4👑☸SA 501-600

SA 501 (Five One) St. Moran SA 501 （五〇一）聖默然


SA 501 （五〇一）聖默然	SA 501 (Five One) St. Moran
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，尊者大目揵連在王舍城耆闍崛山中。	At that time, the Venerable Damu Chulian was in the Qitianjue Mountain of Wangshe City.


爾時，尊者大目揵連告諸比丘：	At that time, the Venerable Big Eye rushed to the monks:
「一時，世尊住王舍城迦蘭陀竹園。	"For a while, the Lord lived in the Kalanto Bamboo Garden in the King's City.
我於此耆闍崛山中住，我獨一靜處，作如是念：	I live here in the Qidai Mountain, and I am alone in a quiet place.
『云何為聖默然？』	"What is the cloud? 』
復作是念：	Duplicate is to read:
『若有比丘息有覺有觀，內淨一心，無覺無觀三昧生喜樂，第二禪具足住，是名聖默然。』	"If there are bhikkhus who breathe, have consciousness, have insight, are pure in one mind, and have no awareness or insight into the samādhi, happiness will be produced, and the second jhana will be sufficient. 』
復作是念：	Duplicate is to read:
『我今亦當聖默然，息有覺有觀，內淨一心，無覺無觀三昧生喜樂，具足住多住；	"I am also a saintly silence today. I am conscious and mindful, pure in my mind, without conscious and unconscious, samādhi grows joy, sufficient to live more;
多住已，復有覺有觀心起。』	If you live more, you will be able to see your mind again. 』
爾時，世尊知我心念，於竹園精舍沒，於耆闍崛山中現於我前，語我言：	At that time, the Blessed One knew what I thought, and he didn’t have it in Zhuyuan Jingshe, and he appeared in front of me in the mountains of Qi Wei, and said:
『目揵連！汝當聖默然，莫生放逸。』	"Mudan! Ru Dang Sheng is silent, never let go. 』
我聞世尊說已，即復離有覺有觀，內淨一心，無覺無觀三昧生喜樂，第二禪具足住。	I heard that the Blessed One has said that it is relapsed. There is consciousness and insight, the inner purity of one mind, and the samādhi without consciousness or insight produces joy, and the second jhana is sufficient.
如是再三，佛亦再三教我：	Repeatedly, Buddha taught me again and again:
『汝當聖默然，莫放逸。』	"Ru Dangsheng is silent, don't let go. 』
我即復息有覺有觀，內淨一心，無覺無觀三昧生喜樂，第三禪具足住。	I mean compound breath, conscious and insight, inner pure and one mind, samādhi without consciousness or insight produces joy, and the third jhana is sufficient.


「若正說佛子從佛口生，從法化生，得佛法分者，則我身是也。	"If it is said that the Buddha was born from the mouth of the Buddha, transformed from the Dharma, and obtained the part of the Dharma, then I am also.
所以者何？	So what?
我是佛子，從佛口生，從法化生，得佛法分，以少方便，得禪、解脫、三昧、正受。	I am a Buddha. I was born from the mouth of the Buddha, transformed from the Dharma, and obtained the points of the Dharma. With less convenience, I can obtain Zen, liberation, samadhi, and right feelings.
譬如轉輪聖王長太子，雖未灌頂，已得王法，不勤方便，能得五欲功德。	For example, the eldest prince of the sacred king of the wheel, although he has not been empowered, has obtained the king's law, is not diligent and convenient, and can obtain the merits of the five desires.
我亦如是，為佛之子，不勤方便，得禪、解脫、三昧、正受，於一日中，世尊以神通力三至我所，三教授我，以大人處所建立於我。」	The same is true for me, a son of the Buddha, who is not diligent and convenient, and obtains Zen, liberation, samādhi, and right experience. In one day, the Blessed One uses the power of the gods to reach my place and teach me three times, and build on me as an adult. "


尊者大目揵連說此經已，諸比丘聞其所說，歡喜奉行。	The Venerable Damu Qunlian said this sutra, and all monks heard it and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 502 (502) No phase SA 502 （五〇二）無相


SA 502 （五〇二）無相	SA 502 (502) No phase
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，尊者大目揵連在王舍城耆闍崛山中。	At that time, the Venerable Damu Chulian was in the Qitianjue Mountain of Wangshe City.


爾時，尊者大目揵連告諸比丘：	At that time, the Venerable Big Eye rushed to the monks:
「一時，世尊住王舍城，我住耆闍崛山中。	"For a while, the Lord lived in Wangshe City, and I lived in Qitian Mountain.
我獨一靜處，作如是念：	I am alone in silence, and say like this:
『云何名為聖住？』	"What is the name of the cloud? 』
復作是念：	Duplicate is to read:
『若有比丘不念一切相，無相心正受，身作證具足住，是名聖住。』	"If there is a monk who does not recite all the forms, has no form of mind and right feelings, and has a sufficient body to testify, it is a sacred abode. 』
我作是念：	I am reading:
『我當於此聖住，不念一切相、無相心正受。	"I should live in this sacred abode, not thinking about all aspects, and having no aspect in mind.
身作證具足住多住，多住已，取相心生。』	To testify is enough to live more, live more, and live by the heart. 』
爾時，世尊知我心念，如力士屈申臂頃，以神通力，於竹園精舍沒，於耆闍崛山中現於我前，語我言：	At that time, the Blessed One knew what I thought, like a great man, with his supernatural powers, he did not appear in the bamboo garden or the academy, and he appeared in front of me in the mountain of Qitian, saying:
『目揵連！汝當住於聖住，莫生放逸。』	"Mudan! You should live in the holy residence, do not let go. 』
我聞世尊教已，即離一切相，無相心正受，身作證具足住。	I have heard that the Blessed One teaches, that is, to be separated from all forms, without form, to feel positively, and to bear witness.
如是至三，世尊亦三來教我：	If it is the third, the Blessed One also came to teach me:
『汝當住於聖住，莫生放逸。』	"You should live in the holy residence, don't let go. 』
我聞教已，離一切相，無相心正受，身作證具足住。	I have heard the teachings, separated from all phases, and have no phase heart and right feelings.


「諸大德！若正說佛子者，則我身是從佛口生，從法化生，得佛法分。	"All the great virtues! If you are talking about the son of Buddha, then I am born from the mouth of the Buddha, reborn from the Dharma, and get the points of the Dharma.
所以者何？	So what?
我是佛子，從佛口生，從法化生，得佛法分，以少方便，得禪、解脫、三昧、正受。	I am a Buddha. I was born from the mouth of the Buddha, transformed from the Dharma, and obtained the points of the Dharma. With less convenience, I can obtain Zen, liberation, samadhi, and right feelings.
譬如轉輪聖王太子，雖未灌頂，已得王法，不勤方便，能得五欲功德。	For example, the sacred king prince of the wheel, although he has not given enlightenment, he has obtained the Dharma of the king. He is not diligent and convenient, and can obtain the merits of the five desires.
我亦如是。	The same is true for me.
為佛之子，不勤方便，得禪、解脫、三昧、正受，於一日中，世尊以神通力三至我所，三教授我，以大人處建立於我。」	As a child of the Buddha, he is not diligent and convenient to gain Zen, liberation, samādhi, and right feelings. In one day, the Blessed One uses his magical powers to reach my institution, teach me the three, and build upon me as an adult. "


尊者大目揵連說此經已，諸比丘聞其所說，歡喜奉行。	The Venerable Damu Qunlian said this sutra, and the monks heard it and followed it joyfully.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 503 (Five Three) Death SA 503 （五〇三）寂滅


SA 503 （五〇三）寂滅	SA 503 (Five Three) Death
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，尊者舍利弗、尊者大目揵連、尊者阿難在王舍城迦蘭陀竹園，於一房共住。	At that time, Venerable Sariputra, Venerable Damu Chulian, and Venerable Ananda lived in the same room in the Kalanto Bamboo Garden in the King's City.


時，尊者舍利弗於後夜時告尊者目揵連：	At that time, Venerable Sariputta told Venerable Muxunlian in the evening:
「奇哉！尊者目揵連！汝於今夜住寂滅正受。」	Wonderful! Your Majesty's eyes are rushing! You live in silence tonight and feel right.


尊者目揵連聞尊者舍利弗語尊者目揵連言：	Venerable Muxu Lianhe Venerable Sariputra Venerable Muxu:
「我都不聞汝喘息之聲。」	I don't even hear your breathing.


尊者目揵連言：	His Holiness Muxunlian said:
「此非寂滅正受，麁正受住耳。	"This is not dying and receiving, you are receiving ears.
尊者舍利弗！我於今夜與世尊共語。」	Venerable Sariputra! I will speak with the Lord tonight. "


尊者舍利弗言：	Sayings of the Venerable Relic:
「目揵連！世尊住舍衛國祇樹給孤獨園，去此極遠。	"Muzurian! The Blessed One's residence in the Kingdom of Shewei is only a tree to the lonely garden, and it is extremely far away.
云何共語？	What is the cloud?
汝今在竹園，云何共語？	Rujin is in Zhuyuan, so what do you think?
汝以神通力至世尊所？	Do you use supernatural power to reach the place of the Blessed One?
為是世尊神通力來至汝所？」	Is it the power of the Blessed One to come to you? "


尊者目揵連語尊者舍利弗：	Venerable Sariputta:
「我不以神通力詣世尊所，世尊不以神通力來至我所，然我於舍衛國王舍城中聞，世尊及我俱得天眼、天耳故。	"I do not use magical powers to command the Blessed One's place. The Blessed One does not use magical powers to reach my place. However, I heard in the city of the King of Sāvat that the Blessed One and I have the heavenly eyes and the heavenly ears.
我能問世尊：	I can ask the Lord:
『所謂慇懃精進。	"The so-called diligence.
云何名為慇懃精進？』	What is Yun's name for diligence? 』
世尊答我言：	The Lord answered me:
『目揵連！若此比丘晝則經行、若坐，以不障礙法自淨其心。	"Mudan! If this monk walks during the day, if he sits, he will purify his mind with the unobstructed method.
初夜若坐、經行，以不障礙法自淨其心。	In the first night, if you sit and practice, you can purify yourself without obstacles.
於中夜時，出房外洗足，還入房，右脇而臥，足足相累，係念明相，正念正知，作起思惟。	At midnight, wash your feet outside the room, return to the room, and lie on your right side, with your feet tired, mindfulness, mindfulness, mindfulness, and thinking.
於後夜時，徐覺徐起，若坐亦經行，以不障礙法自淨其心，目揵連！是名比丘慇懃精進。』	At the end of the night, Xu Juexu rises up, and if he sits and walks, he purifies his mind without obstacles, and his eyes are endless! It is a monk who is diligent and diligent. 』
」	!!br0ken!!

尊者舍利弗語尊者目揵連言：	Venerable Sariputta, Venerable Muxun:
「汝大目揵連真為大神通力、大功德力，安坐而坐，我亦大力，得與汝俱。	"Your big eyes, Chulian, are really great powers, great virtues, and sitting still, I am also strong, and I must be with you.
目揵連！譬如大山，有人持一小石，投之，大山色味悉同，我亦如是，得與尊者大力大德，同座而坐。	Muxunlian! For example, in a mountain, some people hold a small stone and cast it. The mountain has the same color and taste. The same is true for me. I have to sit on the same seat with the Venerable.
譬如世間鮮淨好物，人皆頂戴。	For example, the fresh and good things in the world are worn by everyone.
如是，尊者目揵連大德大力，諸梵行者皆應頂戴。	If this is the case, the Venerable Majesty's vision is strong, and all Brahma practitioners should wear it.
諸有得遇尊者目揵連交遊往來，恭敬供養者，大得善利，今亦得與尊者大目揵連交遊往來，亦得善利。」	Everyone has to meet the venerable to make contact with each other, respect the supporter, and reap great benefits. Today, you also have to interact with the venerable to gain good benefits. "


時，尊者大目揵連語尊者舍利弗：	At the time, Venerable Sariputra with Big Eyes
「我今得與大智大德尊者舍利弗同座而坐，如以小石投之大山，得同其色，我亦如是，得與尊者大智舍利弗同座而坐，為第二伴。」	Today, I have to sit with Sariputra the Great Wisdom and Great Virtue. Just like a mountain cast with a small stone, I have the same color. The same is true for me. I have to sit with the Great Wisdom Sariputra as my second companion.


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


雜阿含經卷第十八	Zaagama Sutra 18



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 504 (Five Four) All Love SA 504 （五〇四）愛盡


SA 504 （五〇四）愛盡	SA 504 (Five Four) All Love
雜阿含經卷第十九	Miscellaneous Agama Sutra 19
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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，尊者大目揵連在耆闍崛山。	At that time, the Venerable Damu Qiaolian was on the mountain of Qixi.


時，釋提桓因有上妙堂觀，於夜來詣尊者大目揵連所，稽首禮足，退坐一面。	At that time, Shi Tihuan had a view of the wonderful hall, and at night, he came to the Venerable Da Mu Chu Lian Suo, paid homage to his head, and sat back.
時，釋提桓因光明普照耆闍崛山，周匝大明。	At that time, Shi Tihuan was shining brightly on Qixi Jueshan and Zhou Zhadaming.
爾時，釋提桓因坐已，即說偈言：	At that time, Shi Tihuan, because he was sitting, said:


「能伏於慳垢，大德隨時施，	"Able to fall into the dust, great virtues can be done at any time,
是名施中賢，來世見殊勝。」	He is named Shi Zhongxian, and he will see great in the afterlife. "


時，大目揵連問帝釋言：	At that time, Damu Qunlian asked the emperor to explain:
「憍尸迦！云何為調伏慳垢，見於殊勝，而汝說言：	"Shanshijia! What is the meaning of the cloud? It is seen in the superior, and you say:


「『能調伏慳垢，大德隨時施，	""Able to calm down the dirt, the great virtue can be applied at any time,
是則施中賢，來世見殊勝。』	It is Shi Zhongxian, the afterlife will see the best. 』
？」	? "

時，天帝釋答言：	At that time, the Emperor of Heaven answered:
「尊者大目揵連！勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝四王天、勝三十三天，稽首敬禮故。	"Venerable Big Eyes Fight Lian! Victory over the Brahmin family name, the victory over the Shari family name, the victory over the elder family name, the victory over the four kings, and the victory over thirty-three days, the chief salutes it.
尊者大目揵連！我為勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝四王天、勝三十三天恭敬作禮，見斯果報，故說此偈。	Venerable Big Eyes! I respectfully salute Victory Brahman, Victory Shari, Victory Elder, Victory Four Kings, Victory Thirty-Three Days, and I say this verse after seeing the results.


「復次，尊者大目揵連！乃至日所周行，照於諸方，至千世界、千月千日、千須彌山王、千弗婆提舍、千欝多羅提舍、千瞿陀尼迦、千閻浮提、千四天王、千三十三天、炎摩天、兜率陀天、化樂天、他化自在天、千梵天，名為小千世界。	"Further times, the Lord’s big eyes are rushing! Even the days and weeks are shining on all directions, to the thousand worlds, the thousand moons and the sun, the Qiansumi mountain king, the thousand Buddhas, the thousand dharothes, the thousand Qu Tuo Nijia, Qian Yan Fu Ti, Qian Si Tian Wang, Qian Thirty Three Heavens, Yan Mo Tian, Tus Tuo Tian, Hua Le Tian, He Hua Zi Zai Tian, Qian Brahma, they are called Little Thousand Worlds.
此小千世界中無有堂觀與毘闍延堂觀等者，毘闍延有百一樓觀，觀有七重，重有七房，房有七天后，后各七侍女。	In this small world, there are no such things as temple view and Vijayan temple view. Vijayan has one hundred and one-floor views, with seven layers and seven rooms. The rooms are seven days later, and there are seven maids.
尊者大目揵連！於小千世界無有如是堂觀端嚴如毘闍延者，我見是調伏慳故，有此妙果，故說斯偈。」	Venerable Big Eyes! In the world of Xiaoqian, there is no such thing as a person who is as strict as Vijayan, I think it is a kind of temperament, and there is such a wonderful result, so I say Si 偈. "


大目揵連語帝釋言：	The Emperor of Da Mu Chulian Yu Explanation:
「善哉！善哉！憍尸迦！汝能見此勝妙果報，而說斯偈。」	Goodness! Goodness! Shushijia! If you can see the reward of this victory, you can say Siji.


時，天帝釋聞尊者大目揵連所說，歡喜隨喜，忽然不現。	At that time, the emperor Shi heard the words of Venerable Damu Qunlian, joy and joy, but suddenly did not appear.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 505 (Five Five) All Love SA 505 （五〇五）愛盡


SA 505 （五〇五）愛盡	SA 505 (Five Five) All Love
如是我聞：	If I smell:


一時，佛住王舍城。	For a while, the Buddha lived in Wangshe City.
時，尊者大目揵連在耆闍崛山中。	At that time, the Venerable's big eyes were connected in the Qixi Mountain.


爾時，尊者大目揵連獨一靜處禪思，作是念：	At that time, the Venerable Damu Qunlian only quietly meditated and thought:
「昔有時，釋提桓因於界隔山石窟中，問世尊愛盡解脫之義，世尊為說，聞已隨喜，似欲更有所問義，我今當往問其喜意。」	In the past, Shi Tihuan asked the Blessed One about the righteousness of liberating love because he was in the Jie Geshan Grottoes. The Blessed One said that he has rejoiced when he heard it, and I seem to want to ask more about his righteousness. I should now ask him about his joy.
作是念已，如力士屈申臂頃，於耆闍崛山沒，至三十三天，去一分陀利池不遠而住。	It's like thinking about it, just like the great warrior Qushen's arms, and he didn't live in Qitian Mountain. In the thirty-three days, I went to Yifen Tuoli Pond and lived not far away.


時，天帝釋與五百婇女遊戲浴池，有諸天女，音聲美妙。	At that time, Tiandi Shi and Five Hundred Suun girls play in the bath, there are heaven girls, and the sound is beautiful.
爾時，帝釋遙見尊者大目揵連，語諸天女言：	At that time, the emperor Shi Yao saw the Venerable’s big eyes and rushed in, saying:
「莫歌。	"Mo Ge.
莫歌。」	Mo Ge. "
時，諸天女即便默然，天帝釋即詣尊者大目犍連所，稽首禮足，退住一面。	At that time, even if the goddesses were silent, the emperor of the heavens said that the Venerable Damu Qianlian was placed at the head and feet, and stayed aside.


尊者大目揵連問帝釋言：	Venerable Damu Qunlianwen's explanation:
「汝先於界隔山中問世尊愛盡解脫義，聞已隨喜，汝意云何？	"You first asked the Blessed One in the mountains of the world that love is free and righteous, and you have rejoiced when you hear it. What do you mean?
為聞說隨喜？	Rejoice for hearing?
為更欲有所問，故隨喜耶？」	In order to have more questions, so please? "


天帝釋語尊者大目揵連：	The big eyes of the Venerable Tiandi Shiyu:
「我三十三天多著放逸樂，或憶先事，或時不憶。	"I spend more than thirty-three days with leisurely pleasures, or remember previous events, or sometimes never remember.
世尊今在王舍城迦蘭陀竹園，尊者欲知我先界隔山中所問事者，今可往問世尊，如世尊說，汝當受持。	The Blessed One is in the Kalanto Bamboo Garden in the King's City. If you want to know who I am asking about in the mountains across the frontier, you can ask the Blessed One. As the Blessed One said, you should be held.
然我此處有好堂觀，新成未久，可入觀看。」	Of course, I have a good view here, and I can watch it after a new year. "


時，尊者大目揵連默然受請，即與天帝釋共入堂觀。	At that time, the Venerable Damu Qunlian silently accepted the invitation, that is, he entered the temple together with the Emperor of Heaven.
彼諸天女遙見帝釋來，皆作天樂，或歌或舞。	When the heavenly women saw the emperor release from afar, they all made heavenly music, or singing or dancing.
諸天女輩著身瓔珞莊嚴之具，出妙音聲，合於五樂，如善作樂，音聲不異。	The female generation of the heavens wears a solemn tool and produces a wonderful sound, which is in harmony with the five music, like good music, the sound is the same.
諸天女輩既見尊者大目揵連，悉皆慚愧，入室藏隱。	Seeing the majesty’s big eyes, all the female generations were ashamed, and went into the room to hide.


時，天帝釋語尊者大目揵連：	At that time, the Venerable Tiandi Shiyu Damuxunlian:
「觀此堂觀地好平正，其壁、柱、梁、重閣、牕牖、羅網、簾障，悉皆嚴好。」	It's so straightforward to look at this place, and its walls, pillars, beams, heavy pavilions, bars, nets, and curtains are all fine.


尊者大目揵連語帝釋言：	Venerable Damu Chulian Yudi explained:
「憍尸迦！先修善法福德因緣，成此妙果。」	Stop the corpse! First cultivate the good deeds and merits to achieve this wonderful result.


如是，帝釋三自稱歎，問尊者大目揵連，尊者大目揵連亦再三答。	If so, Emperor Shisan professed to sigh, and asked the Venerable Damu Qunlian, and the Venerable Damu Qunlian answered repeatedly.


時，尊者大目揵連作是念：	At that time, the Venerable's big eyes and continual works were read:
「今此帝釋極自放逸，著界神住，歎此堂觀，我當令彼心生厭離。」	Today, the emperor is extremely self-confident, living in the realm of God, and sighing at this view, I should make him feel disgusted.
即入三昧，以神通力，以一足指撇其堂觀，悉令震動。	That is to enter the Samadhi, with supernatural power, with a single finger to cast aside its contemplation, so that it will shake.
時，尊者大目揵連即沒不現。	At that time, the Venerable's big eyes did not show up.


諸天女眾見此堂觀震掉動搖，顛沛恐怖，東西馳走，白帝釋言：	Seeing the horror and horror of this hall, the female congregation of all heavens sees this hall shaking and shaking things away, Baidi explained:
「此是憍尸迦大師，有此大功德力耶？」	This is Master Shushijia, with this great merit, yeah?


時，天帝釋語諸天女：	At that time, the emperor explained the words of the heavenly women:
「此非我師，是大師弟子大目揵連，梵行清淨，大德大力者。」	This is not my teacher. It is the master's disciple with big eyes, pure Sanskrit, and great virtue.


諸天女言：	The words of the goddess:
「善哉！憍尸迦！乃有如此梵行大德大力同學，大師德力當復如何？」	Goodness! Shushijia! There is such a powerful student of the Brahma, how about the master's virtue?





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 506 (Five Six) Emperor Shi SA 506 （五〇六）帝釋


SA 506 （五〇六）帝釋	SA 506 (Five Six) Emperor Shi
如是我聞：	If I smell:


一時，佛住三十三天驄色虛軟石上，去波梨耶多羅、拘毘陀羅香樹不遠夏安居，為母及三十三天說法。	For a while, the Buddha lived on the Congse Xuanruan Stone for thirty-three days, and went to Poriyedoro and Kuvithara not far from the fragrant tree to live in Xia An, as his mother and preached for thirty-three days.
爾時，尊者大目揵連在舍衛國祇樹給孤獨園安居。	At that time, the Venerable Damu Xunlian settled down in the lonely garden in Shewei Kingdom.


時，諸四眾詣尊者大目揵連所，稽首禮足，退坐一面，白尊者大目揵連：	At that time, the four Venerable Masters’ big eyes rushed together, and the heads saluted their feet, sitting back, and the White Master’s big eyes rushed:
「知世尊夏安居處不？」	Knowing the Lord, Xia'an, do you live?


尊者大目揵連答言：	The Venerable Damu replied:
「我聞世尊在三十三天驄色虛軟石上，去波梨耶多羅、拘毘陀羅香樹不遠夏安居，為母及三十三天說法。」	I heard that the Blessed One was on the Thirty-Three-Day Congse Void and Soft Stone, and went to Poriyedoro and Kuvithara not far from the Fragrant Tree to live in Xia An, and he was the mother and the Thirty-Three Days.


時，諸四眾聞尊者大目揵連所說，歡喜隨喜，各從座起，作禮而去。	At that time, the four people heard the words of the Venerable Damu Qunlian, rejoicing and rejoicing, each from the seat, and to go away.


時，諸四眾過三月安居已，復詣尊者大目揵連所，稽首禮足，退坐一面。	At that time, the four congregations had settled down for three months, and the Venerable's big eyes were restored, and the heads and feet were saluted and sat back.
時，尊者大目揵連為諸四眾種種說法，示、教、照、喜；	At that time, the Venerable's big eyes rushed into four kinds of sayings, showing, teaching, taking photos, and joy;
示、教、照、喜已，默然而住。	Show, teach, take photos, and joy, stay silently.


時，諸四眾從座而起，稽首作禮，白尊者大目揵連：	At that time, the four congregations came up from the seat, the chief inspector made a ceremony, and the white veteran had a big eye:
「尊者大目揵連！當知我等不見世尊已久，眾甚虛渴欲見世尊。	"Venerable Damu rushes! Knowing that I have been waiting for the Blessed One for a long time, and everyone is thirsty to see the Blessed One.
尊者大目揵連！若不憚勞者，願為我等往詣三十三天，普為我等問訊世尊：	Venerable big eyes rushing! If you don’t suffer, please wait thirty-three days for me, and ask the Lord for me:
『少病少惱，起居輕利，安樂住不？』	"Less sickness, less annoyance, light life, can you live in peace?" 』
又白世尊：	And White World Zun:
『閻浮提四眾願見世尊，而無神力昇三十三天禮敬世尊，三十三天自有神力來下人中，唯願世尊還閻浮提，以哀愍故。』	『Yan Futi The four people are willing to see the Blessed One, but they have no divine power to ascend for thirty-three days to respect the Blessed One. For thirty-three days, they have their own divine power to come to the people. Only hope that the Blessed One will return Yan Futi to mourn. 』
」時，尊者大目犍連默然而許。	At that time, the Venerable Big Eye Qianlian silently agreed.


時，諸四眾知尊者大目犍連默然許已，各從座起，作禮而去。	At that time, the four masters of the four wise masters, Damuqian, had even silently agreed, each from his seat, and went away.


爾時，尊者大目犍連知四眾去已，即入三昧，如其正受，如大力士屈伸臂頃，從舍衛國沒，於三十三天驄色虛軟石上，去波梨耶多羅、拘毘陀羅香樹不遠而現。	At that time, the Venerable’s Big Eye Qianlian knew that the four people had gone, that is, he entered the samādhi, as if he was receiving it, as if a strong man bends his arms, he disappeared from the kingdom of Shewei, on the thirty-three days, he went to Poli The scented trees of Yedura and Kuvatra are not far away.
爾時，世尊與三十三天眾無量眷屬圍繞說法。	At that time, the Blessed One and the Thirty-Three Heavens' immeasurable family members revolved around the statement.


時，尊者大目犍連遙見世尊，踊躍歡喜，作是念：	At that time, the Venerable’s big eyes, Qianlian saw the Blessed One, enthusiastically and joyously, thinking:
「今日世尊，諸天大眾圍繞說法，與閻浮提眾會不異。」	Today the Blessed One, the people of the heavens revolve around and speak, and it is no different from the Yanfuti Assembly.


爾時，世尊知尊者大目犍連心之所念，語尊者大目犍連言：	At that time, the Blessed One knew what the Blessed One's Big Eye Qianlian said in his heart, and the Blessed One said:
「大目犍連！非為自力，我欲為諸天說法，彼即來集，欲令其去，彼即還去，彼隨心來，隨心去也。」	Big Eye Gunlian! Not for self-reliance, I want to speak for the heavens, he will come and gather, if I want to make it go, he will go back, he will come and go as he pleases.


爾時，尊者大目犍連稽首佛足，退坐一面，白世尊言：	At that time, the Venerable Big Eye Qianlian inspected the head of the Buddha's feet, sitting back, and the White World Venerable said:
「種種諸天大眾雲集，彼天眾中，有曾從佛世尊聞所說法，得不壞淨，身壞命終，來生於此？」	All kinds of people from the heavens gather. Among the heavenly people, there are people who have heard from the Buddha that they are not bad, and their body is bad, and they will die here.


佛告尊者大目犍連：	The Buddha told Venerable Big Eye Qianlian:
「如是，如是。	"So, so.
此中種種諸天來雲集者，有從宿命聞法，得佛不壞淨，法、僧不壞淨，聖戒成就，身壞命終，來生於此。」	Among them, all the people who gather from the heavens will hear the Dharma from fate, get the Buddha is not bad, the Dharma and the monk are not bad, the holy precepts are fulfilled, the body is bad and the life ends, and they will be born here. "


時，天帝釋見世尊與尊者大目犍連歎說，諸天眾共語已，語尊者大目犍連：	At that time, the emperor said that when he saw the Blessed One and the Venerable Damu Qianlian sighed, the heavens and all the people have spoken together, and the Venerable Yushou Damu Qianlian:
「如是，如是。	"So, so.
尊者大目犍連！此中種種眾會皆是宿命，曾聞正法，得於佛不壞淨，法、僧不壞淨，聖戒成就，身壞命終，來生於此。」	Venerable Big Eye Qianlian! All the congregations here are destiny. I have heard of the Dhamma, obtained from the Buddha's imperfectness, the Dharma and the monk's imperfectness, the fulfillment of the holy precepts, the death of body and death, and the next life. "


時，有異比丘見世尊與尊者大目犍連及天帝釋語言善相述可已，語尊者大目犍連：	At that time, there were different bhikkhus who saw the Blessed One and the Venerable Big Eye Qianlian and the Emperor interprets the language of goodness, and the Venerable Language Big Eye Qianlian:
「如是，如是。	"So, so.
尊者大目犍連！是中種種諸天來會此者，皆是宿命曾聞正法，得於佛不壞淨，法、僧不壞淨，聖戒成就，身壞命終，而來生此。」	Venerable Big Eye Qianlian! Those who come from all kinds of heavens come to this place. They are all destined to have heard of the Dhamma, obtained from the Buddha's imperfectness, the Dharma and the Sangha are impure, the holy precepts are fulfilled, the body is bad and the life ends, and this is the next life. "


時，有一天子從座起，整衣服，偏袒右肩，合掌白佛：	At that time, one day I got up from my seat, dressed up, turned my right shoulder, and put his hands together.
「世尊！我亦成就於佛不壞淨，故來生此。」	Master! I have also achieved that the Buddha is not bad, so in the next life.


復有天子言：	The emperor said:
「我得法不壞淨。」	I am not bad when I obtain the Fa.


有言得僧不壞淨，有言聖戒成就，故來生此。	The monk who speaks is not bad, and the holy precepts are fulfilled, so this is the future life.
如是諸天無量千數，於世尊前各自記說得須陀洹法，悉於佛前即沒不現。	If there are countless thousands of heavens, each of them recorded the Sudhahuan Dharma in front of the Blessed One, and they did not appear before the Buddha.


時，尊者大目犍連知諸天眾去，不久從座起，整衣服，偏袒右肩，白佛言：	At that time, the Venerable Damu Qian went to know the heavens and all the people, and soon he got up from the seat, dressed up, leaning on his right shoulder, and the White Buddha said:
「世尊！閻浮提四眾稽首敬禮世尊足，問訊世尊：	"The Lord! Yan Futi, the four chief judges salute the Lord, and ask the Lord:
『少病少惱，起居輕利，安樂住不？』	"Less sickness, less trouble, light and profitable life, can you live peacefully? 』
四眾思慕，願見世尊。	The four are longing, and wish to see the Lord.
又白世尊：	And White World Zun:
『我等人間無有神力昇三十三天禮覲世尊，然彼諸天有大德力悉能來下至閻浮提，唯願世尊還閻浮提，愍四眾故。』	"I wait for no divine power in the world to rise up to the Blessed One for thirty-three days. However, the heavens have great virtue and power to come down to Yan Futi. I only hope that the Blessed One will return to Yan Futi and stun the four people. 』
」	!!br0ken!!

佛告目犍連：	The Buddha told Mu Qianlian:
「汝可還彼，語閻浮提人：	"You can give it back, say Yan Futi:
『却後七日，世尊當從三十三天還閻浮提僧迦舍城，於外門外優曇鉢樹下。』	"Seven days later, the Blessed One should return to Yanfuti Sanghashe City from the thirty-three days, under the excellent Tan Bo tree outside the outer gate. 』
」	!!br0ken!!

尊者大目揵連受世尊教，即入三昧。	Venerable Da Mu Qun was taught by the World Zun, that is, entering the Samadhi.
譬如力士屈伸臂頃，從三十三天沒，至閻浮提，告諸四眾：	For example, the Lishi flexed and stretched his arms, from the thirty-three days to Yan Futi, I told the four people:
「諸人當知，世尊却後七日，從三十三天還閻浮提僧迦舍城，於外門外優曇鉢樹下。」	Everyone should know that the Blessed One will return to Yanfuti Sanggashe City from the thirty-three days later, under the excellent Tan Bo tree outside the outer gate.


如期七日，世尊從三十三天下閻浮提僧迦舍城優曇鉢樹下，天龍鬼神，乃至梵天，悉從來下，即於此時，名此會名天下處。	On the 7th day as scheduled, the Blessed One will descend from the Thirty-Three Kingdoms Yanfuti Sangkashe City under the Utan Bo tree, the heavenly dragons, ghosts and gods, and even Brahma.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 508 (Five Eight) Cow Slaughter SA 508 （五〇八）屠牛兒


SA 508 （五〇八）屠牛兒	SA 508 (Five Eight) Cow Slaughter
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，尊者大目犍連與尊者勒叉那比丘共在耆闍崛山中。	At that time, the Venerable Damu Qianlian and the Venerable Leshana Bhikkhu were in the Qitian Mountain.


尊者勒叉那晨朝詣尊者大目犍連所，語尊者大目犍連：	Venerable Lecha Nachen, Venerable Big Eye Qianlian Suo, Venerable Speech Big Eye Qianlian:
「共出耆闍崛山，入王舍城乞食。」	Together, we went out of Qiliju Mountain and entered Wangshe City to beg for food.
時，尊者大目犍連默然而許，即共出耆闍崛山，入王舍城乞食。	At that time, the venerable Damuqian silently promised that he would go out of Qilijue Mountain and enter Wangshe City for food.
行至一處，尊者大目犍連心有所念，欣然微笑。	When he walked to one place, the Venerable's big eyes Qianlian had thoughts, and smiled happily.


尊者勒叉那見微笑已，即問尊者大目犍連言：	Seeing a smile, the Venerable Lezhana asked the Venerable Big Eye Qianlian and said:
「若佛及佛弟子欣然微笑，非無因緣，尊者今日何因何緣而發微笑？」	If the Buddha and his disciples smile happily, it is not without cause, why does the Venerable smile today because of what cause?


尊者大目犍連言：	Venerable Big Eye Qianlian said:
「所問非時，且入王舍城乞食，還於世尊前，當問是事，是應時問，當為汝說。」	If you ask at the wrong time, let me go to the royal residence and beg for food, and return it to the Blessed One. When you ask is a matter, you should ask at the time, and you should say it for you.


時，尊者大目揵連與尊者勒叉那入王舍城乞食而還，洗足，舉衣鉢，俱詣佛所，稽首佛足，退坐一面。	At that time, the Venerable Damu Chulian and Venerable Lechanah went into the royal residence city to beg for food and returned, washing their feet, lifting their mantles and bowls, all at the Buddha's place, and the head of the Buddha's feet, sitting back.
尊者勒叉那問尊者大目揵連：	Venerable Leshana asked Venerable Big Eyes:
「我今晨朝與汝共出耆闍崛山乞食，汝於一處欣然微笑，我即問汝微笑因緣，汝答我言所問非時，今復問汝何因何緣欣然微笑？」	This morning I went out with you to beg for food in Qidai Mountain. You smiled happily in one place. I asked you the reason for your smile, and you answered my question. Now I will ask you why you smiled happily?


