with awareness and insight, free from rebirth and joy, first meditation with sufficient abundance, it is the name without appetite.
云何無食無食念？	Why does the cloud have no food or thoughts?
謂比丘有覺有觀息，內淨一心，無覺無觀，定生喜樂，第二禪具足住，是名無食無食念。	It is said that the monk is conscious and mindful, inner pure and one mind, unawareness without insight, concentration and joy, and the second jhana is sufficient for dwelling, which is the name of no food and no food thought.


「云何有食樂？	"Cloud, why is there food and pleasure?
謂五欲因緣生樂、生喜，是名有食樂。	It is said that the five desires cause happiness and happiness, which is a name for eating pleasure.
云何無食樂？	Why is there no food and pleasure in the cloud?
謂息有覺有觀，內淨一心，無覺無觀，定生喜樂，是名無食樂。	It is said that the breath has consciousness and insight, the inner purity of one mind, the unconsciousness without insight, the contemplation of happiness, is the name of no food and happiness.
云何無食無食樂？	Why is there no food without food?
謂比丘離喜貪，捨心住正念正知，安樂住彼聖說捨，是名無食無食樂。	It is said that a monk is free from joy and greed, giving up his heart to live righteous thoughts and righteousness, living happily in the other saint and saying home, is the name of no food without food and happiness.


「云何有食捨？	"Why Yun has a food house?
謂五欲因緣生捨，是名有食捨。	It is said that the five desires are born by the predestined conditions, and it is a food house.
云何無食捨？	Cloud Why no food house?
謂彼比丘離喜貪，捨心住正念正知，安樂住彼聖說捨，第三禪具足住，是名無食捨。	It is said that Bhikkhu is free from joy and greed, gives up his heart to live in mindfulness and righteousness, and live in peace with the sage. The third jhana is sufficient to live in the name without food.
云何無食無食捨？	Yun He has no food and no food house?
謂比丘離苦息樂，憂喜先已離，不苦不樂捨，淨念一心，第四禪具足住，是名無食無食捨。	It is said that the bhikkhu is free from suffering, rest and happiness, sorrow and happiness are gone, not suffering or not happy, pure mindfulness, the fourth jhana has sufficient dwelling, which is the name of no food and no food.


「云何有食解脫？	"Why does the cloud have liberation?
謂色俱行。	It means that color is good.
云何無食解脫？	Why is the cloud free from food?
謂無色俱行。	That is colorless.
云何無食無食解脫？	Yun He Wu, food without food to liberate?
謂彼比丘貪欲不染、解脫，瞋恚、愚癡心不染、解脫，是名無食無食解脫。」	It is said that Bhikkhu is free from greed and desire, and is free from aversion and foolishness. It is the name of no food and no food and liberation. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 484 (Four Eighty Four) Batura SA 484 （四八四）跋陀羅


SA 484 （四八四）跋陀羅	SA 484 (Four Eighty Four) Batura
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 a tree to the lonely garden.


爾時，尊者跋陀羅比丘及尊者阿難俱住祇樹給孤獨園。	At that time, Venerable Baturo Bhikkhu and Venerable Ananda lived in the lonely garden.


爾時，尊者阿難往詣尊者跋陀羅所，共相問訊慰勞已，於一面住。	At that time, Venerable Ananda went to Venerable Batura's place to ask for comfort and to stay together.
時，尊者阿難問尊者跋陀羅比丘言：	At that time, Venerable Ananda asked Venerable Batra Bhikkhu:
「云何名為見第一？	"What is Yun's name, see first?
云何聞第一？	How does the cloud first?
云何樂第一？	Yun He Le first?
云何想第一？	Yun He wants to be the first?
云何有第一？」	Why is the cloud first? "


尊者跋陀羅語尊者阿難言：	Venerable Venerable Ananda in Badra:
「有梵天自在造作、化如意，為世之父，若見彼梵天者，名曰見第一。	"There is a Brahman who is free to create, transform the wish, and be the father of the world. If you see the Brahman, the name is first.


「阿難！有眾生離生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處。	"Ananda! There are sentient beings who are separated and happy, moisturized everywhere, filled with joy everywhere, full of body, without dissatisfaction.
所謂離生喜樂，彼從三昧起，舉聲唱說，遍告大眾：	The so-called joy of life, he started from samādhi, raised his voice and sang, telling the public:
『極寂靜者，離生喜樂，極樂者，離生喜樂。』	"The one who is extremely silent, the joy of rebirth, the one who is bliss, the joy of rebirth. 』
諸有聞彼聲者，是名聞第一。	Those who hear the other voices are the most famous.


「復次，阿難！有眾生於此身離喜之樂潤澤，處處潤澤，敷悅充滿，舉身充滿，無不滿處，所謂離喜之樂，是名樂第一。	"Frequently, Ananda! There are sentient beings in this body that are moisturized, moisturized everywhere, filled with joy, full of body, without dissatisfaction, the so-called joy of freedom is the first name for happiness.


「云何想第一？	"Why does the cloud want to be number one?
阿難！有眾生度一切識入處無所有，無所有入處具足住，若起彼想者，是名想第一。	Ananda! To have all beings, know that there is nothing in the place of entry, and that there is no place in which all entrances have enough to live. If you think about others, you are the first to think.


「云何有第一？	"Why is the cloud number one?
復次，阿難！有眾生度一切無所有入處，非想非非想入處具足住，若起彼有者，是名有第一。」	Repeat, Ah Nan! There are sentient beings who have no place to enter, and if they want to enter, they will have enough dwellings. If there are others, the name has the first. "


尊者阿難語尊者跋陀羅比丘言：	The words of the Venerable Ananda Venerable Bhadrava Bhikkhu:
「多有人作如是見、如是說，汝亦同彼，有何差別？	"Many people see and say like this. What's the difference?
我作方便問汝，汝當諦聽，當為汝說。	Let me ask you for your convenience, and you should listen to it and speak for you.
如其所觀，次第盡諸漏，是為見第一。	As you can see, the first is to see the first.
如其所聞，次第盡諸漏，是名聞第一。	As he heard, it is the most famous and famous.
如所生樂，次第盡諸漏者，是名樂第一。	Like the music that is produced, the one who misses all the time, is the first name for music.
如其所想，次第盡諸漏者，是名想第一。	As one thinks, the one who misses everything first is the first one.
如實觀察，次第盡諸漏，是名有第一。」	Observing truthfully, all the omissions in the first place are the most famous. "


時，二正士共論說已，從座起去。	At that time, the two sage scholars talked about it, and started from the seat.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 485 (Four Eighty Five) Uday SA 485 （四八五）優陀夷


SA 485 （四八五）優陀夷	SA 485 (Four Eighty Five) Uday
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，瓶沙王詣尊者優陀夷所，稽首作禮，退坐一面。	At that time, at the place of the Venerable Utayi, King of Pingsha, the chief inspector bowed and sat down.
時，瓶沙王白尊者優陀夷言：	At the time, Venerable White of Pingsha King Uda
「云何世尊所說諸受？」	All the feelings said by Lord Yunhe?


優陀夷言：	Udaya said:
「大王！世尊說三受——樂受、苦受、不苦不樂受。」	Majesty! The Blessed One says three feelings—pleasure, suffering, neither suffering nor pleasure.


瓶沙王白尊者優陀夷：	Ping Sha, Venerable Wang Bai, Udaya:
「莫作是言：	"Don't make a difference:
『世尊說三受——樂受、苦受、不苦不樂受。』	『The Blessed One says three feelings—pleasure, suffering, and neither suffering nor happiness. 』
正應有二受—— 樂受、苦受。	There should be two feelings-happy feeling and suffering.
若不苦不樂受，是則寂滅。」	If you don't suffer or feel unhappy, you will die. "
如是三說，優陀夷不能為王立三受，王亦不能立二受，俱共詣佛所，稽首禮足，退住一面。	In this way, the three said, Udaya cannot establish three receptacles for the king, nor can the king establish two receptacles. They all share the Buddha's retreat, pay attention to the head and feet, and retreat.


時，尊者優陀夷以先所說，廣白世尊：	At that time, Venerable Udhayi said earlier that the Guangbai Blessed One:
「我亦不能立三受，王亦不能立二受，今故共來具問世尊如是之義，定有幾受？」	"I can't set up three receptacles, nor can the king set up two receptives. So now I have come to ask the Blessed One to have the meaning of this. How many senses are there?"


佛告優陀夷：	The Buddha told Udaya:
「我有時說一受，或時說二受，或說三、四、五、六、十八、三十六，乃至百八受，或時說無量受。	"Sometimes I say one receiving, sometimes two receiving, or three, four, five, six, eighteen, thirty-six, or even one hundred eight receiving, or sometimes unlimited receiving.


「云何我說一受？	"Why don't I say something?
如說所有受，皆悉是苦，是名我說一受。	For example, all feelings are all suffering. It means I say one feeling.
云何說二受？	What does Yun say is the second subject?
說身受、心受，是名二受。	To speak of body and heart is the name of two feelings.
云何三受？	Yun He San Shou?
樂受、苦受、不苦不樂受。	Feeling happy, suffering, not suffering or not feeling happy.
云何四受？	What is the cloud?
謂欲界繫受、色界繫受、無色界繫受，及不繫受。	It is said that the desire world is receiving, the material world is receiving, the non-material world is receiving, and it is not receiving.
云何說五受？	Yun He said five accept?
謂樂根、喜根、苦根、憂根、捨根，是名說五受。	The root of music, the root of happiness, the root of suffering, the root of worry, and the root of sorrow are the five senses.
云何說六受？	How does Yun say six sufferers?
謂眼觸生受。	That is the eye touch.
耳、鼻、舌、身、意觸生受。	The ears, nose, tongue, body, and mind are touching.
云何說十八受？	Yun He said eighteen sufferers?
謂隨六喜行、隨六憂行、隨六捨行受，是名說十八受。	It is called the eighteen feelings that follow six joys, six sorrows, and six homes.
云何三十六受，依六貪著喜、依六離貪著喜、依六貪著憂、依六離貪著憂、依六貪著捨、依六離貪著捨，是名說三十六受。	Yunhe thirty-six feelings, greedy for joy according to six factors, greedy for happiness according to six factors, greedy for worry according to six factors, greedy for worry according to six factors, greedy for home according to six factors, greedy for home according to six factors, the name says three Sixteen accept.
云何說百八受？	Yun He said that one hundred and eight are accepted?
謂三十六受，過去三十六、未來三十六、現在三十六，是名說百八受。	It means thirty-six acceptance, thirty-six in the past, thirty-six in the future, and thirty-six now.
云何說無量受？	Yun He said unlimited acceptance?
如說此受彼受等，比如是無量名說，是名說無量受。	For example, it is the immeasurable name and the immeasurable name.


「優陀夷！我如是種種說受如實義，世間不解，故而共諍論，共相違反，終竟不得我法、律中真實之義以自止息。	"Udayi! I have received all these words as they are, and the world is incomprehensible. Therefore, I share criticisms and violations. In the end, I cannot stop the true meaning of our laws and laws.
優陀夷！若於我此所說種種受義，如實解知者，不起諍論、共相違反，起、未起諍能以法、律止令休息。	Yudai! If I speak of all kinds of righteousness, and those who understand the truth truthfully, they will not be able to criticize and violate the universal, and they can rest according to the law and the law.