尊者大目犍連語尊者勒叉那：	Venerable Venerable Big Eye Qianlianyu Venerable Leshana:
「我路中見一眾生，身如樓閣，啼哭號呼，憂悲苦痛，乘虛而行。	"I saw a sentient being on my way, like a pavilion, crying and crying, sorrowing and sorrowing, taking advantage of the void.
我見是已，作是思惟：	I see it right, I think it’s my thought:
『如是眾生受如此身，而有如是憂悲大苦。』	"If all beings suffer from such a body, and as if they are sad and miserable. 』
故發微笑。」	So he smiled slightly. "


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「善哉！善哉！我聲聞中，住實眼、實智、實義、實法，決定通達，見是眾生，我亦見此眾生，而不說者，恐人不信。	"Goodness! Goodness! In my words, I live with real eyes, real wisdom, real righteousness, and real law, and decide to be masterful. When I see that it is a sentient being, I also see this sentient being. If you don't talk about it, I fear people will not believe it.
所以者何？	So what?
如來所說，有不信者，是愚癡人長夜受苦。」	The Tathagata said that if there are unbelievers, they are foolish people who suffer long nights. "


佛告諸比丘：	Buddha told monks:
「過去世時，彼大身眾生在此王舍城，為屠牛兒，以屠牛因緣故，於百千歲墮地獄中，從地獄出，有屠牛餘罪，得如是身，常受如是憂悲惱苦。	"In the past lives, the big-body sentient beings were in this king's residence to slaughter cows. For the sake of slaughtering cows, they fell into hell at the age of hundreds of thousands and came out of hell. There was a crime of slaughtering cows. Sorrow and distress.
如是，諸比丘！如尊者大目犍連所見不異，汝等受持。」	If so, monks! As the Venerable Damu Qianlian sees it, you will hold it. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 509 (Five Nine) Cattle Slayer SA 509 （五〇九）屠牛者


SA 509 （五〇九）屠牛者	SA 509 (Five Nine) Cattle Slayer
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，尊者大目犍連與尊者勒叉那在耆闍崛山。	At that time, Venerable Damu Qianlian and Venerable Leshana were on the Qili Mountain.


尊者勒叉那於晨朝時詣尊者大目犍連所，語尊者大目犍連：	Venerable Leshana was in the morning dynasty, and the Venerable Big-Mu Qianlian was placed, and the Venerable Yu's Big-Mu Qianlian:
「共出耆闍崛山，入王舍城乞食。」	Together, we went out of Qiliju Mountain and entered Wangshe City to beg for food.
尊者大目犍連默然而許，即共出耆闍崛山，入王舍城乞食。	The Venerable Damuqian silently promised that he went out of Qitian Mountain and entered Wangshe City for food.


行至一處，尊者大目犍連心有所念，欣然微笑。	When he walked to one place, the Venerable's big eyes Qianlian had thoughts, and smiled happily.
尊者勒叉那見尊者大目犍連微笑，即問言：	Venerable Lezhana saw Venerable's big eyes smiling and asked:
「尊者！若佛及佛聲聞弟子欣然微笑，非無因緣，尊者今日何因何緣而發微笑？」	"Venerable! If the Buddha and his disciples smile happily, it is not without cause, why does the Venerable smile today?”


尊者大目犍連言：	Venerable Big Eyes Qianlian said:
「所問非時，且乞食，還於世尊前，當問是事，是應時問。」	"When you ask at a wrong time, you beg for food, and you are still in front of the Blessed One. When asking is a matter, you are asking in time.


尊者大目犍連與尊者勒叉那共入城乞食，食已還，洗足，舉衣鉢，俱詣佛所，稽首佛足，退坐一面。	Venerable Damu Qianlian and Venerable Leshana went to the city to beg for food. The food had been returned, the feet were washed, the mantle was raised, and the Buddha's retreat was gathered.
尊者勒叉那問尊者大目犍連：	Venerable Lecha Then asked the Venerable Big Eye Qianlian:
「我今晨朝與汝共入王舍城乞食，汝於一處欣然微笑，我即問汝何因緣笑，汝答我言所問非時，我今問汝何因何緣欣然微笑？」	This morning I joined you in the king's city to beg for food. You smiled cheerfully in one place. I asked you why you laughed. If you answered my question, I asked you why you smiled happily.


尊者大目犍連語尊者勒叉那：	Venerable Venerable Big Eye Qianlianyu Venerable Leshana:
「我於路中見一眾生，筋骨相連，舉身不淨，臭穢可厭，烏、鵄、鵰、鷲、野干、餓狗隨而擭食，或從脇肋探其內藏而取食之，極大苦痛，啼哭號呼。	"I saw a sentient being on the road, connected by bones and bones, unclean, filthy and unpleasant. Crow, lotus, eagle, eagle, wild dry, and hungry dog would eat or take it from their flanks. Eat it, great pain, crying.
我見是已，心即念言：	When I see it, my heart says:
『如是眾生得如是身，而受如是不饒益苦。』	"If it is, all living beings have the body, and receive it without benefiting or suffering. 』
」	!!br0ken!!

爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「善哉！比丘！我聲聞中住實眼、實智、實義、實法，決定通達，見如是眾生。	"Goodness! Bhikkhu! I live the real eyes, real wisdom, real righteousness, and real law in my voice, and decide to be masterful, and see that it is all beings.
我亦見是眾生，而不說者，恐不信故。	I also saw sentient beings, and not those who said it, I am afraid I would not believe it.
所以者何？	So what?
如來所說，有不信者，是愚癡人長夜當受不饒益苦。	According to the Tathagata, if there are unbelievers, it is a foolish person who should suffer without benefit.
諸比丘！是眾生者，過去世時，於此王舍城為屠牛弟子，緣屠牛罪故，已百千歲墮地獄中受無量苦，彼屠牛惡行餘罪緣故，今得此身，續受如是不饒益苦。	Bhikkhus! He is a living being. In the past life, Wangshe City was a disciple of cattle slaughter in this city. Because of the crime of cattle slaughter, he has fallen into hell for hundreds of years and suffered immeasurably. If it is not beneficial.
諸比丘！如大目揵連所見，真實不異，汝等受持。」	Bhikkhus! As you can see by Damu Qunlian, the truth is the same. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 510 (May 10) The Sheep Slayer SA 510 （五一〇）屠羊者


SA 510 （五一〇）屠羊者	SA 510 (May 10) The Sheep Slayer
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.
尊者大目犍連與尊者勒叉那在耆闍崛山中。	Venerable Damu Qianlian and Venerable Leshana are in the Qitianju Mountains.


尊者勒叉那於晨朝時詣尊者大目犍連所，語尊者大目犍連：	Venerable Leshana was in the morning dynasty, the Venerable’s big eye Qianliansuo, the Venerable Yu’s big eye Qianlian:
「共出耆闍崛山，入王舍城乞食。」	Together, we went out of Qilijue Mountain and entered Wangshe City to beg for food.
尊者大目犍連默然而許，即共出耆闍崛山，入王舍城乞食。	Venerable Damuqian silently promised that he would go out of Qiwei Mountain and enter Wangshe City for food.


行至一處，尊者大目犍連心有所念，欣然微笑。	When he walked to one place, the Venerable's big eyes Qianlian had thoughts in his heart and smiled happily.
尊者勒叉那見尊者大目犍連微笑，即問言：	Venerable Le Chana saw Venerable’s big eyes smiling and asked:
「尊者！若佛及佛聲聞弟子欣然微笑，非無因緣，尊者今日何因何緣而發微笑？」	"Venerable! If the Buddha and his disciples smile happily, it is not without cause, why does the Venerable smile today?”


尊者大目犍連言：	Venerable Big Eye Qianlian said:
「所問非時，且乞食，還於世尊前，當問是事，是應時問。」	When asking is not the time, and begging for food, it is still in front of the Blessed One. When asking is a matter, it is a time to ask.


尊者大目犍連與尊者勒叉那共入城乞食已，還洗足，舉衣鉢，俱詣佛所，稽首佛足，退坐一面。	Venerable Big Mu Qianlian and Venerable Le Cha Na had entered the city to beg for food, and they had washed their feet, raised their mantles and bowls.
尊者勒叉那問尊者大目犍連：	Venerable Leshana asked the Venerable Big Eye Qianlian:
「我今晨朝共入王舍城乞食，汝於一處欣然微笑，我即問汝微笑因緣，汝答我言所問非時，我今問汝何因何緣欣然微笑？」	I went to Wangshe City this morning to beg for food. You smiled happily in one place. I asked you why you smile. If you answer my question, I ask you why you smile happily?


尊者大目犍連語勒叉那：	The Venerable Big Eye Qianlian Yu Leshan:
「我於路中見一大身眾生，舉身無皮，純一肉段，乘空而行，烏、鵄、鵰、鷲、野干、餓狗隨而擭食，或從脇肋探其內藏而取食之，苦痛切迫，啼哭號呼。	"I saw a large body of beings on the road. They lifted their bodies without skins and were purely fleshy. They rode in the air. Crows, frogs, eagles, eagles, wild dogs, and hungry dogs ate their food, or explored them from their flanks. Hiding and taking food, weeping and crying.
我即思惟：	I think:
『如是眾生得如是身，乃受如是不饒益苦。』	『If all beings have the body, they will suffer without benefit and suffering. 』
」	!!br0ken!!

佛告諸比丘：	Buddha told monks:
「善哉！比丘！我聲聞中，住實眼、實智、實義、實法，決定通達，見是眾生，我亦見是眾生，而不說者，恐不信故。	"Goodness! Bhikkhu! In my words, I live real eyes, real wisdom, real righteousness, and real dharma, and decide to understand. I see that it is all living beings, and I also see that it is all living beings. If you don't talk about it, I'm afraid not to believe it.
所以者何？	So what?
如來所說，有不信者，是愚癡人長夜當受不饒益苦。	According to the Tathagata, if there are unbelievers, they are foolish people.
諸比丘！是眾生者，過去世時，於此王舍城為屠羊者，緣斯罪故，已百千歲墮地獄中受無量苦，今得此身，餘罪緣故，續受斯苦。	Bhikkhus! Those who are sentient beings, at the time of death, were a sheep slaughter here in Wangshecheng, because of his sins, he has fallen into hell for hundreds of years and suffered immeasurably, and now he has this body, but because of his sins, he will continue to suffer.
諸比丘！如大目犍連所見，真實無異，汝等受持。」	Bhikkhus! As seen by Damu Qianlian, true is no different, you wait for it. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 523 (five two three) SA 523 （五二三）賣色


SA 523 （五二三）賣色	SA 523 (five two three)
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.
時，尊者大目犍連、尊者勒叉那比丘晨朝共入波羅［木＊奈］城乞食，於路中，尊者大目犍連思惟顧念，欣然微笑。	At that time, the Venerable Big-eyed Qianlian and the Venerable Leshana Bhikkhu came to Polo [Mu*na] to beg for food. On the road, the Venerable Big-eyed Qianlian thought and smiled joyfully.


時，尊者勒叉那白尊者大目犍連言：	At that time, Venerable Leshana White’s big eyes Qianlian said:
「世尊及世尊弟子欣然微笑，必有因緣，何緣尊者今日欣然微笑？」	The Blessed One and the Blessed One's disciples smile happily, there must be a cause, why is the Blessed One smiling cheerfully today?


尊者大目犍連語尊者勒叉那：	Venerable Venerable Big Eye Qianlianyu Venerable Le Chana:
「此非時問，且乞食，還詣世尊前，當問此事。」	This is not time to ask, and begging for food, but also before the Blessed One, ask this matter.


時，俱入城乞食，還洗足，舉衣鉢，俱詣世尊，稽首禮足，退坐一面。	At that time, all went into the city to beg for food, but also washed their feet, raised their clothes and bowls, all of them, the Lord, bowed their heads and sat down.
時，尊者勒叉那問尊者大目犍連：	At that time, Venerable Leshana asked the Venerable Big Eye Qianlian:
「晨朝路中何因何緣欣然微笑？」	Why on the morning road to smile?


尊者大目犍連語尊者勒叉那：	Venerable Venerable Big Eye Qianlianyu Venerable Leshana:
「我於路中見一大身眾生，舉體膿壞，臭穢不淨，乘虛而行，烏、鵄、鵰、鷲、野干、餓狗隨逐擭食，啼哭號呼，我念眾生得如是身，受如是苦，一何痛哉！」	I saw a large body of sentient beings on the road, their bodies are bad, stinky, and filthy, riding on the emptiness, the crow, the frog, the eagle, the eagle, the wild dry, and the hungry dog screaming and crying, I think of the sentient beings. It hurts to be like the body and suffer like this!

佛告諸比丘：	Buddha told monks:
「我亦見此眾生，而不說者，恐不信故。	"I also see this sentient being. If you don't talk about it, I'm afraid you don't believe it.
所以者何？	So what?
如來所說，有不信者，是愚癡人長夜受苦。	Tathagata said that if there are unbelievers, it is foolish people who suffer long nights.
此眾生者，過去世時，於此波羅［木＊奈］城為女人賣色自活。	This living being, in this past life, in this city [Mu * Nai] sell sex for women.
時，有比丘於迦葉佛所出家，彼女人以不清淨心請彼比丘，比丘直心受請，不解其意，女人瞋恚，以不淨水灑比丘身，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	At that time, there was a monk who was a monk at the Buddha Kassapa. The woman invited him with an impure heart. The monk accepted the invitation straightforwardly, and did not understand her meaning. The woman was agitated and sprinkled the monk with impure water. Because of this sin, she had already suffered in hell. Boundless suffering, the remaining sins of hell, now have this body, continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 535 (Five Three Five) Unique SA 535 （五三五）獨一


SA 535 （五三五）獨一	SA 535 (Five Three Five) Unique
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，尊者阿那律住松林精舍。	At that time, Venerable Analud lived in the Pine Forest Abode.
時，尊者大目犍連住跋祇聚落失收摩羅山恐怖稠林禽獸之處。	At that time, the Venerable Big Eye Qiang stayed in Bazhi settlement and lost the place where the horrible dense forest beasts of Moruo Mountain were collected.


時，尊者阿那律獨一靜處，禪思思惟，作是念：	At that time, Venerable Analud was alone in quietness, meditating, thinking, and thinking:
「有一乘道，淨眾生，離憂、悲、惱、苦，得真如法，所謂四念處。	"There is a path to purify sentient beings, to be free from sorrow, sorrow, annoyance, and suffering, and to obtain the truth as the Dhamma, the so-called four mindful places.
何等為四？	What is four?
身身觀念處，受、心、法法觀念處。	Body and body concepts, feeling, mind, and Dharma concepts.
若於四念處遠離者，於賢聖法遠離；	If you stay away from the four thoughts, stay away from the sage of the sage;
於賢聖法遠離者，於聖道遠離；	Those who are far away from the Holy Dharma of Xian, stay away from the Holy Way;
聖道遠離者，於甘露法遠離；	Those who are far away from the holy way are far away from the nectar;
甘露法遠離者，則不能脫生、老、病、死、憂、悲、惱、苦。	Those who are far away from the nectar cannot escape from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering.
若於四念處信樂者，於聖法信樂；	If you believe in happiness in the four thoughts, believe in happiness in the holy law;
聖法信樂者，於聖道信樂；	Believers in the Holy Dharma, believe in the Holy Way;
聖道信樂者，於甘露法信樂；	Believers in the Holy Way, believe in the nectar;
甘露法信樂者，得脫生、老、病、死、憂、悲、惱、苦。」	The nectar method The believer is free from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering. "


爾時，尊者大目揵連知尊者阿那律心之所念，如力士屈伸臂頃，以神通力於跋祇聚落失收摩羅山恐怖稠林禽獸之處沒，至舍衛城松林精舍尊者阿那律前現，語阿那律言：	At that time, the Venerable’s big eyes rushed to know Venerable Anal’s thoughts, like a strong man bending and stretching his arms, using supernatural powers to settle down and collect the beasts of the horrible thick forest of Moluo Mountain, to the pine forest spirit in the city of Shewei The law of Ana of the Venerable Sahib appears before, and the law of Ana:
「汝獨一靜處，禪思思惟，作是念：	"You have only a quiet place, meditating and contemplating, doing and thinking:
『有一乘道，令眾生清淨，離生、老、病、死、憂、悲、惱、苦，得真如法，所謂四念處。	"There is a path to make all living beings pure, free from life, old age, sickness, death, sorrow, sorrow, annoyance, suffering, and attain the truth as the Dharma, the so-called four mindfulness.
何等為四？	What is four?
身身觀念處，受、心、法法觀念處。	The concept of body and body, the concept of feeling, mind, and Dharma.
若於四念處不樂者，於賢聖法不樂；	If you are unhappy in four thoughts, Yu Xian Sheng Dharma is unhappy;
聖法不樂者，於聖道不樂；	Those who are unhappy in the Holy Way are unhappy in the Holy Way;
不樂聖道者，於甘露法亦不樂；	Those who are unhappy in the holy way are also unhappy in the nectar;
不樂甘露法者，則不能脫生、老、病、死、憂、悲、惱、苦。	Those who are unhappy with the nectar cannot escape from birth, old age, sickness, death, sorrow, sadness, anxiety, and suffering.
若於四念處信樂者，樂賢聖法；	If you believe in joy in the four thoughts, you will be happy in the Holy Dharma;
樂賢聖法者，樂於聖道；	A virtuous and holy person, happy in the holy way;
樂聖道者，得甘露法；	The one who enjoys the saints gets the nectar method;
得甘露法者，得脫生、老、病、死、憂、悲、惱、苦。』	Those who obtain the nectar will be free from birth, old age, sickness, death, sorrow, sadness, worry, and suffering. 』
耶？」	Yay? "


尊者阿那律語尊者大目揵連言：	Venerable Ana Rhythm Venerable Damu Qunyan:
「如是，如是。	"So, so.
尊者！」	Lord! "

大目犍連語尊者阿那律言：	Venerable Analyut of Big Eye Qianlianyu Says:
「云何名為樂四念處？」	What is Yun's name is Le Si Nian Chu?


尊者大目犍連：	Venerable Big Eye Haran:
「若比丘身身觀念處，心緣身正念住調伏、止息、寂靜，一心增進。	"If the Bhikkhu's body and body concept is at the point of mind, mind-conditioning and body mindfulness will adjust, stop, and be silent, and focus on increasing.
如是，受、心、法念處，正念住調伏、止息、寂靜，一心增進，尊者大目犍連，是名比丘樂四念處。」	In this way, the place of receiving, mind, and dharma-satisfaction, mindfulness dwelling, tempering, cessation, silence, and increasing with one mind, the Venerable Big Eye Haran, is the place of bhikkhu music. "


時，尊者大目犍連即如其像三昧正受，從舍衛國松林精舍門，還至跋祇聚落失收摩羅山恐怖稠林禽獸之處。	At that time, the Venerable Big Eye Qianlian was like a Samadhi, from the gate of the pine forest of Saviour, to the place where he lost the horror dense forest of Moluo.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 537 (five thirty seven) pine forest SA 537 （五三七）松林


SA 537 （五三七）松林	SA 537 (five thirty seven) pine forest
雜阿含經卷第二十	Miscellaneous Agama Sutra 20
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	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，尊者大目犍連、尊者阿那律住舍衛國手成浴池側。	At that time, Venerable Big Eye Qianlian and Venerable Analud lived at the side of the bathing pool in the Kingdom of Shewei.


尊者舍利弗詣尊者阿那律所，共相問訊慰勞已，於一面坐。	Venerable Sariputta Venerable Ana Law Firm, who has been inquiring and comforting each other, sat on one side.
尊者舍利弗語尊者阿那律言：	Venerable Sariputra Says Venerable Ana Rhythm:
「奇哉！阿那律！有大德神力，於何功德修習多修習而能至此？」	Wonderful! Analyze! There is great virtue and supernatural power, so how can you do so by practicing more and more practice?


尊者阿那律語尊者舍利弗言：	Venerable Ana Rhythm Says Venerable Relic:
「於四念處修習多修習，成此大德神力。	"Practice more and more practice at the place of four thoughts to become this great virtue and supernatural power.
何等為四念處？	What is the Four Thoughts?
內身身觀念處，精勤方便，正念正知，調伏世間貪憂。	The concept of the inner body, diligence and convenience, mindfulness and righteousness, temper the greed and worry of the world.
如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處，精勤方便，正念正知，如是調伏世間貪憂。	Such as the external body, the inner and outer bodies, the inner feeling, the outer feeling, the inner and outer feelings, the inner heart, the outer heart, the inner and outer minds, the inner law, the outer law, the inner and outer law concepts, diligence and convenience, mindfulness and righteousness, such as tempering the world's greed and worry.
尊者舍利弗！是名四念處修習多修習，成此大德神力。	Lord Sariputta! It is the name of four thoughts, practice and more practice, to become this great virtue and supernatural power.


「尊者舍利弗！我於四念處善修習故，於小千世界少作方便，能遍觀察，如明目士夫於樓觀上，觀下平地種種之物，我少作方便，觀察小千世界亦復如是。	"Venerable Sariputra! I practice well in the four minds, so I don’t make it easy in the small world, and I can observe everywhere, such as the sight of a man with eyesight upstairs, watching all kinds of things on the ground, I seldom make it easy and observe The same is true for the Little Thousand World.
如是我於四念處修習多修習，成此大德神力。」	If I practice and practice more at the place of four thoughts, I will become this great virtue and supernatural power. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 538 (Five Thirty Eight) Pine Forest SA 538 （五三八）松林


SA 538 （五三八）松林	SA 538 (Five Thirty Eight) Pine Forest
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.
尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國。	Venerable Sariputra, Venerable Big Eye Qianlian, Venerable Ananda, Venerable Analud live in Saviour.


爾時，尊者大目犍連詣尊者阿那律所，共相問訊慰勞已，於一面坐。	At that time, the Venerable Damuhu and the Venerable Ana Law Firm had been inquiring and comforting each other, and sat on the same side.
時，尊者大目犍連問尊者阿那律：	At that time, Venerable Big Eye Qianlian asked Venerable Analyut:
「於何功德修習多修習，成此大德神力？」	"Which merit is practiced and practiced more to achieve this great virtue and supernatural power?"


尊者阿那律語尊者大目犍連：	Venerable Analyu Venerable Big Eye Qianlian:
「我於四念處修習多修習，成此大德神力。	"I practice and practice more at the Four Satiations, and become this great virtue and supernatural power.
何等為四？	What is four?
內身身觀繫心住，精勤方便，正念正知，除世間貪憂，外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，觀繫心住，精進方便，除世間貪憂，是名四念處修習多修習。	The concept of the inner body is tied to the mind, diligent and convenient, mindfulness and righteousness, in addition to world greed, outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner heart, outer heart, inner and outer mind, inner law, outer law, inner and outer Dharma, mind-holding, diligent and convenient, eliminating greed and worries in the world, is the name of four-mindfulness practice.
成此大德神力，於千須彌山以少方便悉能觀察，如明目士夫登高山頂，觀下千多羅樹林。	This great virtue and supernatural power can be easily observed in Qianxumi Mountain, such as the sight-seeing sergeant climbing the top of the mountain and viewing the thousand trees.
如是我於四念處修習多修習，成此大德神力，以少方便見千須彌山。	If I practice at the Four Satiations, I practice more and become this great virtue and supernatural power, so that I can see Mount Sensumi with less convenience.
如是，尊者大目犍連！我於四念處修習多修習，成此大德神力。」	If so, Venerable Big Eye Qianlian! I practice and practice more at the places of four thoughts to become this great virtue and supernatural power. "


時二正士共論議已，各從座起而去。	At that time, the two sages had discussed together, and they all left from their seats.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 539 (Five Thirty Nine) Pine Forest SA 539 （五三九）松林


SA 539 （五三九）松林	SA 539 (Five Thirty Nine) Pine Forest
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.
尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國手成浴池側。	Venerable Sariputra, Venerable Big Eye Qianlian, Venerable Ananda, Venerable Analud live on the side of the hand-made bath in the State of Saviour.


爾時，尊者阿難往尊者阿那律所，共相問訊慰勞已，於一面坐。	At that time, Venerable Ananda went to Venerable Ana's Law Firm, and sat on the same side for inquiries and comfort.
尊者阿難問尊者阿那律：	Venerable Ananda asked Venerable Analut:
「於何功德修習多修習，成就如是大德大力大神通？」	Which merit is practiced and practiced more to achieve such a great virtue and great supernatural power?


尊者阿那律語尊者阿難：	Venerable Ana Rhythm Venerable Ananda:
「我於四念處修習多修習，成此大德大力。	"I practice more at the Four Satiations, and become this great virtue vigorously.
何等為四？	What is four?
內身身觀念處繫心住，精勤方便，正念正知，除世間貪憂。	The mind is tied to the concept of the inner body, diligent and convenient, mindfulness and knowledge, eliminating greed and worry in the world.
如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處繫心住，精勤方便，除世間貪憂。	Such as the outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner heart, outer heart, inner and outer heart, inner law, outer law, inner and outer law concepts are tied to the mind, diligent and convenient, except for worldly greed and worry.
如是，尊者阿難！我於此四念處修習多修習，少方便，以淨天眼過天、人眼，見諸眾生，死時、生時，好色、惡色，上色、下色，善趣、惡趣，隨業受生，皆如實見。	If so, Venerable Ananda! I am here to practice more and more practice, less convenience in the four places of thoughts, to pass the sky and human eyes with the pure eye, see all beings, at death, life, lust, evil, coloring, coloring, good taste, evil taste, follow Karma is born, all see the truth.
此諸眾生身惡行，口、意惡行，誹謗賢聖，邪見因緣，身壞命終，生地獄中。	All these beings are evil in their bodies, their mouths and minds are evil, they slander the sages, see their causes and destinies wrongly, and they will end up in hell.
如是眾生，身善行，口，意善行，不謗賢聖，正見成就，以是因緣，身壞命終，得生天上。	If it is a sentient being, they will do good deeds, speak, and will do good, do not slander the wise and saints, and achieve right view, so that they will be born in heaven because of cause and condition, bad body and life.


「譬如明目士夫住四衢道，見諸人民若來、若去、若坐、若臥，我亦如是，於四念處修習多修習，成此大德大力神通，見諸眾生，死時、生時，善趣、惡趣。	"For example, a wise man lives in the Four Qudaos and sees that if the people come, go, sit, and lie down, so do I. I practice and practice more at the place of four thoughts, to achieve this great virtue and great power, see all beings, and die. Time and birth, good and evil.
如是眾生身惡行，口、意惡行，誹謗賢聖，邪見因緣，生地獄中。	If all beings do evil actions in their bodies, their mouths and minds, slander the wise and sages, see the cause and conditions wrongly, and live in hell.
如是眾生身善行，口、意善行，不謗賢聖，正見因緣，身壞命終，得生天上。	In this way, all living beings do good deeds, speak and mind, do not slander virtuous saints, see the cause and conditions, and end up badly and live in heaven.
如是，尊者阿難！我於四念處修習多修習，成此大德大力神通。」	If so, Venerable Ananda! I practice and practice more at the places of four thoughts to achieve this great virtue. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 540 (Five 40) SA 540 （五四〇）所患


SA 540 （五四〇）所患	SA 540 (Five 40)
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，尊者阿那律在舍衛國松林精舍，身遭病苦。	At that time, Venerable Analud suffered from illness in the pine forest of Saviour.


時，有眾多比丘詣尊者阿那律所，問訊慰勞已，於一面住，語尊者阿那律言：	At that time, there were many bhikkhus at the law firm of Ana, who had been inquiring and comforting, and stayed at one side, and the saying of Ana, the law of words:
「尊者阿那律！所患增損可安忍不？	"Venerable Analyut! Can you bear the increase and loss?
病勢漸損不轉增耶？」	Is the disease gradually deteriorating but not increasing? "


尊者阿那律言：	Sayings of Venerable Ana:
「我病不安，難可安忍，身諸苦痛，轉增無損。」	I am sick and uneasy, and I can endure all the pains in my body without any damage.
即說三種譬，如上叉摩經說。	In other words, there are three kinds of examples, as in the Sutra.


「然我身已遭此苦痛，且當安忍，正念正知。」	Of course I have suffered this pain in my body, and I must bear it, mindfulness and knowledge.


諸比丘問尊者阿那律：	The monks asked the Venerable Analud:
「心住何所，而能安忍如是大苦，正念正知？」	Where does the heart live, and being able to endure such great suffering, mindfulness and knowledge?


尊者阿那律語諸比丘言：	The Bhikkhus of Venerable Ana Rhythm:
「住四念處，我於所起身諸苦痛能自安忍，正念正知。	"When I live in a place of four thoughts, I can endure all the pains where I stand up, and have righteous thoughts and awareness.
何等為四念處？	What is the place of four thoughts?
謂內身身觀念處，乃至受、心、法觀念處，是名住於四念處，身諸苦痛能自安忍，正念正知。」	It is said that the concept of the inner body, and even the concept of feeling, mind, and Dharma, is to live in the four thoughts, the pains of the body can be tolerated, righteous thoughts and right knowledge. "


時，諸正士共論議已，歡喜隨喜，各從座起而去。	At that time, all the righteous scholars discussed together, rejoicing and rejoicing, and each left from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 542 (Five Four Two) SA 542 （五四二）盡諸漏


SA 542 （五四二）盡諸漏	SA 542 (Five Four Two)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時，尊者阿那律在舍衛國松林精舍。	At that time, Venerable Analud was in the Pine Forest Abode of Saviour.


時，有眾多比丘詣尊者阿那律所，共相問訊慰勞已，於一面坐，問尊者阿那律：	At that time, there were many bhikkhus who asked the Venerable Ana Law to inquire about the consolation. They sat on one side and asked the Venerable Ana Law:
「若比丘在於學地，上求安隱涅槃住，聖弟子云何修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：	"If the monk is to learn, go up to seek peace and nirvana, the holy disciple Yunhe practice and practice more, and there is no leakage of the Dhamma and the law, no leakage of the mind, liberation, wisdom, liberation, the present method knows to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
？」	? "

尊者阿那律語諸比丘言：	Venerable Ana, the Bhikkhus of the Rhythm:
「若比丘在於學地，上求安隱涅槃心住，聖弟子云何修習多修習？	"If the monk is studying, go up and pray for peace and conceal Nirvana, holy disciple, how to practice more?
於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：	In this way, the law and the law have all the omissions, and there is no leakage of the mind and wisdom, and the present law knows to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
者？	By?
當住四念處。	Stay in four places of thoughts.
何等為四？	What is four?
謂內身身觀念處，乃至法法觀念處。	It is the concept of the inner body, and even the concept of Dharma.
如是四念處修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：	If it is the practice of four mindfulness places, practice more, so that all the leaks of the law and law will be exhausted, and there will be no leakage of mind and wisdom, and the present law will testify by self-knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」	!!br0ken!!

時，諸比丘共聞尊者阿那律所說，歡喜隨喜，各從座起而去。	At that time, all monks heard the words of Venerable Analud, rejoicing and rejoicing, and each went away from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 546 (five forty six) shower stick SA 546 （五四六）澡灌杖


SA 546 （五四六）澡灌杖	SA 546 (five forty six) shower stick
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，尊者摩訶迦旃延在跋蘭那聚落烏泥池側。	At that time, the Venerable Mahakajanyan was on the side of the Wunichi in Balana settlement.


時，有執澡灌杖梵志詣摩訶迦旃延所，共相問訊慰勞已，於一面坐，問摩訶迦旃延言：	At that time, there was the Mahāgājajanyan who held a bath and filled the staff at the Mahāgājātāṭṭṭhāna, who asked for comfort and comfort, sat on the same side, and asked Mahāgājayan’s words:
「何因何緣王、王共諍，婆羅門居士、婆羅門居士共諍？」	Why is it that the king and the king are both criticized, and the Brahmin and Brahmin are both criticized?


摩訶迦旃延答梵志言：	Mahakayayan answered the Brahma's words:
「貪欲繫著因緣故，王、王共諍，婆羅門居士、婆羅門居士共諍。」	Greedness is due to reasons. The king and the king are both criticized, and the Brahmin and Brahmin laymen are both criticized.


梵志復問：	Fanzhi asked again:
「何因何緣出家、出家而復共諍？」	Why did you become a monk and become a monk?


摩訶迦旃延答言：	Mahakayajan replied:
「以見欲繫著故，出家、出家而復共諍。」	"The reason is tied to the desire to see, and the renunciation, the renunciation, and then the common criticism."


梵志復問：	Fanzhi Repeated question:
「摩訶迦旃延！頗有能離貪欲繫著及離此見欲繫著不？」	Maha Kajanyan! Is it possible to be tied to greed and desire to see?


尊者摩訶迦旃延答言：	Venerable Maha Kajanyan replied:
「梵志！有，我大師如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊能離此貪欲繫著及見欲繫著。」	Brahma! Yes, my master Tathagata, Ying, etc. Enlightenment, Visible Footsteps, Good Death, World Interpretation, Supreme Master, Regulating Husband, Heavenly Master, Buddha World Zun can leave this greed and desire system Now.


梵志復問：	Fanzhi asked again:
「佛世尊今在何所？」	Buddha, where is it now?


答言：	Answer:
「佛世尊今在婆羅耆人中，拘薩羅國舍衛城祇樹給孤獨園。」	The Lord Buddha is among the Borneo people, and the Kusala Kingdom is only a tree for the solitary garden.


爾時，梵志從座起，整衣服，偏袒右肩，右膝著地，向佛所住處合掌讚歎。	At that time, Fanzhi stood up from the seat, dressed up, leaned on his right shoulder and landed on his right knee, admiring the place where the Buddha lived.


「南無南無佛世尊、如來、應供、等正覺，能離欲貪諸繫著，悉能遠離貪欲縛及諸見欲，淨根本。」	Nan Wu Nan Wu Buddha, the Buddha, the Tathagata, the offerings, and other enlightenment, can be free from the attachments of desire and greed, and can be free from the bondage of greed and desires, pure and fundamental.


時，持澡灌杖梵志聞尊者摩訶迦旃延所說，歡喜隨喜，從座起去。	At that time, Venerable Maha Kajanyan from Brahma Zhiwen with a bath and a stick said, "Rejoice, rejoice, get up from the seat."




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 547 (five forty-seven) stick SA 547 （五四七）執杖


SA 547 （五四七）執杖	SA 547 (five forty-seven) stick
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.
尊者摩訶迦旃延在婆羅那烏泥池側，與眾多比丘集於食堂，為持衣事。	The Venerable Maha Kajanyan was on the side of the Uni Pond in Borana and gathered in the dining hall with many bhikkhus to hold clothes.


時，有執杖梵志年耆根熟，詣食堂所，於一面柱杖而住。	At that time, there was a scepter who was familiar with the roots of Fanzhi Nian, and lived in a post in the dining hall.
須臾默然已，語諸比丘：	After a moment of silence, the monks said:
「諸長老！汝等何故見老宿士不共語問訊，恭敬命坐？」	Elders! Why do you see the old elders do not talk to inquiries and sit down respectfully?


時，尊者摩訶迦旃延亦在眾中坐。	At that time, the Venerable Maha Kajanyan also sat in the crowd.
時，尊者摩訶迦旃延語梵志言：	At that time, the Venerable Mahājajanyan Sanskrit words:
「我法有宿老來，皆共語問訊，恭敬禮拜，命之令坐。」	We have the old elders in our law, and they all talk together for inquiries, respectfully worship, and order to sit.


梵志言：	Fan Zhiyan:
「我見此眾中無有老於我者，不恭敬禮拜、命坐，汝云何言：	"I see that there is no one in this crowd who is older than me, who does not respectfully worship or sit down. What do you say:
『我法見有宿老，恭敬禮拜，命其令坐。』	"I see that there is an old man, respectfully worship, and order him to sit. 』
？」	? "

摩訶迦旃延言：	Mahakaya Yanyan said:
「梵志！若有耆年八十、九十，髮白齒落，成就年少法者，此非宿士；	"Vanzhi! If there is an old age in the eighties or nineties, those who have white teeth and have achieved the young Dharma, this is not a pensioner;
雖復年少年二十五，色白髮黑，盛壯美滿，而彼成就耆年法者，為宿士數。」	Although he was twenty-five years old, his color was white and black, and he was magnificent and beautiful, and he was the number of scholars who achieved the old age. "


梵志問言：	Questions from Fanzhi:
「云何名為八十、九十，髮白齒落，而復成就年少之法，年二十五，膚白髮黑，盛壯美色，為宿士數？」	What is the name of a cloud of eighty or ninety, with white teeth falling, and the method of regaining youth, twenty-five years old, with white and black skin, magnificent beauty, and number of scholars?


尊者摩訶迦旃延語梵志言：	Venerable Maha Kajanyan Sanskrit words:
「有五欲功德。	"There are five virtues.
謂眼識色愛、樂、念，耳識聲、鼻識香、舌識味、身識觸愛、樂、念。	It means that the eyes recognize color love, happiness, and thought, the ear recognizes the sound, the nose recognizes the fragrance, the tongue recognizes the taste, and the body recognizes the touch of love, pleasure, and mind.
於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁。	Here, the merits of the five desires are not free from greed, desire, love, thoughts, and turbidity.
梵志！若如是者，雖復八十、九十，髮白齒落，是名成就年少之法。	Fanzhi! If this is the case, even though it will be eighty or ninety, with white teeth falling, it is a way of achieving youth.
雖年二十五，膚白髮黑，盛壯美色，於五欲功德離貪、離欲、離愛、離念、離濁，若如是者，雖復年少年二十五，膚白髮黑，盛壯美色，成就老人法，為宿士數。」	Although he is twenty-five years old, his skin is white and black, and his beauty is magnificent, and he is free from greed, desire, love, thoughts, and turbidity in the five desires. If so, he is twenty-five years old and has white hair. Black, magnificent and beautiful, accomplishing the law of the elderly, and serving as the number of scholars. "


爾時，梵志語尊者摩訶迦旃延：	At that time, the Sanskrit Venerable Maha Kajanyan:
「如尊者所說義，我自省察，雖老則少，汝等雖少，成耆年法，世間多事，令便請還。」	As the venerable said, I examine myself, although you are old, you are young. Although you are young, you will become the law of old age. There are many things in the world, so please pay back the order.


尊者摩訶迦旃延言：	Venerable Maha Kajanyan said:
「梵志！汝自知時。」	Vanzhi! When you know yourself.


爾時，梵志聞尊者摩訶迦旃延所說，歡喜隨喜，還其本處。	At that time, the Venerable Maha Kajanyan of the Brahma Zhi heard that, rejoice, rejoice, and return it to its original place.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 548 (five forty-eight) Mothura SA 548 （五四八）摩偷羅


SA 548 （五四八）摩偷羅	SA 548 (five forty-eight) Mothura
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.
尊者摩訶迦旃延在稠林中住。	The Venerable Mahakajanyan lived in the thick forest.


時，摩偷羅國王是西方王子，詣尊者摩訶迦旃延所，禮摩訶迦旃延足，退坐一面，問尊者摩訶迦旃延：	At that time, King Mahatura was a western prince, and the Venerable Mahaka Janyansuo, worshiped Mahaka Janyan, and sat back and asked the Venerable Mahaka Janyan:
「婆羅門自言：	"The Brahman said to himself:
『我第一，他人卑劣，我白，餘人黑，婆羅門清淨，非非婆羅門；	"I am first, others are despicable, I am white, the rest is black, the Brahmin is pure, not a non-Brahmin;
是婆羅門子從口生，婆羅門所化，是婆羅門所有。』	It is that the Brahman was born from the mouth, transformed by the Brahman, and is owned by the Brahman. 』
尊者摩訶迦旃延！此義云何？」	Venerable Mahakajanyan! What is this righteous cloud? "


尊者摩訶迦旃延語摩偷羅王言：	Venerable Mahaka Says the King Mahathir in Janyan language:
「大王！此是世間言說耳。	"My lord! This is what the world says.
世間言說言：	The world speaks:
『婆羅門第一，餘人卑劣，婆羅門白，餘人黑，婆羅門清淨，非非婆羅門。	"Brahmins are the first, the rest are despicable, the brahmins are white, the rest are black, the brahmins are pure, not non-Brahmins.
婆羅門從婆羅門生，生從口生，婆羅門所化，是婆羅門所有。』	Brahmins are born from Brahmins, born from mouths, and transformed into Brahmins, are owned by Brahmins. 』
大王當知，業真實者，是依業者。」	The king should know that those who have real karma are those who depend on it. "


王語尊者摩訶迦旃延：	Venerable Wang Yu Maha Kajanyan:
「此則略說，我所不解，願重分別。」	This is a brief talk, I don't understand, I would like to make a difference.


尊者摩訶迦旃延言：	Venerable Maha Kajanyan said:
「今當問汝，隨問答我。」	Ask you today, and follow along with me.
即問言：	That is to say:
「大王！汝為婆羅門王，於自國土，諸婆羅門、剎利、居士、長者，此四種人悉皆召來，以財以力使其侍衛，先起後臥，及諸使令，悉如意不？」	Great King! You are the King of Brahmins. In your own country, all four kinds of people, including Brahmins, Shari, lay persons, and elders, are summoned to guard them with money and strength. They rise first and then lie down. Do not?


答言：	Answer:
「如意。」	Ru Yi.


復問：	Repeat question:
「大王！剎利為王、居士為王、長者為王，於自國土所有四姓悉皆召來，以財以力令其侍衛，先起後臥，及諸使令，皆如意不？」	Great King! Shari is the king, the layman is the king, and the elder is the king. All four surnames from the land are summoned to guard him with money and strength. First rise and then lie down, and all the envoys are all satisfied?


答言：	Answer:
「如意。」	Wishful.


復問：	Repeat question:
「大王！如是四姓悉皆平等，有何差別？	"Great King! If the four surnames are all equal, what's the difference?
當知，大王！四種姓者，皆悉平等，無有勝如差別之異。」	Don't worry, King! The four surnames are all equal, and no difference is as good as difference. "


摩偷羅王白尊者摩訶迦旃延：	King Mahatura Maha Kajanyan the White Venerable:
「實爾，尊者！四姓皆等，無有種種勝如差別。」	Shire, sir! The four surnames are all equal, and there is no such thing as a difference.


「是故，大王！當知四姓，世間言說為差別耳，乃至依業，真實無差別也。	"That's why, King! Know the four surnames, the world speaks for different ears, and even by karma, there is no difference in truth.
復次，大王！此國土中有婆羅門，有偷盜者，當如之何？」	Repeat, King! There are Brahmins and thieves in this country. What should we do? "


王白尊者摩訶迦旃延：	Venerable Wang Bai Maha Kajanyan:
「婆羅門中有偷盜者，或鞭、或縛，或驅出國，或罰其金，或截手足耳鼻，罪重則殺，及其盜者。	"There are thieves among the Brahmins, who either whip, bind, drive them out of the country, or fine them, or amputate their hands, feet, ears and nose, and kill them for serious crimes, and the thief.
然婆羅門，則名為賊。」	However, Brahman is called a thief. "


復問：	Repeat question:
「大王！若剎利、居士、長者中有偷盜者，當復如何？」	Majesty! If there are thieves among Shari, the laymen, and the elders, what will happen?


王白尊者摩訶迦旃延：	King White Venerable Maha Kajanyan:
「亦鞭、亦縛，亦驅出國，亦罰其金，亦復斷截手足耳鼻，罪重則殺。」	They also whip and bind, they are also driven abroad, and they are fined, and their hands, feet, ears and nose are also amputated, and the crime is serious.


「如是，大王！豈非四姓悉平等耶？	"If so, King! Isn't it because the four surnames are Xiping?
為有種種差別異不？」	Are there all kinds of differences? "


王白尊者摩訶迦旃延：	Venerable Wang Bai Maha Kajanyan:
「如是義者，實無種種勝如差別。」	If it is a righteous person, there is really no win as a difference.


尊者摩訶迦旃延復語王言：	Venerable Maha Kajan Yan Fuyu Wang Yan:
「當知，大王！四種姓者，世間言說言：	"Knowledge, King! Four surnames, the world speaks:
『婆羅門第一，餘悉卑劣，婆羅門白，餘人悉黑，婆羅門清淨，非非婆羅門。』	"Brahmins are the first, Yu is despicable, Brahmins are white, and the rest are black, Brahmins are pure, not non-Brahmins. 』
當依業真實、業依耶？」	When Yiye is true, Yiye? "


復問：	Repeat question:
「大王！婆羅門殺生、偷盜、邪婬、妄言、惡口、兩舌、綺語、貪、恚、邪見，作十不善業跡已，為生惡趣耶？	"Majesty! Brahmin killing, stealing, licentious, slanderous, wicked speech, double tongue, provocative, greedy, transgressive, wicked view, doing ten unwholesome deeds, to live evil?
善趣耶？	Good fun?
於阿羅呵所為何所聞？」	Why did you hear about it? "


王白尊者摩訶迦旃延：	Venerable Wang Bai Maha Kajanyan:
「婆羅門作十不善業跡，當墮惡趣，阿羅呵所，作如是聞。	"Brahmins do ten unwholesome deeds, you should fall into the evil interest, Aloha, do so.
剎利、居士、長者亦如是說。」	The same goes for Shari, the layman, and the elderly. "


復問：	Reply:
「大王！若婆羅門行十善業跡，離殺生，乃至正見，當生何所？	"Majesty! If a Brahmin does ten good deeds, away from killing, and even right view, where will he live?
為善趣耶？	Fun for good?
為惡趣耶？	It's a bad fun, yeah?
於阿羅呵所，為何所聞？」	Why did you hear about it in Aloha? "


王白尊者摩訶迦旃延：	Venerable Wang Bai Maha Kayayan:
「若婆羅門行十善業跡者，當生善趣，阿羅呵所，作如是、聞如是，剎利、居士、長者亦如是說。」	If a Brahmin does ten good deeds, he should be born with good interests, and Aloha will do and hear the same, and the same goes for Shari, the layman, and the elderly.


復問：	Repeat question:
「云何？	"Yun He?
大王！如是四姓，為平等不？	King! If the four surnames are equal, are they equal?
為有種種勝如差別？」	For there are various wins such as differences? "


王白尊者摩訶迦旃延：	Venerable Wang Bai Maha Kajanyan:
「如是義者，則為平等，無有種種勝如差別。」	If it is the righteous, it is equal. There are no wins such as differences.


「是故，大王當知，四姓悉平等耳，無有種種勝如差別。	"That's why, the king should know that the four surnames are equal, and there are no differences like differences.
世間言說故有：	The words of the world therefore have:
『婆羅門第一，婆羅門白，餘者悉黑，婆羅門清淨，非非婆羅門；	"The Brahman is the first, the Brahman is white, the rest is black, the Brahman is pure, not non-Brahmin;
婆羅門生，生從口生，婆羅門作，婆羅門化，婆羅門所有。』	Born by a Brahman, born from the mouth, made by a Brahman, made by a Brahman, and owned by a Brahman. 』
當知業真實、業依。」	When knowing the industry is true and dependent. "


王白尊者摩訶迦旃延：	Venerable Wang Bai Maha Kajanyan:
「實如所說，皆是世間言說，故有：	"As it is said, they are all spoken in the world, so:
『婆羅門勝，餘者卑劣，婆羅門白，餘者悉黑，婆羅門清淨，非非婆羅門；	"Brahman wins, the rest is despicable, the brahman is white, the rest is black, the brahmin is pure, not non-Brahmin;
婆羅門生，生從口生，婆羅門化，婆羅門所有。』	Brahmins are born, born from the mouth, Brahmanized, and owned by Brahmins. 』
皆是業真實、依於業。」	All karma is true and dependent on karma. "


爾時，摩偷羅王聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。	At that time, King Mothula heard the words of Venerable Maha Kajanyan, rejoicing and going away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 549 (Five forty-nine) Kali SA 549 （五四九）迦梨


SA 549 （五四九）迦梨	SA 549 (Five forty-nine) Kali
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，尊者摩訶迦旃延住阿槃提國拘羅羅咤精舍。	At that time, the Venerable Maha Kajan stayed in Apan Tikoluoluozha Abode.
尊者摩訶迦旃延晨朝著衣持鉢，入拘羅羅咤精舍，次第乞食，至迦梨迦優婆夷舍。	The Venerable Mahakatan Yanchen, dressed in clothes and bowls, entered the Abode of Custody of Luoluozhao, begging for food for the second time, and went to Kalijiayou Poyishe.


時，優婆夷見尊者摩訶迦旃延，即敷床坐，請令就坐，前禮尊者摩訶迦旃延足，退住一面，白尊者摩訶迦旃延：	At that time, Upayi saw the Venerable Maha Kajanyan, she was sitting on the bed, and then asked to sit down, before the Venerable Maha Kajanyan extended his foot, and stayed aside, the White Venerable Maha Kajanyan:
「如世尊所說，答僧耆多童女所問，如世尊說僧耆多童女所問偈：	"As the Blessed One said, answer the questions asked by the virgins of the Sangqi, as the Blessed One said that the virgins asked:


「實義存於心，寂滅而不亂，	"The real meaning is in the heart, dying without chaos,
降伏諸勇猛，可愛端正色。	Subdue all bravery, lovely and straightforward.

一心獨靜思，服食妙禪樂，	Concentrate on meditation, consume wonderful Zen music,
是則為遠離。	If yes, stay away.
世間之伴黨，	Friends of the World Party,
世間諸伴黨，無習近我者。	The companions of the world, those who have no Xi approach me.


「尊者摩訶迦旃延！世尊此偈，其義云何？」	Venerable Mahakajanyan! What is the meaning of this verse, the Lord?


尊者摩訶迦旃延語優婆夷言：	The Venerable Maha Kajanyan Uvayi said:
「姊妹！有一沙門婆羅門言：	"Sister! There is a Shaman Brahmin saying:
『地一切入處正受，此則無上，為求此果。』	"Everything in the earth is receiving, and this is supreme, for this result. 』
姊妹！若沙門婆羅門於地一切入處正受，清淨鮮白者，則見其本，見患、見滅、見滅道跡；	sisters! If the Salmon Brahman is receiving everything from the place of the earth, and is pure and white, he will see its roots, see trouble, see extinction, and see the path;
以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂。	Seeing the original, seeing the trouble, seeing the destruction, seeing the path of the path, therefore, the truth and righteousness can be in the heart, and the silence will not be chaotic.
姉妹！如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處為無上者，為求此果。	sisters! Such as all the entrances of water, all entrances of fire, all entrances of wind, all entrances of blue, all entrances of yellow, all entrances of red, all entrances of white, all entrances of emptiness, and all entrances of consciousness as supreme, To seek this result.


「姊妹！若有沙門婆羅門，乃至於識處一切入處正受，清淨鮮白者，見本、見患、見滅、見滅道跡；	"Sister! If there is a Shaman or a Brahman, even the one who knows everything is right and received, pure and white, see the original, see the trouble, see the end, see the path;
以見本、見患、見滅、見滅道跡故，是則實義存於心，寂滅而不亂，善見、善入。	Seeing the original, seeing the trouble, seeing the destruction, seeing the path of the cause, is the real meaning in the heart, silence but not chaos, kind views, kindness.
是故世尊答僧耆多童女所問偈：	It’s the old Buddha’s answer to the verses asked by many virgins:


「實義存於心，寂滅而不亂，	"The real meaning is in the heart, dying without chaos,
降伏諸勇猛，可愛端正色。	Subdue all bravery, lovely and straightforward.

一心獨靜思，服食妙禪樂，	Concentrate on meditation, consume wonderful Zen music,
是則為遠離，世間之伴黨，	To be far away, the companion of the world,
世間諸伴黨，無習近我者。	The companions of the world, those who have no Xi approach me.


「如是，姊妹！我解世尊以如是義故，說如是偈。」	If so, sister! I explained that the Blessed One is so righteous, saying that it is like this.


優婆夷言：	Upa Yi said:
「善哉！尊者說真實義，唯願尊者受我請食。」	Goodness! The Lord speaks truth and righteousness, and I only wish the Lord to be treated by me.


時，尊者摩訶迦旃延默然受請。	At that time, the Venerable Mahakajanyan was invited silently.


時，迦梨迦優婆夷知尊者摩訶迦旃延受請已，即辦種種淨美飲食，恭敬尊重，自手奉食。	At that time, the Venerable Maha Kajanyan of Kali Kayupa Yizhi had been invited to do all kinds of pure and beautiful food, respect and respect, and serve himself.


時，優婆夷知尊者摩訶迦旃延食已，洗鉢、澡嗽訖，敷一卑坐，於尊者摩訶迦旃延前恭敬聽法。	At that time, Upayi knew that the Venerable Maha Kajan had extended the food, washed a bowl, took a bath and coughed, and sat in a humble manner, and listened respectfully before the Venerable Maha Kajan.


尊者摩訶迦旃延為迦梨迦優婆夷種種說法，示、教、照、喜；	The Venerable Maha Kajanyan gave Kali Kayo Poyi various sayings, showing, teaching, taking photos and joy;
示、教、照、喜已，從座起而去。	Show, teach, take photos, and joy, leave from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 550 (Five-Five-Five) Kayayan SA 550 （五五〇）迦旃延


SA 550 （五五〇）迦旃延	SA 550 (Five-Five-Five) Kayayan
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，尊者摩訶迦旃延在舍衛國祇樹給孤獨園。	At that time, the Venerable Maha Kajanyan gave a tree to the loneliness garden in Savim.


尊者摩訶迦旃延語諸比丘：	Venerable Maha Kajanyan Bhikkhus:
「佛世尊、如來、應、等正覺所知所見，說六法出苦處昇於勝處，說一乘道淨諸眾生，離諸惱苦，憂悲悉滅，得真如法。	"Buddha, Buddha, Tathagata, Ying, etc., know and see, say that the six dharmas give rise to suffering and ascend to victory, say that the path of one vehicle purifies all sentient beings, is free from all sorrows, sorrows and sorrows are eliminated, and the truth is like the Dharma.
何等為六？	What is six?
謂聖弟子念如來、應、等正覺所行法淨，如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。	It is said that the saint disciple reads the Tathagata, the response, and other enlightenment practices, the Tathagata, the response, the enlightenment, the clear footsteps, the good death, the world interpretation, the supreme master, the tune of the husband, the deity and the master, the Buddha.
聖弟子念如來、應所行法故，離貪欲覺、離瞋恚覺、離害覺。	The holy disciple reads the Tathagata, should practice the Dharma and reason, free from greed, aversion, and evil.
如是，聖弟子出染著心。	If so, the holy disciple came out with the heart.
何等為染著心？	What a taint?
謂五欲功德，於此五欲功德離貪、恚、癡，安住正念正智，乘於直道，修習念佛，正向涅槃，是名如來、應、等正覺所知所見，說第一出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。	It is called the Five Desire Merits, where the Five Desire Merits are free from greed, transcendence, and ignorance, settle in mindfulness and righteousness, multiply on the straight path, practice reciting Buddha, and go to Nirvana. It is the name of the Tathagata, the response, and so on. Ascend to the place of victory, the one way is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness.


「復次，聖弟子念於正法，念於世尊現法、律，離諸熱惱，非時，通達，即於現法，緣自覺悟。	"Frequently, the holy disciple reads on the Dhamma, reads on the Blessed One to present the Dharma and the law, free from all the irritations, untimely, accessible, that is, in the present Dharma, and enlightenment.
爾時，聖弟子念此正法時，不起欲覺、瞋恚、害覺。	At that time, when the holy disciple recites this righteousness, he can't feel desire, aversion, and evil.
如是，聖弟子出染著心。	If so, the holy disciple came out with a heart.
何等為染著心？	How to get your heart?
謂五欲功德。	That is the merits of the five desires.
於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修習念法，正向涅槃，是名如來、應、等正覺所知所見，說第二出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。	Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, multiply on the straight path, practice mindfulness, and go to Nirvana. It is the name of the Tathagata, the response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness.


「復次，聖弟子念於僧法，善向、正向、直向、等向，修隨順行，謂向須陀洹、得須陀洹果，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。	"Frequently, the holy disciple recites in the monk's teachings, virtuous, positive, straight, and isotropic, and follow the direct path, which is called Xiangsu Tuo Huan, De Su Tuo Huan Guo, Xiang Stuhan, De Stuhan, Xiang Anahān, Anahān, an Arahant, an Arahant.
如是四雙八士，是名世尊弟子僧戒具足、定具足、慧具足、解脫具足、解脫知見具足，供養、恭敬、禮拜處，世間無上福田。	Such as four pairs of eight scholars, it is a famous disciple of the Blessed One. The monk has sufficient precepts, concentration, wisdom, liberation, liberation, knowledge and vision, and the place of offering, respect, and worship.
聖弟子如是念僧時，爾時聖弟子不起欲覺、瞋恚、害覺。	When the holy disciple recites the monk like this, then the holy disciple cannot feel lust, aversion, and evil.
如是，聖弟子出染著心。	If so, the holy disciple came out with a heart.
何等為染著心？	What is it?
謂五欲功德。	That is the merits of the five desires.
於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修習念僧，正向涅槃，是名如來、應、等正覺所知所見，說第三出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。	Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, ride on the straight path, practice meditation, and go to Nirvana. It is the name of Tathagata, response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness.


「復次，聖弟子念於戒德，念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒。	"Twice, the holy disciple chants in virtue, not lack of precepts, continuous precepts, pure precepts, non-removal precepts, non-stealing precepts, good ultimate precepts, admirable precepts, and non-hateful precepts of Brahman.
若聖弟子念此戒時，自念身中所成就戒，當於爾時不起欲覺、瞋恚、害覺。	If the saint disciple recites this precept, he thinks of the precepts he has accomplished in his body. When he is here, he cannot feel lust, aversion, or evil.
如是，聖弟子出染著心。	If so, the holy disciple came out with a heart.
何等為染著心？	What is it?
謂五欲功德。	That is the merits of the five desires.
於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修戒念，正向涅槃，是名如來、應、等正覺所知所見，說第四出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。	Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, multiply on the straight path, practice morality, and go to Nirvana. It is the name of the Tathagata, the response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness.


「復次，聖弟子自念施法，心自欣慶。	"Frequently, the holy disciple thinks of casting spells and rejoices.
我今離慳貪垢、離在居家，解脫心施、常施、捨施、樂施、具足施、平等施。	I am away from saving greed and staying at home. I am free from heart giving, giving often, giving, generously, fully giving, and equal giving.
若聖弟子念於自所施法時，不起欲覺、瞋恚、害覺。	If the saint disciple is thinking about the spells he has cast, he cannot feel desire, aversion, or evil.
如是，聖弟子出染著心。	If so, the holy disciple is out of heart.
於何染著？	Yu He Ran?
謂五欲功德。	That is the merits of the five desires.
於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修施念，正向涅槃，是名如來、應、等正覺所知所見，說第五出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。	Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, ride on the straight path, practice mindfulness, and go to Nibbana. It is the name of Tathagata, response, and so on. At that, the one-way path is pure to all beings, free from suffering, eliminate sorrow, and obtain truthfulness.


「復次，聖弟子念於天德，念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天，清淨信心，於此命終，生彼諸天。	"Frequently, the holy disciple reads the heavenly virtues, the four kings, the thirty-three days, the Yanmotian, the Tusitao, the heavens, the heavens, the pure faith, the end of life here, and the heavens.
我亦如是，信、戒、施、聞、慧，於此命終，生彼天中。	The same is true for me, believing, precept, giving, hearing, and wisdom.
如是，聖弟子念天功德時，不起欲覺、瞋恚、害覺。	If so, when the holy disciple recites the heavenly merits, he does not feel lust, aversion, or evil.
如是，聖弟子出染著心。	If so, the holy disciple is out of the heart.
於何染著？	Yu He Ran?
謂五欲功德。	That is the merits of the five desires.
於此五欲功德離貪、恚、癡，安住正念正知，乘於直道，修天念，正向涅槃，是名如來、應、等正覺所知所見，說第六出苦處昇於勝處，一乘道淨於眾生，離苦惱，滅憂悲，得如實法。」	Here the merits of the five desires are free from greed, transcendence, and delusion, settle in mindfulness and mindfulness, ride on the straight path, cultivate heavenly mindfulness, and go to Nibbana. It is the name of Tathagata, response, and other righteous consciousnesses. At this place, the one-way path is pure to all beings, free from suffering and sorrow, and obtain truthfulness. "


尊者摩訶迦旃延說此經已，諸比丘聞其所說，歡喜奉行。	The Venerable Maha Kajanyan said that this sutra was over, and the monks heard it and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 551 (five-five-one) Heli SA 551 （五五一）訶梨


SA 551 （五五一）訶梨	SA 551 (five-five-one) Heli
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，尊者摩訶迦旃延住釋氏訶梨聚落精舍。	At that time, the Venerable Maha Kajan stayed in the Shah’s Heli Settlement.


時，訶梨聚落長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：	At that time, the elders of the Heli settlement at Mahajanya, the elder, the Venerable Mahajanyan, the chief ceremonially paid tribute to his feet, and he sat back, and the White Lord Mahajanyan:
「如世尊義品答摩揵提所問偈：	"As the Blessed One's righteousness answers the question asked by Mochan:


「斷一切諸流，亦塞其流源，	"Cut off all currents and stop their source,
聚落相習近，牟尼不稱歎。	The settlements are close to each other, and Mou Ni does not admire.

虛空於五欲，永以不還滿，	Void in the five desires, never repaying with dissatisfaction,
世間諍言訟，畢竟不復為。	The rumors in the world are no more.


「尊者摩訶迦旃延！此偈有何義？」	Venerable Mahakayajan! What is the meaning of this verse?


尊者摩訶迦旃延答長者言：	Venerable Mahaka, Yang Yan answered the elder's words:
「眼流者，眼識起貪，依眼界貪欲流出，故名為流。	"Those who have eye flow have greed in their eyes, and greed flows out of the eye, hence the name flow.
耳、鼻、舌、身、意流者，謂意識起貪，依意界貪識流出，故名為流。」	Those who have ears, nose, tongue, body, and mind flow mean that greed arises in the consciousness, and greed flows out according to the mind, hence the name flow. "


長者復問尊者摩訶迦旃延：	The elder asked the Venerable Maha Kajanyan again:
「云何名為不流？」	What is the name of cloud not flowing?


尊者迦旃延語長者言：	The words of the Venerable Kayayan:
「謂眼識、眼識所識色依生愛喜，彼若盡、無欲、滅、息、沒，是名不流。	"It is said that eye-consciousness, eye-consciousness-consciousness produces love and happiness, but if it is exhausted, desireless, extinguished, breathed, and absent, it is not famous.
耳、鼻、舌、身、意、意識、意識所識法依生貪欲，彼若盡、無欲、滅、息、沒，是名不流。」	The ears, nose, tongue, body, mind, consciousness, and consciousness are based on greed and desire, but if they are exhausted, desireless, extinguished, breathed, and absent, they are not famous. "


復問：	Reply:
「云何？」	Yun He?


尊者摩訶迦旃延答言：	Venerable Maha Kajanyan replied:
「謂緣眼及色，生眼識，三事和合生觸，緣觸生受，樂受、苦受、不苦不樂受，依此染著流。	"It is said that the condition of the eye and the body, the eye consciousness, the three things and the consonant touch, the condition touches the birth and the feeling, the pleasure, the suffering, the neither suffering nor the unpleasant, according to this, the flow.
耳、鼻、舌、身、意、意識、意識法，三事和合生觸，緣觸生受——樂受、苦受、不苦不樂受，依此受生愛喜流，是名流源。	Ear, nose, tongue, body, mind, consciousness, consciousness method, three things and conjugation touch, predestined touch, feel—pleasure, suffering, neither suffering nor unpleasantness. According to this, it is the source of celebrities. .
云何亦塞其流源？	What is the source of the cloud?
謂眼界取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名塞流源。	It is said that the realm of the mind and the mind is bound by the enlightenment, which is the source of fame and flow.
耳、鼻、舌、身、意取心法境界繫著使，彼若盡、無欲、滅、息、沒，是名亦塞其流源。」	The ears, nose, tongue, body, mind, and mind are bound to the realm of mind, and if the other is exhausted, desireless, extinguished, breathed, and absent, it is the name and its source. "


復問：	Repeat question:
「云何名習近相讚歎？」	"Yun, what name is Xi Jinxiang admired?"


尊者摩訶迦旃延答言：	Venerable Maha Kajanyan replied:
「在家、出家共相習近，同喜、同憂、同樂、同苦，凡所為作，悉皆共同，是名習近相讚歎。」	"At home and as a monk, we learn to be close to each other, sharing happiness, sorrow, happiness, and suffering. Everything we do is the same, which is the praise of the masters."


復問：	Repeat question:
「云何不讚歎？」	"Why don't Yun admire?"


「在家、出家不相習近，不同喜、不同憂、不同苦、不同樂，凡所為作，悉不相悅可，是名不相讚歎。」	At home and as a monk, they don’t get close to each other. They have different joys, different worries, different sufferings, and different pleasures. Whatever they do, they don’t agree with each other. It’s a compliment.


「云何不空欲？」	Why don't the clouds have emptiness?


「謂五欲功德，眼識色愛樂念長養，愛欲深染著。	"It is said that the merits of the five desires, the eyes, the color, the love and the long-term cultivation, the lust is deeply dyed.
耳聲、鼻香、舌味、身觸愛樂念長養，愛欲深染著，於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲。」	Ears, nose, tongue, body touch, love, happiness, and longing, and eros are deeply dyed. Here, the five desires are not separated from greed, not separated from love, not separated from thoughts, not separated from thirst, and not empty. "


「云何名空欲？」	What is the name of a cloud?


「謂於此五欲功德離貪、離欲、離愛、離念、離渴，是名空欲。	"It is said that the merits of the five desires are free from greed, free from desire, free from love, free from thoughts, and free from thirst.
說我繫著使，是名心法還復滿。	Saying that I am an emissary is that the name, mind, and law are full.
彼阿羅漢比丘諸漏已盡，斷其根本，如截多羅樹頭，於未來世更不復生。	All the omissions of the Arahant Bhikkhu are exhausted, and the roots are cut off, just like cutting off the top of a tree, and will never come back to life in the future.
云何當復與他諍訟，是故世尊說義品答摩犍提所問偈：	Yun He Dangfu sued him, because the Lord said that righteousness and answering the question of Mogati:


「若斷一切流，亦塞其流源，	"If all the flow is cut off, the source of the flow will be blocked,
聚落相習近，牟尼不稱歎。	The settlements are close to each other, and Mou Ni does not admire.

虛空於諸欲，永已不還滿，	Void in all desires, never full,
不復與世間，共言語諍訟。	No longer with the world, verbal litigation.


「是名如來所說偈義分別也。」	It's the difference between the meanings of Tathagata.


爾時，訶梨聚落長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。	At that time, the elders of the Heli settlement heard the words of Venerable Maha Kajanyan, and left with joy and joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 552 (five-five-two) Heli SA 552 （五五二）訶梨


SA 552 （五五二）訶梨	SA 552 (five-five-two) Heli
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，尊者摩訶迦旃延住釋氏訶梨聚落精舍。	At that time, the Venerable Maha Kajan stayed at the Pear Settlement Abode of Shishi He.


時，訶梨聚落主長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：	At that time, the Hali settlement mastered the elder Mahajiajanyan, the chief ceremonially ceremoniously, and sat back, and the white lord Mahajanyan:
「如世尊於界隔山天帝釋石窟說言：	"As the Blessed One speaks in the Shishi Grotto of the Heavenly Emperor in Jiegeshan:
『憍尸迦！若沙門、婆羅門無上愛盡解脫，心正善解脫，究竟邊際，究竟無垢，究竟梵行，畢竟清淨。』	"Stop the corpse! If the supreme love of Samana and Brahman is liberated, the heart is righteous and liberated, the ultimate marginal, ultimate innocence, ultimate brahma, after all, pure. 』
云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨？」	Why is the cloud in this law and law, is it marginal, is it impeccable, and is brahma, after all, pure? "


尊者摩訶迦旃延語長者言：	The words of the elders in Maha Kajanyan:
「謂眼、眼識、眼識所識色相依生喜，彼若盡、無欲、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨。	"It is said that the eye, the eye-consciousness, and the eye-consciousness are dependent on each other to produce happiness. If there is no desire, there is no desire, extinction, breath, and noness. Here, the law and law have the ultimate marginal, innocence, and the brahma, after all, is pure.
耳、鼻、舌、身、意、意識、意識所識法相依生喜，彼若盡、滅、息、沒，比丘於此法、律究竟無垢，究竟梵行，畢竟清淨。」	The ears, nose, tongue, body, mind, consciousness, and consciousness are dependent on the dharma to produce happiness. If it is exhausted, extinguished, breathed, and absent, the monk is innocent in this dharma and law. After all, the brahma is pure. "


時，訶梨聚落主長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。	At that time, the elder of the Heli settlement heard the words of Venerable Maha Kajanyan, and left with joy and joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 553 (five-five-three) Heli SA 553 （五五三）訶梨


SA 553 （五五三）訶梨	SA 553 (five-five-three) Heli
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，尊者摩訶迦旃延在釋氏訶梨聚落。	At that time, the Venerable Maha Kajanyan was in the settlement of Shih He pear.


聚落主長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，問尊者摩訶迦旃延：	The elder of the settlement, the elder of the settlement, the Venerable Maha Kajanyan, paid his respects to his head, sat back, and asked the Venerable Maha Kajanyan:
「如世尊界隔山石窟中為天帝釋說言：	"For example, in the Geshan Grottoes of the World Honored One, explaining for the Emperor of Heaven:
『憍尸迦！若沙門、婆羅門無上愛盡解脫，心善解脫，邊際究竟，究竟無垢，究竟梵行，畢竟清淨。』	"Stop the corpse! If the supreme love of Samana and Brahman is liberated, the heart is freed, the marginal, the ultimate innocence, and the ultimate brahma will be pure. 』
云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨？」	Why is the cloud at the margin of this law and law, is it innocence, and brahman, after all, is pure? "


尊者迦旃延語長者言：	The Venerable Kayayan speaks:
「若比丘眼界取，心法境界繫著使，彼若盡、無欲、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，究竟清淨。	"If the bhikkhu takes his vision, his mental state is bound to his mind, he is exhausted, desireless, breathless, and absent. At the boundary of this dharma and law, it is unsullied, brahman, and pure.
耳、鼻、舌、身、意、意界取，心法境界繫著使，若盡、離、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清淨。」	The ears, nose, tongue, body, mind, and mind are bound to the realm of mind and dharma. If they are exhausted, detached, extinguished, breathed, and absent, the boundary of this law and law is ultimately impeccable, and the brahma is pure after all. "


時，訶梨聚落主長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。	At that time, the elders of the Heli settlement heard the words of Venerable Maha Kajanyan, that he rejoiced and rejoiced and left as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 554 (Five-Five-Four) Heli SA 554 （五五四）訶梨


SA 554 （五五四）訶梨	SA 554 (Five-Five-Four) Heli
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，尊者摩訶迦旃延住釋氏訶梨聚落。	At that time, the Venerable Mahakajan stayed in the settlement of Shashi Heli.


時，訶梨聚落主長者身遭病苦。	At that time, the elders in the Heli settlement suffered from illnesses.
尊者摩訶迦旃延聞訶梨聚落主長者身遭病苦，聞已，晨朝著衣持鉢，入訶梨聚落乞食，次第入訶梨聚落主長者舍。	The Venerable Maha Kayangyan heard that the elders of the Heli settlement were suffering from illnesses, and when he heard that they had already heard, he walked in the morning with clothes and bowls, went to the Heli settlement to beg for food, and then entered the home of the elders of the Heli settlement.
訶梨聚落主長者遙見尊者摩訶迦旃延，從座欲起。	The elder of the Heli settlement sees the Venerable Maha Kajanyan in the distance, and starts from the seat.


尊者摩訶迦旃延見長者欲起，即告之言：	Venerable Maha Kajanyan saw that the elders wanted to rise, and he said:
「長者莫起！幸有餘座，我自可坐於餘座。」	Senior, don't get up! Fortunately, I have more seats. I can sit in more seats.
語長者言：	Long language speakers:
「云何？	"Yun He?
長者！病可忍不？	Senior citizens! Can you bear the disease?
身諸苦痛漸差愈不？	The pain in the body is getting worse.
得無增耶？」	No gain? "


長者答言：	Answer from the elderly:
「尊者！我病難忍，身諸苦痛轉增無損。」	Sir! I can't bear my illness, and the pains in my body have turned without damage.


即說三種譬，如前叉摩比丘經說。	In other words, there are three kinds of examples, such as the former Chamo Picchu Sutra.