「然，優陀夷！有二受，欲受、離欲受。	"Of course, Udaya! There are two feelings, desire feeling and free desire feeling.
云何欲受，五欲功德因緣生受，是名欲受。	Why do you want to receive, the five virtues of the five desires are born and received, which is the experience of fame and desire.
云何離欲受？	Why does the cloud want to feel?
謂比丘離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住，是名離欲受。	It is said that the monk is free from desires, evil and unwholesome dharma, conscious and insight, free from birth and joy, and the first meditation is sufficient, it is the name to free from desire and feeling.


「若有說言眾生依此初禪，唯是為樂非餘者，此則不然。	"If there are speaking sentient beings who follow this initial meditation, they are only for those who are not happy, but this is not the case.
所以者何？	So what?
更有勝樂過於此故，何者是？	There is more Shengle than this, which is?
謂比丘離有覺有觀，內淨，定生喜、樂，第二禪具足住，是名勝樂。	It is said that the monk is enlightened and has insight, inner purification, samādhi, joy and happiness, and the second jhana is sufficient for dwelling, which is a place of happiness.
如是，乃至非想非非想入處，轉轉勝說。	If so, even if you don't want to enter the place, turn it around.


「若有說言：	"If you speak:
『唯有此處，乃至非想非非想極樂非餘。』	"Only here, even if you want to be bliss. 』
亦復不然。	No longer.
所以者何？	So what?
更有勝樂過於此故，何者是？	There is more joy than this, which is it?
謂比丘度一切非想非非想入處，想受滅，身作證具足住，是名勝樂過於彼者。	It is said that bhikkhus do not want to enter, want to be destroyed, and they are enough to bear witness. They are famous places and happy.


「若有異學出家作是說言：	"If there is a foreigner who becomes a monk, he is speaking:
『沙門釋種子唯說想受滅，名為至樂。』	"Samon releases the seeds only to say that they want to be destroyed, and they are called bliss. 』
此所不應。	This should not be the case.
所以者何？	So what?
應當語言：	Should language:
『此非世尊所說受樂數，世尊說受樂數者，如說。』	"This is not what the Blessed One said to receive the number of pleasures, the Blessed One said that those who receive the number of pleasures are like saying. 』


「優陀夷！有四種樂。	"Udaya! There are four kinds of joy.
何等為四？	What is four?
謂離欲樂、遠離樂、寂滅樂、菩提樂。」	It is said to be free from desire, far away from happiness, nirvana, and bodhi. "


佛說此經已，尊者優陀夷及瓶沙王聞佛所說，歡喜奉行。	The Buddha said that this sutra was over. Venerables Udaya and King Pingsha heard what the Buddha said, and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 486 (four eighty six) one method SA 486 （四八六）一法


SA 486 （四八六）一法	SA 486 (four eighty six) one method
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:
「若於一法，生正厭離、不樂、背捨，得盡諸漏，所謂一切眾生由食而存。	"If you are in one Dharma, you will be disgusted, unhappy, and renunciation, and you will have all the omissions. The so-called all living beings exist by eating.
復有二法，名及色。	There are two methods, name and color.
復有三法，謂三受。	There are three methods again, which is called three receiving.
復有四法，謂四食。	There are four methods, called four foods.
復有五法，謂五受陰。	There are five methods again, which is called five receiving yin.
復有六法，謂六內外入處。	There are six methods again, which are called six internal and external entrances.
復有七法，謂七識住。	There are seven methods again, that is, the seven consciousnesses.
復有八法，謂世八法。	There are eight laws again, which are the eight laws of the world.
復有九法，謂九眾生居。	There are Nine Dharma, which is called the dwelling of the nine beings.
復有十法，謂十業跡。	There are ten methods, which is called ten karma.
於此十法，生厭、不樂、背捨，得盡諸漏。」	Here are the ten methods to be bored, unhappy, and give up. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 487 (four eight seven) one method SA 487 （四八七）一法


SA 487 （四八七）一法	SA 487 (four eight seven) one method
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:
「若於一法，生正厭離、不樂、背捨，究竟苦邊，解脫於苦，謂一切眾生由食而存。	"If in the same way, you are born with disgust, unhappiness, and renunciation, and you are free from suffering, it means that all sentient beings survive from food.
復有二法，名及色。	There are two methods, name and color.
復有三法，謂三受。	There are three methods, which is called three receiving.
復有四法，謂四食。	There are four methods, called four foods.
復有五法，謂五受陰。	There are five methods again, which are called five Yin.
復有六法，謂六內外入處。	There are six methods again, which are called six internal and external entrances.
復有七法，謂七識住。	There are seven dharmas, which is called the seven consciousnesses.
復有八法，謂世八法。	There are eight laws again, which are the eight laws of the world.
復有九法，謂九眾生居。	There are Nine Laws, which is called the dwelling of the nine beings.
復有十法，謂十業跡。	There are ten methods, which is called ten karma.
於此十法，生正厭離、不樂、背捨，究竟苦邊，解脫於苦。」	Here are the ten methods, which is to be born with disgust, unhappiness, and renunciation, which is the bitter side and free from suffering. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 488 (four eight eight) one method SA 488 （四八八）一法


SA 488 （四八八）一法	SA 488 (four eight eight) one method
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:
「若於一法，觀察無常、觀察變易、觀察離欲、觀察滅、觀察捨離，得盡諸漏，謂一切眾生由食而存。	"If in one method, observe impermanence, observe change, observe liberation, observe extinguishment, observe renunciation, and all the omissions are obtained, which means that all sentient beings exist from food.
復有二法，名及色。	There are two methods, name and color.
復有三法，謂三受。	There are three methods, which is called three receiving.
復有四法，謂四食。	There are four methods, called four foods.
復有五法，謂五受陰。	There are five methods again, which is called five yin.
復有六法，謂六內外入處。	There are six methods again, which are called six inner and outer places.
復有七法，謂七識住。	There are seven methods again, that is, the seven consciousnesses.
復有八法，謂世八法。	There are eight laws again, which are the eight laws of the world.
復有九法，謂九眾生居。	There are Nine Laws, which is called the dwelling of the nine beings.
復有十法，謂十業跡。	There are ten methods, which is called ten karma.
於此十法，正觀無常、觀察變易、觀察離欲、觀察滅、觀察捨離，得盡諸漏。」	Here are the ten methods, observing impermanence, observing change, observing liberation, observing extinguishment, observing renunciation, and all the omissions. "


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



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 489 (Four Eighty Nine) One Method SA 489 （四八九）一法


SA 489 （四八九）一法	SA 489 (Four Eighty Nine) One Method
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:
「若於一法，觀察無常、觀察變易、觀察離欲、觀察滅、觀察捨離，究竟苦邊，解脫於苦，謂一切眾生由食存。	"If you are in one method, observe impermanence, observe change, observe liberation, observe cessation, observe renunciation, the end of suffering, liberation from suffering, it means that all sentient beings are stored by food.
復有二法，名及色。	There are two methods, name and color.
復有三法，謂三受。	There are three methods again, which is called three receiving.
復有四法，謂四食。	There are four methods, called four foods.
復有五法，謂五受陰。	There are five methods again, which is called five yin.
復有六法，謂六內外入處。	There are six methods again, which are called six internal and external entrances.
復有七法，謂七識住。	There are seven dharmas, which is called seven consciousness.
復有八法，謂世八法。	There are eight laws again, which are the eight laws of the world.
復有九法，謂九眾生居。	There are Nine Dharma, which is called Nine Living Beings.
復有十法，謂十業跡。	There are ten methods, which is called ten karma.
於此十業跡，觀察無常、觀察變易、觀察離欲、觀察滅、觀察捨離，究竟苦邊，解脫於苦。」	Here are the ten karma, observe impermanence, observe change, observe liberation, observe cessation, observe renunciation, what is the bitter side, and free from suffering. "


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


雜阿含經卷第十七	Zaagama Sutra 17



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 490 (four to ninety) difficult to wait SA 490 （四九〇）難等


SA 490 （四九〇）難等	SA 490 (four to ninety) difficult to wait
雜阿含經卷第十八	Zaagama Sutra 18
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
弟子所說誦第四品	The fourth stage of chanting
如是我聞：	If I smell:


一時，佛住摩竭提國那羅聚落。	For a while, the Buddha lived in the Nara settlement in Mahathir.


爾時，尊者舍利弗亦在摩竭提國那羅聚落。	At that time, the Venerable Sariputta also settled in Nara, Mahathir.


時，有外道出家名閻浮車，是舍利弗舊善知識，來詣舍利弗，問訊、共相慰勞已，退坐一面，問舍利弗言：	At that time, there was a foreign monk named Yan Fuche, who was a relic of old good knowledge, came to Sariputra, inquired, and sympathized with each other. He retired and asked Sariputra:
「賢聖法、律中，有何難事？」	What is so difficult in the sage law and the law?


舍利弗告閻浮車：	Sariputta told Yan Fuche:
「唯出家難。」	It's hard to be a monk.


「云何出家難？」	Why is it difficult for Yun to become a monk?


答言：	Answer:
「愛樂者難。」	It's hard for a music lover.


「云何愛樂難？」	Yun He loves music hard?


答言：	Answer:
「樂常修善法難。」	It's hard to practice good Dharma with pleasure.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，常修善法增長耶？」	Sariputra! There is a way and a direction, practice more practice, regular practice of good law grows?


答言：	Answer:
「有。	"Have.
謂八正道。	That is the Eightfold Path.
謂正見、正志、正語、正業、正命、正方便、正念、正定。」	It means right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration. "


閻浮車言：	Yan Fuche said:
「舍利弗！此則善道，此則善向，修習多修習，於諸善法常修習增長。	"Sariputra! This is the good way, this is the good direction, practice and practice more, and often practice and increase in the good ways.
舍利弗！出家常修習此道，不久疾得盡諸有漏。」	Shariputra! The monk often practiced this path, and soon became so ill that everything went wrong. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


如是比閻浮車所問序四十經。	This is compared to the Forty Sutra asked by Yan Fuche.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「云何名善說法者？	"What is the name of a good speaker?
為世間正向。	For the positive direction of the world.
云何名為世間善逝？」	What is the name of Yun's good death in the world? "


舍利弗言：	Sariputta said:
「若說法調伏欲貪，調伏瞋恚，調伏愚癡，是名世間說法者。	"If you say that you want to control your desire for greed, you can control your aversion, you can control your stupidity, you are a world speaker.
若向調伏欲貪，向調伏瞋恚，向調伏愚癡，是名正向。	If you want to be greedy, you are aversion to modulation, and you are stupid.
若貪欲已盡，無餘斷知，瞋恚、愚癡已盡，無餘斷知，是名善斷。」	If greed is exhausted, there is no more to know, aversion and foolishness are exhausted, and there is no more to know, it is good judgment. "


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，能起善斷？」	Sariputra! There is a way and a direction, practice and practice more, can you make good judgments?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂涅槃者，云何為涅槃？」	It is Nirvana, what is Nirvana?


舍利弗言：	Sariputta said:
「涅槃者，貪欲永盡，瞋恚永盡，愚癡永盡，一切諸煩惱永盡，是名涅槃。」	Nirvana, the greed forever, aversion forever, foolishness forever, and all the troubles forever, is the name of Nirvana.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得涅槃耶？」	Sariputra! There is a way and a direction, practice more practice, and achieve Nirvana?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two princes had discussed and discussed, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「何故於沙門瞿曇所出家修梵行？」	Why did you become a Buddhist monk in Shamen Qutan?