尊者摩訶迦旃延語長者言：	Sayings from the elders in Maha Kayayan:
「是故，汝當修佛不壞淨、法不壞淨、僧不壞淨、聖戒成就，當如是學。」	"That's why you should cultivate the Buddha to be clean, the Dharma is not clean, the Sangha is not clean, and the holy precepts are fulfilled.


長者答言：	Answer from the elderly:
「如佛所說四不壞淨，我悉成就，我今成就佛不壞淨、法不壞淨、僧不壞淨、聖戒成就。」	As the Buddha said, the four are not bad and pure, I know how to accomplish it. I have achieved that the Buddha is not bad, the Dharma is not bad, the Sangha is not bad, and the holy precepts are fulfilled.


尊者摩訶迦旃延語長者言：	Saying of the Venerable Maha in the Kayayan language:
「汝當依此四不壞淨修習六念。	"You should practice the six mindfuls according to the four imperfections.
長者！當念佛功德，此如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。	Senior citizens! One should recite the merits of the Buddha, such as the Tathagata, the response, the enlightenment, the wise movement, the good death, the world interpretation, the supreme master, the tuned husband, the master of heaven, and the Buddha.
念法功德，於世尊正法、律現法離諸熱惱，非時通達，緣自覺悟，念僧功德，善向、正向、直向、等向，修隨順行，謂向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。	To recite the merits of the Dharma, to rectify the Dhamma, the law presents the Dharma to be free from all the irritations, is not time-to-time, due to self-realization, recite the merits of the monk, benevolent, righteous, upright, isotropic, practice following the succumbing, that is, Xiang Xu Tuohuan, To get Sutohuan, to Stohan, to Stohan, to Anah, to Anah, to Arahant, to Arahant.
如是四雙八士，是名世尊弟子僧，具足戒、定、慧、解脫、解脫知見，供養、恭敬、尊重之處，堪為世間無上福田。	In this case, the four pairs of eight scholars, who are the disciples of the world-honored monk, have sufficient precepts, concentration, wisdom, liberation, and liberation of knowledge and perception. The place of offering, respect, and respect is the supreme blessing in the world.
念戒功德，自持正戒，不毀不缺，不斷不壞，非盜取戒、究竟戒、可讚歎戒、梵行戒、不憎惡戒。	Recite the merits of the precepts, hold the right precepts, do not destroy or lack, continue to not break, not steal the precepts, ultimate precepts, admirable precepts, brahman precepts, and no hatred precepts.
念施功德，自念布施，心自欣慶，捨除慳貪，雖在居家，解脫心施、常施、樂施、具足施、平等施。	Reading to give merits, thinking of generosity, rejoicing in the heart, abandoning greed, although at home, freeing the heart, giving regularly, generously, fully and equally.
念天功德，念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，清淨信戒，於此命終，生彼天中。	Recite the heavenly merits, recite the four kings, the thirty-three days, the Yanmotian, the Tusita, the paradise, and the other paradise, the pure beliefs and precepts, the end of life here, and the life in the heaven.
我亦如是清淨信、戒、施、聞、慧，生彼天中。	In the same way, I purely believe, precept, practice, smell, and wisdom, and be born in the heaven.
長者！如是覺依四不壞淨，增六念處。」	Senior citizens! If you feel that the four are not bad, you will add six mindfulness points. "


長者白尊者摩訶迦旃延：	The Elder White Venerable Maha Kajanyan:
「世尊說依四不壞淨，增六念處，我悉成就，我當修習念佛功德，念法、念僧、念戒、念施、念天。」	The Blessed One said that according to the four is not bad, the six places of mindfulness are added, and I am aware of accomplishment. I should practice the Buddha's merits, recite the Dharma, recite the monk, recite the precepts, recite the practice, and recite the heaven.


尊者摩訶迦旃延語長者言：	Saying of the Venerable Maha in the Kayayan language:
「善哉！長者！能自記說，得阿那含。」	Goodness! Elder! If you can remember, get Anaham.


是時，長者白尊者摩訶迦旃延，願於此食。	At that time, the elder Maha Kajanyan, Venerable White, would like to eat here.


尊者摩訶迦旃延默然受請。	Venerable Maha Kajanyan was invited silently.


訶梨聚落主長者知尊者摩訶迦旃延受請已，具種種淨美食，自手供養。	Heli, the elder of the settlement, Mahajiajanyan, the elder of the settlement, has been invited to provide a variety of pure delicacies and make offerings by himself.
飯食訖，澡鉢、洗嗽畢，為長者種種說法，示、教、照、喜；	After the meal is finished, the bath bowl, and the coughing are complete, all kinds of sayings for the elderly, showing, teaching, taking photos and joy;
示、教、照、喜已，從座起去。	Show, teach, take photos, and enjoy yourself, start from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 556 (Five-Five-Six) Samadhi without Xiangxin SA 556 （五五六）無相心三昧


SA 556 （五五六）無相心三昧	SA 556 (Five-Five-Six) Samadhi without Xiangxin
如是我聞：	If I smell:


一時，佛住娑祇城安禪林中。	For a while, the Buddha lived in the Suozhi Chengan Zen Forest.


爾時眾多比丘尼詣佛所，稽首禮足，退住一面。	At that time, many bhikkhunis worshipped the Buddha's place.


爾時，世尊為眾多比丘尼種種說法，示、教、照、喜；	At that time, the Blessed One gave various sayings for many bhikkhunis, showing, teaching, taking photos and joy;
示、教、照、喜已，默然住。	Show, teach, take photos, joy, and stay silently.


時，諸比丘尼白佛言：	At that time, the monks and Nibai Buddha said:
「世尊！若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧，世尊說是何果、何功德？」	Blessed One! If there is no samādhi of samādhi, there is no swelling or noness, liberation is already alive, and samādhi has been liberated, what fruit and merit does the Blessed One say?


佛告諸比丘尼：	Buddha told Bhikkhuni:
「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧智果、智功德。」	If there is no samādhi of samādhi, there is no surging, no samādhi, liberation is already alive, and abundance has been liberated, this samādhi of no samādhi is wisdom fruit and wisdom merit.


時，諸比丘尼聞世尊所說，歡喜隨喜，作禮而去。	At that time, the bhikkhunis heard what the Blessed One had said, rejoicing and rejoicing, and went away as a gift.


時，眾多比丘尼往詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：	At that time, many bhikkhus went to the Venerable Ananda's place, paid homage to their heads, and sat back, Venerable White Ananda:
「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此三昧說，是何果、何功德？」	If there is no samādhi, there is no surging, no cessation, liberation is already alive, and abiding is liberation, what fruit and merit is this samādhi?


尊者阿難語諸比丘尼：	Venerable Ananda Bhikkhuni:
「姊妹！若無相心三昧，不涌、不沒、解脫已住，住已解脫，世尊說是智果、智功德。」	Sister! If there is no samādhi of mutual affection, there is no surging, no cessation, liberation is already alive, and abdication is liberated. The Blessed One says it is wisdom fruit, wisdom merit.


諸比丘尼言：	The bhikshuni said:
「奇哉！尊者阿難！大師及弟子同句、同味、同義，所謂第一句義。	"Wonderful! Venerable Ananda! Master and disciple have the same sentence, the same taste, and the same meaning, which is the first sentence.
今諸比丘尼詣世尊所，以如是句、如是味、如是義問世尊，世尊亦已如是句、如是味、如是義為我等說，如尊者阿難所說不異，是故奇特，大師及弟子同句、同味、同義。」	Today’s bhikkhus ask the Blessed One to ask the Blessed One with such a sentence, such a taste, and such a righteousness. The Blessed One has also said that such a sentence, such a taste, and such a righteousness for me, etc. As the Venerable Ananda said it is the same, it is so peculiar. The disciples have the same sentence, the same taste, and the same meaning. "


時，諸比丘尼聞尊者阿難所說，歡喜隨喜，作禮而去。	At that time, the bhikkhus heard the words of the Venerable Ananda, they rejoiced and rejoiced, and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 557 (five-five-seven) SA 557 （五五七）闍知羅


SA 557 （五五七）闍知羅	SA 557 (five-five-seven)
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 Ju Miguo Qu Shi Luoyuan.
爾時，尊者阿難亦在彼住。	At that time, Venerable Ananda also lived there.


時，有闍知羅比丘尼詣尊者阿難所，稽首禮足，退坐一面，問尊者阿難：	At that time, there was a person who knew the Venerable Ananda from Lobi Kuni, and paid homage to his head, sat down and asked Venerable Ananda:
「若無相心三昧，不涌、不沒，解脫已住，住已解脫。	"If there is no samādhi of Xiangxin, there is no rush, no cessation, liberation is already alive, and abiding is liberation.
尊者阿難！世尊說此何果、何功德？」	Venerable Ananda! Blessed One said what fruit and merit? "


尊者阿難語闍知羅比丘尼：	Venerable Ananda said that he knew Luo Picchu Ni:
「若無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說是智果、智功德。」	If there is no samādhi of samādhi, there is no surging or noness, liberation is already alive, and abiding is liberated, the Blessed One says wisdom fruit, wisdom merit.


闍知羅比丘尼言：	Xizhi Robbie Tuny said:
「奇哉！尊者阿難！大師及弟子同句、同味、同義。	"Wonderful! Venerable Ananda! Master and disciple have the same sentence, the same taste, and the same meaning.
尊者阿難！昔於一時，佛在娑祇城安禪林中。	Venerable Ananda! In the past, the Buddha was in the Anchan Forest in Suzhicheng.
時，有眾多比丘尼往詣佛所，問如此義。	At that time, many bhikkhus went to the Buddha's place and asked such righteousness.
爾時，世尊以如是句、如是味、如是義為諸比丘尼說，是故當知奇特，大師弟子所說同句、同味、同義，所謂第一句義。」	At that time, the Blessed One used the sentence, the taste, and the righteousness as the bhikkhuni, so you should know the peculiarities, the same sentence, the same taste, and the same meaning, the so-called first sentence meaning. "


時，闍知羅比丘尼聞尊者阿難所說，歡喜隨喜，作禮而去。	At that time, Xi Zhiluobixiuni heard the words of Venerable Ananda, rejoicing and going away as a gift.


如闍知羅比丘尼，迦羅跋比丘尼亦爾。	Such as Xi knows Lobhikuni, and Kaluobabhikuni.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 558 (Five-Five-Eight) Ananda SA 558 （五五八）阿難


SA 558 （五五八）阿難	SA 558 (Five-Five-Eight) Ananda
如是我聞：	If I smell:


一時，佛住俱睒彌國瞿師羅園。	Suddenly, the Buddha lived and Ju Miguo Qu Master Luo Yuan.
爾時，尊者阿難亦住俱睒彌國瞿師羅園。	At that time, the Venerable Ananda also lived in Luo Yuan, the Qu master of Jumei Kingdom.


時，有異比丘得無相心三昧，作是念：	At that time, when there are differences, the monk gets the Samadhi of the non-communicating mind, acting and thinking:
「我若詣尊者阿難所，問尊者阿難：	"If I ask the Lord Ananda to ask the Lord Ananda:
『若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧何果？	"If the monk has the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the samādhi of the incommunicado, there is no swelling, no absence, liberation has been alive, and the abiding has been liberated.
世尊說此何功德？』	What merit does the Blessed One say? 』
尊者阿難若問我言：	Venerable Ananda asked me:
『比丘！汝得此無相心三昧耶？』	"Bhikkhu! Do you need this samaya? 』
『我未曾有。』	"I never had. 』
實問異答。	Real questions and different answers.
我當隨逐尊者阿難，脫有餘人問此義者，因而得聞。」	I should follow the Venerable Ananda, and there are more people who ask this righteous one, so I can hear it. "


彼比丘即隨尊者阿難，經六年中，無有餘人問此義者，即自問尊者阿難：	Bibhikkhu followed the Venerable Ananda. After six years, no more than one asked this righteous one, that is, he asked himself Ananda:
「若比丘問無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說此是何果、何功德？」	If the bhikkhu asks the samādhi of the incomparable mind, there is no rush, no, liberation is already alive, and abiding is liberated, what fruit and merit does the Blessed One say?


尊者阿難問彼比丘言：	The Venerable Ananda asked Peter Bhikkhu:
「比丘！汝得此三昧？」	Bhikkhu! Do you have this samādhi?


彼比丘默然住，尊者阿難語彼比丘言：	Bibiqiu lived silently, and the Venerable Ananda said in Bibiqiu:
「若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說此是智果、智功德。」	If the bhikkhu has the samādhi of non-community, no swelling, no cessation, liberation is already alive, and abiding is liberated, the Blessed One says this is wisdom fruit, wisdom merit.


尊者阿難說此法時，異比丘聞其所說，歡喜奉行。	Venerable Ananda. When he said this, the Bhikkhu heard it and happily followed it.


雜阿含經卷第二十	Miscellaneous Agama Sutra 20


Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 559 (Five Five Nine) Kama SA 559 （五五九）迦摩


SA 559 （五五九）迦摩	SA 559 (Five Five Nine) Kama
雜阿含經卷第二十一	The twenty-first book
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


一時，佛住波羅利弗妬路國，尊者阿難及尊者迦摩亦在波羅利弗妬路雞林精舍。	For a while, the Buddha lived in the Kingdom of Polo River, and His Holiness Ananda and the Venerable Kama also lived in the Jielu Temple of Polo River.


時，尊者迦摩詣尊者阿難所，共相問訊慰勞已，於一面坐。	At that time, the Venerable Kamala Venerable Ananda sat on one side in question and comfort.
語尊者阿難：	Venerable Yu Ananda:
「奇哉！尊者阿難！有眼有色、有耳有聲、有鼻有香、有舌有味、有身有觸、有意有法，而有比丘有是等法，能不覺知。	"Wonderful! Venerable Ananda! There are eyes and colors, ears and sounds, nose and fragrance, tongue and smell, body and touch, intention and Dhamma, and there are monks and dharma, so you can not be aware.
云何？	Yun Ho?
尊者阿難！彼比丘為有想不覺知，為無想故不覺知？」	Venerable Ananda! Does Piqiu want to be aware of it, or not to be aware of it without thinking? "


尊者阿難語迦摩比丘言：	Venerable Ananda’s words of Jamal Bhikkhu:
「有想者亦不覺知，況復無想。」	"Those who have thoughts are not aware of it.


復問尊者阿難：	Ask the Venerable again. Nan:
「何等為有想於有而不覺知？」	How is it to have thought but not be aware of it?


尊者阿難語迦摩比丘言：	Venerable Ananda, in the words of the Jamal Bhikkhu:
「若比丘離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。	"If a monk is free from desire, evil and unwholesome Dharma, he has awareness and insight, is free from birth and joy, and the first meditation is sufficient.
如是有想比丘有法而不覺知。	If you think, Bhikkhu has the Dhamma without being aware.
如是第二、第三、第四禪，空入處、識入處、無所有入處具足住。	If it is the second, third, and fourth jhana, there is a place of emptiness, a place of consciousness, and no place of entry has sufficient inhabitation.
如是有想比丘有法而不覺知。	If you think that the monk has the Dhamma without being aware.
云何無想有法而不覺知？	Why does Yun want to have the law without being aware of it?
如是比丘一切想不憶念，無想心三昧身作證具足住，是名比丘無想於有法而不覺知。」	If the bhikkhu thinks about everything or not, the samādhi body is sufficient to testify, it is a monk who does not want to have the Dhamma without being aware. "


尊者迦摩比丘復問尊者阿難：	Venerable Jamal Bhikkhu asked Venerable Ananda again:
「若比丘無想心三昧，不涌不沒，解脫已住，住已解脫，世尊說此是何果、何功德？」	If the bhikkhu does not want to think about the samādaka, if there is no flow, no liberation, and the abdication has been liberated, what fruit and merit does the Blessed One say?


尊者阿難語迦摩比丘言：	Venerable Ananda’s words of Jamal Bhikkhu:
「若比丘無想心三昧，不涌不沒，解脫已住，住已解脫，世尊說此是智果、智功德。」	If the bhikkhu has no thoughts about the samādhi of mind, there is no flow, no liberation, and liberation, the Blessed One says this is wisdom fruit, wisdom merit.


時，二正士共論議已，歡喜隨喜，各從坐起去。	At that time, the two sages discussed and rejoiced, each sitting up.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 560 (Five-Sixty) Measurement SA 560 （五六〇）度量


SA 560 （五六〇）度量	SA 560 (Five-Sixty) Measurement
如是我聞：	If I smell:


一時，佛住俱睒彌國瞿師羅園。	Suddenly, the Buddha lived and Ju Miguo Qu Master Luo Yuan.
爾時，尊者阿難亦在彼住。	At that time, Venerable Ananda also lived there.


時，尊者阿難告諸比丘：	At that time, it was difficult for the Venerable to tell the monks:
「若比丘！比丘尼於我前自記說，我當善哉慰勞問訊，或求以四道。	"Raw Bhikkhu! Bhikkhuni said before me that I should be kind and consoling, or asking for four ways.
何等為四？	What is four?
若比丘、比丘尼坐，作如是住心、善住心、局住心、調伏心、止、觀、一心、等受，分別於法量度，修習多修習已，得斷諸使。	If the bhikkhus and bhikkhus are sitting, do the mind-staying, benevolent mind-staying, holding mind, regulating the mind, cessation, insight, one mind, and so on. They should be measured by the Dhamma, practice more and practice, and you will be able to judge.
若有比丘、比丘尼於我前自記說，我則如是善哉慰喻，或求是，名說初道。	If there are bhikkhus or bhikkhuni who remembered before me, I would be kind and consoling, or begging for truth, just like the beginning.


「復次，比丘、比丘尼正坐思惟，於法選擇，思量住心，善住、局住，調伏止觀，一心等受。	"Again, the bhikkhus and bhikkhuni are sitting and thinking, choosing from the Dharma, thinking and staying in the mind, staying well, staying in position, adjusting the abundance and staying in mind, waiting for the feeling.
如是正向多住，得離諸使，若有比丘、比丘尼於我前自記說，我當如是善哉慰喻，或求是，名第二說道。	If you live more positively, you have to be separated from the envoys. If there are bhikkhus or bhikkhus who will say before me, I should be kind and comforting, or ask for truth, and say the second place.


「復次，比丘、比丘尼為掉亂所持，以調伏心坐、正坐，住心、善住心、局住心，調伏止觀，一心等受化。	"Further time, bhikkhus and bhikkhuni are held by chaos. They sit, sit upright, stay at home, stay at home with kindness, stay at home, stay at home, stay at home, stay at home, and be transformed with one mind.
如是正向多住已，則斷諸使，若有比丘、比丘尼於我前自記說，我則如是善哉慰喻，或求是，名第三說道。	If it is a positive way to live more, then all envoys will be discontinued. If there are bhikkhus or bhikkhuni who say before me, I will be kind and consoling, or ask for truth, say the third.


「復次，比丘、比丘尼止觀和合俱行，作如是正向多住，則斷諸使。	"Frequently, bhikkhus and bhikshunis practice contemplation and harmony, and if they do live more positively, then they will stop.
若比丘、比丘尼於我前自記說者，我則如是善哉慰喻教誡，或求是，名第四說道。」	If bhikkhus and bhikshunis remembered themselves in front of me, then I would be kind and comforting to teach, or ask for truth, and say fourth. "


時，諸比丘聞尊者阿難所說，歡喜奉行。	At that time, all monks heard the words of Venerable Ananda and happily followed them.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 561 (Five Six One) Brahman SA 561 （五六一）婆羅門


SA 561 （五六一）婆羅門	SA 561 (Five Six One) Brahman
如是我聞：	If I smell:


一時，佛住俱睒彌國瞿師羅園，尊者阿難亦在彼住。	For a while, the Buddha lived in Ju Miguo, the Qu master Luo Yuan, and the Venerable Ananda also lived there.


時，有異婆羅門詣尊者阿難所，共相問訊慰勞已，於一面坐，問尊者阿難：	At that time, there was a different Brahman Ananda, who asked the Lord Ananda about their comforts. They sat on one side and asked the Lord Ananda:
「何故於沙門瞿曇所修梵行？」	Why did you practice Brahma by Shamen Qutan?


尊者阿難語婆羅門：	Venerable Ananda Brahmin:
「為斷故。」	For the sake of ending.


復問：	Repeat question:
「尊者何所斷？」	Why does the Lord judge?


答言：	Answer:
「斷愛。」	Broken love.


復問：	Repeat question:
「尊者阿難！何所依而得斷愛？」	Venerable, it's difficult! How can love be cut off?


答言：	Answer:
「婆羅門！依於欲而斷愛。」	Brahmin! Break love based on desire.


復問：	Repeat question:
「尊者阿難！豈非無邊際？」	Venerable Ananda! Isn't it boundless?


答言：	Answer:
「婆羅門！非無邊際。	"Brahmin! Not boundless.
如是有邊際，非無邊際。」	If there is a margin, it is not infinite. "


復問：	Repeat question:
「尊者阿難！云何有邊際，非無邊際。」	Venerable Ananda! Why is the cloud boundless, not boundless.


答言：	Answer:
「婆羅門！我今問汝，隨意答我。	"Brahmin! I ask you today, answer me as you please.
婆羅門！於意云何？	Brahman! Yu Yiyun He?
汝先有欲來詣精舍不？」	You have a desire to come to the essence first, don't you? "


婆羅門答言：	Brahman replied:
「如是，阿難！」	So, Ananda!

「如是，婆羅門！來至精舍已，彼欲息不？」	If so, Brahmin! He has come to the abode, is he going to rest?


答言：	Answer:
「如是，尊者阿難！彼精進、方便、籌量，來詣精舍。」	So, Venerable Ananda! He is diligent, convenient, and resourceful, come to the Abode.


復問：	Reply:
「至精舍已，彼精進、方便、籌量息不？」	At the Abode, he is diligent, convenient, and able to raise interest?


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

復語婆羅門：	Paraphrase Brahmin:
「如是，婆羅門！如來、應、等正覺所知所見，說四如意足，以一乘道淨眾生、滅苦惱、斷憂悲。	"So, Brahman! Tathagata, Ying, etc. know and see, say the four wishful things, and use one vehicle to purify all beings, eliminate suffering, and break sorrow.
何等為四？	What is four?
欲定斷行成就如意足，精進定、心定、思惟定斷行成就如意足。	Desirable actions will achieve wishful feet, diligent concentration, mindfulness, and thoughtful actions will achieve wishful feet.
如是，聖弟子修欲定斷行成就如意足，依離、依無欲、依出要、依滅、向於捨，乃至斷愛，愛斷已，彼欲亦息。	If so, the holy disciple cultivates desire and determination to achieve wishfulness, reliance on separation, reliance on no desire, reliance on resignation, reliance on extinction, desire to give up, and even cut off love, cut off love, and rest on other desires.
修精進定、心定、思惟定斷行成就，依離、依無欲、依出要、依滅、向於捨，乃至愛盡，愛盡已，思惟則息。	Practicing diligent concentration, concentration, thinking, determination, and deeds to achieve success, reliance on separation, reliance on no desire, reliance on need, reliance on extinction, and desire to give up, and even love, love, and thought.
婆羅門！於意云何？	Brahman! Yu Yiyun He?
此非邊際耶？」	This is not marginal? "


婆羅門言：	Brahman language:
「尊者阿難！此是邊際，非不邊際。」	Venerable Ananda! This is marginal, not infinite.


爾時，婆羅門聞尊者阿難所說，歡喜隨喜，從座起去。	At that time, the Brahmin heard the words of Venerable Ananda, rejoicing and rejoicing, and rose from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 562 (five six two) Qu Shiduo SA 562 （五六二）瞿師多


SA 562 （五六二）瞿師多	SA 562 (five six two) Qu Shiduo
如是我聞：	If I smell:


一時，佛住拘睒彌國瞿師羅園，尊者阿難亦在彼住。	For a while, the Buddha lived in Jumeigu Qu Master Luo Yuan, and the Venerable Ananda also lived there.


爾時，瞿師羅長者詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：	At that time, the elder Qu Shiluo, the Venerable Ananda, bowed his head and bowed his feet, and sat back, Venerable White Ananda:
「云何名為世間說法者？	"What is the name of Yun as a world speaker?
云何名世間善向？	What is the name of the cloud?
云何名世間善到？」	What is the name of the cloud? "


尊者阿難語瞿師羅長者：	Venerable Ananda Quotations
「我今問汝，隨意答我。	"I am asking you today, answer me as you please.
長者！於意云何？	Senior citizens! Yu Yi Yun He?
若有說法，調伏貪欲、調伏瞋恚、調伏愚癡，得名世間說法者不？」	If there is a saying, temper greed, temper aversion, temper stupidity, don't those who get the name of the world speak? "


長者答言：	Answer from the elderly:
「尊者阿難！若有說法，能調伏貪欲、瞋恚、愚癡，是則名為世間說法。」	Venerable Ananda! If there is a saying that can temper greed, aversion, and stupidity, then it is called the world saying.


復問：	Repeat question:
「長者！於意云何？	"Elder! Yu Yiyun what?
若世間向調伏貪欲、調伏瞋恚、調伏愚癡，是名世間善向；	If the world wants to temper greed, aversion, and stupidity, it is a worldly good trend;
若世間已調伏貪欲、瞋恚、愚癡，是名善到耶？	If the world has tempered greed, aversion, and stupidity, is it so good?
為非耶？」	Is it right? "


長者答言：	Answer from the elderly:
「尊者阿難！若調伏貪欲，已斷無餘，瞋恚、愚癡已斷無餘，是名善到。」	Venerable Ananda! If you temper greed, you will have no more than aversion and foolishness, and you will be well-known.


尊者阿難答言：	Venerable Ananda replied:
「長者！我試問汝，汝便真實答我，其義如此，當受持之。」	Elder! I will ask you, and you will answer me truthfully. This is the righteousness, so hold on.


瞿師羅長者聞尊者阿難所說，歡喜隨喜，作禮而去。	The elder Qu Shiluo heard the words of Venerable Ananda, and left with joy and joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 563 (Five Six Three) Nigan SA 563 （五六三）尼犍


SA 563 （五六三）尼犍	SA 563 (Five Six Three) Nigan
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側重閣講堂，尊者阿難亦在彼住。	For a while, the Buddha lived in the Vishali macaque pool and focused on the pavilion lecture hall, and Venerable Ananda also lived there.


爾時，無畏離車，是尼犍弟子、聰明童子離車，是阿耆毘弟子，俱往尊者阿難所，共相問訊慰勞已，於一面坐。	At that time, Fearless got out of the car, it was the disciple of Nigan and the wise boy who left the car, and the disciple of Ajabi. They all went to the Venerable Ananda, asking each other for inquiries and comforting, and sat in one side.
時，無畏離車語尊者阿難：	At the time, Venerable Ananda:
「我師尼犍子滅熾然法，清淨超出，為諸弟子說如是道：	"My teacher, Niangzi, destroys the blazing dharma, purifies and transcends, and says this for all the disciples:
『宿命之業，行苦行故，悉能吐之。	"Fateful karma, asceticism, you can vomit it.
身業不作，斷截橋梁，於未來世無復諸漏，諸業永盡；	If you don’t work, you will cut off the bridge, there will be no leakage in the future life, and all your karma will be exhausted forever;
業永盡故，眾苦永盡；	Karma is forever exhausted, all sufferings are forever exhausted;
苦永盡故，究竟苦邊。』	Suffering never ends, what is suffering. 』
尊者阿難！此義云何？」	Venerable Ananda! What is this meaning? "


尊者阿難語離車言：	Venerable Ananda's words from the car:
「如來、應、等正覺所知所見，說三種離熾然清淨超出道，以一乘道淨眾生、離憂悲、越苦惱，得真如法。	"Tathagata, Ying, etc. Enlightenment knows what you know and sees, saying that there are three kinds of Lizhiran, purifying and transcending the Tao, purifying sentient beings with one vehicle, from sorrow, and suffering.
何等為三？	What is three?
如是，聖弟子住於淨戒，受波羅提木叉，威儀具足，信於諸罪過，生怖畏想。	In this way, the holy disciple lives in the pure precepts, receives the Polo Timucha, is full of majesty, believes in all sins, and fears.
受持如是具足淨戒，宿業漸吐，得現法離熾然，不待時節，能得正法，通達現見觀察，智慧自覺。	If you have enough pure precepts, the karma gradually vomits, the realization of the Dharma is free, and you can obtain the Dharma without waiting for the season, be able to see and observe, and be wise and conscious.
離車長者！是名如來、應、等正覺說所知所見說離熾然，清淨超出，以一乘道淨眾生、滅苦惱、越憂悲，得真如法。	Elderly off the car! It is the name of Tathagata, Ying, etc. Enlightenment, knowing, seeing, saying that is blazing, purifying and transcending, purifying sentient beings by one way, eliminating suffering, and sorrow, and attaining truth as the Dharma.


「復次，離車！如是淨戒具足，離欲、惡不善法，乃至第四禪具足住，是名如來、應、等正覺說離熾然，乃至得如實法。	"Frequently, leave the car! If the pure precepts are sufficient, the desires, evil and unwholesome dharma, and even the fourth jhana are sufficient, it is the name of the Tathagata, the response, and other enlightenment, and the truth is obtained.
復有三昧正受，於此苦聖諦如實知，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知。	There is the samādhi and right-receiving again, where the noble truth of suffering is known as it is, the noble truth of suffering is gathered, the noble truth of suffering is eliminated, and the noble truth of suffering is known as it is.
具足如是智慧心，業更不造，宿業漸已斷，得現正法，離諸熾然，不待時節，通達現見，生自覺智。	If you have such a wise mind, your karma will not be created. The karma is gradually broken, you can get the Dhamma, get away from everything, not wait for the season, understand what you see, and become conscious.
離車！是名如來、應、等正覺所知所見說第三離熾然，清淨超出，以一乘道淨眾生、離苦惱、滅憂悲，得如實法。」	Get out of the car! It is the name of Tathagata, Ying, and so on, knowing, seeing, and so on. It is said that the third liberation is blazing, purifying beyond, purifying sentient beings, liberating from suffering, and eliminating sorrow with the one-way path, and obtaining truthfulness. "


爾時，尼犍弟子離車無畏默然住。	At that time, the Nigan disciple left the car and lived in fearless silence.


爾時，阿耆毘弟子離車聰慧重語離車無畏言：	At that time, the disciples of Ajabi left the car, clever and stressful words leaving the car fearlessly:
「怪哉！無畏！何默然住？	"Weird! Fearless! Why live?
於如來、應、等正覺所說、所知、所見、善說法，聞不隨喜耶？」	When you say, know, see, and say good things in Tathagata, Ying, etc., do you feel happy when you hear it? "


離車無畏答言：	Fearless answer from the car:
「我思惟其義，故默然住耳。	"I think about its meaning, so I stay silent.
誰聞世尊沙門瞿曇所說法不隨喜者？	Who has heard of those who do not like what the Blessed One Shaman Qutan said?
若有聞沙門瞿曇說法而不隨喜者，此則愚夫，長夜當受非義不饒益苦。」	If anyone hears the sayings of Shamen Qutan and does not rejoice, then this is a fool, and the long night should suffer injustice and not benefit. "


時，尼犍弟子離車無畏、阿耆毘弟子聰慧重聞佛所說法，尊者阿難陀所說，歡喜隨喜，從座起去。	At that time, the disciples of Nigan left the chariot fearlessly, the disciples of Ajivi were clever and heard what the Buddha said, and the Venerable Ananda said, "Rejoice, rejoice, and get up from the seat."




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 564 (Five Six Four) Bhikkhuni SA 564 （五六四）比丘尼


SA 564 （五六四）比丘尼	SA 564 (Five Six Four) Bhikkhuni
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.
尊者阿難亦在彼住。	Venerable Ananda also lives there.


時，有異比丘尼於尊者阿難所，起染著心，遣使白尊者阿難：	At that time, there were different bhikkhus who came to Venerable Ananda, afflicting his heart, and sent Venerable White Ananda:
「我身遇病苦，唯願尊者哀愍見看。」	I am suffering from illness, so I only wish the Venerable to be sad.


尊者阿難晨朝著衣持鉢，往彼比丘尼所。	Venerable Ananda Chen went to Bibikuni with his clothes and bowls.


彼比丘尼遙見尊者阿難來，露身體臥床上。	Bibi Qiuni saw Venerable Ananda coming from a distance, and was lying on the bed with his body exposed.
尊者阿難遙見彼比丘尼身，即自攝歛諸根，迴身背住。	Venerable Ananda saw Bibhikkuni in the distance, and he picked up the roots, turned around and carried him back.
彼比丘尼見尊者阿難攝歛諸根，迴身背住，即自慚愧，起著衣服，敷坐具，出迎尊者阿難，請令就座，稽首禮足，退住一面。	When he saw the Venerable Ananda, he grabbed the roots, turned around and carried it on his back. He was ashamed. He got up his clothes, put on the seat, and came out to welcome the Venerable Ananda. He asked to be seated, bowed his head and bowed.


時，尊者阿難為說法言：	When Venerable Ananda said:
「姊妹！如此身者，穢食長養、憍慢長養、愛所長養、婬欲長養。	"Sister! People in this body are nurtured by filthy food, stubbornly nurturing, loving the boss, and lustful.
姊妹！依穢食者，當斷穢食，依於慢者，當斷憍慢，依於愛者，當斷愛欲。	sisters! Those who relied on the filthy food should cut off the filthy food, those who depended on the slow, should cut off the slow, those who depended on the love, should cut off the desire for love.
姊妹！云何名依於穢食，當斷穢食？	sisters! What is Yun's name depends on dirty food, should I stop dirty food?
謂聖弟子於食計數思惟而食，無著樂想、無憍慢想、無摩拭想、無莊嚴想，為持身故、為養活故、治飢渴病故、攝受梵行故，宿諸受令滅，新諸受不生，崇習長養，若力、若樂、若觸，當如是住。	It means that the saint’s disciple eats while counting, thinking and eating, without joy, no slow thinking, no obsession, no solemn thinking, for the sake of death, to feed the cause, cure the death of hunger, thirst, and accept the Brahma. All the orders are destroyed, the new ones do not regenerate, the practice is long-term cultivation, if the strength, the joy, and the touch, you should stay the same.
譬如商客以酥油膏以膏其車，無染著想、無憍慢想、無摩拭想、無莊嚴想，為運載故，如病瘡者塗以酥油，無著樂想、無憍慢想、無摩拭想、無莊嚴想，為瘡愈故。	For example, merchants use butter cream to anoint their cars, without coloring, no sway thinking, no friction, no solemn thinking, for transportation reasons, such as those with sores, applying ghee, no joy, no contemplation , No rubbing, no solemn thinking, for sore healing.
如是，聖弟子計數而食，無染著想、無憍慢想、無摩拭想、無莊嚴想，為養活故、治飢渴故、攝受梵行故，宿諸受離，新諸受不起，若力、若樂、若無罪觸安隱住。	If so, the holy disciple counts and eats, thinking without dyeing, thinking slowly, thinking without obsession, thinking without solemnity, in order to feed the cause, cure the hunger and thirst, absorb the Brahma, stay with all the others, and leave the new ones. Start, Ruo Li, Ruo Le, Ruo Li, Ruo Le, and if not guilty, stay in peace.
姊妹！是名依食斷食。	sisters! It is a fasting.


「依慢斷慢者。	"According to the slow to break the slow.
云何依慢斷慢？	Why does the cloud slow down?
謂弟子聞某尊者、某尊者弟子盡諸有漏，無漏心解脫、慧解脫，現法自知作證：	It is said that the disciple heard that a certain person, a certain person's disciple had all the omissions, no leakage of the heart, liberation, wisdom liberation, and self-knowledge testimony:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』
聞已，作是念：	Smell, do and read:
『彼聖弟子盡諸有漏，乃至自知不受後有。	"The saint disciples have all the omissions, even knowing that they will not be there.
我今何故不盡諸有漏，何故不自知不受後有。』	Why don't I have all the omissions now, why don't I know that I won't have the following. 』
當於爾時則能斷諸有漏，乃至自知不受後有。	When you are here, you can break all the omissions, and even know that you don't have the following.
姊妹！是名依慢斷慢。	sisters! It's the name Yiman, the slowness.


「姊妹！云何依愛斷愛？	"Sister! Yun He Yiai cut off love?
謂聖弟子聞某尊者、某尊者弟子盡諸有漏，乃至自知不受後有。	It means that the saint disciple hears that a certain person, a certain person's disciple has all the omissions, and even knows that there is no future.
我等何不盡諸有漏，乃至自知不受後有。	Why don't we wait for everything to be missed, even knowing that there is no future.
彼於爾時能斷諸有漏，乃至自知不受後有。	Bi Yuer can break all the omissions from time to time, and even know that he will not suffer from the future.
姊妹！是名依愛斷愛。	sisters! It's the name Yi Ai cut love.
姊妹！無所行者，斷截婬欲、和合橋梁。」	sisters! Those who do nothing, cut off lust and reconcile the bridge. "


尊者阿難說是法時，彼比丘尼遠塵離垢，得法眼淨，彼比丘尼見法、得法、覺法、入法，度狐疑，不由於他，於正法、律，心得無畏。	When Venerable Ananda said it was Dhamma, Bibhikkuni was far away from dust and dirt, and his eyes were clean. When he saw Dhamma, obtained Dhamma, realized Dhamma, and entered Dhamma, he was relieved of suspiciousness. Not because of him, he was fearless in Dhamma and law.
禮尊者阿難足，白尊者阿難：	Venerable Rite Ananda, Venerable White Ananda:


「我今發露悔過：	"I have regretted today:
愚癡不善，脫作如是不流類事；	Being foolish and unkind, get rid of such things as ignorance;
今於尊者阿難所，自見過、自知過，發露懺悔，哀愍故！」	Today at the Venerable Ananda, I have seen it and knew it before, expressing repentance and mourning! "

尊者阿難語比丘尼：	Venerable Ananda Bhikkhuni:
「汝今真實自見罪、自知罪，愚癡不善，汝自知作不類之罪，汝今自知、自見而悔過，於未來世得具足戒。	"You really see your own sins, you know your sins, you are foolish and unkind. You know you have committed such crimes, you know yourself, you see yourself and regret your past, and you will have sufficient precepts in your future lives.
我今受汝悔過，哀愍故，令汝善法增長，終不退滅。	I feel sorry for your past and mourn the past, so that your good law will grow, but will never fade away.
所以者何？	So what?
若有自見罪、自知罪，能悔過者，於未來世得具足戒，善法增長，終不退滅。」	If there are self-confessed sins, self-confessed sins, and those who can repent, they will have sufficient precepts in the future lives, and the good law will grow, and will never fade away. "


尊者阿難為彼比丘尼種種說法，示、教、照、喜已，從座起去。	Venerable Ananda started to show, teach, take photos, and delight in all kinds of sayings for Pikkuni.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 565 (five six five) SA 565 （五六五）婆頭


SA 565 （五六五）婆頭	SA 565 (five six five)
如是我聞：	If I smell:


一時，佛在橋池人間遊行，與尊者阿難俱，至婆頭聚落國北身恕林中。	For a while, the Buddha walked around the world in Qiaochi, and he joined His Holiness Ananda, and settled in the forest in the north of the country.


爾時，婆頭聚落諸童子聞尊者阿難橋池人間遊行，住婆頭聚落國北身恕林中。	At that time, Venerable Ananda, who lived in the village of Potou, marched in Qiaochi, and the village of Potou in the north of the country was in Shulin.
聞已，相呼聚集，往詣尊者阿難所，稽首禮尊者阿難足，退坐一面。	Hearing this, gather together, go to the place of Venerable Ananda, pay homage to Venerable Ananda, and sit back.


時，尊者阿難語諸童子言：	At the time, Venerable Ananda's words
「帝種！如來、應、等正覺說四種清淨，戒清淨、心清淨、見清淨、解脫清淨。	"Emperor species! Tathagata, Ying, etc. enlightenment say four kinds of purification, namely, the purity of abstention, the purity of mind, the purity of seeing, and the purification of liberation.


「云何為戒清淨？	"What is cloud purification?
謂聖弟子住於戒，波羅提木叉，戒增長，威儀具足，於微細罪能生恐怖，受持學戒。	It is said that the holy disciple lives in the precepts, the bolotti wooden fork, the growth of the precepts, the prestige is sufficient, the subtle sins can produce terror, and the precepts are held.
戒身不滿者，能令滿足；	Dissatisfied people can be satisfied;
已滿者，隨順執持，欲精進方便超出，精勤勇猛，堪能諸身心法，常能攝受，是名戒淨斷。	Those who are full, follow along and follow, wanting to be diligent and easy to go beyond, diligent and courageous, capable of all physical and mental dhammas, and often able to receive them.


「苦種！云何名為心淨斷？	"Bitterness! What is the name of the cloud?
謂聖弟子離欲、惡不善法，乃至第四禪具足住；	It is said that the saint disciple’s liberation, evil and unwholesome dharma, and even the fourth jhana are sufficient;
定身未滿者令滿，已滿者隨順執受，欲精進乃至常執受，是名心淨斷。	Those who are not full will make fullness, and those who are full will follow the attachment, and they want to be diligent and even clingy.


「苦種！云何名為見淨斷？	"Bitter seed! What is the name of the cloud?
謂聖弟子聞大師說法。	Said the saint disciple Master Ziwen said.
如是如是說法，則如是如是入如實正觀。	If it is said, then it is true and upright view.
如是如是得歡喜、得隨喜、得從於佛。	If so, get rejoicing, get rejoicing, get obedience to the Buddha.


「復次，聖弟子不聞大師說法，然從餘明智尊重梵行者說，聞尊重梵行者如是如是說，則如是如是入如實觀察。	"Furthermore, the holy disciple does not hear the master's words, but Cong Yu Mingzhi respects the Brahma practitioners and says that if he respects the Brahma practitioners, he will observe the truth.
如是如是觀察，於彼法得歡喜、隨喜，信於正法。	Observe in this way, rejoice and rejoice in the law, and believe in the right law.


「復次，聖弟子不聞大師說法，亦復不聞明智尊重梵行者說，隨先所聞受持者重誦習，隨先所聞受持者如是如是重誦已。	"Frequently, the holy disciple will not hear the master's words, nor will the wise and respectful Brahman say, repeat it with the holders who heard it before, and repeat it with the holders who heard it before.
如是如是得入彼法，乃至信於正法。	If so, get into the Dharma, and even believe in the Dharma.


「復次，聖弟子不聞大師說法，不聞明智尊重梵行者說，又復不能先所受持重誦習，然先所聞法為人廣說，先所聞法如是如是為人廣說。	"Frequently, the holy disciple ignores the master's statement, does not hear the wise and respects the Brahman's statement, and can no longer accept and repeat the practice, but then the first heard the Dhamma, and the first heard the Dhamma as such.
如是如是得入於法，正智觀察，乃至信於正法。	If so, get into the Dhamma, observe the right wisdom, and even believe in the right Dhamma.


「復次，聖弟子不聞大師說法，復不聞明智尊重梵行者說，又復不能先所受持重誦習，亦復不以先所聞法為人廣說，然於先所聞法獨一靜處思惟觀察。	"Frequently, the holy disciple does not hear the words of the master, and the wise ones respect the Brahman's words, and they can no longer receive and repeat the chanting, nor do they pretend to be the first to hear the Dhamma. Think and observe.
如是如是思惟觀察，如是如是得入正法，乃至信於正法。	If so, think and observe, if so, get into the Dhamma, and even believe in the Dhamma.
如是從他聞，內正思惟，是名未起正見令起，已起正見令增廣；	From what he heard, the inner righteous thinking means that the right view order has not been established, and the right view order has been established.
是名未滿戒身令滿，已滿者隨順攝受，欲精進方便，乃至常攝受，是名見淨斷。	It is not full of precepts and body orders, and those who are full can accept it as they wish. If it is convenient for diligence, and even take it often, it is the name and view.


「苦種！云何為解脫清淨斷？	"Bitter seed! What does the cloud mean to liberate and purify?
謂聖弟子貪心無欲解脫，恚、癡心無欲解脫。	It is a saint disciple who is free from greed and desirelessness, and is free from ecstasy and infatuation.
如是解脫，未滿者令滿，已滿者隨順攝受，欲精進乃至常攝受，是名解脫淨斷。」	If it is liberation, those who are not full make the order full, and those who are full follow and receive it. If you want to diligently or even receive it regularly, it is called liberation. "


苦種！尊者阿難說是法時，婆頭聚落諸童子聞尊者阿難所說，歡喜隨喜，作禮而去。	Bitter planting! When Venerable Ananda said that it was Dharma, all the boys in the village of her mother heard what Venerable Ananda said, rejoicing and going away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 566 (Five Six Six) Nagdado SA 566 （五六六）那迦達多


SA 566 （五六六）那迦達多	SA 566 (Five Six Six) Nagdado
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與眾上座比丘俱。	For a while, the Buddha lived in Anluo and settled in Luolinzhong, where he was with all the monks.


時，有質多羅長者詣諸上座比丘，稽首禮足，退坐一面。	At that time, the qualitative elders called the Theravada Bhikkhus, bowed their heads and sat down.


時，諸上座比丘為質多羅長者種種說法，示、教、照、喜；	At that time, the Theravada Bhikkhus used various sayings, showing, teaching, taking photos, and joys for the quality of the elders;
種種說法，示、教、照、喜已，默然住。	All kinds of sayings, show, teach, take photos, and joy, stay silently.
時，質多羅長者稽首禮諸上座比丘足，往詣那伽達多比丘房，稽首禮那伽達多比丘足，退坐一面。	At that time, the elders of Zhidara paid homage to the feet of the upper seat bhikkhus, and went to the house of the Nagadato bhikkhus, and the princes paid homage to the feet of the Nagadato bhikkhus, and sat back.


時，那伽達多比丘問質多羅長者，如所說：	At that time, Nagadadou Bhikkhu questioned the Elder Dora, as said:


「枝青以白覆，一輻轉之車，	"Branches are covered with white, a spinning car,
離結觀察來，斷流不復縛。	Observing from the knot, the flow is no longer bound.


「長者！此偈有何義？」	Elder! What's the meaning of this verse?


質多羅長者言：	What the elders say:
「尊者那伽達多！世尊說此偈耶？」	Venerable Nagada! The Lord said this verse?


答言：	Answer:
「如是。」	That's it.


質多羅長者語尊者那伽達多言：	Quality Venerable Nagada, the Elder Speaking of Dora, speaks many words:
「尊者！須臾默然，我當思惟此義。」	Venerable! Be silent, I should think about this meaning.


須臾默然思惟已，語尊者那伽達多言：	After a moment of silent thought, the words of Venerable Nagada said:
「青者謂戒也，白覆謂解脫也，一輻者身念也，轉者轉出也，車者止觀也，離結者有三種結，謂貪、恚、癡。	"The young person means precept, the vain means liberation, the one who speaks the body, the one who turns out, the one who stops and observes, and the one who leaves the knot has three kinds of knots, which are called greed, ecstasy, and delusion.
彼阿羅漢諸漏已盡、已滅、已知、已斷根本，如截多羅樹頭更不復生，未來世滅不起法。	Pei Arahant's omissions are exhausted, extinct, known, and fundamentally broken, such as truncating the top of the tree, let alone resurrecting, and the future cannot be destroyed.


「觀察者謂見也，來者人也，斷流者愛流於生死。	"Observers say that they see it, those who come are also, and those who stop flow love to flow through life and death.
彼羅漢比丘諸漏已盡、已知，斷其根本，如截多羅樹頭不復生，於未來世成不起法。	All the leaks of the Bhi Rahan Bhikkhu are exhausted and known, and the roots are cut off, as if the top of the tree does not come back to life, it will not succeed in the future life.


「不縛者謂三縛，貪欲縛、瞋恚縛、愚癡縛，彼阿羅漢比丘諸漏已盡、已斷、已知，斷其根本，如截多羅樹頭更不復生，於未來世成不起法。	"Those who are not bound are called the three bounds, bound by greed, bound by anger, bound by ignorance, and Bhikkhu's omissions are exhausted, broken, known, and cut off the roots, like the top of the tree, and will not come back to life in the future. Start method.
是故，尊者那伽達多！世尊說此偈：	That's why, Venerable Nagadato! The Lord said this verse:


「枝青以白覆，一輻轉之車，	"Branches are covered with white, a spinning car,
離結觀察來，斷流不復縛。	Observing from the knot, the flow is no longer bound.


「此世尊所說偈，我已分別也。」	This Blessed One said, I have already parted.


尊者那伽達多問質多羅長者言：	Venerable Nagada asked the Elder Dora and said:
「此義汝先聞耶？」	You should hear this first?


答言：	Answer:
「不聞。」	"Don't smell."


尊者那伽達多言：	Venerable Nagada said more:
「長者！汝得善利，於此甚深佛法，賢聖慧眼得入。」	Elder! You have good benefits, and you have a deep understanding of the Dharma, and the wisdom of the sages can see.


時，質多羅長者聞尊者那伽達多所說，歡喜隨喜，作禮而去。	At that time, the elder Zhidara heard the words of Venerable Nagadadado, rejoicing and rejoicing, and went away.




Saṃyuktāgama 雜阿含經	"Saṃyuktāgama"

SA 567 (Five Six Seven) Nagdado SA 567 （五六七）那迦達多


SA 567 （五六七）那迦達多	SA 567 (Five Six Seven) Nagdado
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林精舍，與眾多上座比丘俱。	For a while, the Buddha lived in Anluo and settled in Anluo Lin Abode, together with many Theravada monks.


時，有質多羅長者詣諸上座比丘所，稽首禮足，退坐一面。	At that time, the qualitative elders called the Theravada Bhikkhus, consecrated their heads and bowed their feet, and sat back.
時，諸上座比丘為質多羅長者種種說法，示、教、照、喜；	At that time, the Theravada Bhikkhus taught, taught, took photos, and delighted in various theories of the qualitative elders;
示、教、照、喜已，默然住。	Show, teach, take photos, joy, and stay silently.


時，質多羅長者詣尊者那伽達多比丘所，稽首禮足，退坐一面。	At that time, Zhidara, the elder, the Venerable Nagadaduo Bhikkhu, consecrated his head and sat down.
尊者那伽達多告質多羅長者：	The Venerable Nagadado sue the Elder Dora:
「有無量心三昧、無相心三昧、無所有心三昧、空心三昧。	"There is samādhi of immeasurable mind, samādhi of non-community mind, samādhi of no possessive mind, samādhi of hollow mind.
云何？	Yun Ho?
長者！此法為種種義故種種名？	Senior citizens! This method has various meanings, so various names?
為一義有種種名？」	There are various names for one meaning? "


質多羅長者問尊者那伽達多：	The elder Zidara asked the Venerable Nagadadu:
「此諸三昧為世尊所說？	"These samadhis are spoken by the Blessed One?
為尊者自意說耶？」	Say it for the Lord? "


尊者那伽達多答言：	Venerable Nagadato replied:
「此世尊所說。」	This Blessed One said.


質多羅長者語尊者那伽達多：	Venerable Nagadadhara the Elderly Speech:
「聽我小思惟此義，然後當答。」	Listen to me, think about it, and then answer it.


須臾思惟已，語尊者那伽達多：	After a moment's thought, Nagadadu the Venerable Language:
「有法種種義、種種句、種種味，有法一義種種味。」	There are all kinds of meanings, all kinds of sentences, all kinds of flavors, and there are all kinds of flavors and meanings.


復問長者：	Repeat questions to the elderly:
「云何有法種種義、種種句、種種味？」	Why does the cloud have various meanings, various sentences, and various flavors?


長者答言：	Answer from the elderly:
「無量三昧者，謂聖弟子心與慈俱，無怨、無憎、無恚，寬弘重心，無量修習普緣，一方充滿。	"The immeasurable samādhi means that the saint disciple is full of compassion, has no resentment, no hatred, and has no compassion, has a broad center of gravity, immeasurable practice of universal destiny, and one side is full.
如是二方、三方、四方上下，一切世間心與慈俱，無怨、無憎、無恚，寬弘重心，無量修習，充滿諸方，一切世間普緣住，是名無量三昧。	If there are two directions, three directions, four directions up and down, all the hearts of the world are full of kindness, without grievance, hatred, and aversion, broad-minded, immeasurable practice, full of all directions, and all worlds are universally bounded, which is the immeasurable samadhi.
云何為無相三昧？	What is cloudless samadhi?
謂聖弟子於一切相不念，無相心三昧，身作證，是名無相心三昧。	It means that the saint’s disciple has no samādhi in all aspects, no samādhi of samādhi of samādhi.
云何無所有心三昧？	Why is there nothing in the cloud?
謂聖弟子度一切無量識入處，無所有，無所有心住，是名無所有心三昧。	It means that the saint disciple saves all boundless knowledge, no-ownership, no-ownership mind dwelling, which is the samādhi of name no-ownership mind.
云何空三昧？	Cloud, how empty Samadhi?
謂聖弟子世間空，世間空如實觀察，常住不變易，非我、非我所，是名空心三昧，是名為法種種義、種種句、種種味。」	It is called the emptiness of the world, the emptiness of the world is observed as it is, the habitual residence is not easy to change, the non-self, the non-self, it is the hollow Samadhi, the various meanings, various sentences, and various flavors of the law. "


復問長者：	Repeat questions for the elderly:
「云何法一義種種味？」	What is the meaning of the cloud?


答言：	Answer:
「尊者！謂貪有量，若無諍者第一無量，謂貪者是有相，恚、癡者是有相，無諍者是無相。	"Venerable! It is said that greed has quantity. If there is no accusation, the first is immeasurable. It is said that the greedy person has the aspect, the idiot and the foolish person have the aspect, and the nonsense person is the invisible.
貪者是所有，恚、癡者是所有，無諍者是無所有。	The greedy person is everything, the foolish and foolish person is everything, and the blameless person is nothing.
復次，無諍者空，於貪空，於恚、癡空，常住不變易空，非我、非我所，是名法一義種種味。」	Repeatedly, there is nothing wrong with people who are empty, greedy empty, in Yun, idiotic empty, permanent and unchanging, non-self, non-self, all kinds of flavors. "


尊者那伽達多問言：	Venerable Na Gadado asked:
「云何？	"Yun He?
長者！此義汝先所聞耶？」	Senior citizens! What did you hear about this righteousness? "


答言：	Answer:
「尊者！不聞。」	Venerable! Don't smell it.


復告長者：	Reply to the elderly:
「汝得大利，於甚深佛法，現賢聖慧眼得入。」	"You will gain great benefits, and you will gain deep understanding of the Dharma.


質多羅長者聞尊者那伽達多所說，歡喜隨喜，作禮而去。	The elder Zhidara heard the words of Venerable Nagadadado, rejoicing and rejoicing, and go away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 568 (five six eight) Kama SA 568 （五六八）迦摩


SA 568 （五六八）迦摩	SA 568 (five six eight) Kama
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與諸上座比丘俱。	For a while, the Buddha lived in Anluo and settled in the Anluo forest, and he was with all the Lord Bhikkhus.


時，有質多羅長者詣諸上座比丘所，禮諸上座已，詣尊者伽摩比丘所，稽首禮足，退坐一面，白尊者伽摩比丘：	At that time, there are qualitative elders of the Dorothy who are called the Theravada Bhikkhus, and the Theravadas are already, the Venerable Gama Bhikkhus, the chief salutes the feet, and sit back, the White Venerable Gama Bhikkhu:
「所謂行者，云何名行？」	The so-called traveler, what is the name of the cloud?


伽摩比丘言：	Gama Bhikkhu said:
「行者，謂三行，身行、口行、意行。」	Walker means the three actions, body action, oral action, and mind action.


復問：	Repeat question:
「云何身行？	"Where does the cloud go?
云何口行？	Yunhekouhang?
云何意行？」	What does the cloud mean? "


答言：	Answer:
「長者！出息、入息名為身行。	"Elderly! The ex-breath and the income are the body and behavior.
有覺、有觀名為口行。	Awareness, a view is called oral action.
想、思名為意行。」	Think, think and act. "


復問：	Repeat question:
「何故出息、入息名為身行？	"Why does the income and the income name the body?
有覺、有觀名為口行？	Feeling, thinking and acting?
想、思名為意行？」	Thinking, thinking, thinking, okay? "


答：	answer:
「長者！出息、入息是身法，依於身、屬於身、依身轉，是故出息、入息名為身行。	"Elderly! Breath and Breath are the body law, depending on the body, belonging to the body, and turning by the body, so the Breath and Breath are called the body behavior.
有覺、有觀故則口語，是故有覺、有觀是口行。	If you have awareness, you can speak, and you can speak.
想、思是意行，依於心、屬於心、依心轉，是故想、思是意行。」	Thinking and thinking are intentional actions, depending on the heart, belonging to the heart, and turning from the heart. "


復問：	Repeat question:
「尊者！覺、觀已，發口語，是覺、觀名為口行。	"Venerable! Enlightenment and meditation, speaking in spoken words, is the name of awakening and meditation.
想、思是心數法，依於心、屬於心想轉，是故想、思名為意行。」	Thinking and thinking are the mind counting method, depending on the heart, it belongs to the mind-changing, it is the thinking and thinking as the mind-action. "


復問：	Repeat question:
「尊者！有幾法？	"Venerable! How many ways?


s	s
「若人捨身時，彼身屍臥地，	"If a person lays down on the ground,
棄於丘塜間，無心如木石。」	Abandoned in the hills, unintentionally like wood and stone. "


答言：	Answer:
「長者！	"Senior citizens!

「壽暖及與識，捨身時俱捨，	"Life is warm and knowledge, sacrifices life and time,
彼身棄塜間，無心如木石。」	His body was abandoned in the yard, unintentionally like wood and stone. "


復問：	Repeat question:
「尊者！若死、若入滅盡正受，有差別不？」	Venerable! If you die, if you go into extinction and receive all right, is there a difference?


答：	answer:
「捨於壽暖，諸根悉壞，身命分離，是名為死。	"If you give up to Shou Nuan, the roots will be bad, and your body and life will be separated, which means death.
滅盡定者，身、口、意行滅，不捨壽命，不離於暖，諸根不壞，身命相屬，此則命終、入滅正受差別之相。」	The one who extinguishes samādhi, the body, mouth, and mind are extinguished, does not give up life, is not separated from the warmth, the roots are not bad, the body and fate belong to each other, this means the end of life, the passing of the death is receiving the difference. "


復問：	Repeat question:
「尊者！云何入滅正受？」	Venerable! How does the cloud enter and die and receive?


答言：	Answer:
「長者！入滅正受，不言：	"Elders! You are suffering when you pass through, without saying:
『我入滅正受，我當入滅正受。』	"I am in and receive, and I should be in and receive. 』
然先作如是漸息方便，如先方便，向入正受。」	However, if it is convenient for the first to work, it is convenient to gradually breathe. "


復問：	Repeat question:
「尊者！入滅正受時，先滅何法？	"Venerable! What is the method of extinguishing first?
為身行、為口行、為意行耶？」	Do for the body, for the mouth, and for the mind? "


答言：	Answer:
「長者！入滅正受者，先滅口行，次身行、次意行。」	Elders! Those who are the right recipients of extinction will first exterminate their mouths, second body and second minds.


復問：	Repeat question:
「尊者！云何為出滅正受？」	Venerable! What does the cloud mean?


答言：	Answer:
「長者！出滅正受者亦不念言：	"Senior! The one who exterminates the right recipient does not say anything:
『我今出正受，我當出正受。』	"I am going to receive righteously now, and I should be out of righteous feeling. 』
然先已作方便心，如其先心而起。」	However, it has already been made convenient, just like its original intention. "


復問：	Repeat question:
「尊者！起滅正受者，何法先起，為身行、為口行、為意行耶？」	Venerable! How can we start and destroy the right-receiver first, do it for the body, the mouth, and the mind?


答言：	Answer:
「長者！從滅正受起者，意行先起，次身行，後口行。」	Elders! Those who start from extinction and righteousness, mind action first, second body action, then oral action.


復問：	Reply:
「尊者！入滅正受者。	"Venerable! The right recipient of the extinction.
云何順趣、流注、浚輸？」	Yun He Shun Fun, Streaming, Dredging? "


答言：	Answer:
「長者！入滅正受者，順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。」	Elders! The recipients of the passing-in and extinction are those who follow the interest in leaving, flow in to leave, dredge in to leave, follow in interest in exit, flow in out, dredge out in exit, follow in interest in Nirvana, stream in Nirvana, and dredge in Nirvana.


復問：	Reply:
「尊者！住滅正受時，為觸幾觸？」	Venerable! How many touches are you trying to touch when you are suffering?


答言：	Answer:
「長者！觸不動、觸無相、觸無所有。」	Elderly! Can't touch, touch nothing, touch nothing.


復問：	Repeat question:
「尊者！入滅正受時，為作幾法？」	Venerable! What do you do when you are undergoing death and receiving?


答言：	Answer:
「長者！此應先問，何故今問，然當為汝說。	"Elder! You should ask first, why ask now, then it's for you.
比丘入滅正受者，作於二法，止以觀。」	The bhikkhu who is the right recipient of the extinction, performs the two methods and stops observing. "


時，質多羅長者聞尊者迦摩所說，歡喜隨喜，作禮而去。	At that time, the elder Zhidara heard the words of Venerable Kama, rejoicing and rejoicing, and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 569 (five six nine) SA 569 （五六九）黎犀達多


SA 569 （五六九）黎犀達多	SA 569 (five six nine)
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與眾多上座比丘俱。	For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks.


時，質多羅長者詣諸上座比丘所，稽首禮足，於一面坐。	At that time, the elders of Zhiduolu asked the Theravada Bhikkhus to pay homage to their heads and sit on one side.
諸上座比丘為質多羅長者種種說法，示、教、照、喜；	The Theravada Bhikkhus speak, teach, take photos, and delight for the elders of the Qitara;
示、教、照、喜已，默然住。	Show, teach, take photos, joy, and stay silently.


時，質多羅長者從座起，偏袒右肩，右膝著地，合十指掌，請諸上座言：	At that time, the elder Zhidoruo rose from the seat, leaned on his right shoulder, touched the ground with his right knee, and put his fingers together, please say:
「唯願諸尊受我薄食。」	Only hope that the deities receive me a light meal.
時，諸上座默然受請。	At that time, all presenters were invited silently.


時，彼長者知諸上座默然受請已，禮足而去。	At that time, the elder knew that the audience had silently accepted the invitation, and walked away.
還歸自家，辦種種飲食，敷床座，晨朝遣使白：	Return to home, do all kinds of food, lay on the bed, and send the messenger in the morning:
「時到。」	It's time.


時，諸上座著衣持鉢，至長者舍，就座而坐，長者稽首禮諸上座足，於一面坐。	At that time, all the upper seats were wearing clothes and bowls, and when they came to the elder's house, they sat down, and the elders saluted all the upper seats and sat on one side.
白諸上座：	Lord Bai:
「所謂種種界，云何為種種界？」	The so-called various realms, what is the cloud?


時，諸上座默然而住。	At that time, all of you sat silently.
如是再三。	Repeatedly.


爾時，尊者梨犀達多眾中下坐，白諸上座比丘言：	At that time, the Venerable Rishida sat down in the crowd, and the White Lord Bhikkhus said:
「諸尊！我欲答彼長者所問。」	Princes! I want to answer the elder's question.


諸上座答言：	All the above replied:
「可。」	can.


長者質多羅即問言：	The elder asked Doro immediately:
「尊者！所謂種種界，何等種種界？」	Venerable! What are the so-called realms?


梨犀達多答言：	Pear Rhinoceros replied:
「長者！眼界異、色界異、眼識界異；	"Elder! Different eyes, different colors, different eyes and different consciousness;
耳界異、聲界異、耳識界異；	The world of ears is different, the world of sound is different, and the world of ear awareness is different;
鼻界異、香界異、鼻識界異；	The world of nose is different, the world of fragrance is different, and the world of nose consciousness is different;
舌界異、味界異、舌識界異；	Different tongue, different taste, different tongue awareness;
身界異、觸界異、身識界異；	Different body world, different touch world, different body consciousness world;
意界異、法界異、意識界異。	The world of consciousness is different, the world of law is different, and the world of consciousness is different.
如是，長者！是名種種界。」	If so, elder! It is a famous world. "


爾時，質多羅長者下種種淨美飲食供養。	At that time, the quality of the elders of Duoluo provided various pure and beautiful diets.
眾僧食已，澡嗽、洗鉢訖，質多羅長者敷一卑床，於上座前坐聽法。	The monks had eaten food, took a bath, coughed, and washed a bowl. The elders put on a humble bed and sat in front of them to listen to the law.


爾時，上座為長者種種說法，示、教、照、喜已，從座起去。	At that time, the upper seat is for the elders all kinds of sayings, showing, teaching, taking photos, and joys, starting from the seat.


時，諸上座於路中語梨犀達多：	At that time, all the lords were in the Luzhong language, and they said:
「善哉！善哉！梨犀達多比丘！汝真辯捷，知事而說，若於餘時，汝應常如此應。」	Goodness! Goodness! Pear Rhinoceros Dado Bhikkhu! You really argue, and the governor said that if you are left, you should always respond like this.


時，諸上座聞梨犀達多所說，歡喜奉行。	At that time, all of you heard what Rashidado said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 570 (Five Seventy) Li Xidado SA 570 （五七〇）黎犀達多


SA 570 （五七〇）黎犀達多	SA 570 (Five Seventy) Li Xidado
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與眾多上座比丘俱。	For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks.


時，質多羅長者詣諸上座所，稽首禮足，退坐一面，白諸上座言：	At that time, the elders of Dao Luo said to the upper seat, bowed their heads and bowed their feet, and sat back, Bai Zhu said:
「諸世間所見，或說有我，或說眾生，或說壽命，或說世間吉凶。	"What we see in the world may say that there is me, or sentient beings, or life span, or good or bad in the world.
云何？	Yun Ho?
尊者！此諸異見，何本、何集、何生、何轉？」	Lord! What is the origin, collection, birth, and transformation of these dissents? "


時，諸上座默然不答。	At that time, all the attendants remained silent.
如是三問，亦三默然。	If it is three questions, it is also silent.


時，有一下座比丘名梨犀達多，白諸上座言：	At that time, there was a bhikkhu named pear rhinoceros, and Bai Zhu said:
「我欲答彼長者所問。」	I want to answer the elder's question.


諸上座言：	All the previous words:
「善能答者答。」	A good answerer answers.


時，長者即問梨犀達多：	At that time, the elders asked the rhinoceros:
「尊者！凡世間所見，何本、何集、何生、何轉？」	Venerable! What you see in the world, where, where, where, where, where, how?


尊者梨犀達多答言：	Venerable Rishidato replied:
「長者！凡世間所見，或言有我，或說眾生，或說壽命，或說世間吉凶，斯等諸見，一切皆以身見為本，身見集、身見生、身見轉。」	Elder! Whatever you see in the mortal world, there may be me, or sentient beings, or lifespan, or good or bad in the world, all views, etc., everything is based on the body view, the body sees the body, the body sees the life, the body sees the turn.


復問：	Repeat question:
「尊者！云何為身見？」	Venerable! What is the cloud?


答言：	Answer:
「長者！愚癡無聞凡夫見色是我、色異我、色中我、我中色，受、想、行、識見是我、識異我、我中識、識中我。	"Elder! I am ignorant and unheard of ordinary people. Seeing form is me, different me, me in me, me in me. Feeling, thinking, acting, knowing is me, knowing different me, I knowing, knowing me.
長者！是名身見。」	Senior citizens! It is by name. "


復問：	Repeat question:
「尊者！云何得無此身見？」	Venerable! Why does Yun have no such sight?


答言：	Answer:
「長者！謂多聞聖弟子不見色是我，不見色異我，不見我中色、色中我；	"Elder! It is said that the disciple of Sage Duowen does not see color, it is me who does not see color different from me, does not see me in color, color in me;
不見受、想、行、識是我，不見識異我，不見我中識、識中我，是名得無身見。」	Not seeing feeling, thinking, acting, and knowing is me, not seeing different me, not seeing me, knowing me, it is nameless to see. "


復問：	Repeat question:
「尊者！其父何名？	"Venerable! What is his father's name?
於何所生？」	Where was Yu born? "


答言：	Answer:
「長者！我生於後方長者家。」	Elder! I was born in an elderly home in the back.


質多羅長者語尊者梨犀達多：	Venerable Rishidardo of the Elderly Speech:
「我及尊者二父本是善知識。」	I and Venerable Two, the father is good knowledge.


梨犀達多答言：	Rishidato replied:
「如是，長者！」	So, elder!

質多羅長者語梨犀達多言：	The quality of the elder's language is more than that:
「尊者若能住此菴羅林中，我盡形壽供養衣服、飲食、隨病湯藥，尊者梨犀達多默然受請。」	If Venerable Venerable can live in this Anluolin, I will provide clothes, food, and decoctions for illnesses as long as I can. Venerable Rishidadu will be invited silently.


時，尊者梨犀達多受質多羅長者請，供養障礙故，久不詣世尊所。	At that time, the Venerable Li Xi Da Duo received the request of the elder Duo Luo to provide support for the impoverished and dying people, and he did not give him a long time.


時，諸上座比丘為質多羅長者種種說法，示、教、照、喜；	At that time, the Theravada Bhikkhus are the elders of the quality and have various sayings, showing, teaching, taking photos and joy;
示、教、照、喜已，質多羅長者歡喜隨喜，作禮而去。	Show, teach, take photos, and rejoice. The elders rejoice with joy and leave as gifts.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 571 (Five Seven One) Mahaka SA 571 （五七一）摩訶迦


SA 571 （五七一）摩訶迦	SA 571 (Five Seven One) Mahaka
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與眾多上座比丘俱。	For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks.


時，有質多羅長者詣諸上座所，稽首禮足，退坐一面，白諸上座比丘言：	At that time, the qualitative elders called the Theravada, consecrated their heads and bowed their feet, and sat back, and Bai Zhu said:
「唯願諸尊於牛牧中受我請食。」	Only hope that the deities will be petted by me in the cattle herd.


時，諸上座默然受請。	At that time, all of you were invited silently.


質多羅長者知諸上座默然受請已，即自還家。	The elders of Zhiduo Luo know that you have accepted the invitation silently, that is, return home.
星夜備具種種飲食，晨朝敷座，遣使白諸上座：	Starry night prepares a variety of diets, sits in the morning, and dispatches the envoys to Bai Zhu:
「時到。」	It's time.


諸上座著衣持鉢，至牛牧中質多羅長者舍，就座而坐。	All the upper seats were dressed in clothes and bowls, and the middle-class elders of the cattle and animal husbandry, Dorothy, took their seats.


時，質多羅長者自手供養種種飲食。	At that time, the elders of Zhiduoluo provided food for themselves.
食已，洗鉢、澡漱畢，質多羅長者敷一卑床，於上座前坐聽法。	After eating, washing bowls, bathing, and rinsing, the elders put on a humble bed and sit in front of them and listen to the method.


時，諸上座為長者說種種法，示、教、照、喜；	At that time, all the above mentioned various methods for the elders, showing, teaching, taking photos and joy;
示、教、照、喜已，從座起去，質多羅長者亦隨後去。	Show, teach, take photos, and enjoy yourself, start from the seat, and the elders of the quality will also go there.


諸上座食諸酥酪蜜飽滿，於春後月熱時，行路悶極。	Zhu Shangzuo eats biscuits and is full of honey. When the moon is hot in the spring, the journey is extremely boring.


爾時，有一下座比丘名摩訶迦，白諸上座：	At that time, there were the following bhikkhus with the name Mahaka, and the white ones:
「今日大熱，我欲起雲雨微風，可爾不？」	It's very hot today, I want to have a cloud, rain and breeze, can't you?


諸上座答言：	All the above replied:
「汝能爾者，佳。」	"Running, good."


時，摩訶迦即入三昧，如其正受。	At that time, Mahaka enters the samādhi, as if it were receiving.
應時雲起，細雨微下，涼風亹亹從四方來，至精舍門，尊者摩訶迦語諸上座言：	Clouds rise at the time, a light rain falls, and a cool breeze comes from all directions to the gate of the Abode, Venerable Mahāgāṇa said:
「所作可止？」	"Can you stop doing it?"


答言：	Answer:
「可止。」	It can stop.


時，尊者摩訶迦即止神通，還於自房。	At that time, the Venerable Mahaka stopped his supernatural powers and returned to his own room.