舍利弗言：	Sariputta said:
「為斷貪欲故，斷瞋恚故，斷愚癡故，於沙門瞿曇所出家修梵行。」	In order to break the greed, hatred, and stupidity, and to break the stupidity and stupidity, I became a monk and practiced at the monk of Shamen Qutan.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得斷貪欲、瞋恚、愚癡耶？」	Sariputra! There is a way and a direction, practice and practice more, so that you can stop greed, aversion, and foolishness?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	It is called the Eightfold Path-right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two Zheng Shi had a total discussion, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂有漏盡。	"It means there is a leak.
云何名為有漏盡？」	What is the name of a cloud? "


舍利弗言：	Sariputta said:
「有漏者，三有漏，謂欲有漏、有有漏、無明有漏。	"Those who have leakage, three have leakage, which means that there is leakage in desire, leakage in ignorance and leakage in ignorance.
此三有漏，欲盡無餘，名有漏盡。」	There are three omissions, there is no more than desire, and the name is omission. "


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得漏盡耶？」	Sariputra! There is a way and a direction, practice more and practice, so you have to miss it?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂阿羅漢者，云何名阿羅漢？」	The so-called Arahant, what is the name of an Arahant?


舍利弗言：	Sariputta said:
「貪欲已斷無餘，瞋恚、愚癡已斷無餘，是名阿羅漢。」	Crave has been broken, aversion and foolishness have been broken, and he is an Arahant.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得阿羅漢耶？」	Sariputra! There is a way and a direction, study and practice more, get an Arahant?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂阿羅漢者，云何名阿羅漢者？」	The so-called Arahant, what is the name of an Arahant?


舍利弗言：	Sariputta said:
「貪欲永盡無餘，瞋恚、愚癡永盡無餘，是名阿羅漢者。」	Greed is forever, aversion and foolishness are forever, an Arahant.


復問：	Repeat question:
「有道有向，修習多修習，得阿羅漢者耶？」	There is a way and a direction. If you practice more and learn more, you will be an Arahant?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂無明者，云何為無明？」	The so-called ignorant, what is ignorance?


舍利弗言：	Sariputta said:
「所謂無明者，於前際無知，後際無知，前、後、中際無知；	"The so-called ignorant is ignorant in the front, ignorant in the back, and ignorant in the front, back and middle;
佛、法、僧寶無知，苦、集、滅、道無知；	Buddhism, Dharma, and Sangha treasure ignorance, suffering, gathering, extinction, Taoism ignorance;
善、不善、無記無知，內無知、外無知，若於彼彼事無知闇障，是名無明。」	Goodness, badness, ignorance, internal ignorance, external ignorance, and ignorance of the other side is ignorance. "


閻浮車語舍利弗：	Yan Fu, Che Yu Saripu:
「此是大闇積聚。」	This is a dark accumulation.
復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷無明耶？」	Sariputra! There is a way and a direction, practice more and practice, ignorance?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right definite. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed together, and each left from the seat.


閻浮車復問尊者舍利弗：	Yan Fuche asked the Venerable Sariputra again:
「所謂有漏，云何有漏？」	The so-called leak, why is there a leak?
如前說。	As said before.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂有，云何為有？」	The so-called yes, what is the cloud?


舍利弗言：	Relic Buddha words:
「有謂三有——欲有、色有、無色有。」	There is three beings-desire, color, and colorlessness.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此有耶？」	Sariputra! There is a way and a direction, practice and practice more, stop here?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂有身，云何有身？」	So-called body, why does cloud have body?


舍利弗言：	Sariputta said:
「有身者，五受陰。	"Those who have the body have five yin.
云何五受陰？	Yun He Wu Yin?
謂色受陰，受、想、行、識受陰。」	It is called physical and yin, feeling, thinking, behavior, consciousness and yin. "


復問：	Repeat question:
「舍利弗！有道有向，斷此有身耶？」	Sariputra! There is a way and a direction, but there is a body?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	It is called the Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂苦者。	"The so-called suffering.
云何為苦？」	What is the cloud? "


舍利弗言：	Sariputta said:
「苦者，謂生苦、老苦、病苦、死苦、恩愛別離苦、怨憎會苦、所求不得苦。	"The suffering person means life suffering, old suffering, sickness, death, love and separation from suffering, resentment and hatred will suffer, and what you ask for is not suffering.
略說五受陰苦，是名為苦。」	Slightly speaking, the five sufferings are called suffering. "


復問：	Repeat question:
「舍利弗！有道有向，斷此苦耶？」	Sariputra! There is a way and a direction, stop this pain?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right definite. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂流者，云何為流？」	The so-called streamer, what is the cloud?


舍利弗言：	Sariputta said:
「流者，謂欲流、有流、見流、無明流。」	The one who flows means desires to flow, has flow, sees flow, and has no clear flow.


復問：	Reply:
「舍利弗！有道有向，修習多修習，斷此流耶？」	Sariputra! There is a way and a direction, practice and practice more, stop this flow?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sage scholars had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂扼者。	"The so-called choker.
云何為扼？」	What is the cloud? "
扼如流說。	Said as choked.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂取者，云何為取？」	The so-called taker, what is cloud taking?


舍利弗言：	Sariputta said:
「取者，四取，謂欲取、我取、見取、戒取。」	The one who takes, the four takes, it means to take, I take, see to take, and abstain from taking.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此取耶？」	Sariputra! There is a way and a direction, practice and practice more, stop here and take it?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right definite. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂縛者。	"The so-called binder.
云何為縛？」	What is the cloud? "


舍利弗言：	Sariputta said:
「縛者，四縛，謂貪欲縛、瞋恚縛、戒取縛、我見縛。」	The one who is bound, the four bindings, is called greed binding, anger binding, abstinence binding, I see binding.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此縛耶？」	Sariputra! There is a way and a direction, practice more and practice, stop this bondage?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道。	That is the Eightfold Path.
正見，乃至正定。」	Right view, even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂結者。	"The so-called knotter.
云何為結？」	What is a cloud? "


舍利弗言：	Sariputta said:
「結者，九結，謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。」	"The knot, the nine knots, are called love knots, sloppy knots, slow knots, ignorant knots, see knots, other knots, doubt knots, jealous knots, and stale knots.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此結耶？」	Sariputra! There is a way and a direction, practice and practice more, break this knot?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂使者。	"The so-called messenger.
云何為使？」	What makes the cloud? "


舍利弗言：	Sariputta said:
「使者，七使，謂貪欲使、瞋恚使、有愛使、慢使、無明使、見使、疑使。」	"The messenger, the seven messengers, are called greed messengers, hatred messengers, love messengers, slow messengers, ignorant messengers, see messengers, and doubt messengers.”


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此使耶？」	Sariputra! There is a way and a direction, study and practice more, stop here?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂欲者。	"The so-called desire.
云何為欲？」	What is cloud desire? "


舍利弗言：	Sariputta said:
「欲者，謂眼所識色可愛、樂、念，染著色。	"Desires mean cuteness, happiness, thoughts, and coloring in the colors seen by the eyes.
耳聲、鼻香、舌味、身所識觸可愛、樂、念，染著觸。	Ear sounds, nose smell, tongue smell, body perception, cuteness, happiness, and thoughts, touch.
閻浮車！此功德非欲，但覺想思惟者。」	Yan Fuche! This merit is not desire, but the thinker. "
是時，舍利弗即說偈言：	At that time, Sariputta said:


「非彼愛欲使，世間種種色，	"It’s not the desire of love, the various colors of the world,
唯有覺想者，是則士夫欲。	Only the one who thinks is the desire of scholars.

彼諸種種色，常在於世間，	The various colors are often in the world,
調伏愛欲心，是則黠慧者。」	Temper the heart of love, the one who is wise. "


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此欲耶？」	Sariputra! There is a way and a direction, practice more practice, stop this desire?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right definite. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


閻浮車問舍利弗言：	Yan Fuche asked Sariputta:
「所謂養者，云何為養？」	The so-called supporter, what is cloud support?


舍利弗言：	Sariputta said:
「養者有五養，謂貪欲養、瞋恚養、睡眠養、掉悔養、疑養。」	There are five nourishments for the supporter, which are called greed nourishment, aversion nourishment, sleep nourishment, remorse nourishment, and doubt nourishment.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷此五養耶？」	Sariputra! There is a way and a direction, practice and practice more, stop this five nourishment?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sage scholars had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂穌息者。	"The one who breathes.
云何為穌息？」	What is the cloud? "


舍利弗言：	Sariputta said:
「穌息者，謂斷三結。」	Those who breathe are said to have broken three knots.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，斷三結耶？」	Sariputra! There is a way and a direction, practice and practice more, and break the three knots?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂得穌息者。	"It is the one who has the rest.
云何為得穌息者？」	What is the cloud? "


舍利弗言：	Sariputta said:
「得穌息者，謂三結已盡、已知。」	Those who receive the breath say that the three knots are exhausted and known.


復問：	Repeat question:
「有道有向，斷此結耶？」	There is a way and direction, cut this knot?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two princes had discussed and discussed, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂得上穌息。	"It's a good breath.
云何為得上穌息？」	Why does the cloud get the rest? "


舍利弗言：	Sariputta said:
「得上穌息者，謂貪欲永盡，瞋恚、愚癡永盡，是名得上穌息。」	The one who has the breath is said to have eternal greed, and the aversion and foolishness are forever exhausted, and the name has the breath.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得上穌息耶？」	Sariputra! There is a way and a direction, practice and practice more, so that you can breathe?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sage scholars had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂得上穌息處。	"It's a place of rest.
云何為得上穌息處？」	What is the cloud? "


舍利弗言：	Sariputta said:
「得上穌息處者，謂貪欲已斷、已知，永盡無餘，瞋恚、愚癡已斷、已知，永盡無餘，是為得上穌息處。」	Those who have attained the resting place mean that greed has been cut off, known, and has no more, and aversion, foolishness have been cut off, known, and never left, is to gain the resting place.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得上穌息處耶？」	Sariputra! There is a way and a direction, practice and practice more, so that you can go to the rest place?


舍利弗答言：	Sariputta replied:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sage scholars had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂清涼。	"The so-called cool.
云何為清涼？」	What is cloud cool? "


舍利弗言：	Sariputta said:
「清涼者，五下分結盡，謂身見、戒取、疑、貪欲、瞋恚。」	Those who are cool and cool have five points, which means seeing, abstaining, suspicion, greed, and aversion.


復問：	Repeat question:
「有道有向，修習多修習，斷此五下分結，得清涼耶？」	There is a way and a direction, practice more practice, cut this five points, get cool?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	It is called the Eightfold Path-right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂得清涼。	"It's cool.
云何為得清涼？」	What makes the cloud cool? "


舍利弗言：	Sariputta said:
「五下分已盡、已知，是名得清涼。」	Five points are exhausted and known, it is a cool name.


復問：	Repeat question:
「舍利弗！有道有向，修習多修習，得清涼耶？」	Sariputra! There is a way and a direction, study and practice more, get cool?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had discussed and discussed, and they all left from their seats.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂上清涼者。	"The so-called cool person.
云何為上清涼？」	What is the cloud? "


舍利弗言：	Sariputta said:
「上清涼者，謂貪欲永盡無餘，瞋恚、愚癡永盡無餘，一切煩惱永盡無餘，是名上清涼。」	One who is cool and cool means that greed will never be left, aversion and foolishness will never be left, and all troubles will never be left. It is a cool name.


復問：	Repeat question:
「有道有向，得此上清涼耶？」	There is a way and a direction, it's so cool, yeah?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sage scholars had discussed together, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂得上清涼。	"The so-called cool.
云何名得上清涼？」	What is the name of the cloud? "


舍利弗言：	Sariputta said:
「得上清涼者，謂貪欲永盡無餘，已斷、已知，瞋恚、愚癡永盡無餘，已斷、已知，是名得上清涼。」	Those who have the coolness mean that greed is forever, has been broken and known, and aversion and stupidity are always forever, broken and known, and the name is cool.


復問：	Repeat question:
「舍利弗！有道有向，得此上清涼耶？」	Sariputra! There is a way and a direction, so cool?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	That is the eight right way-right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「所謂愛。	"The so-called love.
云何為愛？」	What is cloud love? "


舍利弗言：	Sariputta said:
「有三愛，謂欲愛、色愛、無色愛。」	There are three loves, which are lust, lust, and colorless love.


復問：	Reply:
「有道有向，斷此三愛耶？」	There is a way and direction, stop these three loves?


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	It is called the Eightfold Path-right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


閻浮車問舍利弗：	Yan Fuche asked Sariputta:
「謂業跡。	"That is karma.
云何為業跡？」	What is cloud deeds? "


舍利弗言：	Sariputta said:
「業跡者，十不善業跡，謂殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪欲、瞋恚、邪見。」	Karma, the ten unwholesome karma, are killing, stealing, licentiousness, lying, tongue-in-cheek, nasty talk, lustful speech, greed, aversion, and evil views.


復問：	Repeat question:
「舍利弗！有道有向，斷此十業跡耶？」	"Sariputra! There is a way and a direction, cut off these ten karma?"


舍利弗言：	Sariputta said:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


閻浮車問舍利弗，「所謂穢者。	Yan Fuche asked Sariputra, "The so-called filthy one.
云何為穢？」	What is the cloud? "


舍利弗言：	Sariputta said:
「穢者，謂三穢，貪欲穢、瞋恚穢、愚癡穢。」	"The filthy one means the three filthy, greedy, filthy, aversion, and stupid.


復問：	Repeat question:
「舍利弗！有道有向，斷此三穢耶？」	Sariputra! There is a way and a direction, stop these three evils?


舍利弗言：	Relic Buddha words:
「有。	"Have.
謂八正道——正見乃至正定。」	The Eightfold Path—right view and even right concentration. "


時，二正士共論議已，各從座起而去。	At that time, the two sages had a total discussion, and each left from the seat.


如穢，如是垢、膩、刺、戀、縛亦爾。	Such as filth, such as dirt, greasy, thorns, love, and binding.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 491 (Forty-nine-one) What Shamen asked SA 491 （四九一）沙門出家所問


SA 491 （四九一）沙門出家所問	SA 491 (Forty-nine-one) What Shamen asked
如閻浮車所問經，沙門出家所問亦如是。	As Yan Fuche asked about the sutras, so did Shamen asked about the monks.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 492 (Forty-two) Muddy water SA 492 （四九二）泥水


SA 492 （四九二）泥水	SA 492 (Forty-two) Muddy water
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
爾時，尊者舍利弗亦在彼住。	At that time, the Venerable Sariputta also lived there.


時，尊者舍利弗語諸比丘：	At that time, the Bhikkhus of Sariputta:
「若有比丘得無量三昧，身作證具足住，於有身滅涅槃心不樂著，顧念有身。	"If there is a bhikkhu who has the immeasurable samādhi, the body is sufficient to testify, and the body is extinguished in Nirvana and the heart is unhappy.
譬如士夫膠著於手，以執樹枝，手即著樹，不能得離。	For example, if the scottish clerk is glued to the hand to hold the branch of the tree, the hand is holding the tree and cannot be separated.
所以者何？	So what?
膠著手故。	Glue the start.
比丘！無量三摩提身作證，心不樂著有身滅涅槃，顧念有身，終不得離，不得現法隨順法教，乃至命終，亦無所得，還復來生此界，終不能得破於癡冥。	Bhikkhu! The immeasurable samadhi testified with the body, unhappy to have the body to destroy Nirvana, and the mind to have the body, but never to leave, not to show the law and follow the teachings, and even to the end of life, there is no gain, and the world of the next life will not be broken. Yu Chiming.
譬如聚落傍有泥池，泥極深溺，久旱不雨，池水乾消，其地破裂。	For example, there is a mud pond next to the settlement, and the mud is extremely deep drowning. There is no rain for a long time, the water in the pond is dried up and the ground is broken.
如是，比丘！不得見法隨順法教，乃至命終，亦無所得，來生當復還墮此界。	If so, Bhikkhu! You can't see the law and follow the law, or even die, and you won't get any. You will fall back into this world in your next life.


「若有比丘得無量三昧，身作證具足住，於有身滅涅槃心生信樂，不念有身。	"If there are Bhikkhus who have infinite samādhi, the body is sufficient to testify, and when the body destroys Nirvana, it produces faith and happiness, and does not mind the body.
譬如士夫以乾淨手執持樹枝，手不著樹。	For example, a scholar holds a tree branch with clean hands, not the tree.
所以者何？	So what?
以手淨故。	So clean with hands.
如是，比丘！得無量三昧，身作證具足住，於有識滅涅槃心生信樂，不念有身，現法隨順法教，乃至命終，不復來還生於此界。	If so, Bhikkhu! Obtain the immeasurable samādhi, the body is sufficient to testify, the faith and happiness are born in the mind of knowing and extinguishing Nirvana, and the body is not thought of, and the law follows the teachings of the law, and even the death, and will not come back and be born in this world.
是故，比丘！當勤方便，破壞無明。	Yes, Bhikkhu! It is convenient to work hard and destroy ignorance.
譬如聚落傍有泥池，四方流水及數天雨，水常入池，其水盈溢，穢惡流出，其池清淨。	For example, there is a mud pool near the settlement, flowing water in all directions and several days of rain. The water often enters the pool, the water overflows, the evils flow out, and the pool is clean.
如是皆得現法隨順法教，乃至命終，不復還生此界。	If so, you will find the law and follow the teachings of the law, and even your life will end, and you will no longer be alive in this world.
是故，比丘！當勤方便，破壞無明。」	So, Bhikkhu! It is convenient to work hard and destroy ignorance. "


尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行。	The Venerable Sariputta said this sutra, and the monks heard it and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 493 (Forty-nine-three) Riding a boat against the current SA 493 （四九三）乘船逆流


SA 493 （四九三）乘船逆流	SA 493 (Forty-nine-three) Riding a boat against the current
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.


時，尊者舍利弗告諸比丘：	At that time, the Venerable Sariputta told the monks:
「若阿練若比丘或於空地、林中、樹下，當作是學，內自觀察思惟：	"Jao Alian Ruo Bhikkhu may be in a clearing, in a forest, or under a tree, as learning, inwardly observing and contemplating:
『心中自覺有欲想不？』	"Is there a desire in my heart? 』
若不覺者，當於境界，或於淨相，若愛欲起，違於遠離。	If you are not aware of it, you should be in the realm or in the pure form. If the desire arises, it will violate the distance.
譬如士夫用力乘船，逆流而上，身小疲怠，船則倒還，順流而下。	For example, when a scholar rides a boat hard, he goes up against the current, and his body is weak, while the boat falls back and goes down the current.
如是，比丘！思惟淨想，還生愛欲，違於遠離；	If so, Bhikkhu! Think purely, but still love desire, which violates distance;
是比丘學時，修下方便，不得淳淨，是故還為愛欲所漂，不得法力，心不寂靜，不一其心，於彼淨相隨生愛欲，流注浚輸，違於遠離。	It is a monk who learns and is convenient to practice. It is not pure and pure. Therefore, it is also drifted by lust. It cannot be mad. The heart is not quiet. It does not have a single mind. It is purely with the desire to live with love, flow and dredged, contrary to distance.
當知是比丘不敢自記，於五欲功德離欲解脫。	Knowing that the monk did not dare to remember himself, he wanted to be liberated from the merits of the five desires.


「若比丘或於空地、林中、樹下，作是思惟：	"If the monk is in the open field, in the forest, under the tree, he thinks:
『我內心中為離欲不？』	"Do I want to be free in my heart? 』
是比丘當於境界，或取淨相，若覺其心於彼遠離，順趣浚注。	It is a monk who should be in the realm, or take the pure form, if he feels that his heart is far away from him, follow the interest and dredge his notes.
譬如鳥翮，入火則卷，不可舒展。	For example, a bird quill will curl up when it enters a fire and cannot be stretched.
如是，比丘或取淨相，即順遠離，流注浚輸。	If so, the bhikkhu may take the pure phase, that is, move forward along the distance, flow and dredge.
比丘！當如是知，於方便行，心不懈怠，得法寂靜，寂止、息、樂，淳淨一心，謂我思惟已，於淨相順於遠離，隨順修道，則能堪任自記，於五欲功德離欲解脫。」	Bhikkhu! When knowing this, doing it conveniently, not slack in the mind, get the Dhamma to be quiet, stillness, rest, happiness, pure and pure and one mind, saying that I have been thinking, Yujingxiang is far away, and follow the path, then it can be worthy of self-remembering, in the five desires Desire for liberation. "


尊者舍利弗說是經已，諸比丘聞其所說，歡喜奉行。	The Venerable Sariputta said that it was the sutra, and the monks heard what he said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 494 (four ninety four) dead tree SA 494 （四九四）枯樹


SA 494 （四九四）枯樹	SA 494 (four ninety four) dead tree
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.
尊者舍利弗在耆闍崛山中。	The Venerable Sariputta is in the Qitian Mountain.


爾時，尊者舍利弗晨朝著衣持鉢，出耆闍崛山，入王舍城乞食，於路邊見一大枯樹，即於樹下敷坐具，歛身正坐，語諸比丘：	At that time, the Venerable Saripuchen turned toward the clothes and bowls, went out of the Qidai Mountain, and entered the king's city to beg for food. He saw a large withered tree on the roadside, that is, put a seat under the tree, and sat upright, saying that the monks:
「若有比丘修習禪思，得神通力，心得自在，欲令此枯樹成地，即時為地。	"If there are monks who practice meditation, they will gain supernatural powers and feel at ease. If they want to make this dry tree into the ground, it will become the ground immediately.
所以者何？	So what?
謂此枯樹中有地界。	It is said that there is a land boundary in this dead tree.
是故，比丘得神通力，心作地解，即成地不異。	For this reason, the monk gains supernatural powers and understands his mind.


「若有比丘得神通力，自在如意，欲令此樹為水、火、風、金、銀等物，悉皆成就不異。	"If there is a monk who gains supernatural powers and feels free to make this tree water, fire, wind, gold, silver, etc., all things will be the same.
所以者何？	So what?
謂此枯樹有水界故。	It is said that this dry tree has a water boundary.
是故，比丘！禪思得神通力，自在如意，欲令枯樹成金，即時成金不異，及餘種種諸物，悉成不異。	Yes, Bhikkhu! Meditation gains supernatural powers and is at ease. If you want to make a dead tree become gold, it will become gold immediately, and all other things will become the same.
所以者何？	So what?
以彼枯樹有種種界故。	There are a variety of reasons for the Ebiku tree.
是故，比丘！禪思得神通力，自在如意，為種種物悉成不異，比丘當知，比丘禪思神通境界不可思議。	Yes, Bhikkhu! Meditation gains supernatural powers and is free to wish. It is the same for all things. Bhikkhus should know it. The realm of bhikkhus meditation is incredible.
是故，比丘！當勤禪思，學諸神通。」	Yes, Bhikkhu! Be diligent in meditating and learning the magical powers. "


舍利弗說是經已，諸比丘聞其所說，歡喜奉行。	The Sariputta said it was the sutra, and the monks heard what he said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 495 (Four Nine Five) Ring SA 495 （四九五）戒


SA 495 （四九五）戒	SA 495 (Four Nine Five) Ring
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
時，尊者舍利弗在耆闍崛山中。	At that time, the Venerable Sariputta was in the Qidai Mountain.


爾時，尊者舍利弗告諸比丘：	At that time, the Venerable Sariputta told the monks:
「其犯戒者，以破戒故，所依退減，心不樂住；	"Those who violate the precepts will break the precepts, and their reliance will decline, and their hearts will be unhappy;
不樂住已，失喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫已，永不能得無餘涅槃。	Dissatisfaction, loss of happiness, rest, happiness, silent samādhi, truthful knowledge, dissatisfaction, liberation, and liberation, can never achieve full Nibbana.
如樹根壞，枝葉華果悉不成就，犯戒比丘亦復如是。	If the roots of the tree are broken, the branches and leaves will not be successful, and so will the monks who violate the precepts.
功德退減，心不樂住，不信樂已，失喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫，失解脫已，永不能得無餘涅槃。	Worship diminishes, the heart is not happy, not believing in happiness, loss of happiness, rest, happiness, silence, samādhi, truthful knowledge, dissatisfaction, liberation, liberation, loss of liberation, and never will have no more nirvana.


「持戒比丘根本具足，所依具足，心得信樂；	"The monk in the precepts is fundamentally sufficient.
得信樂已，心得歡喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫；	To gain faith and happiness, to get joy, rest, happiness, silence, samādhi, truthful knowledge, disgust, liberation, liberation;
得解脫已，悉能疾得無餘涅槃。	You have been liberated, and you can get rid of Nirvana from illness.
譬如樹根不壞，枝葉華果悉得成就，持戒比丘亦復如是。	For example, if the roots of the tree are not bad, the branches and leaves of Huaguo have achieved success, and the same is true for the monk.
根本具足，所依成就，心得信樂，得信樂已，歡喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫，疾得無餘涅槃。」	Basically sufficient, relying on the achievement, the experience of faith and happiness, the faith and happiness, joy, rest, happiness, silence, samādhi, truthful knowledge, dissatisfaction, liberation, liberation, sickness and nirvana. "


尊者舍利弗說是經已，諸比丘聞其所說，歡喜奉行。	The Venerable Sariputta said it was the sutra, and the monks heard what he said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 496 (forty-nine-six) static SA 496 （四九六）靜


SA 496 （四九六）靜	SA 496 (forty-nine-six) static
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，舍利弗告諸比丘：	At that time, Sariputta told the monks:
「若諸比丘諍起相言，有犯罪比丘、舉罪比丘。	"If the bhikkhus speak against each other, there are sin bhikkhus and sin bhikkhus.
彼若不依正思惟自省察者，當知彼比丘長夜強梁，諍訟轉增，共相違反，結恨彌深，於所起之罪，不能以正法、律止令休息。	If he does not follow upright thinking and self-examination, he should know that the bhikkhu has a long night and strong beams, and the lawsuits have increased, and the total violations have been violated. The sins committed are deepened. The sins committed cannot be rested by the law and the law.
若比丘有此已起諍訟，若犯罪比丘、若舉罪比丘！俱依正思惟自省察尅責，當知彼比丘不長夜強梁，共相違反，結恨轉增，於所起之罪，能以法、律止令休息。	If the bhikkhu has initiated a lawsuit for this, if the bhikkhu commits a crime, if the bhikkhu commits a crime! All in accordance with the right thinking, self-examination and restraint of responsibility, when knowing that the Bhikkhu does not have a strong night, he will violate the common, carry on hatred and increase, and be able to rest with the law and the law.


「云何比丘正思惟自省察？	"Yunhe Bhikkhu is thinking about self-examination?
比丘應如是思惟：	The monk should think like this:
『我不是、不類、不應作罪，令彼見我；	"I'm not, I'm not, I shouldn't commit a crime, let him see me;
若我不為此罪，彼則不見，以彼見我罪，不喜嫌責，故舉之耳。	If I am not guilty of this, he will not see him, and I will see my sin with him.
餘比丘聞者，亦當嫌責，是故長夜諍訟，強梁轉增，諍訟相言，於所起之罪，不能以正法、律止令休息，我今自知，如己輸稅。』	Those who heard about it should also be blamed. It is because of the long nights of litigation, the reinstatement of strong beams, and the lawsuits said that the crimes committed cannot be rested by the law or the law. I know now that it is like losing tax. 』
是名比丘於所起罪能自觀察。	It is the monk who committed the crime and can observe himself.


「云何舉罪比丘能自省察？	"Why can the monk examine himself?
舉罪比丘應如是念：	The bhikkhu should say this:
『彼長老比丘作不類罪，令我見之，若彼不作此不類罪者，我則不見。	"The elder Bhikkhu committed a crime of no kind, so I saw it. If he did not commit a crime of this kind, I would not see him.
我見其罪，不喜故舉，餘比丘見，亦當不喜故舉之，長夜諍訟，轉增不息，不能以正法、律止所起罪，令其休息。	When I saw his crime, I didn't like to do so, but when I saw it, Bhikkhu should not like to do so. Long nights of litigation, constant increase, cannot be committed by the law and law, so that he can rest.
我從今日，當自去之，如己輸稅。』	From today, I should go away as if I lost taxes. 』
如是舉罪比丘善能依正思惟，內自觀察。	In this way, the Bhikkhus are capable of correct thinking and self-observation.


「是故，諸比丘有罪及舉罪者，當依正思惟，而自觀察，不令長夜強梁增長。	"For this reason, the guilty monks and those who commit crimes should follow right thoughts and observe themselves so as not to increase the strength of the long night.
諸比丘！得不諍訟，所起之諍，能以法、律止令休息。」	Bhikkhus! If you don’t have to make a case, you can rest with the law and the law. "


尊者舍利弗說是經已，諸比丘聞已，歡喜奉行。	The Venerable Sariputta said that it is the sutra, and the monks have heard about it and happily practice it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 497 (Forty-nine-seven) SA 497 （四九七）舉罪


SA 497 （四九七）舉罪	SA 497 (Forty-nine-seven)
如是我聞：	If I smell:


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


爾時，尊者舍利弗詣佛所，稽首佛足，退坐一面，白佛言：	At that time, the Venerable Sariputta Buddha, consecrated the head of the Buddha's feet, sat back, and the White Buddha said:
「世尊！若舉罪比丘欲舉他罪者，令心安住，幾法得舉他罪？」	My Lord! If the Bhikkhu wants to punish another sinner, so that he can rest at ease, how many ways can he punish him?


佛告舍利弗：	Buddha told Sariputra:
「若比丘令心安住，五法得舉他罪。	"If the bhikkhu makes the heart rest, the five laws have to condemn him.
云何為五？	What is cloud five?
實非不實、時不非時、義饒益非非義饒益、柔軟不麁澁、慈心不瞋恚。	Reality is not true, time is not time, righteousness is not righteous and non-righteous, soft and not apathetic, and kindness is not aversion.
舍利弗！舉罪比丘具此五法，得舉他罪。」	Shariputra! The Bhikkhu has these five methods, and he must be charged with sin. "


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！被舉比丘復以幾法自安其心？」	Blessed One! How many ways can the Bhikkhu be exalted?


佛告舍利弗：	Buddha told Sariputta:
「被舉比丘當以五法令安其心。	"The raised bhikkhu should use the five decrees to calm his heart.
念言：	Say:
『彼何處得，為實莫令不實，令時莫令非時，令是義饒益莫令非義饒益，柔軟莫令麁澁，慈心莫令瞋恚。』	"Where can I get it, do not make it untrue, let the time make no order, let the righteousness make no benefit to the non-righteousness, softness does not make you feel embarrassed, and kindness makes no aversion." 』
舍利弗！被舉比丘當具此五法，自安其心。」	Sariputta! The exalted monk should have these five methods and feel at ease. "


舍利弗白佛言：	Sariputra White Buddhist words:
「世尊！我見舉他罪者，不實非實、非時非是時、非義饒益非為義饒益、麁澁不柔軟、瞋恚非慈心。	"Master! I see those who commit other crimes are untrue and untrue, non-time, non-time, non-righteous for benefit, non-righteous for benefit, not soft, and aversion is not compassionate.
世尊！於不實舉他罪比丘，當以幾法饒益令其改悔？」	Lord! If you don't really accuse him of sin to the monk, how many ways should he use to make him repent? "


佛告舍利弗：	Buddha told Sariputta:
「不實舉罪比丘當以五法饒益令其改悔，當語之言：	"A monk who has not committed a crime should use the five methods to benefit him and make him repent. The words:
『長老！汝今舉罪，不實非是實，當改悔；	"Elder! If you commit a crime today, it is not true or true, so repent;
不時非是時、非義饒益非是義饒益、麁澁非柔軟、瞋恚非慈心，汝當改悔。』	From time to time, not righteous, not righteous, not righteous, not soft, and aversion not loving, you should repent. 』
舍利弗！不實舉他罪比丘當以此五法饒益令其改悔，亦令當來世比丘不為不實舉他罪。」	Sariputta! Bhikkhus who falsely accuse him of his sins should use the five methods to benefit him and make him repent, and it will also make him not falsely accuse him of his sins in the next life. "


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！被不實舉罪比丘復以幾法令不變悔？」	Holy Lord! How many decrees does the monk make without repentance after being falsely accused?


佛告舍利弗：	Buddha told Sariputta:
「被不實舉罪比丘當以五法不自變悔。	"Bhikkhus who have been falsely accused of sin should use the five methods to not change their regrets.
彼應作是念：	He should read:
『彼比丘不實舉罪非是實、非時非是時、非義饒益非是義饒益、麁澁非柔軟、瞋恚非慈心，我真不變悔。』	"Bhikkhu's false accusation of sin is not true, not time, not time, not righteous, not righteous, not soft, and aversion is not compassionate, I really do not regret it. 』
被不實舉罪比丘當以此五法自安其心，不自變悔。」	Sin Bhikkhus who have been misrepresented should use these five methods to calm themselves and not change themselves to regret. "


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！有比丘舉罪實非不實、時不非時、義饒益不非義饒益、柔軟非麁澁、慈心非瞋恚，實舉罪比丘當以幾法饒益令不改變？」	Blessed One! There is a monk who commits sins. It is not true, time and time, righteousness is not righteousness, softness is not aversion, kindness is not aversion, and the actual sin bhikkhus should be used to benefit and not change?


佛告舍利弗：	Buddha told Sariputta:
「實舉罪比丘當以五法饒益令不變悔，當作是言：	"Indeed, the monk should use the five methods to benefit and make no regrets, as a statement:
『長老！汝實舉罪非不實、時不非時、義饒益不非義、柔軟非麁澁、慈心非瞋恚。』	"Elder! Your sins are not untrue, not from time to time, righteous but not righteous, soft but not abusive, and compassion is not aversion. 』
舍利弗！實舉罪比丘當以此五法義饒益令不變悔，亦令來世實舉罪比丘而不變悔。」	Sariputta! Bhikkhus who actually commit sins should use these five methods to benefit and make them never repent, and they will also make the monks who commit sins in the next life without repentance. "


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！被實舉罪比丘當以幾法饒益令不變悔？」	Blessed One! How many methods should the Bhikkhu use to benefit and make him repent?


佛告舍利弗：	Buddha told Sariputta:
「被舉罪比丘當以五法饒益令不變悔，當作是言：	"The convicted monk should use the five methods to benefit and make no regrets, as a statement:
『彼比丘實舉罪非不實，汝莫變悔；	『The fact that Bibiqiu has committed a crime is not true, and you will not regret it;
時不非時、義饒益不非義饒益、柔軟非麁澁、慈心非瞋恚，汝莫變悔。』	From time to time, righteousness is not righteousness, softness is not apathy, kindness is not aversion, you will never become regretful. 』
」	!!br0ken!!

舍利弗白佛言：	Sariputta White Buddha said:
「世尊！我見被實舉罪比丘有瞋恚者。	"My Lord! I see that the Bhikkhu who has been convicted of crimes has aggrieved people.
世尊！被實舉罪瞋恚比丘當以幾法令於瞋恨而自開覺？」	Lord! How many statutes should the abusive bhikkhu who has been convicted of abusive hatred be realized? "


佛告舍利弗：	Buddha told Sariputta:
「被實舉罪瞋恚比丘當以五法令自開覺，當語彼言：	"The abusive bhikkhu who has been convicted of crimes should be enlightened by the five decrees and say:
『長老！彼比丘實舉汝罪，非不實，汝莫瞋恨……』乃至『慈心非瞋恚，汝莫瞋恨。』	"Elder! Pei Bhikkhu condemned your sins, not false, you don't hate..." or even "kindness is not hatred, you don't hate. 』
舍利弗！被實舉罪瞋恚比丘當以此五法，令於恚恨而得開覺。」	Sariputta! The embarrassing bhikkhu should use these five methods to make Yu Xun enlightened. "


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！有實、不實舉我罪者，於彼二人，我當自安其心。	"My Lord! If there are people who have committed my sins, I should feel at ease with him.
若彼實者，我當自知，若不實者，當自開解言：	If it is true, I should know it, if it is not true, I should explain it by myself:
『此則不實，我今自知無此法也。』	"This is not true, I know I can't do this now. 』
世尊！我當如是，如世尊所說解材譬經說，教諸沙門：	Lord! I should be like this, as the Blessed One said, explain the material and say, and teach Shamen:
『若有賊來，執汝以鋸解身，汝等於賊起惡念惡言者，自生障礙。	"If there is a thief coming, you will be able to dissolve yourself by holding on to you. You are like a thief who has evil thoughts and words, and creates obstacles.
是故，比丘！若以鋸解汝身，汝當於彼勿起惡心變易及起惡言，自作障礙。	Yes, Bhikkhu! If you use a saw to break your body, you should not cause nausea and make evil words, and act as a hindrance.
於彼人所，當生慈心，無怨無恨，於四方境界慈心正受具足住，應當學。』	In the realm of others, be born with compassion, without grievances or hatreds, and be full of compassion in the realm of the Quartet, and you should learn. 』
是故，世尊！我當如是，如世尊所說，解身之苦，當自安忍，況復小苦、小謗而不安忍？	That's why, Lord! I should be like this, as the Blessed One said, the suffering of liberation should be endured by yourself, and if the situation becomes more painful and slanderous?
沙門利、沙門欲，欲斷不善法，欲修善法；	Shamenli, Shamen Desire, desire to break unwholesome Dharma, desire to practice good Dharma;
於此不善法當斷，善法當修，精勤方便，善自防護，繫念思惟，不放逸行，應當學。」	In this case, we should judge the unwholesome law, the good law should be practiced, diligent and convenient, good self-protection, focus on thinking, not let go, should learn. "


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！我若舉他比丘罪，實非不實、時非不時、義饒益非非義饒益、柔軟非麁澁、慈心不瞋恚，然彼被舉比丘有懷瞋恚者。」	My Lord! If I accuse him of the Bhikkhu's sins, it is not true, from time to time, righteous and non-righteous, soft and not apathetic, compassionate and not apathetic, but then there will be aggression in the bhikkhu.


佛問舍利弗：	Buddha asked Sariputta:
「何等像類比丘聞舉其罪而生瞋恚？」	How is it like a monk who feels aggrieved by hearing his sin?


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！若彼比丘諂曲幻偽、欺誑不信、無慚無愧、懈怠失念、不定惡慧、慢緩、違於遠離、不敬戒律、不顧沙門、不勤修學、不自省察、為命出家、不求涅槃。	"Blessed One! If the Bhikkhu is slanderous, deceived, unbelief, unashamed, slack, indecisive, indeterminate, wicked wisdom, slow, disobeyed, disrespectful commandments, disregarded the sand gate, not diligently studied, not self-examined, and fate Be a monk without seeking Nirvana.
如是等人，聞我舉罪，則生瞋恚。」	If you wait for someone, if you hear my guilt, you will be agitated. "


佛問舍利弗：	Buddha asked Sariputra:
「何等像類比丘聞汝舉罪而不瞋恨？」	How like a monk hearing that you have committed a crime without being hated?


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！若有比丘不諂曲、不幻偽、不欺誑、有信、慚愧、精勤正念、正定智慧、不慢緩、不捨遠離、深敬戒律、顧沙門行、尊崇涅槃、為法出家、不為性命。	"Blessed One! If there are Bhikkhus who are not flattering, not false, not deceiving, faithful, ashamed, diligent and righteous, righteous samādhi and wisdom, not slow, reluctant to stay away, deep respect for the precepts, guarding the monks, respecting Nirvana, and being Dharma Be a monk, not for life.
如是比丘聞我舉罪，歡喜頂受，如飲甘露。	If the monk hears that I have committed sins, I will endure it with joy, like drinking nectar.
譬如剎利、婆羅門女，沐浴清淨，得好妙華，愛樂頂戴，以冠其首。	For example, Shari, Brahmin women, take a clean bath, have a wonderful flower, and love music to wear them first.
如是，比丘不諂曲、不幻偽、不欺誑、正信、慚愧、精勤正念、正定智慧、不慢緩、心存遠離、深敬戒律、顧沙門行、勤修自省、為法出家、志求涅槃。	If so, Bhikkhus are not flattering, not false, not deceiving, righteous faith, ashamed, diligent and righteous, righteous samādhi wisdom, slowness, keeping away from the heart, respecting the precepts, gu sammon, diligent self-examination, monkhood for the Dharma, and aspirations Seeking Nirvana.
如是比丘聞我舉罪，歡喜頂受，如飲甘露。」	If the monk hears that I have committed a sin, I will endure it with joy, like drinking nectar. "


佛告舍利弗：	Buddha told Sariputta:
「若彼比丘諂曲幻偽、欺誑、不信、無慚無愧、懈怠失念、不定惡慧、慢緩、違於遠離、不敬戒律、不顧沙門行、不求涅槃、為命出家。	"If Bibi Qiu confesses falsehood, deceit, unbelief, no shame, slackness, indecision, indeterminate wisdom, slowness, disobedience, disrespect to the precepts, disregard of samantha, do not seek Nirvana, and become a monk.
如是比丘不應教授，與共言語。	In the case of monks, they should not be taught and talked together.
所以者何？	So what?
此等比丘破梵行故。	These bhikkhus break the story of Brahma.
若彼比丘不諂曲、不幻偽、不欺誑、信心、慚愧、精勤正念、正定智慧、不慢緩、心存遠離、深敬戒律、顧沙門行、志崇涅槃、為法出家。	If the Bhikkhu is unfaithful, not false, not deceived, confident, ashamed, diligent and righteous, righteous samādhi, wisdom, slowness, staying away from the heart, respecting the precepts, gu sang monk, aspiring to Nirvana, and becoming a monk.
如是比丘應當教授。	If it is a monk, it should be taught.
所以者何？	So what?
如是比丘能修梵行，能自建立故。」	If the bhikkhus can practice Brahma, they can establish themselves. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 498 (Forty-nine-eight) Narraganda SA 498 （四九八）那羅犍陀


SA 498 （四九八）那羅犍陀	SA 498 (Forty-nine-eight) Narraganda
如是我聞：	If I smell:


一時，佛住那羅揵陀賣衣者菴羅園。	For a while, the Buddha lived in Anluoyuan, a clothing seller in Naluo.


爾時，舍利弗詣世尊所，稽首禮足，退坐一面，白佛言：	At that time, the Sariputta, the Sovereign Buddha, paid homage to the head and sat back, and the White Buddha said:
「世尊！我深信世尊，過去、當來、今現在，諸沙門、婆羅門所有智慧，無有與世尊菩提等者，況復過上？」	Blessed One! I firmly believe that Blessed One, in the past, now, and now, all the wisdom of Shamen, Brahmins, and others like Blessed One, Bodhi, etc., will the situation be over again?


佛告舍利弗：	Buddha tells the relic Buddha:
「善哉！善哉！舍利弗，善哉所說，第一之說，能於眾中作師子吼，自言深信世尊，言過去、當來、今現在，沙門、婆羅門所有智慧，無有與佛菩提等者，況復過上？」	Goodness! Goodness! Sariputra, what is said by the good, the first said, can be a teacher among the crowd, saying that he believes in the Blessed One, saying that the past, the present, the present, the wisdom of the Shamon and the Brahman, nothing and the Buddha Bodhi and others, the situation is over again?
佛問舍利弗：	Buddha asked Sariputra:
「汝能審知過去三藐三佛陀所有增上戒？」	Can you examine all the precepts of the three Buddhas in the past?


舍利弗白佛言：	The relic and the White Buddha said:
「不知。」	I don't know.


世尊復問：	The Lord asked again:
「舍利弗！知如是法、如是慧、如是明、如是解脫、如是住不？」	Sariputra! Knowing as Dhamma, as Wisdom, As Mind, as liberating, as as abiding?


舍利弗白佛言：	Sariputta White Buddha said:
「不知。	"I don't know.
世尊！」	Lord! "

佛告舍利弗：	Buddha told Sariputta:
「汝復知未來三藐三佛陀所有增上戒。	"Rufu knows that the three Buddhas will have the precepts in the future.
如是法、如是慧、如是明、如是解脫、如是住不？」	If it is Dharma, if it is wisdom, if it is Ming, if it is liberation, if it is not alive? "


舍利弗白佛言：	Sariputta White Buddha said:
「不知。	"I don't know.
世尊！」	Lord! "

佛告舍利弗：	Buddha told Sariputta:
「汝復能知今現在佛所有增上戒。	"You can know that now the Buddha has added precepts.
如是法、如是慧、如是明、如是解脫、如是住不？」	If it is Dharma, if it is wisdom, if it is lucid, if it is liberation, if it is not alive? "


舍利弗白佛言：	Sariputta White Buddha said:
「不知。	"I don't know.
世尊！」	Lord! "

佛告舍利弗：	Buddha told Sariputta:
「汝若不知過去、未來、今現在諸佛世尊心中所有諸法。	"If you don't know the past, the future, the present and all the dharma in the hearts of the Buddhas.
云何如是讚歎？	Yun He Ru is praised?
於大眾中作師子吼，說言：	As a teacher roar among the public, speak:
『我深信世尊，過去、當來諸沙門、婆羅門所有智慧，無有與世尊菩提等者，況復過上』？」	I am convinced that the Blessed One, the past, should come from all the wisdom of the sandmen, Brahmins, nothing and the Blessed Bodhi, etc., the situation is restored"?


舍利弗白佛言：	Sariputta White Buddha said:
「世尊！我不能知過去、當來、今現在諸佛世尊心之分齊，然我能知諸佛世尊法之分齊。	"Master! I can't know the difference between the past, the present, and the present. But I can know the difference between the Buddhas and the Dharma.
我聞世尊說法，轉轉深、轉轉勝、轉轉上、轉轉妙，我聞世尊說法，知一法即斷一法，知一法即證一法，知一法即修習一法，究竟於法，於大師所得淨信，心得淨。	I heard the words of the Blessed One, turning deeper, winning, turning up, and turning wonderful. I heard the saying that knowing a dhamma means deciding a dharma, knowing a dharma vindicating a dharma, knowing a dharma means practicing a dharma. Dharma, Master Yu has a clean faith and a clean experience.


「世尊是等正覺。	"The Lord is waiting for enlightenment.
世尊！譬如國王有邊城，城周匝方直，牢固堅密，唯有一門，無第二門，立守門者，人民入出皆從此門，若入若出，其守門者，雖復不知人數多少，要知人民唯從此門，更無他處。	Lord! For example, if the king has a border city, the surrounding area is straight, and it is firm and dense. There is only one gate, no second gate. The people who stand the gate will enter and exit from this gate. If you enter or leave, the gatekeepers are unknown. The people only follow this door, and there is nowhere else.
如是，我知過去諸佛、如來、應、等正覺悉斷五蓋惱心，令慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。	If so, I know that the past Buddhas, Tathagatas, Yings, etc. have fully realized the five senses of annoying minds, so that Huili Lei, those who fall into obstructions, and those who do not go to Nirvana, live in four places of mindfulness, cultivate the seven points of enlightenment, and get more awakening. Luo Sanming Sanbodhi.
彼當來世諸佛世尊亦斷五蓋惱心，令慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。	The Buddhas in the next life will also break the five-cover annoyed heart, so that the Huili Lei, the obstructive, and the non-Nirvana can live in the four mindful places and cultivate the seven points of enlightenment, and get the three bodhisattvas of Amitara.
今現在諸佛世尊、如來、應、等正覺亦斷五蓋惱心，令慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。」	Today, the Buddhas, Tathagata, Ying, and other enlightenment also break the five and cover the annoying heart, so that Huilili, the obstructive thing, and those who do not go to Nirvana, live in four places of mindfulness, cultivate the seven points of enlightenment, and get the three Sanbodhi. "


佛告舍利弗：	Buddha told Sariputta:
「如是，如是。	"So, so.
舍利弗！過去、未來、今現在佛悉斷五蓋惱心，慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。」	Sariputta! In the past, in the future, in the present and now, the Buddha knows the five factors of annoyance, the wisdom, the obstructive, and the non-Nirvana, staying in four places of mindfulness, cultivating the seven enlightenment points, and gaining the three bodhisattvas of Amitara. "


佛說是經已，尊者舍利弗聞佛所說，歡喜奉行。	The Buddha said it was the sutra, the Venerable Sariputta heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 499 (Four Nine Nine) Stone Pillar SA 499 （四九九）石柱


SA 499 （四九九）石柱	SA 499 (Four Nine Nine) Stone Pillar
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
爾時，尊者舍利弗在耆闍崛山中。	At that time, the Venerable Sariputta was in the Qidai Mountain.


時，有月子比丘！是提婆達多弟子，詣尊者舍利弗，共相問訊慰勞已，退住一面。	When there is a confinement monk! It was the disciple of Devadado, the Venerable Sariputra, who asked and comforted him and stepped back.
退住一面已，尊者舍利弗問月子比丘言：	After retiring, the Venerable Sariputta asked the confinement monk and said:
「提婆達多比丘為諸比丘說法不？」	Dave Dado Picchu speaks for the monks?


月子比丘答言：	The confinement monk replied:
「說法。」	statement.


尊者舍利弗問月子比丘言：	Venerable Sariputta asked the confinement monk and said:
「提婆達多云何說法？」	How do you say Devada Cloudy?


月子比丘語尊者舍利弗言：	Sayings of the Venerable Relic Buddha in Confinement Bhikkhu:
「彼提婆達多如是說法言：	"Pettibha Dado said:
『比丘心法修心，是比丘能自記說：	"The Bhikkhu’s mental method cultivates the mind, it’s the monk who can record himself
「我已離欲，解脫五欲功德。」	I have left my desires, and liberated the five desires.
』」	』」

舍利弗語月子比丘言：	Sariputa confinement Bhikkhu said:
「汝提婆達多何以不說法言：	"Why didn't Rudipo Dado not say:
『比丘心法善修心，離欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，不轉還欲有、色有、無色有法，彼比丘能自記說言：	"Bhikkhu’s mind-work is good at cultivating the mind, free from desire, free from aversion, free from ignorance, to gain no greed, no dhamma, no delusion, without turning, desire to have, color, and colorless have dharma, Peter can remember that Say:
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
耶？』	Yay? 』
」	!!br0ken!!

月子比丘言：	Confinement Bhikkhu said:
「彼不能也。	"He can't.
尊者舍利弗！」	Lord Sariputta! "

爾時，尊者舍利弗語月子比丘言：	At that time, the Venerable Sariputta said in the words of the confinement monk:
「若有比丘心法善修心者，能離貪欲心、瞋恚、愚癡心，得無貪法、無恚、無癡法，是比丘能自記說：	"If there are bhikkhus with good minds and good minds, those who can get rid of greed, aversion, and ignorance, and have no greed, no aversion, and no delusion, the monk can remember that:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』


「譬如村邑，近有大石山，不斷、不壞、不穿、厚密，正使東方風來，不能令動，亦復不能過至西方。	"For example, in the village, there is a large rock mountain near it, which is constant, not bad, not worn, thick and dense, which is bringing the eastern wind to it, and it cannot move, nor can it pass to the west.
如是南、西、北方、四維風來，不能傾動，亦不能過。	If the south, west, north, and four-dimensional winds come, they cannot move and pass.
如是，比丘心法善修心者，離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，是比丘能自記說：	In this way, a monk who is good at cultivating the mind, is free from greed, aversion, and foolishness, and gains no greed, no aversion, and no delusion. It is the monk who can remember to say:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』


「譬如因陀銅鐵及銅柱深入地中，築令堅密，四方風吹不能傾動。	"For example, Indra's copper, iron, and copper pillars go deep into the ground, and the building is dense, and the wind cannot move from all directions.
如是，比丘心法善修心已，離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，是比丘能自記說：	In this way, the monk’s mind is good at cultivating the mind, free from greed, desire, aversion, free from ignorance, and there is no greed, no aversion, and no delusion. It is the monk who can remember to say:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』


「譬如石柱長十六肘，八肘入地，四方風吹不能傾動。	"For example, a stone pillar is sixteen cubits long and eight cubits into the ground. The wind cannot move from all directions.
如是，比丘心法善修心已，悉離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，能自記說：	In this way, the monk's mind is good at cultivating the mind, and he is completely free from greed, hatred, and foolishness, and has no greed, no dhamma, and no idiot, and he can remember:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』


「譬如火燒未燒者，燒已不復更燒。	"For example, if the fire is not burned, the burn will no longer be burned.
如是，比丘心法修心已，離貪欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，能自記說：	In this way, the monk has cultivated the mind, freed from greed, aversion, and foolishness, and gained no greed, no dhamma, and no idiot, and he can remember:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

舍利弗說此經已，諸比丘聞其所說，歡喜奉行。	Sariputta said this has been done, and all monks heard what he said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 500 (500) net mouth SA 500 （五〇〇）淨口


SA 500 （五〇〇）淨口	SA 500 (500) net mouth
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
時，尊者舍利弗亦住王舍城迦蘭陀竹園。	At that time, the Venerable Sariputta also lived in the Kalanto Bamboo Garden in the King's City.
爾時，尊者舍利弗晨朝著衣持鉢，入王舍城乞食，乞食已，於一樹下食。	At that time, the Venerable Saripuchen went to the king's city to beg for food with a bowl and clothes. After begging for food, he went to eat under a tree.


時，有淨口外道出家尼從王舍城出，少有所營，見尊者舍利弗坐一樹下食，見已，問言：	At that time, there was a pure mouth, a monk from the outside world came out of the city of Wangshe, and there were few camps. Seeing the Venerable Sariputta sitting on a tree to eat, he asked:
「沙門食耶？」	Samen food yeah?


尊者舍利弗答言：	Venerable Sariputta replied:
「食。」	food.


復問：	Repeat question:
「云何？	"Yun He?
沙門下口食耶？」	Under Sammon, eat? "


答言：	Answer:
「不也，姊妹！」	No, sister!

復問：	Repeat question:
「仰口食耶？」	Take a mouthful?


答言：	Answer:
「不也，姊妹！」	No, sister!

復問：	Repeat question:
「云何？	"Yun He?
方口食耶？」	Recipe? "


答言：	Answer:
「不也，姊妹！」	No, sister!

復問：	Repeat question:
「四維口食耶？」	Siwei mouthful?


答言：	Answer:
「不也，姊妹！」	No, sister!

復問：	Repeat question:
「我問沙門食耶？」	I ask Salmon Food?
答我言：	Answer me:
「食。」	food.
我問仰口耶？	I asked, yeah?
答我言：	Answer me:
「不。」	Do not.
「下口食耶？」	Give it a bite?
答我言：	Answer me:
「不。」	Do not.
「方口食耶？」	Square food, yeah?
答我言：	Answer me:
「不。」	Do not.
四維口食耶？	Four-dimensional mouth food?
答我言：	Answer me:
「不。」	Do not.
如此所說，有何等義？	What is the meaning of this?


尊者舍利弗言：	Sayings of the Venerable Relic:
「姊妹！諸所有沙門、婆羅門明於事者、明於橫法、邪命求食者、如是沙門、婆羅門下口食也。	"Sister! All the Shamen and Brahmins who know about things, those who know about Hengfa, and those who seek food with evil orders, such as Shamen and Brahmins who eat.
若諸沙門、婆羅門仰觀星曆，邪命求食者，如是沙門、婆羅門則為仰口食也。	If the sandmen and brahmins look up to the ephemeris, those who seek food with evil destiny, such as the sandmen and brahmins, will eat up.
若諸沙門、婆羅門為他使命，邪命求食者。	If all the sandmen and brahmins have a mission for him, those who seek food with evil destiny.
如是沙門、婆羅門則為方口食也。	In the case of Salmon and Brahman, it is a square mouth food.
若有沙門、婆羅門為諸醫方種種治病，邪命求食者，如是沙門、婆羅門則為四維口食也。	If there are Shamen and Brahmans for various medical treatments, those who seek food from evil lives, such as Shamen and Brahmans, are four-dimensional mouth food.
姊妹！我不墮此四種邪命而求食也。	sisters! I do not fall into these four evil destinies and seek food.
然我，姊妹！但以法求食而自活也，是故我說不為四種食也。」	Of course me, sister! But to live by seeking food from the Dharma, that's why I said it is not for the four types of food. "


時，淨口外道出家尼聞尊者舍利弗所說，歡喜隨喜而去。	At that time, Venerable Sariputta Niwen, the monk of Jingkouwaidao, said that he would go with joy.


時，淨口外道出家尼於王舍城里巷四衢處讚歎言：	At that time, the monk at Jingkou Waidao praised and sighed at the four corners of the lanes in Wangshe City:
「沙門釋子淨命自活，極淨命自活；	"Samen Shizi is pure and self-reliant, extremely pure and self-reliant;
諸有欲為施者，應施沙門釋種子；	Everyone who wants to do something should use Salmon to release seeds;
若欲為福者，應於沙門釋子所作福。」	If you want to be blessed, you should be blessed by Shamen Shizi. "


時，有諸外道出家聞淨口外道出家尼讚歎沙門釋子聲，以嫉妬心，害彼淨口外道出家尼，命終之後生兜率天，以於尊者舍利弗所生信心故也。	At that time, there were foreign monks who heard the monk from Jingkou and praised the sound of Shamen Shizi, and made him jealous. After his death, he lived and died, and he believed in the faith of the Venerable Sariputta.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SA 401-500

SA 401-500

SA 401 (Forty One) Hundred Guns SA 401 （四〇一） 百槍

SA 402 (402) Equality and Enlightenment SA 402 （四〇二） 平等正覺

SA 403 (403) Know the truth SA 403 （四〇三） 如實知

SA 404 (404) Shen Shulin SA 404 （四〇四） 申恕林

SA 405 (forty-five) hole SA 405 （四〇五） 孔

SA 406 (Forty Six) Turtle SA 406 （四〇六） 龜

SA 407 (Forty Seven) Thinking SA 407 （四〇七） 思惟

SA 408 (Forty Eight) Thinking SA 408 （四〇八） 思惟

SA 409 (forty nine) SA 409 （四〇九） 覺

SA 410 (four one ten) SA 410 （四一〇） 覺

SA 411 (Four One One) On SA 411 （四一一） 論

SA 412 (four one two) SA 412 （四一二） 爭

SA 413 (four one three) vigorously SA 413 （四一三） 大力

SA 414 (Four One Four) Fate SA 414 （四一四） 宿命

SA 415 (Four One Five) SA 415 （四一五） 說論

SA 416 (April 16) held SA 416 （四一六） 受持

SA 417 (four one seven) such as SA 417 （四一七） 如如

SA 418 (April 18) held SA 418 （四一八） 受持

SA 419 (April 19) SA 419 （四一九） 疑

SA 420 (four twenty) doubt SA 420 （四二〇） 疑

SA 421 (four two one) deep SA 421 （四二一） 深嶮

SA 422 (Four Two Two) Hot SA 422 （四二二） 大熱

SA 423 (four two three) big dark SA 423 （四二三） 大闇

SA 424 (four twenty four) thousand Ming SA 424 （四二四） 千明

SA 425 (Four Two Five) Thousand Worlds SA 425 （四二五） 千世界

SA 426 (Four Two Six) Thousand Worlds SA 426 （四二六） 千世界

SA 427 (Four Two Seven) The Four Noble Truths SA 427 （四二七） 四聖諦

SA 428 (four twenty eight) meditation SA 428 （四二八） 禪思

SA 429 (Four Twenty Nine) Three Moti SA 429 （四二九） 三摩提

SA 430 (four thirty) rod SA 430 （四三〇） 杖

SA 431 (four three one) rod SA 431 （四三一） 杖

SA 432 (four three two) five sessions SA 432 （四三二） 五節

SA 433 (Four Three Three) Add the argument SA 433 （四三三） 增上說法

SA 434 (Four Three Four) Hui Hui SA 434 （四三四） 黠慧

SA 435 (four three five) SA 435 （四三五） 須達多

SA 436 (four thirty six) palace SA 436 （四三六） 殿堂

SA 437 (four thirty seven) palace SA 437 （四三七） 殿堂

SA 438 (four thirty eight) insect SA 438 （四三八） 蟲

SA 439 (four thirty nine) mountain SA 439 （四三九） 山

SA 440 (four forty) lakes, etc. SA 440 （四四〇） 湖池等

SA 441 (four four one) soil etc. SA 441 （四四一） 土等

SA 442 (four four two) claw armor SA 442 （四四二） 爪甲

SA 443 (Four Four Three) The Four Noble Truths shall be in the next life SA 443 （四四三） 四聖諦當生來生

SA 444 (four four four) eye pills SA 444 （四四四） 眼藥丸

SA 445 (four, four, five) SA 445 （四四五） 鄙心

SA 446 (four forty six) verse SA 446 （四四六） 偈

SA 447 (four forty seven) line SA 447 （四四七） 行

SA 448 (four forty eight) verse SA 448 （四四八） 偈

SA 449 (Four forty-nine) World Hehe SA 449 （四四九） 界和合

SA 450 (four or fifty) SA 450 （四五〇） 少聞等

SA 451 (Four Five One) SA 451 （四五一） 界

SA 452 (four five two) touch SA 452 （四五二） 觸

SA 453 (Four Five Three) SA 453 （四五三） 受

SA 454 (Four Five Four) Think SA 454 （四五四） 想

SA 455 (four, five, five) think SA 455 （四五五） 想

SA 456 (four, five, six) is receiving SA 456 （四五六） 正受

SA 457 (Four Five Seven) says SA 457 （四五七） 說

SA 458 (four five eight) due to SA 458 （四五八） 因

SA 459 (Four Five Nine) Self-made SA 459 （四五九） 自作

SA 460 (forty-six) Qu Shiluo SA 460 （四六〇） 瞿師羅

SA 461 (Four Six One) Three Realms SA 461 （四六一） 三界

SA 462 (Four Six Two) Three Realms SA 462 （四六二） 三界

SA 463 (Four Six Three) Three Realms SA 463 （四六三） 三界

SA 464 (four six four) SA 464 （四六四） 上座名者

SA 465 (Four Six Five) SA 465 （四六五） 著使

SA 466 (Four Six Six Six) Causes SA 466 （四六六） 觸因

SA 467 (four six seven) sword thorn SA 467 （四六七） 劍刺

SA 468 (Four Six Eight) Three Acceptance SA 468 （四六八） 三受

SA 469 (four six nine) deep SA 469 （四六九） 深嶮

SA 470 (four to seventy) arrows SA 470 （四七〇） 箭

SA 471 (Four Seven One) Void SA 471 （四七一） 虛空

SA 472 (four seven two) guest house SA 472 （四七二） 客舍

SA 473 (four seven three) Zen SA 473 （四七三） 禪

SA 474 (four seven four) stop SA 474 （四七四） 止息

SA 475 (four seven five) first time SA 475 （四七五） 先時

SA 476 (Four Seven Six) Meditation SA 476 （四七六） 禪思

SA 477 (four seven seven) meditation SA 477 （四七七） 禪思

SA 401 (Forty One) Hundred Guns SA 401 （四〇一）百槍

SA 402 (402) Equality and Enlightenment SA 402 （四〇二）平等正覺

SA 403 (403) Know the truth SA 403 （四〇三）如實知

SA 404 (404) Shen Shulin SA 404 （四〇四）申恕林

SA 405 (forty-five) hole SA 405 （四〇五）孔

SA 406 (Forty Six) Turtle SA 406 （四〇六）龜

SA 407 (Forty Seven) Thinking SA 407 （四〇七）思惟

SA 408 (Forty Eight) Thinking SA 408 （四〇八）思惟

SA 409 (forty nine) SA 409 （四〇九）覺

SA 410 (four one ten) SA 410 （四一〇）覺

SA 411 (Four One One) On SA 411 （四一一）論

SA 412 (four one two) SA 412 （四一二）爭

SA 413 (four one three) vigorously SA 413 （四一三）大力

SA 414 (Four One Four) Fate SA 414 （四一四）宿命

SA 415 (Four One Five) SA 415 （四一五）說論

SA 416 (April 16) held SA 416 （四一六）受持

SA 417 (four one seven) such as SA 417 （四一七）如如

SA 418 (April 18) held SA 418 （四一八）受持

SA 419 (April 19) SA 419 （四一九）疑

SA 420 (four twenty) doubt SA 420 （四二〇）疑

SA 421 (four two one) deep SA 421 （四二一）深嶮

SA 422 (Four Two Two) Hot SA 422 （四二二）大熱

SA 423 (four two three) big dark SA 423 （四二三）大闇

SA 424 (four twenty four) thousand Ming SA 424 （四二四）千明

SA 425 (Four Two Five) Thousand Worlds SA 425 （四二五）千世界

SA 426 (Four Two Six) Thousand Worlds SA 426 （四二六）千世界

SA 427 (Four Two Seven) The Four Noble Truths SA 427 （四二七）四聖諦

SA 428 (four twenty eight) meditation SA 428 （四二八）禪思

SA 429 (Four Twenty Nine) Three Moti SA 429 （四二九）三摩提

SA 430 (four thirty) rod SA 430 （四三〇）杖

SA 431 (four three one) rod SA 431 （四三一）杖

SA 432 (four three two) five sessions SA 432 （四三二）五節

SA 433 (Four Three Three) Add the argument SA 433 （四三三）增上說法

SA 434 (Four Three Four) Hui Hui SA 434 （四三四）黠慧

SA 435 (four three five) SA 435 （四三五）須達多

SA 436 (four thirty six) palace SA 436 （四三六）殿堂

SA 437 (four thirty seven) palace SA 437 （四三七）殿堂

SA 438 (four thirty eight) insect SA 438 （四三八）蟲

SA 439 (four thirty nine) mountain SA 439 （四三九）山

SA 440 (four forty) lakes, etc. SA 440 （四四〇）湖池等

SA 441 (four four one) soil etc. SA 441 （四四一）土等

SA 442 (four four two) claw armor SA 442 （四四二）爪甲

SA 443 (Four Four Three) The Four Noble Truths shall be in the next life SA 443 （四四三）四聖諦當生來生

SA 444 (four four four) eye pills SA 444 （四四四）眼藥丸

SA 445 (four, four, five) SA 445 （四四五）鄙心

SA 446 (four forty six) verse SA 446 （四四六）偈

SA 447 (four forty seven) line SA 447 （四四七）行

SA 448 (four forty eight) verse SA 448 （四四八）偈

SA 449 (Four forty-nine) World Hehe SA 449 （四四九）界和合

SA 450 (four or fifty) SA 450 （四五〇）少聞等

SA 451 (Four Five One) SA 451 （四五一）界

SA 452 (four five two) touch SA 452 （四五二）觸

SA 453 (Four Five Three) SA 453 （四五三）受

SA 454 (Four Five Four) Think SA 454 （四五四）想

SA 455 (four, five, five) think SA 455 （四五五）想

SA 456 (four, five, six) is receiving SA 456 （四五六）正受

SA 457 (Four Five Seven) says SA 457 （四五七）說

SA 458 (four five eight) due to SA 458 （四五八）因

SA 459 (Four Five Nine) Self-made SA 459 （四五九）自作

SA 460 (forty-six) Qu Shiluo SA 460 （四六〇）瞿師羅

SA 461 (Four Six One) Three Realms SA 461 （四六一）三界

SA 462 (Four Six Two) Three Realms SA 462 （四六二）三界

SA 463 (Four Six Three) Three Realms SA 463 （四六三）三界

SA 464 (four six four) SA 464 （四六四）上座名者

SA 465 (Four Six Five) SA 465 （四六五）著使

SA 466 (Four Six Six Six) Causes SA 466 （四六六）觸因

SA 467 (four six seven) sword thorn SA 467 （四六七）劍刺

SA 468 (Four Six Eight) Three Acceptance SA 468 （四六八）三受

SA 469 (four six nine) deep SA 469 （四六九）深嶮

SA 470 (four to seventy) arrows SA 470 （四七〇）箭

SA 471 (Four Seven One) Void SA 471 （四七一）虛空

SA 472 (four seven two) guest house SA 472 （四七二）客舍

SA 473 (four seven three) Zen SA 473 （四七三）禪

SA 474 (four seven four) stop SA 474 （四七四）止息

SA 475 (four seven five) first time SA 475 （四七五）先時

SA 476 (Four Seven Six) Meditation SA 476 （四七六）禪思

SA 477 (four seven seven) meditation SA 477 （四七七）禪思

SA 478 (Four Seven Eight) Bhikkhu SA 478 （四七八）比丘

SA 479 (four seven nine) know the truth SA 479 （四七九）如實知

SA 480 (four eighty) Salmon Brahman SA 480 （四八〇）沙門婆羅門