時，質多羅長者作是念：	At that time, the elders of Zhiduo Luo thought:
「最下座比丘而能有此大神通力，況復中座及與上座。」	The lowest monk can have this great supernatural power, so the middle seat and the upper seat are restored.
即禮諸上座比丘足，隨摩訶迦比丘至所住房，禮尊者摩訶迦足，退坐一面，白言：	That is to say, worship the feet of the upper seat bhikkhus, follow the Mahakya monks to the house, and worship the Lord Mahakya, sit back and say:
「尊者！我欲得見尊者過人法神足現化。」	Venerable! I want to see the supernatural power of the Venerable manifest.


尊者摩訶迦言：	Venerable Maha Kayan:
「長者！勿見恐怖。」	Elder! Don't see terror.


如是三請，亦三不許。	If it is three, please, and three are not allowed.
長者由復重請願見尊者神通變化。	The elders from Fuzhong petitioned to see the change of his supernatural powers.


尊者摩訶迦語長者言：	Sayings of the Venerable Mahāgāga:
「汝且出外，取乾草木積聚已，以一張［疊＊毛］覆上。」	Let's go out, take the hay and pile it up, and cover it with a piece of [folding*hair].


質多羅長者即如其教，出外聚薪成［卄／積］，來白尊者摩訶迦：	The quality of the elders is just like what he taught. They go out to gather salaries and become [卄/ji]. Come to Venerable White Mahaka:
「薪［卄／積］已成，以［疊＊毛］覆上。」	Salary [卄/product] has been completed, overwrite with [stack *毛].


時，尊者摩訶迦即入火光三昧，於戶鉤孔中出火焰光，燒其積薪都盡，唯白［疊＊毛］不然，語長者言：	At that time, the Venerable Mahaka immediately entered the fire-light samādhi, and the fire-light came out from the hook hole of the household, burning all the accumulated salary, only white [Stacked hair] Otherwise, the elder said:
「汝今見不？」	See you today?


答言：	Answer:
「已見。	"See you.
尊者！實為奇特。」	Lord! It is peculiar. "


尊者摩訶迦語長者言：	The words of the elders in Mahāja:
「當知此者皆以不放逸為本，不放逸集、不放逸生、不放逸轉，不放逸故得阿耨多羅三藐三菩提。	"Those who know this are all based on the principle of not letting go, not letting go, letting go, letting go, not letting go, so you get Ahu Duola Sanxia Sanbodhi.
是故，長者！此及餘功德，一切皆以不放逸為本，不放逸集、不放逸生、不放逸轉，不放逸故得阿耨多羅三藐三菩提，及餘道品法。」	Yes, elder! This and the remaining merits and virtues, everything is based on not letting go, not letting go, letting go, letting go, not letting go, so you get Ahu Duola Sanya Sanbodhi, and Yu Taoism. "


質多羅長者白尊者摩訶迦：	The Elder of Quality Dora Mahāja the White Venerable:
「願常住此林中，我當盡壽衣、被、飲食、隨病湯藥。」	I wish to live in this forest forever. I will take care of my shroud, quilt, food, and decoction for illness.


尊者摩訶迦有行因緣故，不受其請。	The Venerable Mahaka has the line for reasons, so he is not invited by him.


質多羅長者聞說法已，歡喜隨喜，即從座起，作禮而去。	After hearing this, the elders of Zhiduo Luo rejoiced and rejoiced.


尊者摩訶迦不欲令供養利障罪故，即從座起去，遂不復還。	The Venerable Mahaka did not want to make offerings to benefit the sins, so he got up from the seat and never returned it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 572 (five seven two) series SA 572 （五七二）繫


SA 572 （五七二）繫	SA 572 (five seven two) series
如是我聞：	If I smell:


一時，佛住菴羅林中，與眾多上座比丘俱。	For a while, the Buddha lived in the rambling forest, and was accompanied by many monks.


爾時，眾多上座比丘集於食堂，作如是論議：	At that time, many Theravada bhikkhus gathered in the cafeteria and made the following discussion:
「諸尊！於意云何？	"Zuns! Yu Yiyun what?
謂眼繫色耶？	What is the eye system?
色繫眼耶？	Color eyes?
如是耳聲、鼻香、舌味、身觸、意法，為意繫法耶？	If it is ear sound, nose smell, tongue smell, body touch, mind and dharma, is it the dharma of mind?
法繫意耶？」	Legal system meaning? "


時，質多羅長者行有所營，便過精舍，見諸上座比丘集於食堂，即便前禮諸上座足，禮足已，問言：	At that time, the elders of Zhiduolu went to camp, and then passed the ashram, and saw the Theravada bhikkhus gathered in the dining hall.
「尊者集於食堂，論說何法？」	"Venerables gathered in the cafeteria, what do they say?"


諸上座答言：	All the above replied:
「長者！我等今日集此食堂，作如此論：	"Senior! I am waiting to gather in this canteen today and make this statement:
『為眼繫色耶？	"For the eye system?
色繫眼耶？	Color eyes?
如是耳聲、鼻香、舌味、身觸、意法，為意繫法耶？	If it is ear sound, nose smell, tongue smell, body touch, mind and dharma, is it the dharma of mind?
為法繫意耶？』	Does it mean the law? 』
」	!!br0ken!!

長者問言：	Questions from the elderly:
「諸尊者於此義云何記說？」	What do the sages say here in Yiyun?


諸上座言：	All the previous words:
「於長者意云何？」	What is the meaning of the elderly?


長者答諸上座言：	The elder replied to the audience:
「如我意，謂非眼繫色，非色繫眼，乃至非意繫法，非法繫意，然中間有欲貪者，隨彼繫也。	"As I would like, it means non-eye color, non-color eye, even non-meaning law, illegal meaning, but there are those who want to be greedy, follow the other.
譬如二牛，一黑一白，駕以軛鞅。	For example, two cows, one black and one white, ride on a martingale.
有人問言：	Someone asked:
『為黑牛繫白牛？	"Is the black cow the white cow?
為白牛繫黑牛？』	Is the white cow the black cow? 』
為等問不？」	To wait to ask? "


答言：	Answer:
「長者！非等問也。	"Elder! I can't wait to ask.
所以者何？	So what?
非黑牛繫白牛，亦非白牛繫黑牛，然彼軛鞅是其繫也。」	The non-black cattle are the white cattle, nor the white cattle are the black cattle, but the martingale is the same. "


「如是，尊者！非眼繫色，非色繫眼，乃至非意繫法，非法繫意，然其中間，欲貪是其繫也。」	"If so, sir! Non-eyes are related to color, non-colors are related to eyes, and even non-consciousness is related to law, illegally related to meaning, but in the middle, desire is the relationship.


時，質多羅長者聞諸上座所說，歡喜隨喜，作禮而去。	At that time, the elder Zhiduo Luo heard what the audience said, rejoicing and rejoicing, and went away.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 573 (Five Seven Three) Arubiga SA 573 （五七三）阿魯毗迦


SA 573 （五七三）阿魯毗迦	SA 573 (Five Seven Three) Arubiga
如是我聞：	If I smell:


一時，佛住菴羅林中。	For a while, the Buddha lived in An Luo Lin.
時，有阿耆毘外道是質多羅長者先人親厚，來詣質多羅長者所，共相問訊慰勞已，於一面住。	At that time, there was Ajabi Wai Dao who was close to the ancestors of Qidara elders, and came to Qidara Elder's Center to inquire and comfort them, and stayed at one side.


質多羅長者問阿耆毘外道：	The elder Zhidara asked Ajabi:
「汝出家幾時？」	When did you become a monk?


答言：	Answer:
「長者！我出家已來二十餘年。」	Senior! I have been a monk for more than 20 years.


質多羅長者問言：	Questions from Elder Doro:
「汝出家來過二十年，為得過人法，究竟知見，安樂住不？」	You have been a monk for twenty years, in order to obtain the human law, do you know what you see and live in peace?


答言：	Answer:
「長者！雖出家過二十年，不得過人法，究竟知見，安樂住，唯有躶形、拔髮、乞食，人間遊行，臥於土中。」	Elder! Even though you have been a monk for twenty years, you must not pass the human law. You know what you see and live in peace. The only things you can do are squirming, pulling your hair out, begging for food, marching in the world, lying in the soil.


質多羅長者言：	What the elders say:
「此非名稱法、律，此是惡知，非出要道，非曰等覺，非讚歎處，不可依止。	"This is not the name of the law or the law, this is the evil knowledge, it is not the main way, it is not the awakening, it is not the place of admiration, and it cannot be followed.
唐名出家過二十年，躶形、拔髮、乞食，人間遊行，臥灰土中。」	Tang Ming has been a monk for twenty years, sculpting, pulling out his hair, begging for food, marching on earth, lying in the dust. "


阿耆毘問質多羅長者：	Ajabi questioned Dora the elder:
「汝為沙門瞿曇作弟子，於今幾時？」	When will you be a disciple of Shamen Qutan?


質多羅長者答言：	Quality Elder Doro replied:
「我為世尊弟子過二十年。」	I have been a disciple of the world for twenty years.


復問質多羅長者：	Questioning Elder Doro again:
「汝為沙門瞿曇弟子過二十年，復得過人法，勝、究竟知見不？」	You have been a disciple of Shamen Qutan for twenty years, and you have regained the human law. You win, do you know what you see?


質多羅長者答言：	The elder replied:
「汝今當知，質多羅長者要不復經由胞胎而受生，不復增於丘塜，不復起於血氣，如世尊所說五下分結，不見一結而不斷者，若一結不斷，當復還生此世。」	You should know now that if the elders of the quality do not be born through the birth, they will not increase in the hills, and will not arise in the blood, as the Blessed One said, the five knots, the one who does not see a knot and continues, if One knot keeps going, and you should come back to this life.


如是說時，阿耆毘迦悲歎涕淚，以衣拭面，謂質多羅長者言：	When he said that, Ajabiga sighed and shed tears, and wiped his face with clothes, saying that the elder Qidara said:
「我今當作何計？」	What am I doing now?


質多羅長者答言：	The elder replied:
「汝若能於正法、律出家者，我當給汝衣鉢供身之具。」	If you can become a monk in the Dharma and Law, I should give you a mantle and bowl of life.


阿耆毘迦須臾思惟已，語質多羅長者言：	Ajabiga has to contemplate for a while, and the verbal qualities of the elders say:
「我今隨喜，示我所作。」	I rejoice today and show me what I do.


時，質多羅長者將彼阿耆毘迦往詣諸上座所，禮諸上座足，於一面坐。	At that time, the elder Zhidoruo took the Ajabiga to the upper seat, saluting the upper seat, and sat on one side.
白諸上座比丘言：	The Lord White Bhikkhu said:
「尊者！此阿耆毘迦是我先人親厚，今求出家作比丘，願諸上座度令出家，我當供給衣鉢眾具。」	Venerable! This Ajabiga is close to my ancestors. Today I ask to be a monk. May all the Lords make a monk, and I shall provide the mantle and bowl.


諸上座即令出家，剃除鬚髮，著袈裟衣。	All the masters immediately made monks, shaved their hair and shaved their hair, and wore robes.
出家已，思惟：	A monk, thinking:
「所以善男子剃除鬚髮，著袈裟衣，出家增進學道，淨修梵行……。」	So good men shave their hair and hair, wear cassocks, become a monk, improve their learning, and practice pure Brahman...
得阿羅漢。	Arhat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 574 (Five Seven Four) Nigan SA 574 （五七四）尼乾


SA 574 （五七四）尼乾	SA 574 (Five Seven Four) Nigan
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與諸上座比丘俱。	For a while, the Buddha lived in Anluo and settled in the Anluo forest, and he was with all the Lord Bhikkhus.


時，有尼犍若提子與五百眷屬詣菴羅林中，欲誘質多羅長者以為弟子。	At that time, there are Nigan Ruo Tizi and five hundred family members in Luo'an Luo Lin, wanting to lure the elders of Duo Luo into disciples.
質多羅長者聞尼犍若提子將五百眷屬來詣菴羅林中，欲誘我為弟子，聞已，即往詣其所，共相問訊畢，各於一面坐。	The elder of quality Duo Luo Wen Ni Gan Ruo Zi brought five hundred of his family members to Luo Lin, and wanted to entice me to be a disciple. After hearing this, he would go to where he was, and after the interrogation, they would sit on one side.


時，尼犍若提子語質多羅長者言：	At that time, Nigan Ruozi's tone of voice is the elder's words:
「汝信沙門瞿曇得無覺無觀三昧耶？」	You believe in Salmon, so you can't perceive samaya?


質多羅長者答言：	The elder replied:
「我不以信故來也。」	I don't come by faith.


阿耆毘言：	Ajabi language:
「長者！汝不諂、不幻、質直、質直所生。	"Elder! You are born of unfaithfulness, unrealistic, straightforward quality, and straightforward quality.
長者！若能息有覺有觀者，亦能以繩繫縛於風，若能息有覺有觀者，亦可以一把土斷恒水流，我於行、住、坐、臥智見常生。」	Senior citizens! If you can breathe and consciously have viewers, you can also be tied to the wind with a rope. If you can breathe and consciously have viewers, you can also break the constant current of the earth. I can live, live, sit, and lie down. "


質多羅長者問尼犍若提子：	The elder Qin Da Luo asked Nigan Ruo Zi:
「為信在前耶？	"Being faithful?
為智在前耶？	Is wisdom ahead?
信之與智，何者為先？	Faith and wisdom, which one comes first?
何者為勝？」	What is winning? "


尼犍若提子答言：	Nija Ruo Tizi replied:
「信應在前，然後有智，信智相比，智則為勝。」	Faith should come first, and then there is wisdom. Compared with faith and wisdom, wisdom wins.


質多羅長者語尼犍若提子：	The quality of the elder's language Nigan Ruo Zi:
「我已求得息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足住。	"I have asked for breath to have awareness and insight, inner pureness, one mind without awareness, no insight, samadhi to produce joy, and the second jhana to be sufficient.
我晝亦住此三昧，夜亦住此三昧，終夜常住此三昧，有如是智，何用信世尊為？」	I also live in this samādhi during the day, and this samādhi at night, and stay in this samādhi all night long. Just like wisdom, why do I believe in the Blessed One? "


尼犍若提子言：	Nigan Ruo said:
「汝諂曲、幻偽、不直、不直所生。」	You are born of flattery, falsehood, not straight, not straight.


質多羅長者言：	What the elders say:
「汝先言我不諂曲、不幻、質直、質直所生，今云何言諂曲、幻偽、不直、不直所生耶？	"You first said that I was born of nonsense, unrealistic, straightforward, and straightforward. How can I say that I'm born of flattery, unrealistic, straightforward, and straightforward?
若汝前實者，後則虛，後實者，前則虛。	If the former is real, the latter is imaginary, and the latter is real, and the front is imaginary.
汝先言：	Your first words:
『我於行、住、坐、臥知見常生。』	"I know how to live, live, sit, and lie down. 』
汝於前後，小事不知。	You don't know the little things before and after.
云何知過人法？	Yun Ho knows the human law?
若知、若見、安樂住事？」	If you know, if you see, stay happily? "
長者復問尼犍若提子：	The elder asks again Nija Ruozi:
「有於一問、一說、一記論，乃至十問、十說、十記論，汝有此不？	"There are one question, one comment, one comment, and even ten questions, ten comments, and ten comments. Do you have this?
若無一問、一說、一記論，乃至十問、十說、十記論。	If there is no one question, one comment, one comment, or even ten questions, ten comments, and ten comments.
云何能誘於我，而來至此菴羅林中欲誘誑我？」	How can the cloud seduce me, but here in An Luo Lin wants to seduce me? "


於是尼犍若提子息閉掉頭，反拱而出，不復還顧。	So if Nigan closed his head and turned around, he arched out instead of looking back.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 575 (Five Seven Five) Symptoms SA 575 （五七五）病相


SA 575 （五七五）病相	SA 575 (Five Seven Five) Symptoms
如是我聞：	If I smell:


一時，佛住菴羅聚落菴羅林中，與眾多上座比丘俱。	For a while, the Buddha lived in Anluo and settled in the Anluo forest, together with many Theravada monks.


爾時，質多羅長者病苦，諸親圍遶，有眾多諸天來詣長者所，語質多羅長者言：	At that time, the qualitative elders were sick, surrounded by relatives, and there were many heavens who came to call the elder’s place, and the qualitative elders said:
「長者！汝當發願得作轉輪王。」	Elder! You should be the king of runners if you wish.


質多羅長者語諸天言：	The words of the elders of Zhiduo Luo:
「若作轉輪王，彼亦無常、苦、空、無我。」	If you are the king of wheels, he is also impermanent, suffering, empty, and selfless.


時，長者親屬語長者：	At the time, the kinship language of the elderly
「汝當繫念。	"You should be connected.
汝當繫念。」	You should read it. "


質多羅長者語親屬：	Qidaro Elderly Language Relatives:
「何故汝等教我繫念，繫念？」	Why are you waiting to teach me to read, to read?


彼親屬言：	His relatives said:
「汝作是言：	"Your words are:
『無常、苦、空、無我。』	"Impermanence, suffering, emptiness, no self. 』
是故教汝繫念、繫念也。」	It's the old school of thought, the school of thought. "


長者語諸親屬：	Elderly relatives:
「有諸天人來至我所，語我言：	"There are heavens and people coming to our place,
『汝當發願得作轉輪聖王，隨願得果。』	"You must make a vow to be the holy king of runners, and get fruit as you wish. 』
我即答言：	I immediately replied:
『彼轉輪王亦復無常、苦、空、非我。』	"The king of the runner is also impermanent, suffering, empty, and non-self. 』
」	!!br0ken!!

彼諸親屬語質多羅長者：	The linguistic qualities of the relatives of the elders:
「轉輪王有何，而彼諸天教汝願求？」	What is the Lord of Wheels, and the heavens teach you to ask?


長者答言：	Answer from the elderly:
「轉輪王者以正法治化，是故諸天見如是福利故，而來教我為發願求。」	"The king of the wheel is governed by righteous law, so the heavens see that it is welfare, so he came to teach me to make a wish."


諸親屬言：	Words from relatives:
「汝今用心，當如之何？」	"What are you doing with your heart?"


長者答言：	Answer from the elderly:
「諸親屬！我今作心，唯不復見胞胎受生，不增丘塜，不受血氣，如世尊說，五下分結我不見有，我不自見一結不斷，若結不斷，則還生此世。」	All relatives! I am in my mind now, but I will never see the birth of the baby, the growth of the hills, and the vitality. As the Blessed One said, I don’t see the knot at five points. , Is still alive.


於是長者即從床起，結加趺坐，正念在前，而說偈言：	So the elder got up from the bed, sat down with a lot of mindfulness, and said the verse:


「服食積所積，廣度於眾難，	"It’s difficult for everyone to take the accumulated food
施上進福田，殖斯五種力。	Shi Shangjin Fukuda, and the five powers of Shisi.

以斯義所欲，俗人處於家，	Ez does what he wants, the laity is at home,
我悉得此利，已免於眾難。	I am aware of this benefit, and have been spared from all difficulties.

世間所聞習，遠離眾難事，	What the world has learned and learned, keep away from all difficult things,
生樂知稍難，隨順等正覺。	It's a little harder to be happy, so follow along and wait for enlightenment.

供養持戒者，善修諸梵行，	Those who support the precepts, practise all the brahmas well,
漏盡阿羅漢，及聲聞牟尼。	Exhaust the arhat, and the sound of Muni.

如是超越見，於上諸勝處，	If it is beyond seeing, in the place of victory,
常行士夫施，剋終獲大果。	Often the scholars will give great results in the end.

習行眾多施，施諸良福田，	Practice many practices, Shi Zhuliang Futian,
於此世命終，化生於天上。	At the end of this life, he was born in the sky.

五欲具足滿，無量心悅樂，	The five desires are full, boundless heart pleasure,
獲斯妙果報，以無慳悋故。	Rewarded by the wonderful results, so that there is no saving.

在所處受生，未曾不歡喜。」	I have never been unhappy in my life. "


質多羅長者說此偈已，尋即命終，生於不煩熱天。	The elders of Zhiduo Luo said that this verse is complete, and he was born in the hot weather.


爾時，質多羅天子作是念：	At that time, the emperor Zhi Duo Luo thought:
「我不應停此，當往閻浮提禮拜諸上座比丘。」	I shouldn't stop here, but go to Yanfuti and worship the Lord Bhikkhus.
如力士屈伸臂頃，以天神力至菴羅林中，放身天光，遍照菴羅林。	For example, a strong man flexed his arms and used the power of the heavens to reach the An Luo Lin, and let the sky light shine all over the An Luo Lin.


時，有異比丘夜起出房，露地經行，見勝光明普照樹林。	At that time, a different bhikkhu got up at night and went out of the house, walking in the open area, and seeing the bright light shining through the woods.
即說偈言：	That is to say:


「是誰妙天色，住於虛空中，	"Who is the sky, living in the void,
譬如純金山，閻浮檀淨光。」	For example, the pure gold mountain, Yan Fu Tan is pure light. "


質多羅天子說偈答言：	The emperor said:


「我是天人王，瞿曇名稱子，	"I am the King of Heaven, Qu Tan's name,
是菴羅林中，質多羅長者，	It’s an elder in the Anluo forest,
以淨戒具足，繫念自寂靜，	Be full with pure precepts
解脫身具足，智慧身亦然，	The liberated body is sufficient, so is the wisdom body,
我知法故來，仁者應當知，	I know the Fa, so the benevolent should know,
當於彼涅槃，此法法如是。」	When in Nirvana, this dharma is like this. "


質多羅天子說此偈已，即沒不現。	The emperor Zhiduoluo said that this verse is complete, and it has not appeared.


雜阿含經卷第二十一	The twenty-first book



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 581 (Five Eighty One) Arhat SA 581 （五八一）羅漢


SA 581 （五八一）羅漢	SA 581 (Five Eighty One) Arhat
如是我聞：	If I smell:


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


時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。	At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden.


時，彼天子說偈問佛：	At that time, the emperor said to ask the Buddha:


「若羅漢比丘，自所作已作，	"If Arhat Bhikkhu, he has done his own work,
一切諸漏盡，持此後邊身，	Everything is exhausted,
記說言有我，及說我所不？」	Remember to say there is me, and say what I don’t? "


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


「若羅漢比丘，自所作已作，	"If Arhat Bhikkhu, he has done his own work,
一切諸漏盡，持此後邊身，	Everything is exhausted,
正復說有我，我所亦無咎。」	Just say that there is me, and I have no blame. "


時，彼天子復說偈言：	At that time, the emperor said again:


「若羅漢比丘，自所作已作，	"If Arhat Bhikkhu, he has done his own work,
一切漏已盡，持此最後身，	All leakage is over, hold this last body,
心依於我慢，而說言有我，	The heart relies on my slowness, and I speak,
及說於我所，有如是說不。」	And say no to what I said. "


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


「已離於我慢，無復我慢心，	"I have left me slow, no longer my slow heart,
超越我我所，我說為漏盡。	Beyond what I am, I say it's missing.

於彼我我所，心已永不著，	In my place, my heart is never
善解世名字，平等假名說。」	Empathetic names, equal pseudonyms. "


時，彼天子復說偈言：	At that time, the emperor said again:


「久見婆羅門，逮得般涅槃，	"I have seen Brahmin for a long time, and I have captured Nirvana,
一切怖已過，永超世恩愛。」	All horror is over, forever surpassing the love of the world. "


時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 583 (Five Eighty Three) Moon Emperor SA 583 （五八三）月天子


SA 583 （五八三）月天子	SA 583 (Five Eighty Three) Moon Emperor
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，羅睺羅阿修羅王障月天子。	At that time, the king of Asura Rahulu was the emperor of the moon.
時，諸月天子悉皆恐怖，來詣佛所，稽首佛足，退住一面。	At that time, the emperors of all moons are all terrifying, come to the Buddha's place, check the head of the Buddha's feet, and stay away.
說偈歎佛：	Said and sighed Buddha:


「今禮最勝覺，能脫一切障，	"This ceremony is the most victorious, able to get rid of all obstacles,
我今遭苦惱，是故來歸依。	I am in distress now because I have come back.

我等月天子，歸依於善逝，	I wait for the emperor of the moon, return to the good death,
佛哀愍世間，願解阿修羅。」	The Buddha mourned the world and wished to relieve Asura. "


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


「破壞諸闇冥，光明照虛空，	"Destroy the darkness, light shines on the void,
今毘盧遮那，清淨光明顯。	Today Vairocana, the pure light is obvious.

羅睺避虛空，速放飛兔像，	Luo Hu avoids the void and quickly releases the flying rabbit statue,
羅睺阿修羅，即捨月而還。	Rahu, Asura, pays back the month after giving up.

舉體悉流污，戰怖不自安，	The body is full of filth, fearful and uneasy,
神昬志迷亂，猶如重病人。」	Shen Zhuzhi is confused, like a serious patient. "


時，有阿修羅名曰婆稚，見羅睺羅阿修羅疾捨月還，便說偈言：	At that time, there was an Asura whose name was Po Zhi, and when he saw that Rahula Asura was repaying the month, he said:


「羅睺阿修羅，捨月一何速，	"Rahuan Asura, how fast is the moon?
神體悉流污，猶如重病人。」	The divine body is filthy, like a serious patient. "


羅睺阿修羅說偈答言：	Rahu Asura said and answered:


「瞿曇說呪偈，不速捨月者，	"Qu Tan said that 偈偈, those who do not give up the moon quickly,
或頭破七分，受諸隣死苦。」	Or break seven points in the head, and suffer the death of neighbors. "


婆稚阿修羅復說偈言：	Pozhi Asura replied with verses:


「佛興未曾有，安隱於世間，	"Buddha has never existed before, but is hidden in the world,
說呪偈能令，羅睺羅捨月。」	Said that 呪偈能令, Luohu Luosheyue. "


佛說此經已，時月天子聞佛所說，歡喜隨喜，作禮而去。	The Buddha said that this sutra was over, and the emperor of the time heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 584 (Five Eighty Four) Handball SA 584 （五八四）手杻


SA 584 （五八四）手杻	SA 584 (Five Eighty Four) Handball
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，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。	At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back.
身諸光明遍照祇樹給孤獨園。	The light in the body shines only on the tree to the lonely garden.


時，彼天子說偈問佛：	At that time, the emperor said to ask the Buddha:


「為有族本不？	"Does it for the family?
有轉生族耶？	Is there a reincarnated race?

有俱相屬無，云何解於縛？」	There is nothing but nothing, how can the cloud be unbound? "


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


「我無有族本，亦無轉生族，	"I have no clan origin, nor reincarnated clan,
俱相屬永斷，解脫一切縛。」	All phases belong to eternal breaking, free from all bondage. "


時，彼天子復說偈言：	At that time, the emperor said again:


「何名為族本，云何轉生族，	"What is the origin of the clan? What is the reincarnated clan?
云何俱相續，何名為堅縛？」	What is the continuation of the cloud, what is the name of the strong bond? "


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


「母為世族本，妻名轉生族，	"The mother belongs to the family, the wife's name is reincarnated,
子俱是相屬，愛欲為堅縛，	All children belong to each other, and love is a bondage,
我無此族本，亦無轉生族，	I have no roots of this clan, nor reincarnated clan,
俱相屬亦無，是名脫堅縛。」	Both belong and have nothing, it is the name to break the bondage. "


時，彼天子復說偈言：	At that time, the emperor said again:


「善哉無族本，無生族亦善，	"Goodness has no family roots, and innocent races are also good.
善哉無相屬，善哉縛解脫。	Goodness has nothing to do with it, and goodness is free from bondage.

久見婆羅門，逮得般涅槃，	Seeing the Brahmin for a long time, catching Nirvana,
一切怨悉過，永超世恩愛。」	All the grievances have been cleared up, and the love of the world will never be exceeded. "


時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 585 (five-eight-five) live alone SA 585 （五八五）獨一住


SA 585 （五八五）獨一住	SA 585 (five-eight-five) live alone
如是我聞：	If I smell:


一時，佛住釋氏優羅提那塔所。	For a while, the Buddha lived in the Sakyamuni Pagoda.


爾時，世尊新剃鬚髮，於後夜時結加趺坐，直身正意，繫念在前，以衣覆頭。	At that time, the Blessed One had a new shave, and at the end of the night, he sat down and stood upright, with thoughts in front, and his head covered with clothes.


時，優羅提那塔邊有天神住，放身光明，遍照精舍，白佛言：	At that time, there was a deity living next to the tower of Urotinah, letting go of the light and illuminating the abode, the White Buddha said:
「沙門憂耶？」	Samen Worry?
佛告天神：	The Buddha told the gods:
「何所忘失？」	Why have you forgotten?


天神復問：	The god asked again:
「沙門為歡喜耶？」	Saman is happy?


佛告天神：	The Buddha told the gods:
「為何所得？」	Why did you get it?


天神復問：	The god asked again:
「沙門不憂不喜耶？」	Salmon is not worried or happy?


佛告天神：	Buddha tells God:
「如是，如是。」	If yes, so yes.


爾時，天神即說偈言：	At that time, the god said:


「為離諸煩惱，為無有歡喜，	"To be free from all worries, to rejoice in nothing,
云何獨一住？	Yun He lives alone?
非不樂所壞。」	Not unhappy. "


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


「我無惱解脫，亦無有歡喜，	"I have no liberation, no joy,
不樂不能壞，故獨一而住。」	Unhappiness cannot be bad, so I live alone. "


時，彼天神復說偈言：	At that time, the other god replied:


「云何得無惱？	"Why don't you worry about the cloud?
云何無歡喜？	Why is the cloud unhappy?

云何獨一住？	Yun He lives alone?
非不樂所壞。」	Not unhappy. "


爾時世尊說偈答言：	The Blessed One said:


「煩惱生歡喜，喜亦生煩惱，	"Worries give rise to happiness, and happiness gives rise to troubles,
無惱亦無喜，天神當護持。」	No worries nor joy, the gods should protect them. "


時，彼天神復說偈言：	At that time, the other god replied:


「善哉無煩惱，善哉無歡喜，	"Goodness has no troubles, goodness has no joy,
善哉獨一住，不為不喜壞。	Goodness lives alone, not for the bad.

久見婆羅門，逮得般涅槃，	Seeing the Brahmin for a long time, catching Nirvana,
一切怖已過，永超世恩愛。」	All horror has passed, eternal love. "


時，彼天神聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, when the other god heard what the Buddha said, rejoicing and rejoicing.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 590 (Five-nine-90) Gu Ke SA 590 （五九〇）古客


SA 590 （五九〇）古客	SA 590 (Five-nine-90) Gu Ke
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:
「過去世時，拘薩羅國有諸商人，五百乘車，共行治生，至曠野中。	"In the past life, the merchants of the Kusalayan state traveled to the wilderness by traveling five hundred vehicles to govern their lives.
曠野有五百群賊在後隨逐，伺便欲作劫盜。	Five hundred groups of thieves followed in the wilderness, waiting for the robbery.
時，曠野中有一天神，止住路側。	At that time, one day in the wilderness, God stopped on the side of the road.


「時，彼天神作是念：	"At the time, the god of the other day said:
『當往詣彼拘薩羅國諸商人所，問其義理。	"Go to the merchants' offices in the Salo Kingdom and ask them about their rationale.
若彼商人喜我所問，時解說者，我當方便令其安隱，得脫賊難；	If the businessman likes what I ask, I should make it easy for the narrator, and it is difficult to get rid of thieves;
若不喜我所問者，當放捨之，如餘天神。』	If you don’t like what I ask, you should let it go, just like Yu Tianshen. 』


「時，彼天神作是念已，即放身光，遍照商人車營，而說偈言：	"At that time, the god of the other god did his own mind, that is, let his light go, illuminate the merchant's car camp, and say:


「『誰於覺睡眠，誰復睡眠覺，	""Who sleeps, who sleeps again,
誰有解此義，誰能為我說。』	Who can explain this meaning, who can speak for me. 』


「爾時，商人中有一優婆塞信佛、信法、信比丘僧，一心向佛、法、僧，歸依佛、法、僧，於佛離疑，於法、僧離疑，於苦、集、滅、道離疑，見四聖諦得第一無間等果，在商人中與諸商人共為行侶。	"At that time, one of the merchants had an excellent woman who believed in Buddha, Dhamma, and Bhikkhus. He devoted himself to the Buddha, Dhamma, and Sangha. He turned to the Buddha, Dhamma, and Sangha. Collecting, extinguishing, and the way of dispelling doubts, seeing the Four Noble Truths achieve the first incompatibility and other results, in the merchants and the merchants as a companion.
彼優婆塞於後夜時端坐思惟，繫念在前，於十二因緣逆順觀察，所謂是事有故是事有，是事起故是事起。	Bi Youposai sits and contemplates in the latter night, with thoughts in front, observing the twelve causes and conditions. The so-called is that there are things that happen, and that things happen.
謂緣無明行，緣行識，緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、死、憂、悲、惱、苦。	It means that it is due to ignorance, knowledge of movement, knowledge of name and form, six points of mind and form, contact of six points of contact, contact by contact, love by love, love by love, by love, by birth, by birth, Death, sorrow, sorrow, worry, suffering.
如是純大苦聚集；	If it is pure great suffering, gather;
如是無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。	If ignorance is extinguished, it will be extinguished, if it is extinguished, the name and form will be extinguished, the name and form will be extinguished at the six entrances, and the six will be extinguished. If you take it away, you will die. If you die, you will die. If you die, you will die, die, sorrow, sorrow, worry, suffering, and die.


「時，彼優婆塞如是思惟已，而說偈言：	"At that time, Biyouposai thought about it, and said:


「『我於覺睡眠，我於睡眠覺，	"『I sleep in sleep, I sleep in sleep,
我解知此義，能為人記說。』	I understand this meaning and can remember it. 』


「時，彼天神問優婆塞：	"At that time, the god asked Upase:
『云何覺睡眠？	"How does Yun sleep?
云何睡眠覺？	Yun He sleep sleep?
云何能解知？	How can the cloud be understood?
云何能記說？』	How can the cloud remember? 』


「時，優婆塞說偈答言：	"At the time, Upasai said and answered:


「『貪欲及瞋恚，愚癡得離欲，	"'Creed and aversion, foolishness leads to liberation,
漏盡阿羅漢，正智心解脫，	Exhausted arhats, righteous mind and liberation,
彼則為覺悟，我於彼睡眠，	He is enlightenment, I sleep with him,
不知因生苦，及苦因緣集，	I don’t know the cause of suffering and the collection of suffering,
於此一切苦，得無餘滅盡，	All suffering here is endless,
又不知正道，等趣息苦處，	I don’t know the right way, waiting for fun,
斯等為常眠，我於彼則覺，	Si waits to sleep, I feel that,
如是覺睡眠，如是睡眠覺，	If sleep, if sleep,
如是善知義，如是能記說。』	If it is kind and knowing righteousness, if it can be remembered. 』


「時，彼天神復說偈言：	"At that time, the god said again:


「『善哉覺睡眠，善哉眠中覺，	""Sleep good, sleep in good sleep,
善哉解知義，善哉能記說，	Kindness understands knowledge, kindness can remember,
久遠乃今見，諸兄弟而來，	See you for a long time, brothers come,
緣汝恩力故，令諸商人眾，	Because of your grace, all merchants,
得免於劫賊，隨道安樂去。』	Avoid robbers and go with peace. 』


「如是，諸比丘！彼拘薩羅澤中諸商人眾皆得安隱從曠野出。」	So, bhikkhus! All the merchants in Bikusa Rotze came out of the wilderness in peace.


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 591 (five or nine lose Polo one) SA 591 （五九輸波羅一）


SA 591 （五九輸波羅一）	SA 591 (five or nine lose Polo 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:
「過去世時，海洲上優婆塞至他優婆塞舍會坐，極毀呰欲，言：	"In the past life, Haizhou went to Upasai until his Upasai would sit, extremely ruining desires, saying:
『此欲者，虛妄不實，欺誑之法，猶如幻化，誑於嬰兒。』	"This desire is false and untrue, and the method of deceiving is like illusion, slandering a baby. 』
還自己舍，恣於五欲，是優婆塞舍有天神止住。	Give up oneself, choose five desires, it is Upasai who has a god to stop.
時，彼天神作是念：	At that time, the god of the other day said:
『是優婆塞不勝不類，於餘優婆塞舍會坐眾中極毀呰欲，言：	"It's you, Posay is incomparable, and Yuyou Posaishe is extremely ruined in the crowd, saying:
「如是欲者，虛偽不實，欺誑之法，如誑嬰兒。」	If it is a desire, it is hypocritical and deceiving, like a baby.
還己舍已，自恣五欲，我今寧可發令覺悟。』	To give up one's own self and let the five desires for oneself, I would rather send an order to awaken. 』
而說偈言：	And say the verse:


「『於大聚會中，毀呰欲無常，	"『In big gatherings, ruin is impermanent,
自沒於愛欲，如牛溺深泥。	Lost in love, like a cow drowning in the mud.

我觀彼會中，諸優婆塞等，	I watched the meeting, Zhu Youposai, etc.,
多聞明解法，奉持於淨戒。	Learn more about the solution and follow the pure precepts.

汝見彼樂法，而說欲無常，	When you see the music, and talk about impermanence,
如何自恣欲，不斷於貪愛，	How to be self-willed, keep on craving,
何故樂世間，畜妻子眷屬。』	Why is happy in the world, family members of beasts' wives. 』


「時，彼天神如是如是開覺彼優婆塞已。	"At that time, the other god enlightened him like this.
如是如是彼優婆塞覺悟已，剃除鬚髮，著袈裟衣，正信非家，出家學道，精勤修習，盡諸有漏，得阿羅漢。」	If so, Pyo Posai is awakened, shaves his hair and shaves, wears robes, believes in non-home, monks, learns the way, diligently practices, and gains an Arahant. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 592 (five ninety-two) must reach SA 592 （五九二）須達


SA 592 （五九二）須達	SA 592 (five ninety-two) must reach
如是我聞：	If I smell:


一時，佛住王舍城寒林中丘塚間。	For a while, the Buddha lived among the hills and mounds in the cold forest of Wangshe City.


時，給孤獨長者有小因緣至王舍城，止宿長者舍。	At that time, the lonely elders have a small cause to go to the city of Wangshe, and only stay in the elders.
夜見長者告其妻子、僕使、作人言：	At night, the elders told their wives, servants, and others:
「汝等皆起，破樵然火，炊飯作餅調和眾味，莊嚴堂舍。」	You all rise up, break the woods, cook rice and make cakes to harmonize the tastes, and the stately house.


給孤獨長者見已，作是念：	To meet the lonely elders, to read:
「今此長者何所為作，為嫁女娶婦耶？	"What do the elders do today? To marry a woman?
為請賓客、國王、大臣耶？」	To invite guests, kings and ministers? "
念已，即問長者：	After reading, ask the elders:
「汝何所作？	"What did you do?
為嫁女娶婦？	To marry a woman?
為請賓客、國王、大臣耶？」	To invite guests, kings and ministers? "


時，彼長者答給孤獨長者言：	At that time, the elder said to the lonely elder:
「我不嫁女娶婦，亦不請呼國王、大臣，唯欲請佛及比丘僧，設供養耳。」	I don't marry women, nor call kings or ministers. I only want to invite Buddhas and monks to set up offerings.


時，給孤獨長者聞未曾聞佛名字已，心大歡喜，身諸毛孔皆悉怡悅，問彼長者言：	At that time, I told the lonely elder that I had never heard of the Buddha’s name, and my heart was overjoyed, and my body’s pores were full of joy, and I asked the elder:
「何名為佛？」	What is a Buddha?


長者答言：	Answer from the elderly:
「有沙門瞿曇，是釋種子，於釋種中剃除鬚髮，著袈裟衣，正信非家，出家學道，得阿耨多羅三藐三菩提，是名為佛。」	There is Shamen Qutan, which is the seed of Shamen, shaved the hair and hair in Shamen, wears robes, believes in non-family, monks and learns Taoism, and obtains the Three Bodhisattvas of Amitala, which is called Buddha.


給孤獨長者言：	To the lonely elderly:
「云何名僧？」	Who is a monk?


彼長者言：	The elder said:
「若婆羅門種剃除鬚髮，著袈裟衣，信家非家，而隨佛出家；	"If a Brahman kind of shaves his hair and shaves, and wears a cassock, he believes in a family other than a family, but becomes a monk with the Buddha;
或剎利種、毘舍種、首陀羅種善男子等剃除鬚髮，著袈裟衣，正信非家，彼佛出家而隨出家，是名為僧。	Or Shari, Visha, Sudra, and other good men who shave their hair and shave, wear cassocks, and believe in non-households. The other Buddha becomes a monk and follows the monk, and is called a monk.
今日請佛及現前僧，設諸供養。」	Today, the Buddha and the current monks are invited to make offerings. "


給孤獨長者問彼長者言：	To the lonely elder to ask the elder:
「我今可得往見世尊不？」	I can see the world today, don't you?


彼長者答言：	The elder replied:
「汝且住此，我請世尊來至我舍，於此得見。」	Let's stay here, I invite the Lord to come to my house and see here.


時，給孤獨長者即於其夜至心念佛，因得睡眠。	At that time, to the lonely elders is to meditate on the Buddha at night to get sleep.
天猶未明，忽見明相，謂天已曉，欲出其舍，行向城門，至城門下，夜始二更，城門未開，王家常法，待遠使命來往，至初夜盡，城門乃閉，中夜已盡，輒復開門，欲令行人早得往來。	The sky is still unclear, and suddenly I see the bright state, saying that the sky has already dawned. I want to leave my home. Go to the city gate, to the city gate. Closed, midnight is over, and the door is reopened, hoping to make pedestrians get back and forth early.


爾時，給孤獨長者見城門開，而作是念：	At that time, when the lonely elder saw the city gate open, he said:
「定是夜過天曉門開。」	It must be night before dawn and the door opens.
乘明相出於城門，出城門已，明相即滅，輒還闇冥。	When the bright phase comes out of the city gate, the bright phase is gone, and it is still dark.
給孤獨長者心即恐怖，身毛為竪，得無為人及非人，或姦姣人恐怖我耶？	To the lonely elders is horror, their hair is vertical, and they are inhuman and inhuman, or treacherous people fear me?
即便欲還。	Even if you want to pay it back.


爾時，城門側有天神住。	At that time, there was a god on the side of the city gate.
時，彼天神即放身光，從其城門至寒林丘塜間光明普照，告給孤獨長者言：	At that time, the god of heaven immediately released his body, from the gate to the cold forest hills, the light was shining, and he told the lonely elder:
「汝且前進，可得勝利，慎勿退還。」	Go ahead and win, be careful not to return.


時，彼天神即說偈言：	At that time, the god said


「善良馬百匹，黃金滿百斤，	"A hundred kind horses, a hundred catties of gold,
騾車及馬車，各各有百乘，	The mule cart and the carriage each have a hundred rides,
種種諸珍奇，重寶載其上，	All kinds of treasures are loaded on it,
宿命種善根，得如此福報，	Destiny has good roots, so blessed,
若人宗重心，向佛行一步，	If the people's center of gravity, one step towards the Buddha,
十六分之一，過前福之上。	One sixteenth, above the previous blessing.


「是故，長者！汝當前進，慎勿退還！」即復說偈：	That's why, sir! If you go ahead, be careful not to return it!


「雪山大龍象，純金為莊飾，	"The big dragon elephant in the snow mountain, pure gold decorated by Zhuang,
巨身長大牙，以此象施人，	The giant grows big teeth, acting like this,
不及向佛福，十六分之一。	Not as good as the Buddha, one sixteenth.


「是故，長者！當速前進，得其大利，非退還也。」	That's why, sir! Go ahead as fast as you can, and you will benefit from it, not a refund.
復說偈言：	To reiterate the verse:


「金菩闍國女，其數有百人，	"The daughter of the Golden Buddha, there are hundreds of them,
種種眾妙寶，瓔珞具莊嚴，	All kinds of wonderful treasures, Yingluo is solemn,
以是持施與，不及行向佛，	Therefore, it is not as good as to do to the Buddha,
一步之功德，十六分之一。	One step of merit, one sixteenth.


「是故，長者！當速前進，得其勝利，非退還也。」	That's why, sir! Go ahead as fast as you can, and you won't be refunded.


時，給孤獨長者問天神言：	When asked the gods of the lonely elderly:
「賢者！汝是何人？」	Sage! Who are you?


天神答言：	The god replied:
「我是摩頭息揵大摩那婆先，是長者善知識，於尊者舍利弗、大目揵連所起信敬心，緣斯功德，今得生天，典此城門，是故告長者：	"I am the first wife of Motosi and Damana, the elders who have good knowledge. I have faith and respect from the Venerable Sariputra and Damu Chulian, and I have merits, and I will be born today and call this city gate. This is the reason for the elders:
『但當進前，慎莫退還，前進得利，非退還也。』	"But before entering, you should be careful not to return. If you move forward, you must return. 』
」	!!br0ken!!

時，給孤獨長者作是念：	When, for the lonely elders:
「佛興於世，非為小事；	"Buddha's prosperity in the world is not a trivial matter;
得聞正法，亦非小事。	It is not a trivial matter to hear the Dhamma.
是故天神勸我令進，往見世尊。」	It is because the gods advised me to come in and see the world-zun. "
時，給孤獨長者尋其光明，逕至寒林丘塜間。	At that time, look for the light for the lonely elders, and go to the cold forest hills.


爾時，世尊出房露地經行，給孤獨長者遙見佛已，即至其前，以俗人禮法恭敬問訊：	At that time, the Blessed One went out of the house and walked in the open, to see the Buddha in the distance to the lonely elders, that is, before him, respectfully inquire with the layman's etiquette:
「云何？	"Yun He?
世尊！安隱臥不？」	Lord! Can you sleep quietly? "


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


「婆羅門涅槃，是則常安樂，	"Brahmin Nirvana is always peaceful and happy,
愛欲所不染，解脫永無餘。	Eros is untouched, and there is no more liberation.

斷一切希望，調伏心熾燃，	Cut all hope, temper the burning heart,
心得寂止息，止息安隱眠。」	The feeling of silence ceases, and the rest rests peacefully. "


爾時，世尊將給孤獨長者往入房中，就座而坐，端身繫念。	At this time, the Blessed One will enter the room for the lonely elders, sit down and sit down, sing.
爾時，世尊為其說法，示、教、照、喜已，世尊說：	At that time, the Blessed One said for him, showing, teaching, taking photos, and delighting. The Blessed One said:
「諸法無常，宜布施福事、持戒福事、生天福事，欲味、欲患、欲出，遠離之福。」	All dharmas are impermanent. It is advisable to give blessings, precepts, blessings, and blessings of life, taste, desire, desire, and stay away from.


給孤獨長者聞法、見法、得法、入法、解法，度諸疑惑，不由他信，不由他度，入正法、律，心得無畏，即從座起，正衣服，為佛作禮，右膝著地，合掌白佛言：	For the lonely elders to hear the Dharma, see the Dharma, obtain the Dharma, enter the Dharma, solve the Dharma, overcome all doubts, can not help but believe, can not help others, enter the Dharma, the law, and feel fearless, that is, start from the seat, straighten your clothes, make a gift for the Buddha, right knee Touch the ground and join the palms of the white Buddha's words:
「已度。	"It's done.
世尊！已度。	Lord! Already degree.
善逝！我從今日盡其壽命，歸佛、歸法、歸比丘僧，為優婆塞，證知我。」	Good death! From today I will do my best to return to the Buddha, to the Dharma, to the monk monk, to be the Upas, and to know me. "


爾時，世尊問給孤獨長者：	Then, the Blessed One asked the lonely elder:
「汝名何等？」	What is your name?


長者白佛：	Elderly White Buddha:
「名須達多。	"There are many names.
以常給孤貧辛苦故，時人名我為給孤獨。」	In order to often give the poor and the lonely to work hard, the people at that time named me as loneliness. "


世尊復問：	The Lord asked again:
「汝居何處？」	Where do you live?


長者白佛言：	White Buddha's words of the elderly:
「世尊！在拘薩羅人間，城名舍衛，唯願世尊來舍衛國，我當盡壽供養衣被、飲食、房舍、床臥、隨病湯藥。」	World Lord! In the world of Kusala, the city is named Shewei. I only wish the Lord to come to Shewei. I shall provide clothing, food, house, bed, and decoction for illness.


佛問長者：	The Buddha asked the elders:
「舍衛國有精舍不？」	Isn't Shewei State Abode?


長者白佛：	Elderly White Buddha:
「無也，世尊！」	Nothing, Lord!

佛告長者：	Buddha tells the elderly:
「汝可於彼建立精舍，令諸比丘往來宿止。」	You can build an abode there, so that the monks can stay together.


長者白佛：	Elderly White Buddha:
「但使世尊來舍衛國，我當造作精舍僧房，令諸比丘往來止住。」	But if the Blessed One comes to Sravasti, I shall make a monastery room to stop the exchange of monks.
爾時，世尊默然受請。	At that time, the Lord silently accepted the invitation.


時，長者知佛世尊默然受請已，從座起，稽首佛足而去。	At that time, the elders knew that the Buddha was invited silently, and from the seat, the head of the Buddha walked away.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 593 (Five Nine Three) SA 593 （五九三）須達生天


SA 593 （五九三）須達生天	SA 593 (Five Nine 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.


時，給孤獨長者疾病命終，生兜率天，為兜率天子，作是念：	At that time, the lonely elders will die of illness, and they will be happy in their lives, for the sake of the emperor.
「我不應久住於此，當往見世尊。」	I shouldn't live here for long, I should see the Blessed One.
作是念已，如力士屈申臂頃，於兜率天沒，現於佛前，稽首佛足，退坐一面。	To do is to think of oneself, just like a great man with a moment of arms, Yutou rate the sky, now in front of the Buddha, check the Buddha's feet, and sit back.
時，給孤獨天子身放光明，遍照祇樹給孤獨園。	At that time, light up the lonely emperor's body, and shine all over the tree to the lonely garden.


時，給孤獨天子而說偈言：	At that time, I said a verse to the lonely emperor:


「於此祇桓林，仙人僧住止，	"Here only Huanlin, the fairy monk stays,
諸王亦住此，增我歡喜心，	The kings also live here, adding to my joy,
深信淨戒業，智慧為勝壽，	Believe in pure precepts, wisdom is longevity,
以此淨眾生，非族姓財物，	To purify sentient beings, non-ethnic property,
大智舍利弗，正念常寂默，	Dazhi Sariputra, mindfulness is always silent,
閑居修遠離，初建業良友。」	Stay away from home and build a good friend. "


說此偈已，即沒不現。	Saying that this verse is complete, it doesn't appear.


爾時，世尊其夜過已，入於僧中，敷尼師壇，於眾前坐，告諸比丘：	At that time, the Blessed One’s night was over, he entered the monk’s altar, sat in front of the nuns, and told the monks:
「今此夜中，有一天子，容色絕妙，來詣我所，稽首我足，退坐一面。	"Tonight, one day, with a wonderful face, come to my office, check my feet, and sit back.
而說偈言：	And say the verse:


「於此祇桓林，仙人僧住止，	"Here only Huanlin, the fairy monk stays,
諸王亦住此，增我歡喜心，	The kings also live here, adding to my joy,
深信淨戒業，智慧為勝壽，	Believe in pure precepts, wisdom is longevity,
以此淨眾生，非族姓財物，	To purify sentient beings, non-ethnic property,
大智舍利弗，正念常寂默，	Dazhi Sariputra, mindfulness is always silent,
閑居修遠離，初建業良友。」	Stay away from home and build a good friend. "


爾時，尊者阿難白佛言：	At that time, Venerable Ananda White Buddha said:
「世尊！如我解世尊所說，給孤獨長者生彼天上，來見世尊，然彼給孤獨長者於尊者舍利弗極相敬重。」	Blessed One! As I explained to the Blessed One, give birth to the lonely elder in the heavens, come to see the Blessed One, and then give the lonely elder a great respect to the Venerable Sariputra.


佛告阿難：	Buddha told Ananda:
「如是，如是。	"So, so.
阿難！給孤獨長者生彼天上，來見於我。」	Ananda! Give birth to the lonely elders, come to see me from heaven. "


爾時，世尊以尊者舍利弗故，而說偈言：	At that time, the Blessed One said in a verse with the relic of the Lord:


「一切世間智，唯除於如來，	"All world wisdom, except Tathagata,
比舍利弗智，十六不及一。	Sixteen is less than one.

如舍利弗智，天人悉同等，	Like Sariputra, heaven and man are equal,
比於如來智，十六不及一。」	Compared to Tathagata wisdom, sixteen is less than one. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 594 (Five-nine-fourth) SA 594 （五九四）首長者生天


SA 594 （五九四）首長者生天	SA 594 (Five-nine-fourth)
如是我聞：	If I smell:


一時，佛住曠野精舍。	For a while, the Buddha lived in the wilderness sanctuary.


時，有曠野長者疾病命終，生無熱天。	At times, the elderly in the wilderness died of illness, and there was no hot weather.
生彼天已，即作是念：	To be born to the heavens is to read:
「我今不應久於此住，不見世尊。」	I shouldn't live here for long, not seeing the Lord.
作是念已，如力士屈申臂頃，從無熱天沒，現於佛前。	Doing is thinking about yourself, just like a great man, who has never been in hot weather, and now appears in front of the Buddha.


時，彼天子天身委地，不能自立，猶如酥油委地，不能自立。	At that time, the emperor was committed to the earth and could not support himself, just like the ghee was committed to the earth, unable to support himself.
如是，彼天子天身細軟，不自持立。	If so, the emperor has a soft body and does not stand on his own.


爾時，世尊告彼天子：	At that time, the World Zun told the emperor:
「汝當變化作此麁身，而立於地。」	"You should change into this body and stand on the ground."


時，彼天子即自化形，作此麁身，而立於地。	At that time, the son of the emperor transformed himself into form, made this body, and stood on the ground.
於是，天子前禮佛足，退坐一面。	Therefore, the emperor bowed to the Buddha's feet before sitting down.


爾時，世尊告手天子：	At that time, the World Zun succumbed to the emperor:
「汝手天子，本於此間為人身時，所受經法，今故憶念不悉忘耶？」	"You hand, the emperor, he was born here when he was a human being, but now he remembers what he received?"


手天子白佛言：	The White Buddha's words:
「世尊！本所受持，今悉不忘。	"My Lord! I will not forget this practice.
本人間時，有所聞法，不盡得者，今亦憶念，如世尊善說。	From time to time, I have heard of the Dharma, but I still remember those who have not obtained everything, as the Blessed One said.
世尊說言：	The Lord said:
『若人安樂處，能憶持法，非為苦處。』	"If people are in peace and can remember the Dhamma, it is not suffering. 』
此說真實。	This is true.
如世尊在閻浮提，種種雜類，四眾圍遶，而為說法，彼諸四眾聞佛所說，皆悉奉行。	For example, in Yanfuti, the Blessed One is surrounded by all kinds of miscellaneous things, and for the sake of sayings, the four people who heard the Buddha said, they all practiced.
我亦如是，於無熱天上，為諸天人大會說法，彼諸天眾悉受修學。」	The same is true for me, in the non-heated heaven, to speak for the assembly of the heavens, and the people of the heavens learn to learn. "


佛告手天子：	Buddha tells the emperor:
「汝於此人間時，於幾法無厭足故，而得生彼無熱天中？」	When you are in this world, how many ways are you insatiable, so you can be born in the heatless sky?


手天子白佛：	Hand Emperor White Buddha:
「世尊！我於三法無厭足故，身壞命終，生無熱天。	"Master! I am insatiable in the three methods, my body is bad, and my life is not hot.
何等三法？	What are the three methods?
我於見佛無厭故，身壞命終生無熱天；	I see Buddha forever, my body is bad and my life is not hot;
我於佛法無厭足故，生無熱天；	I am insatiable in Buddhism, and there is no hot weather;
供養眾僧無厭足故，身壞命終，生無熱天。」	To provide for all the monks is insatiable, the body is bad, and the life is not hot. "
時，手天子即說偈言：	At that time, the emperor of the hand said:


「見佛無厭足，聞法亦無厭，	"Seeing Buddha is insatiable, and hearing Dharma is also insatiable,
供養於眾僧，亦未曾知足，	Offering to the monks, and never content,
受持賢聖法，調伏慳著垢，	Receiving the sacred sage of the virtuous, tempering and saving dirt,
三法不知足，故生無熱天。」	The three methods are not enough, so there is no hot weather. "


時，手天子聞佛所說，歡喜隨喜，即沒不現。	At that time, the emperor of the hand heard what the Buddha said, rejoicing and rejoicing.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 595 (Five Nine Five) No trouble days SA 595 （五九五）無煩天


SA 595 （五九五）無煩天	SA 595 (Five Nine Five) No trouble days
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，有無煩天子，容色絕妙，來詣佛所，稽首佛足，退坐一面。	At that time, whether there is an annoying emperor, with a wonderful face, come to the Buddha's place, check the Buddha's feet, and sit back.
其身光明遍照祇樹給孤獨園。	His body is full of light and only trees give to the lonely garden.


時，彼天子而說偈言：	At that time, the emperor said:


「生彼無煩天，解脫七比丘，	"Being born without trouble, liberating the seven monks,
貪瞋恚已盡，超世度恩愛，	Greed and hatred are gone, love beyond the world,
誰度於諸流，難度死魔軍，	Who lives in the currents, the difficulty of the deadly army,
誰斷死魔縻，永超煩惱軛。」	Whoever breaks the devil's yoke is always super troublesome. "


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


「尊者優波迦，及波羅揵荼、	"Venerable Euboga, and Polo Chanta,
弗迦羅娑梨、跋提、揵陀疊、	Fuga Luosuo Pear, Bati, Chutodie,
亦婆休難提，及波毘瘦［少／兔］，	Yi Po Xiu is hard to mention, and Poppy thin [Shao/Rabbit],
如是等一切，悉皆度諸流，	Waiting for everything like this
斷絕死魔縻，度彼難度者，	To sever the devil, to save those who are difficult,
斷諸死魔縻，超越諸天軛，	Break all the dead demons, transcend the yoke of the heavens,
說甚深妙法，覺悟難知者，	Talking about the profound way, the awakened is hard to know,
巧便問深義，汝今為是誰？」	I asked Shen Yi by coincidence, who is Ru Jin? "


時，彼天子說偈白佛：	At that time, the emperor said:


「我是阿那含，生彼無煩天，	"I am Anahama, I am born without trouble,
故能知斯等，解脫七比丘，	Therefore, we can know Si and others, and liberate the seven monks,
盡貪欲瞋恚，永超世恩愛。」	Full of greed and aversion, forever beyond the world's love. "


爾時，世尊復說偈言：	At that time, the Lord said again:


「眼耳鼻舌身，第六意入處，	"Eyes, ears, nose, tongue and body, the sixth intent,
若彼名及色，得無餘滅盡，	If one’s name and physicality, there is no end to it,
能知此諸法，解脫七比丘，	To know these dharmas, to liberate the seven monks,
貪有悉已盡，永超世恩愛。」	The greed is exhausted, and the love forever surpasses the world. "


時，彼天子復說偈言：	At that time, the emperor said again:


「鞞跋楞伽村，我於彼中住，	"Darbarranga Village, I live there,
名難提婆羅，造作諸瓦器，	The name is hard to mention Bharat, made of pottery,
迦葉佛弟子，持優婆塞法，	Disciple of Buddha Kassapa, holding Upa Safa,
供養於父母，離欲修梵行，	Provided to your parents
世世為我友，我亦彼知識，	The world is my friend, and I also have knowledge,
如是等大士，宿命共和合，	If you wait for the Tuas, fate and republic,
善修於身心，持此後邊身。」	Be good at cultivating both body and mind, holding the back side. "


爾時，世尊復說偈言：	At that time, the Lord said again:


「如是汝賢士，如汝之所說，	"As you are the magi, as you say,
鞞跋楞伽村，名難提婆羅，	Danbarranga Village, named Nandibolu,
迦葉佛弟子，受優婆塞法，	A disciple of Buddha Kassapa, received by your prince,
供養於父母，離欲修梵行，	Provided to your parents
昔是汝知識，汝亦彼良友，	It used to be your knowledge, and you are also good friends,
如是諸正士，宿命共和合，	Like the philosophers, fate republic and unite,
善修其身心，持此後邊身。」	Cultivate his body and mind well, and hold his back. "


佛說此經已，時彼天子聞佛所說，歡喜隨喜，即沒不現。	The Buddha said that this sutra was over. When the emperor heard what the Buddha said, he rejoiced and rejoiced.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 507 （五〇七）天	SA 507 (five seven) days
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，有四十天子來詣尊者大目犍連所，稽首作禮，退坐一面。	At that time, there were forty emperors who came to the Venerable Damu Qianliansuo, the chief inspector made a salute, and sat down.


時，尊者大目犍連語諸天子言：	At that time, the Venerable Damu Qianlian said in the words of the emperors:
「善哉！諸天子！於佛不壞淨成就，法、僧不壞淨成就。」	Goodness! Sons of the emperor! The Buddha is not bad, and the Dharma and Sangha are not bad.


時，四十天子從座起，整衣服，偏袒右肩，合掌白尊者大目揵連：	At that time, the forty emperor got up from the seat, finished his clothes, leaned his right shoulder, and put his palms together, Venerable White’s big eyes:
「我得於佛不壞淨，於法、僧不壞淨，聖戒成就，故生天上。」	"I learned that the Buddha is not pure, the Dharma and the Sangha are not pure, and the holy precepts are fulfilled, so I was born in heaven."
有一天言：	One day said:
「得於佛不壞淨。」	Getting from the Buddha is not bad.
有言：	Say:
「得法不壞淨。」	Getting the law is not bad.
有言：	Say:
「得僧不壞淨。」	Taking a monk is not bad.
有言：	Say:
「聖戒成就，身壞命終，得生天上。」	The holy precepts are fulfilled, the body is bad and the life ends, and you will be born in the sky.


時，四十天子於尊者大目犍連前，各自記說得須陀洹果，即沒不現。	At that time, the forty emperors were in front of the Venerable Damu Qianlian, and each recorded the Sudhahuan fruit, which did not show up.
如四十天子。	Such as the forty emperor.
如是四百、八百、十千天子亦如是說。	The same is true of the four hundred, eight hundred, and ten thousand emperors.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 511 （五一一）屠羊第子	SA 511 (May 11th) Slaughter the first son
如是我聞：	If I smell:


一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，舉體無皮，形如脯腊，乘虛而行。	For a time, the Buddha lived in the city of Wangshe, and even the venerable Big Eye Qianlian saw a large body of beings in the road. The body was skinless, and the shape was like a preserved wax.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城為屠羊弟子，屠羊罪故，已百千歲墮地獄中受無量苦，今得此身，續受斯罪。	"This sentient being, in this past life, was a disciple of slaughtering sheep in this king's city. He had fallen into hell for hundreds of thousands of years and suffered immense suffering. Now he has this body and continues to suffer from the sin.
諸比丘！如大目犍連所見，真實無異，當受持之。」	Bhikkhus! As Damu Qianlian saw, it is true and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 512 （五一二）墮胎	SA 512 (May 12) Abortion
如是我聞：	If I smell:


一時，佛住王舍城，乃至路中見一大身眾生，舉體無皮，形如肉段，乘虛而行。	For a while, the Buddha lived in Wangshe City, and even saw a large body of sentient beings on the road.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城自墮其胎，緣斯罪故，墮地獄中已百千歲，受無量苦，以餘罪故，今得此身，續受斯苦。	"This sentient being, in the past life, in this kingshecheng, he aborted his child, because of his sins, he has fallen into hell for hundreds of years, suffering immeasurable suffering, and he has suffered more than his sins.
諸比丘！如大目犍連所見，真實無異，當受持之。」	Bhikkhus! As Damu Qianlian sees, it is true and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 513 （五一三）調象子等	SA 513 (Five One Three) Tune, etc.
如是我聞：	If I smell:


一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，舉體生毛，毛如大針，針皆火然，還燒其體，痛徹骨髓。	For a while, the Buddha lived in the city of Wangshe City, and even the venerable Big Eye Qianlian saw a large body of sentient beings in the road. The body was growing hair. The hair was like a large needle. The needles were all fire, and the body was burned, painful to the bones.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城為調象士，緣斯罪故，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This sentient being, in the past lives, used to be a psychiatrist in this king's house. Because of his sins, he has fallen into hell for hundreds of years and suffered immeasurable suffering. The remaining sins of hell have acquired this body and continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, it is true and should be held. "


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


如調象士，如是調馬士、調牛士、好讒人者，及諸種種苦切人者，亦復如是。	The same is true for the elephants, as for the horses, cattlemen, slanders, and all kinds of hard-hearted people.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 514 （五一四）好戰	SA 514 (May 14) Warlike
如是我聞：	If I smell:


一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，舉身生毛，毛利如刀，其毛火然，還割其體，痛徹骨髓。	For a while, the Buddha lived in the city of Wangshe, and even the venerable Big Eye Qianlian saw a large body of sentient beings on the road. He raised his body to grow hair. The hair was as sharp as a knife. His hair was fiery, and his body was cut, pained to the bones.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城好樂戰諍，刀劍傷人，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"Sentient beings, in the past lives, have been in this king's home city happily fighting criticisms, wounding people with swords, and have fallen into hell for hundreds of years and suffered immeasurable suffering, and the remaining sins of hell. Now they have this body and continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, it is true and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 515 （五一五）獦師	SA 515 (Five and Fifteenth)
如是我聞：	If I smell:


一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，遍身生毛，其毛似箭，皆悉火然，還燒其身，痛徹骨髓。	For a while, the Buddha lived in the city of Wangshe, and even the venerable Big Eye Qianlian saw a large body of sentient beings in the road, with hair growing all over his body, and his hair was like an arrow.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城曾為獵師，射諸禽獸，緣斯罪故，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This sentient being, in the past lives, was a hunter in Wangshecheng, shooting all kinds of beasts, because of his sins, he has fallen into hell for hundreds of years and suffered immeasurable suffering. bitter.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As Damu Qianlian sees, the truth is the same, and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 516 （五一六）殺豬	SA 516 (May 16) Killing pigs
如是我聞：	If I smell:


一時，佛住王舍城，乃至我於路中見一大身眾生，舉體生毛，毛如［矛＊贊］矛，毛悉火然，還燒其身，痛徹骨髓。	For a time, the Buddha lived in Wangshe City, and even I saw a large body of sentient beings on the road, raising their bodies to grow hair, and the hair was like a [Spear*Zan] spear, and Mao was completely burnt, and he burned his body, pained to his bones.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城為屠猪人，［矛＊贊］殺群猪，緣斯罪故，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, was a pig slaughter in this kingshe city, [Spear*Zan] Killing a herd of pigs, for this reason, he has fallen into hell for hundreds of years and suffered immeasurable suffering, and he has the remaining sins of hell. Body, continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, it is true and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 517 （五一七）斷人頭	SA 517 (five 17) decapitation
如是我聞：	If I smell:


一時，佛住王舍城，乃至我於路中見一大身無頭眾生，兩邊生目，胸前生口，身常流血，諸蟲唼食，痛徹骨髓。	For a while, the Buddha lived in Wangshe City, and even I saw a large body of headless beings on the road, with eyes on both sides, mouths on the chest, and the body often bleeds. The worms eat, and the pain penetrates the bone marrow.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城好斷人頭，緣斯罪故，已百千歲墮地獄中受無量苦，今得此身，續受斯苦。	"This sentient being, in the past lives, was so beheaded in this king's house. Because of his sins, he has fallen into hell for hundreds of years and suffered immeasurably. Now he has this body and continues to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. "


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


如斷人頭，捉頭亦如是。	If the head is broken, so is the head catching.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 518 （五一八）何器鍛銅師	SA 518 (May 18) What is the bronzesmith
如是我聞：	If I smell:


一時，佛住王舍城。	For a while, the Buddha lived in Wangshe City.
乃至我於路中見一眾生，陰卵如瓮，坐則踞上，行則肩擔。	Even I saw a sentient being on the road, the yin egg is like an urn, sitting on top, and walking on the shoulder.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於王舍城作鍛銅師，偽器欺人，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, worked as a bronzesmith in Wangshe City, using fake weapons to deceive others, because of his sins, he has suffered immense suffering in hell, and his remaining sins in hell. Now he has this body and continues to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, it is true and should be held. "


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


如鍛銅師，如是斗秤欺人、村主、市監，亦復如是。	Such as the bronzesmith, such as the bullying, the village owner, the city supervisor, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 519 （五一九）捕漁師	SA 519 (May 19) Fisherman
如是我聞：	If I smell:


一時，佛住王舍城。	For a while, the Buddha lived in Wangshe City.
乃至路中見一眾生，以銅鐵羅網自纏其身，火常熾然，還燒其體，痛徹骨髓，乘虛而行。	Even on the road, I saw a sentient being wrapped in a copper and iron net. The fire was always blazing, and the body was still burning, and the pain penetrated the bone marrow, taking advantage of the weakness.
佛告諸比丘：	Buddha told Bhikkhus:
「此眾生者，過去世時，於此王舍城為捕魚師，緣斯罪故，已地獄中受無量苦，地獄餘罪，今受此身，續受斯苦。	"This sentient being, in the past life, used to be a fisherman in this king's house. Because of his sins, he has suffered immensely in hell, and he has suffered more from hell. Now he suffers from this body and continues to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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


如捕魚師，捕鳥、網兔，亦復如是。	Like the fisherman, catching birds, and netting rabbits, the same is true.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 520 （五二〇）卜占女	SA 520 (520) Divining female
如是我聞：	If I smell:


一時，佛住王舍城。	For a while, the Buddha lived in Wangshe City.
乃至路中見一眾生，頂有鐵磨，盛火熾然，轉磨其頂，乘虛而行，受無量苦。	Even seeing a sentient being on the road, there is an iron mill on the top, the fire is blazing, turning to the top, taking advantage of the void, and suffering infinitely.
乃至佛告諸比丘：	Even the Buddha told the monk:
「此眾生者，過去世時，於此王舍城為卜占女人，轉式卜占，欺妄惑人，以求財物，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This sentient being, in the past lives, in this king's house, the city was used as a divination woman, turning to divination, deceiving people for money, because of the sin, he has suffered immense suffering in hell, and the remaining sin of hell. This body continues to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As Damu Qianlian sees, the truth is the same, and should be held. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 521 （五二一）卜占師	SA 521 (Five Two One) Diviner
如是我聞：	If I smell:


一時，佛住王舍城。	For a while, the Buddha lived in Wangshe City.
乃至路中見一眾生，其身獨轉，猶若旋風，乘虛而行。	Even seeing a sentient being on the road, his body turns alone, like a whirlwind, riding on the void.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此王舍城為卜占師，誤惑多人，以求財物，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This sentient being, in the past life, used this king's city as a diviner, misleading many people in order to obtain money, because of this sin, he has suffered immense suffering in hell, and the remaining sins of hell. bitter.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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





Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 522 （五二二）好他婬	SA 522 (Five 22)
如是我聞：	If I smell:


一時，佛住王舍城。	For a while, the Buddha lived in Wangshe City.
乃至路中見一眾生，傴身藏行，狀如恐怖，舉體被服，悉皆火然，還燒其身，乘虛而行。	Even on the road, I saw a sentient being, hiding and walking like a terror.
佛告諸比丘：	Buddha told Bhikkhus:
「此眾生者，過去世時，於此王舍城好行他婬，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"Sentient beings, in the past lives, used this king's residence to commit adultery. Because of his sins, he has suffered immeasurable suffering in hell, and he has sins remaining in hell. Now he has this body and continues to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 524 （五二四）瞋恚燈油灑	SA 524 (Five Twenty Four) Oil Sprinkler
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.
乃至我於路中見一大身眾生，舉體火然，乘虛而行，啼哭號呼，受諸苦痛。	Even I saw a large body of sentient beings on the road, lifting their bodies, taking advantage of the emptiness, wailing, and suffering.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此波羅［木＊奈］城為自在王第一夫人，與王共宿，起瞋恚心，以然燈油灑王身上，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, here is the first lady of the King of Zizai [Mu*Nai] The city is the first lady of the King of Freedom, living with the King, agitated, so that the lamp oil spills on the King, because of the sin, has been in hell Suffering immeasurable suffering, hell surplus sin, this body now, continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 525 （五二五）憎嫉婆羅門	SA 525 (five-two-five) Brahmin hate
如是我聞：	If I smell:


一時，佛住波羅［木＊奈］國仙人住處鹿野苑中。	For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.
乃至尊者大目犍連言：	Even the Venerable Damu Qianlian said:
「我於路中見一眾生，舉體糞穢，以塗其身，亦食糞穢，乘虛而行，臭穢苦惱，啼哭號呼。」	I saw a sentient being on the road, lifting their bodies with filthy dung to paint their bodies, eating dung and filthy, taking advantage of the emptiness, foul and distressed, crying and crying.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此波羅［木＊奈］城為自在王師婆羅門，以憎嫉心，請迦葉佛聲聞僧，以糞著飯下，試惱眾僧，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, in this Polo [Mu*Na] city is the free king of Brahmins, with hatred, please Kassapa Buddha to hear the monks, eat the dung, try to annoy the monks, Yuansi For sin, I have suffered immense suffering in hell, and the remaining sin in hell, I have this body today, and continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 526 （五二六）知事不分油	SA 526 (Five Twenty Six) The governor does not separate oil
如是我聞：	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.
乃至尊者大目犍連言：	Even the Venerable Damu Qianlian said:
「我於路中見一大身眾生，頭上有大銅鑊，熾然滿中，群銅流灌身體，乘虛而行，啼哭號呼。」	I saw a large body of sentient beings on the road, with a large copper wok on their heads, full of flames, a swarm of copper flowing into the body, taking advantage of the emptiness and walking, crying.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國迦葉佛所出家，為知事比丘，有檀越送油應付諸比丘。	"This sentient being, in the past lives, was ordained by the Buddha Kassapa in the kingdom of Sāvatā, and for the governor bhikkhus, Tan Yue gave oil to the bhikkhus.
時，有眾多客比丘，知事比丘不時分油待客，比丘去然後乃分，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	At that time, there are many guest bhikkhus, the governor bhikkhus from time to time treat the guests with oil, the monks go there and then they are divided, because of the sin, he has suffered immeasurable suffering in hell, hell surplus sin, now has this body, continue to suffer.
諸比丘！如大目犍連所見，真實不異。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 527 （五二七）盜取七果	SA 527 (Five Twenty Seven) Steal Seven Fruits
如是我聞：	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.
乃至尊者大目犍連言：	Even the Venerable Damu Qianlian said:
「我於路中見一大身眾生，有熾熱鐵丸從身出入，乘虛而行，苦痛切迫，啼哭號呼。」	I saw a large body of sentient beings on the road, with hot iron pills coming in and going out of the body, taking advantage of the void, and screaming and crying.
乃至佛告諸比丘：	Even the Buddha told the monk:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作沙彌，次守眾僧果園，盜取七果，持奉和上，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, became a novice monk in the Kassapa Buddhism of the kingdom of Sravasti, guarded the orchard of the monks for the second time, stole the seven fruits, held the peace, and suffered immense suffering in hell because of his sin. For the rest of the sin, I have this body today and continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 528 （五二八）盜食石蜜	SA 528 (Five Twenty-eight) Stealing Stone Honey
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至尊者大目犍連言：	Even the Venerable Big Mu Qianlian said:
「我於路中見一大身眾生，其舌廣長，見有利釿，炎火熾然，以釿其舌，乘虛而行，啼哭號呼。」	I saw a large body of sentient beings on the road, their tongues were wide and long, and when I saw them, the flames were blazing. With their tongues, they walked through the void and wailed.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作沙彌，以斧破石蜜，供養眾僧，著斧刃者，盜取食之，緣斯罪故，入地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, became a novice monk in the Kassapa Buddhism of the Kingdom of Sravasti, breaking the stone honey with an axe, offering to the monks, and those who wear the axe, stealing and eating it, because of the sin, he went to hell to suffer Boundless suffering, the remaining sins of hell, now have this body, continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 529 （五二九）盜取二餅	SA 529 (Five Twenty-Nine) Two cakes stolen
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至尊者大目犍連言：	Even the venerable Damu Qianlian said:
「我於路中見是大身眾生，有雙鐵輪在兩脇下，熾然旋轉，還燒其身，乘虛而行，啼哭號呼。」	I saw on the road that there are big-body beings, with twin iron wheels under their flanks, spinning fiercely, and burning their bodies, taking advantage of the void, and crying.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作沙彌，持石蜜餅供養眾僧，盜取二餅著於掖下，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This sentient being, in the past lives, became a novice monk in the Kassapa Buddhism of the kingdom of Sāvatāva, holding stone honey cakes to offer to the monks, stealing two cakes and putting them under the tuck. Because of sin, he has suffered immensely in hell. The rest of the sins in hell, get this body today, continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 530 （五三〇）比丘比丘尼等	SA 530 (Five-Thirty) Bhikkhu Picchuni etc.
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至尊者大目犍連言：	Even the venerable Damu Qianlian said:
「我於路中見一大身眾生，以熾然鐵葉以纏其身，衣被床臥悉皆熱鐵，炎火熾然，食熱鐵丸，乘虛而行，啼哭號呼。」	I saw a large body of sentient beings on the road, wrapped in blazing iron leaves, the clothes and bed were hot, iron, the flames were blazing, eating hot iron pills, taking advantage of the void, crying and crying.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，為眾僧乞衣食，供僧之餘，輒自受用，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This living being, in the past lives, became a monk in the Kassapa Buddhism of the Kingdom of Sravasti, begging for food and clothing, providing for the monks, and for their own use, because of their sins, they have suffered immeasurable suffering in hell. Sin, get this body today, continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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


如比丘，如是比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷，亦復如是。	Such as bhikkhus, such as bhikkhunis, Shishamona, novice monks, novices, Upasak, Upayi, and so on.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 531 （五三一）駕乘牛車	SA 531 (five-three-one) Driving in an ox cart
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至尊者大目犍連言：	Even the venerable Damu Qianlian said:
「我於路中見一大身眾生，熾然鐵車而駕其頸，拔其頸筋，及連四脚筋以勒其頸，行熱鐵地，乘虛而去，啼哭號呼。」	I saw a large body of beings on the road, driving their necks in a blazing iron cart, pulling their neck ribs, and even four leg ribs to strangle their necks, heating the iron ground, riding away, crying and crying.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國駕乘牛車以自生活，緣斯罪故，於地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"These beings, in the past lives, used the oxcart to live in this savat country. Because of their sins, they suffered immense suffering in hell and the remaining sins of hell. Now they have this body and continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, it is true and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 532 （五三二）呵責諸比丘	SA 532 (five thirty two) blame all monks
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至尊者大目犍連言：	Even the venerable Damu Qianlian said:
「我於路中見一大身眾生，其舌長廣，熾然鐵釘以釘其舌，乘虛而行，啼哭號呼。」	I saw a large body of sentient beings on the road, their tongues are long and wide, and their tongues are nailed with blazing iron nails, taking advantage of the void, and crying.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，為摩摩帝，呵責諸比丘言：	"This sentient being, in the past lives, became a monk in the Kassapa Buddhism of the Kingdom of Sravasti, and became a monk for Emperor Momo. He rebuked all the monks in saying:
『諸長老！汝等可去此處，儉薄不能相供，各隨意去，求豐樂處，饒衣食所，衣、食、床臥、應病湯藥，可得不乏。』	"Elders! You can go here, frugal and can not provide each other, go as you please, ask for a rich place, spare food, clothing, food, bed, and decoctions for sickness. 』
先住比丘悉皆捨去，客僧聞之亦復不來，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	The monks who lived first gave up all the bhikkhus, and the guest monks would never come back when they heard it. Because of their sins, they had already suffered immensely in hell and the remaining sins in hell. Now they have this body and continue to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 533 （五三三）惡口形名	SA 533 (five-three-three) bad mouth names
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至尊者大目犍連言：	Even the venerable Damu Qianlian said:
「我於路中見一大身眾生，比丘之像，皆著鐵葉以為衣服，舉體火然，亦以鐵鉢盛熱鐵丸而食之。」	I saw a large body of sentient beings on the road, the image of a monk, all wearing iron leaves and thinking of clothes, they raised their bodies flamingly, and they ate them with iron bowls filled with hot iron pills.
乃至佛告諸比丘：	Even the Buddha told the monk:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，作摩摩帝，惡口形名諸比丘，或言此是惡禿，此惡風法，此惡衣服，以彼惡口故，先住者去，未來不來，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。	"This being, in the past lives, he became a monk in the Kassapa Buddhism of the kingdom of Sāvatāva, and became a monk, and he became the emperor of Momo. He called the bhikkhus with evil mouth, or called this evil baldness, this evil wind law, this evil clothing, and the other For evil reasons, the one who lives first will go, but the future will not come. Because of sin, he has suffered immeasurable suffering in hell, and the remaining sin of hell. Now he has this body and continues to suffer.
諸比丘！如大目犍連所見，真實不異，當受持之。」	Bhikkhus! As seen by Damu Qianlian, the truth is the same, and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 534 （五三四）好起諍訟	SA 534 (Five Three Four)
如是我聞：	If I smell:


一時，佛住舍衛國。	For a while, the Buddha lived in the homeland.
乃至佛告諸比丘：	Even the Buddha told the monks:
「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，好起諍訟，鬪亂眾僧，作諸口舌，令不和合，先住比丘厭惡捨去，未來者不來，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身續受斯苦。	"This being, in the past lives, he became a monk in the Kassapa Buddhism of the Kingdom of Sravasti, so that he can start a lawsuit, confuse the monks, make all kinds of tongues, make discord, and live in the monk and hate to give up, and the future will not come. Because of this sin, I have suffered immeasurably in hell, and the remaining sin in hell, today I have to continue to suffer.
諸比丘！如大目揵連所見，真實不異，當受持之。」	Bhikkhus! As you can see by Damu Chulian, the truth is the same and should be held. "


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




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 536 （五三六）獨一	SA 536 (five thirty six) unique
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.
乃至尊者大目犍連問尊者阿那律：	Even the Venerable Big Eye Qianlian asked Venerable Analyut:
「云何名為四念處修習多修習？」	"What is the name of the four mindful places to practice and practice more?"


尊者阿那律語尊者大目犍連言：	Venerable Analyut, Venerable Big Eye Qianlian said:
「若比丘於內身起厭離想，於內身起不厭離想、厭離不厭離俱捨想，正念正知。	"If the bhikkhu rises up in his inner body and hates to think, he gets up in the inner body and he is not tired of thinking, and he is not tired of thinking and thinking, mindfulness and knowledge.
如內身，如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，作厭離想、不厭離想、厭離不厭離俱捨想，住正念正知。	Such as inner body, such as outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner mind, outer mind, inner and outer mind, inner law, outer law, inner and outer law, thinking of distancing, thinking of detachment, thinking of detachment Think, live mindfulness and knowledge.
如是，尊者大目犍連！是名四念處修習多修習。」	If so, Venerable Big Eye, Qianlian! It's the name of four satiation places to practice more practice. "


時，尊者大目犍連即入三昧，從舍衛國松林精舍入三昧神通力，如力士屈伸臂頃，還到跋祇聚落失收摩羅山恐怖稠林禽獸住處。	At that time, the Venerable Damu Qianlian immediately entered the samādhi, from the pine forest ashram of Shewei Kingdom into the samādhi magical power, such as a strong man bending his arms, and then went to the settlement of Bazhi to lose the residence of the horror dense forest of Moro Mountain.


雜阿含經卷第十九	Miscellaneous Agama Sutra 19



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SA 501-600

SA 501-600

SA 501 (Five One) St. Moran SA 501 （五〇一） 聖默然

SA 502 (502) No phase SA 502 （五〇二） 無相

SA 503 (Five Three) Death SA 503 （五〇三） 寂滅

SA 504 (Five Four) All Love SA 504 （五〇四） 愛盡

SA 505 (Five Five) All Love SA 505 （五〇五） 愛盡

SA 506 (Five Six) Emperor Shi SA 506 （五〇六） 帝釋

SA 507 (five seven) days SA 507 （五〇七） 天

SA 508 (Five Eight) Cow Slaughter SA 508 （五〇八） 屠牛兒

SA 509 (Five Nine) Cattle Slayer SA 509 （五〇九） 屠牛者

SA 510 (May 10) The Sheep Slayer SA 510 （五一〇） 屠羊者

SA 511 (May 11th) Slaughter the first son SA 511 （五一一） 屠羊第子

SA 512 (May 12) Abortion SA 512 （五一二） 墮胎

SA 513 (Five One Three) Tune, etc. SA 513 （五一三） 調象子等

SA 514 (May 14) Warlike SA 514 （五一四） 好戰

SA 515 (Five and Fifteenth) SA 515 （五一五） 獦師

SA 516 (May 16) Killing pigs SA 516 （五一六） 殺豬

SA 517 (five 17) decapitation SA 517 （五一七） 斷人頭

SA 518 (May 18) What is the bronzesmith SA 518 （五一八） 何器鍛銅師

SA 519 (May 19) Fisherman SA 519 （五一九） 捕漁師

SA 520 (520) Divining female SA 520 （五二〇） 卜占女

SA 521 (Five Two One) Diviner SA 521 （五二一） 卜占師

SA 522 (Five 22) SA 522 （五二二） 好他婬

SA 523 (five two three) SA 523 （五二三） 賣色

SA 524 (Five Twenty Four) Oil Sprinkler SA 524 （五二四） 瞋恚燈油灑

SA 525 (five-two-five) Brahmin hate SA 525 （五二五） 憎嫉婆羅門

SA 526 (Five Twenty Six) The governor does not separate oil SA 526 （五二六） 知事不分油

SA 527 (Five Twenty Seven) Steal Seven Fruits SA 527 （五二七） 盜取七果

SA 528 (Five Twenty-eight) Stealing Stone Honey SA 528 （五二八） 盜食石蜜

SA 529 (Five Twenty-Nine) Two cakes stolen SA 529 （五二九） 盜取二 餅

SA 530 (Five-Thirty) Bhikkhu Picchuni etc. SA 530 （五三〇） 比丘比丘尼等

SA 531 (five-three-one) Driving in an ox cart SA 531 （五三一） 駕乘牛車

SA 532 (five thirty two) blame all monks SA 532 （五三二） 呵責諸比丘

SA 533 (five-three-three) bad mouth names SA 533 （五三三） 惡口形名

SA 534 (Five Three Four) SA 534 （五三四） 好起諍訟

SA 535 (Five Three Five) Unique SA 535 （五三五） 獨一

SA 536 (five thirty six) unique SA 536 （五三六） 獨一

SA 537 (five thirty seven) pine forest SA 537 （五三七） 松林

SA 538 (Five Thirty Eight) Pine Forest SA 538 （五三八） 松林

SA 539 (Five Thirty Nine) Pine Forest SA 539 （五三九） 松林

SA 540 (Five 40) SA 540 （五四〇） 所患

SA 541 (May 41) SA 541 （五四一） 所患

SA 542 (Five Four Two) SA 542 （五四二） 盡諸漏

SA 543 (Five Four Three) Ahan Luo Picchu SA 543 （五四三） 阿漢羅比丘

SA 544 (May 4, 4) Why a monk SA 544 （五四四） 何故出家

SA 545 (Five Four Five) Pine Forest SA 545 （五四五） 松林

SA 546 (five forty six) shower stick SA 546 （五四六） 澡灌杖

SA 547 (five forty-seven) stick SA 547 （五四七） 執杖

SA 548 (five forty-eight) Mothura SA 548 （五四八） 摩偷羅

SA 549 (Five forty-nine) Kali SA 549 （五四九） 迦梨

SA 550 (Five-Five-Five) Kayayan SA 550 （五五〇） 迦旃延

SA 551 (five-five-one) Heli SA 551 （五五一） 訶梨

SA 552 (five-five-two) Heli SA 552 （五五二） 訶梨

SA 553 (five-five-three) Heli SA 553 （五五三） 訶梨

SA 554 (Five-Five-Four) Heli SA 554 （五五四） 訶梨

SA 555 (Five-Five-Five) Heli SA 555 （五五五） 訶梨

SA 556 (Five-Five-Six) Samadhi without Xiangxin SA 556 （五五六） 無相心三昧

SA 557 (five-five-seven) SA 557 （五五七） 闍知羅

SA 558 (Five-Five-Eight) Ananda SA 558 （五五八） 阿難

SA 559 (Five Five Nine) Kama SA 559 （五五九） 迦摩

SA 560 (Five-Sixty) Measurement SA 560 （五六〇） 度量

SA 561 (Five Six One) Brahman SA 561 （五六一） 婆羅門

SA 562 (five six two) Qu Shiduo SA 562 （五六二） 瞿師多

SA 563 (Five Six Three) Nigan SA 563 （五六三） 尼犍

SA 564 (Five Six Four) Bhikkhuni SA 564 （五六四） 比丘尼

SA 565 (five six five) SA 565 （五六五） 婆頭

SA 566 (Five Six Six) Nagdado SA 566 （五六六） 那迦達多

SA 567 (Five Six Seven) Nagdado SA 567 （五六七） 那迦達多

SA 568 (five six eight) Kama SA 568 （五六八） 迦摩

SA 569 (five six nine) SA 569 （五六九） 黎犀達多

SA 570 (Five Seventy) Li Xidado SA 570 （五七〇） 黎犀達多

SA 571 (Five Seven One) Mahaka SA 571 （五七一） 摩訶迦

SA 572 (five seven two) series SA 572 （五七二） 繫

SA 573 (Five Seven Three) Arubiga SA 573 （五七三） 阿魯毗迦

SA 574 (Five Seven Four) Nigan SA 574 （五七四） 尼乾

SA 575 (Five Seven Five) Symptoms SA 575 （五七五） 病相

SA 576 (Five Seven Six) Happy Garden SA 576 （五七六） 歡喜園

SA 577 (five seven seven) hook SA 577 （五七七） 鉤錙

SA 501 (Five One) St. Moran SA 501 （五〇一）聖默然

SA 502 (502) No phase SA 502 （五〇二）無相

SA 503 (Five Three) Death SA 503 （五〇三）寂滅

SA 504 (Five Four) All Love SA 504 （五〇四）愛盡

SA 505 (Five Five) All Love SA 505 （五〇五）愛盡

SA 506 (Five Six) Emperor Shi SA 506 （五〇六）帝釋

SA 507 (five seven) days SA 507 （五〇七）天

SA 508 (Five Eight) Cow Slaughter SA 508 （五〇八）屠牛兒

SA 509 (Five Nine) Cattle Slayer SA 509 （五〇九）屠牛者

SA 510 (May 10) The Sheep Slayer SA 510 （五一〇）屠羊者

SA 511 (May 11th) Slaughter the first son SA 511 （五一一）屠羊第子

SA 512 (May 12) Abortion SA 512 （五一二）墮胎

SA 513 (Five One Three) Tune, etc. SA 513 （五一三）調象子等

SA 514 (May 14) Warlike SA 514 （五一四）好戰

SA 515 (Five and Fifteenth) SA 515 （五一五）獦師

SA 516 (May 16) Killing pigs SA 516 （五一六）殺豬

SA 517 (five 17) decapitation SA 517 （五一七）斷人頭

SA 518 (May 18) What is the bronzesmith SA 518 （五一八）何器鍛銅師

SA 519 (May 19) Fisherman SA 519 （五一九）捕漁師

SA 520 (520) Divining female SA 520 （五二〇）卜占女

SA 521 (Five Two One) Diviner SA 521 （五二一）卜占師

SA 522 (Five 22) SA 522 （五二二）好他婬

SA 523 (five two three) SA 523 （五二三）賣色

SA 524 (Five Twenty Four) Oil Sprinkler SA 524 （五二四）瞋恚燈油灑

SA 525 (five-two-five) Brahmin hate SA 525 （五二五）憎嫉婆羅門

SA 526 (Five Twenty Six) The governor does not separate oil SA 526 （五二六）知事不分油

SA 527 (Five Twenty Seven) Steal Seven Fruits SA 527 （五二七）盜取七果

SA 528 (Five Twenty-eight) Stealing Stone Honey SA 528 （五二八）盜食石蜜

SA 529 (Five Twenty-Nine) Two cakes stolen SA 529 （五二九）盜取二餅

SA 530 (Five-Thirty) Bhikkhu Picchuni etc. SA 530 （五三〇）比丘比丘尼等

SA 531 (five-three-one) Driving in an ox cart SA 531 （五三一）駕乘牛車

SA 532 (five thirty two) blame all monks SA 532 （五三二）呵責諸比丘

SA 533 (five-three-three) bad mouth names SA 533 （五三三）惡口形名

SA 534 (Five Three Four) SA 534 （五三四）好起諍訟

SA 535 (Five Three Five) Unique SA 535 （五三五）獨一

SA 536 (five thirty six) unique SA 536 （五三六）獨一

SA 537 (five thirty seven) pine forest SA 537 （五三七）松林

SA 538 (Five Thirty Eight) Pine Forest SA 538 （五三八）松林

SA 539 (Five Thirty Nine) Pine Forest SA 539 （五三九）松林

SA 540 (Five 40) SA 540 （五四〇）所患

SA 541 (May 41) SA 541 （五四一）所患

SA 542 (Five Four Two) SA 542 （五四二）盡諸漏

SA 543 (Five Four Three) Ahan Luo Picchu SA 543 （五四三）阿漢羅比丘

SA 544 (May 4, 4) Why a monk SA 544 （五四四）何故出家

SA 545 (Five Four Five) Pine Forest SA 545 （五四五）松林

SA 546 (five forty six) shower stick SA 546 （五四六）澡灌杖

SA 547 (five forty-seven) stick SA 547 （五四七）執杖

SA 548 (five forty-eight) Mothura SA 548 （五四八）摩偷羅

SA 549 (Five forty-nine) Kali SA 549 （五四九）迦梨

SA 550 (Five-Five-Five) Kayayan SA 550 （五五〇）迦旃延

SA 551 (five-five-one) Heli SA 551 （五五一）訶梨

SA 552 (five-five-two) Heli SA 552 （五五二）訶梨

SA 553 (five-five-three) Heli SA 553 （五五三）訶梨

SA 554 (Five-Five-Four) Heli SA 554 （五五四）訶梨

SA 555 (Five-Five-Five) Heli SA 555 （五五五）訶梨

SA 556 (Five-Five-Six) Samadhi without Xiangxin SA 556 （五五六）無相心三昧

SA 557 (five-five-seven) SA 557 （五五七）闍知羅

SA 558 (Five-Five-Eight) Ananda SA 558 （五五八）阿難

SA 559 (Five Five Nine) Kama SA 559 （五五九）迦摩

SA 560 (Five-Sixty) Measurement SA 560 （五六〇）度量

SA 561 (Five Six One) Brahman SA 561 （五六一）婆羅門

SA 562 (five six two) Qu Shiduo SA 562 （五六二）瞿師多

SA 563 (Five Six Three) Nigan SA 563 （五六三）尼犍

SA 564 (Five Six Four) Bhikkhuni SA 564 （五六四）比丘尼

SA 565 (five six five) SA 565 （五六五）婆頭

SA 566 (Five Six Six) Nagdado SA 566 （五六六）那迦達多

SA 567 (Five Six Seven) Nagdado SA 567 （五六七）那迦達多

SA 568 (five six eight) Kama SA 568 （五六八）迦摩

SA 569 (five six nine) SA 569 （五六九）黎犀達多

SA 570 (Five Seventy) Li Xidado SA 570 （五七〇）黎犀達多

SA 571 (Five Seven One) Mahaka SA 571 （五七一）摩訶迦

SA 572 (five seven two) series SA 572 （五七二）繫

SA 573 (Five Seven Three) Arubiga SA 573 （五七三）阿魯毗迦

SA 574 (Five Seven Four) Nigan SA 574 （五七四）尼乾

SA 575 (Five Seven Five) Symptoms SA 575 （五七五）病相

SA 576 (Five Seven Six) Happy Garden SA 576 （五七六）歡喜園

SA 577 (five seven seven) hook SA 577 （五七七）鉤錙

SA 578 (five seven eight) ashamed SA 578 （五七八）慚愧

SA 579 (Five Seven Nine) Unknowing SA 579 （五七九）不善知

SA 580 (Five-80) Good tuning SA 580 （五八〇）善調


SA 541 （五四一）所患	SA 541 (May 41)
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，尊者阿那律在舍衛國松林精舍，病差未久。	At that time, Venerable Analud was in the Pine Forest Abode of Saviour, and he was not long sick.


時，有眾多比丘往詣阿那律所，問訊慰勞已，於一面坐，問尊者阿那律：	At that time, many bhikkhus went to the Ana Law Office to inquire about their comfort, and sat on one side and asked the Venerable Ana Law:
「安隱樂住不？」	An Yinle live?


阿那律言：	Analytical words:
「安隱樂住，身諸苦痛漸已休息。」	Stay peacefully, the pains of the body are gradually resting.


諸比丘問尊者阿那律：	The monks asked the Venerable Analud:
「住何所住，身諸苦痛得安隱？」	Where to live, so that all the pains of the body are safe?


尊者阿那律言：	Sayings of Venerable Ana:
「住四念處，身諸苦痛漸得安隱。	"Stay at the place of four thoughts, and all the pains in the body will gradually disappear.
何等為四？	What is four?
謂內身身觀念處，乃至法法觀念處，是名四念處。	The place of the inner body concept, and even the concept of Dharma, is the place of four thoughts.
住此四念處故，身諸苦痛漸得休息。」	Staying in these four thoughts will cause you to gradually rest from the pains of your body. "


時，諸正士共論議已，歡喜隨喜，各從座起而去。	At that time, all the sages discussed together, rejoicing and rejoicing, and each left from his seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 543 （五四三）阿漢羅比丘	SA 543 (Five Four Three) Ahan Luo Picchu
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，尊者阿那律在舍衛國松林精舍住。	At that time, Venerable Analud lived in the Pine Forest Abode of Saviour.


時，有眾多比丘詣尊者阿那律所，與尊者阿那律共相問訊慰勞已，於一面坐。	At that time, there were many bhikkhus at the Venerable Ana Law Office, and the Venerable Ana Law, inquired and comforted, and sat on the same side.
語尊者阿那律言：	Language Venerable Ana Rhythm:
「若阿羅漢比丘諸漏已盡，所作已作，捨離重擔，離諸有結，正智心善解脫，亦修四念處耶？」	If the Arahant Bhikkhu has exhausted all the omissions, has done what he has done, renounced the burden, detached from all the knots, righteous mind, kindness, liberation, and also cultivate four mindful places?


尊者阿那律語比丘言：	Venerable Analyu Bhikkhu:
「若比丘諸漏已盡，所作已作，捨離重擔，離諸有結，正智心善解脫，彼亦修四念處也。	"If the bhikkhu's all omissions are exhausted, what he has done has been done, he renounces the burdens, leaves the knots, righteous wisdom, goodness, and liberation, he will also cultivate the four thoughts.
所以者何？	So what?
不得者得，不證者證，為現法樂住故。	Those who don’t get it, those who don’t prove it, and they live in the past.
所以者何？	So what?
我亦離諸有漏，得阿羅漢，所作已作，心善解脫，亦修四念處故。	I also get away from all the omissions, get an Arahant, do what I have done, be kind and free, and also cultivate four thoughts to deal with the cause.
不得者得，不到者到，不證者證，乃至現法安樂住。」	Those who do not get it, those who do not arrive, those who do not prove it, and even the lawful live in peace. "


時，諸正士共論議已，歡喜隨喜，各從座起而去。	At that time, all the righteous scholars discussed together, rejoicing and rejoicing, and each left from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 544 （五四四）何故出家	SA 544 (May 4, 4) Why a monk
如是我聞：	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，尊者阿那律在舍衛國松林精舍。	At that time, Venerable Analud was in the Pine Forest Abode of Saviour.


時，有眾多外道出家詣尊者阿那律所，共相問訊慰勞已，於一面坐。	At that time, there were many foreign monks and monks at Ana Law Firm, who asked for comfort and sat down together.
語尊者阿那律：	Venerable Yu Ana:
「尊者何故於沙門瞿曇法中出家？」	Why did the Venerable become a monk in the Shamen Qutan Method?


尊者阿那律言：	Venerable Ana Says:
「為修習故。」	For practice.


復問：	Repeat question:
「何所修習？」	Where to practice?


答言：	Answer:
「謂修諸根、修諸力、修諸覺分、修諸念處，汝欲聞何等修？」	It means to cultivate the roots, the strengths, the enlightenment points, and the mindfulness. How much do you want to hear?


復問：	Repeat question:
「根、力、覺分，我不知其名字，況復問義，然我欲聞念處。」	I don't know the root, strength, and consciousness. I don't know the name, so I will ask about the meaning, but I want to hear about it.


尊者阿那律言：	Venerable Analyth said:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
若比丘內身身觀念處，乃至法法觀念處。」	If the Bhikkhu's inner body is not only in the body, but also in the notion of Dharma. "


時，眾多外道出家聞尊者阿那律所說，歡喜隨喜，各從座起而去。	At that time, many foreign monks heard that Venerable Analud said that they rejoiced and rejoiced, and they all left from the seat.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 545 （五四五）松林	SA 545 (Five Four Five) Pine Forest
如是我聞：	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，尊者阿那律在舍衛國住松林精舍。	At that time, Venerable Analud lived in the Pine Forest Abode in Savim.


時，尊者阿那律語諸比丘：	At that time, the monks of the Venerable Anari:
「譬如大樹，生而順下，隨浚隨輸，若伐其根，樹必當倒，隨所而順下。	"For example, a big tree is born and goes down, dredging and losing. If you cut its roots, the tree will fall and go down as you go.
如是比丘修四念處，長夜順趣浚輸，向於遠離；	If the monk cultivates the four thoughts, long nights are smooth and fun, and they tend to stay away;
順趣浚輸，向於出要，順趣浚輸，向於涅槃。」	Dredging along the fun, wanting to go out, dredging along the fun, toward Nirvana. "


尊者阿那律說此經已，諸比丘聞其所說，歡喜奉行。	Venerable Analud said that this has been done, and the monks heard it and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 555 （五五五）訶梨	SA 555 (Five-Five-Five) Heli
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，尊者摩訶迦旃延於釋氏訶梨聚落住。	At that time, the Venerable Maha Kajan lived in the settlement of Shih He Pear.


時，有八城長者名曰陀施，身遭病苦。	At that time, there was an elder from the eight cities named Tuoshi, who suffered from illness.
尊者摩訶迦旃延聞陀施長者身遭苦患，晨朝著衣持鉢，入八城乞食，次到陀施長者舍，如訶梨長者經廣說。	The Venerable Mahakajanyan Wentoshi, who was suffering from physical suffering, went to the eight cities in the morning to beg for food, and then went to the house of the elders of Toshi.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama 雜阿含經


SA 576 （五七六）歡喜園	SA 576 (Five Seven Six) Happy Garden
雜阿含經卷第二十二	Miscellaneous Agama Sutra 22
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


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


時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。	At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back.
身諸光明遍照祇樹給孤獨園。	The light in the body shines only on the tree to the lonely garden.


時，彼天子說偈白佛：	At that time, the emperor said:


「不處難陀林，終不得快樂，	"If you don't live in the hard forest, you will never be happy.
忉利天宮中，得天帝名稱。」	In the Kuli Temple, the name of the Emperor of Heaven is given. "


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


「童蒙汝何知，阿羅漢所說，	"What do you know about Tongmeng, what the Arahant said,
一切行無常，是則生滅法，	All impermanence is the birth and death law,
生者既復滅，俱寂滅為樂。」	Once the living is extinct, all death is happiness. "


時，彼天子復說偈言：	At that time, the emperor said again:


「久見婆羅門，逮得般涅槃，	"I have seen Brahmin for a long time, and I have captured Nirvana,
一切怖已過，永超世恩愛。」	All horror is over, forever surpassing the love of the world. "


時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 577 （五七七）鉤錙	SA 577 (five seven seven) hook
如是我聞：	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，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。	At that time, one day, with a wonderful face, I came to the Buddha's place in the next night, checked the Buddha's feet, and sat back.
身諸光明遍照祇樹給孤獨園。	The light in the body shines only on the tree to the lonely garden.


時，彼天子即說偈言：	At that time, the emperor said:


「斷一切鉤鏁，牟尼無有家，	"Stop everything, Muni has no home,
沙門著教化，我不說善哉。」	Sammon is cultivating, I don’t say goodness. "


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


「一切眾生類，悉共相纏縛，	"All sentient beings are all bound together,
其有智慧者，孰能不愍傷？	Who is wise, who can not be stunned?

善逝哀愍故，常教授眾生，	Good death and sadness, often teach sentient beings,
哀愍眾生者，是法之所應。」	Those who mourn sentient beings are the answer of the law. "


時，彼天子復說偈言：	At that time, the emperor said again:


「久見婆羅門，逮得般涅槃，	"I have seen Brahmin for a long time, and I have captured Nirvana,
一切怖已過，永超世恩愛。」	All horror is over, forever surpassing the love of the world. "


時，彼天子聞佛所說，歡喜隨喜，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 578 （五七八）慚愧	SA 578 (five seven eight) ashamed
如是我聞：	If I smell:


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


時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。	At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden.


時，彼天子而說偈言：	At that time, the emperor said:


「常習慚愧心，此人時時有，	"I'm often ashamed, this person sometimes,
能遠離諸惡，如顧鞭良馬。」	Able to stay away from all evils, like a good horse. "


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


「常習慚愧心，此人實希有，	"Often used to be ashamed, this person is really rare,
能遠離諸惡，如顧鞭良馬。」	Able to stay away from all evils, like a good horse. "


時，彼天子復說偈言：	At that time, the emperor said again:


「久見婆羅門，逮得般涅槃，	"I have seen Brahmin for a long time, and I have captured Nirvana,
一切怖悉過，永超世恩愛。」	Everything has been horrified, forever surpassing the love of the world. "


時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 579 （五七九）不善知	SA 579 (Five Seven Nine) Unknowing
如是我聞：	If I smell:


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


時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。	At that time, there was an emperor with a wonderful face, and in the next night, he came to the Buddha's place and inspected the Buddha's feet, and the light of his body shone on the tree to the lonely garden.


時，彼天子說偈問佛：	At that time, the emperor said to ask the Buddha:


「不習近正法，樂著諸邪見，	"If you don’t practice the Dhamma, you are happy to see evil views,
睡眠不自覺，長劫心能悟。」	Sleep is not conscious, but the heart can understand. "


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


「專修於正法，遠離不善業，	"Specialize in Dhamma, stay away from unwholesome karma,
是漏盡羅漢，嶮惡世平等。」	It is to omit all the Arhats, and to hate equality in the world. "


時，彼天子復說偈言：	At that time, the emperor said again:


「久見婆羅門，逮得般涅槃，	"I have seen Brahmin for a long time, and I have captured Nirvana,
一切怖悉過，永超世恩愛。」	Everything has been horrified, forever surpassing the love of the world. "


時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.



Saṃyuktāgama 雜阿含經	Saṃyuktāgama


SA 580 （五八〇）善調	SA 580 (Five-80) Good tuning
如是我聞：	If I smell:


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


時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。	At that time, there was an emperor with a wonderful face. In the night afterwards, he came to the Buddha's place, inspected the Buddha's feet, and gave the light to the lonely garden.


時，彼天子而說偈言：	At that time, the emperor said:


「以法善調伏，不隨於諸見，	"Take the Dharma kindly to regulate, not follow the opinions,
雖復著睡眠，則能隨時悟。」	Even if you sleep again, you can realize it at any time. "


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


「若以法調伏，不隨餘異見，	"If you use the Dharma to modulate, you don’t follow any dissent,
無知已究竟，能度世恩愛。」	Ignorance is over, can live the world with love. "


時，彼天子復說偈言：	At that time, the emperor said again:


「久見婆羅門，逮得般涅槃，	"I have seen Brahmin for a long time, and I have captured Nirvana,
一切怖已過，永超世恩愛。」	All horror is over, forever surpassing the love of the world. "


時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。	At that time, the emperor heard what the Buddha said, rejoicing and rejoicing.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama