4👑☸DA 20

1.1 dukkhe ñāṇaṃ





https://suttacentral.net/da20/lzh/taisho	https://suttacentral.net/da20/lzh/taisho
Dīrghāgama 長阿含經	Dīrghāgama Chang Agama Sutra

Chapter 3 第三分	Chapter 3 Third point

20 （二〇）阿摩晝經	20 (Twenty) Amorian Sutra
佛說長阿含經卷第十三	Buddha said the thirteenth volume of the long Agama Sutra
後秦弘始年佛陀耶舍共竺佛念譯	Translated by Buddha in the First Year of Qin Hongshi
如是我聞：	If I smell:


一時，佛遊俱薩羅國，與大比丘眾千二百五十人俱，至伊車能伽羅俱薩羅婆羅門村，即於彼伊車林中止宿。	For a while, the Buddha traveled to the Kingdom of Jusaro, with the great bhikkhus of two hundred and fifty people, to the Brahmin Village of Jusaro in Yichenangal, and stopped at Pyichelin.


時，有沸伽羅娑羅婆羅門，止郁伽羅村，其村豐樂，人民熾盛，波斯匿王即封此村，與沸伽羅娑羅婆羅門，以為梵分。	At that time, there was the Boiling Kalusara Brahman, Zhiyu Kaluo Village, and its village was full of happiness, and the people were prosperous. The king of Persian immediately sealed the village, and the Boiling Kalusara Brahman thought of the Brahma.
此婆羅門七世已來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書皆能分別，又能善解大人相法、祭祀儀禮，有五百弟子，教授不廢。	This Brahman VII has come to his parents to be true, not to be undermined by others. The three old classics are satirizing Tongli, all kinds of scriptures can be distinguished, and they can understand the way of adults, sacrificial rituals, and have 500 disciples. Waste.
其第一摩納弟子名阿摩晝，七世以來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書皆能分別，亦能善解大人相法、祭祀儀禮，亦有五百摩納弟子，教授不廢，與師無異。	His first disciple of Mona was named Amazur. Since the seventh century, his parents have been true and have not been lightly ruined by others. The three old classics are satirical and can be distinguished from all kinds of scriptures, and they can also understand the rituals and rituals of adults. , There are also five hundred Mona disciples, the professor is not abolished, and the teacher is no different.


時，沸伽羅娑羅婆羅門聞沙門瞿曇釋種子出家成道，與大比丘眾千二百五十人俱，至伊車能伽羅俱薩羅婆羅門村，止伊車林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下善，義味具足，梵行清淨。	At that time, the Brahman Negarasara, heard about the seeds of Shamen Qutan, became a monk and became enlightened, and he joined the great bhikkhus of two hundred and fifty people, and went to the Yichenangara Jusarah Brahman Village. Only in the Yiche forest, there is a big name, and it is known to the world. , Tathagata, the most true, and other enlightenment, the tenth is sufficient, in the heavens, the world, the demons, the rascals, the heavens, the sandmen, and the Brahmins, testify and speak for him, the upper and the middle and the lower are good, the righteousness is sufficient, the Brahma Clean.
如此真人應往親覲，我今寧可觀沙門瞿曇，為定有三十二相，名聞流布，為稱實不？	Such a real person should go to kiss each other, I would rather watch Shamen Qutan today, because I have thirty-two phases, famous and popular, and I call it real?
當以何緣得見佛相？	What is the reason for seeing the Buddha?
復作是念言：	The repetition is to say:
今我弟子阿摩晝，七世以來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書盡能分別，又能善解大人相法、祭祀儀禮，唯有此人可使觀佛，知相有無。	Today, my disciple, Amazur, since the seventh century, his parents have been true and have not been lightly ruined by others. The three old classics are satirizing Tongli, and all kinds of scriptures can be distinguished as much as possible, and they can also understand the way of adults and rituals. This is the only way to People can observe Buddha and know whether they are there or not.


時，婆羅門即命弟子阿摩晝而告之曰：	At that time, the Brahman ordered his disciple Amazur and said:
「汝往觀彼沙門瞿曇，為定有三十二相，為虛妄耶？」	"You go to see Shamen Qutan, for there are thirty-two aspects, for vain?"


時，阿摩晝尋白師言：	At that time, Amozhur looked for teacher Bai to say:
「我以何驗觀瞿曇相，知其虛實？」	How can I view Qu Tanxiang, knowing its fiction and reality?


師即報曰：	The teacher said:
「我今語汝，其有具足三十二大人相者，必趣二處，無有疑也。	"In my words, if you have thirty-two personalities, you must be interested in two things. There is no doubt.
若在家，當為轉輪聖王，王四天下，以法治化統領民物，七寶具足：	If you are at home, you should be the holy king of runners, king of the four worlds, ruled by the rule of law, and the Qibao is sufficient:
一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、居士寶，七、典兵寶。	1. Golden wheel treasure, second, white elephant treasure, third, cyan horse treasure, fourth, god jewel, fifth, jade girl treasure, sixth, lay treasure, seventh, classic soldier treasure.
王有千子，勇猛多智，降伏怨敵，兵杖不用，天下泰平，國內民物無所畏懼。	The king has thousands of sons, is brave and wise, surrenders grievances, does not use a military staff, the world is peaceful, and the domestic people are fearless.
若其不樂世間，出家求道，當成如來、至真、等正覺，十號具足。	If he is unhappy in the world, he becomes a monk and seeks Taoism, and he is regarded as the Tathagata, the True, and other enlightenments, and the number ten is sufficient.
以此可知瞿曇虛實。」	From this we can see that Qu Tan is false and true. "


時，阿摩晝受師教已，即嚴駕寶車，將五百摩納弟子，清旦出村，往詣伊車林。	At that time, Amoziu was taught by his teacher, that is, he drove five hundred Mona disciples out of the village in Qingdan to Yichelin.
到已下車，步進詣世尊所；	Get off the car and walk into the Blessed Mansion;
佛坐彼立，佛立彼坐，於其中間共談義理。	The Buddha sits on top of each other, and the Buddha sits on top of each other, discussing righteousness among them.
佛告摩納曰：	The Buddha told Mona:
「汝曾與諸耆舊長宿大婆羅門如是論耶？」	Have you ever discussed the same with the old long-stay Brahman?


摩納白佛：	White Buddha of Mona:
「此為何言？」	"Why is this?"


佛告摩納：	Buddha told Mona:
「我坐汝立，我立汝坐，中間共論，汝師論法當如是耶？」	I sit and you stand, I stand and sit, and the middle of the discussion, should your teacher discuss the law like this?


摩納白佛言：	The White Buddha of Mona said:
「我婆羅門論法，坐則俱坐，立則俱立，臥則俱臥。	"My Brahmin talks about the Dharma, and I sit and I sit, I stand and I stand, and when I lie, I lie.
今諸沙門毀形鰥獨，卑陋下劣，習黑冥法，我與此輩共論義時，坐起無在。」	Today, all the sand gates are ruined and widows alone, humble and inferior, and practicing the black meditation method. When I discuss righteousness with this generation, I sit up and have nothing. "


爾時，世尊即語彼言：	At that time, the Blessed One said:
「卿摩納未被調伏。」	Qing Mona has not been tempered.


時，摩納聞世尊稱卿，又聞未被調伏，即生忿恚，毀謗佛言：	At that time, when Mona heard that the world-honored name was a prince, and that he had not been tuned, he became angry and slandered the Buddha's words:
「此釋種子，好懷嫉惡，無有義法。」	This release of seeds is so jealous, there is no righteous law.


佛告摩納：	Buddha told Mona:
「諸釋種子，何過於卿？」	The seeds of the release, why are they more than Qing?


摩納言：	Mona Dialect:
「昔我一時為師少緣，在釋迦迦維羅越國。	"In the past, I was a teacher, and I was in the Kingdom of Shakyamuni.
時，有眾多諸釋種子，以少因緣集在講堂，遙見我來，輕慢戲弄，不順儀法，不相敬待。」	At that time, there are many seeds of interpretation, gathered in the lecture hall with little cause and condition, seeing me in the distance, teasing lightly, disobeying rituals, and treating each other with no respect. "


佛告摩納：	Buddha told Mona:
「彼諸釋子還在本國，遊戲自恣，猶如飛鳥自於樔林，出入自在。	"Bei Zhu Shizi is still in his own country, the game is free, like a bird in the forest, coming and going freely.
諸釋種子自於本國，遊戲自在，亦復如是。」	The seeds of the release come from their own country, the game is free, and so is it. "


摩納白佛言：	Words of the White Buddha of Mona:
「世有四姓——剎利、婆羅門、居士、首陀羅，其彼三姓，常尊重、恭敬、供養婆羅門；	"There are four surnames in the world-Shari, Brahman, Lay, Sudra, and the other three surnames. They always respect, respect, and support Brahmins;
彼諸釋子義不應爾。	Bi Zhu Ziyi should not be wrong.
彼釋廝細、卑陋、下劣，而不恭敬我婆羅門。」	He was small, humble, and inferior, and disrespectful to my Brahmin. "


爾時，世尊默自念言：	At that time, the Blessed One said to himself:
「此摩納子！數數毀罵言及廝細，我今寧可說其本緣調伏之耶！」佛告摩納：	"This Monazi! Counting and ruining words and sorrows, I would rather say that it is a man of tune!" The Buddha told Mona:
「汝姓何等？」	What is your surname?


摩納答言：	Mona replied:
「我姓聲王。」	My surname is Shengwang.


佛告摩納：	Buddha told Mona:
「汝姓爾者，則為是釋迦奴種。」	If your surname is Er, it is of the species of Sakyamuni.


時，彼五百摩納弟子，皆舉大聲而語佛言：	At that time, the five hundred Mona disciples all spoke loudly and said to the Buddha:
「勿說此言！謂：	"Don't say this! That is:
『此摩納為釋迦奴種。』	"This Mona is a species of Sakyamuni. 』
所以者何？	So what?
此大摩納，真族姓子，顏貌端正，辯才應機，廣博多聞，足與瞿曇往返談論。」	This Da Mona, the son of the real family, has a good face and a good appearance. "


爾時，世尊告五百摩納：	At that time, the World Zun told the five hundred Mona:
「若汝師盡不如汝言者，當捨汝師共汝論義；	"If your teacher is inferior to the one who speaks, you should let your teacher share your opinions;
若汝師有如上事如汝言者，汝等宜默，當共汝師論。」	If your teacher is like the above things, such as your spokesperson, you wait for Yimo, and you should share your teacher's theory. "


時，五百摩納白佛言：	At the time, the five hundred mona White Buddha said:
「我等盡默，聽共師論。」	I waited and listened to the teacher's talk.
時，五百摩納盡皆默然。	At that time, the five hundred monas were all silent.


爾時，世尊告阿摩晝：	Then, the Blessed One told Amozur:
「乃往過去久遠世時，有王名聲摩。	"It's a long time in the past, when there was a king's reputation.
王有四子：	The king has four sons:
一名面光，二名象食，三名路指，四名莊嚴。	One is face-faced, two are elephant eater, three are road fingers, and four are solemn.
其王四子少有所犯，王擯出國到雪山南，住直樹林中，其四子母及諸家屬，皆追念之，即共集議，詣聲摩王所，白言：	The king’s four sons rarely committed any crimes. Wang Xu went abroad to the south of the snow-capped mountains and lived in the straight woods. His four sons and mothers and other family members were all in memory of them, that is, they gathered together for discussion.
『大王！當知我等與四子別久，欲往看視。』	"The King! Know that I will wait a long time with the four sons, I want to see. 』
王即告曰：	Wang said:
『欲往隨意。』	"If you want to go wherever you want. 』
時，母眷屬聞王教已，即詣雪山南直樹林中，到四子所。	At that time, the mother's family members heard Wang Jiao already, that is, in the forest of trees in the south of the snow mountain, to the four sons.
時諸母言：	Shi Zhu's mother language:
『我女與汝子，汝女與我子，即相配匹遂成夫婦，後生男子，容貌端正。』	"My daughter and your son, your daughter and my son, that match each other and become a couple, the offspring men have good looks. 』


「時，聲摩王聞其四子諸母與女共為夫婦，生子端正，王即歡喜，而發此言：	"At that time, King Shengmo heard that his four sons and all the mothers and daughters were married and had a righteous son. The king was delighted and said:
『此真釋子！真釋童子！』能自存立，因此名釋（釋。	"This is true! Really Shao Boy! 』Can stand on its own, hence the name Interpretation (Release.
秦言能在直樹林。	Qin Yanneng was in Zhilin.
故名釋。	Hence the name explanation.
釋。秦言亦言直）。	release. Qin Yan is also straightforward).
聲摩王即釋種先也。	The King of Shengmo immediately releases the kind of first.
王有青衣，名曰方面，顏貌端正，與一婆羅門交通，遂便有娠，生一摩納子，墮地能言，尋語父母：	Wang Youqingyi, whose name is called, has a good face and fellowship with a Brahmin. Then he became pregnant, gave birth to a Mona son, fell to the ground and spoke, and looked for his parents:
『當洗浴我，除諸穢惡；	"When bathing me, get rid of all the filthiness;
我年大已，自當報恩。』	I am old enough to repay my gratitude. 』
以其初生能言，故名聲王。	Because of his ability to speak when he was born, he is famous as a king.
如今初生有能言者，人皆怖畏，名為可畏；	If there are those who can speak in the new born, everyone is terrified, and the name is terrible;
彼亦如是，生便能言，故名聲王。	He is the same, he can speak when he is born, so he is famous.
從此已來，婆羅門種遂以聲王為姓。」	Since then, the Brahman family has named the King of Sound as the surname. "


又告摩納：	Then he told Mona:
「汝頗從先宿耆舊大婆羅門，聞此種姓因緣已不？」	You quite Cong first stayed at the old Brahmin, do you know the cause of this surname?


時，彼摩納默然不對。	At that time, Pimona was silent.
如是再問，又復不對。	If you ask again, it's wrong again.
佛至三問，語摩納言：	Three questions about the Buddha, in Mona:
「吾問至三，汝宜速答，設不答者，密迹力士手執金杵在吾左右，即當破汝頭為七分。」	My question is up to three, you should answer quickly. If you don't answer, the secret tracer will hold the golden pestle at my side, that is, it will be seven points for breaking your head.


時，密迹力士手執金杵，當摩納頭上虛空中立，若摩納不時答問，即下金杵碎摩納首。	When Mona’s head was standing in the air, if Mona answered questions from time to time, he would drop the golden pestle and smash the head of Mona.
佛告摩納：	Buddha told Mona:
「汝可仰觀。」	You can look up.


摩納仰觀，見密迹力士手執金杵立虛空中，見已恐怖，衣毛為竪，即起移坐附近世尊，依恃世尊為救為護，白世尊言：	Mona looked up and saw the secret tracer holding a golden pestle standing in the void, and seeing that he was horrified, his clothes were upright, and he immediately moved to the world-zun, relying on the world-zun for rescue and protection, and Bai Shizun said:
「世尊當問，我今當答。」	"The Lord is to ask, I am to answer today."


佛即告摩納：	The Buddha told Mona:
「汝曾於先宿耆舊大婆羅門，聞說如是種姓緣不？」	You used to stay in the old Brahmin first. It is said that this is caste fate?


摩納答言：	Mona replied:
「我信曾聞，實有是事。」	I believe I have heard about it, it's true.


時，五百摩納弟子，皆各舉聲自相謂言：	At that time, the five hundred Mona disciples all said to themselves:
「此阿摩晝，實是釋迦奴種也。	"This Amazur is really a species of Sakyamuni.
沙門瞿曇所說真實，我等無狀，懷輕慢心。」	What Shamen Qutan said is true. "


爾時，世尊便作是念：	At that time, the Blessed One would say:
「此五百摩納後必懷慢，稱彼為奴，今當方便滅其奴名。」	After the five hundred monas, he will be slow and call him a slave. Now it is convenient to destroy his slave name.
即告五百摩納曰：	That is to say, the five hundred mona said:
「汝等諸人！慎勿稱彼為奴種也。	"Wait everyone! Be careful not to call him a slave.
所以者何？	So what?
彼先婆羅門是大仙人，有大威力，伐聲摩王索女，王以畏故，即以女與。」	The Brahmin was a great immortal, with great power. The king of Fashengma Suo Nu, and Wang Yiwei, that is, with a woman. "
由佛此言得免奴名。	The words of the Buddha save slavery.


爾時，世尊告阿摩晝曰：	At that time, the Blessed One told Amazur:
「云何？	"Yun He?
摩納！若剎利女七世已來父母真正，不為他人之所輕毀，若與一婆羅門為妻生子，摩納！容貌端正，彼入剎利種，得坐受水誦剎利法不？」	Mona! If the VII Shari girl has come to her parents, it is true that she will not be lightly ruined by others. If she and a Brahmin are the wife and child, Mona! If he has a good appearance, he must sit in the water and recite the Shari. "


答曰：	Answer:
「不得。」	No.


「得父財業不？」	Father's financial career, don't you?


答曰：	Answer:
「不得。」	No.


「得嗣父職不？」	Will you get the heirship?


答曰：	Answer:
「不得。」	No.


「云何？	"Cloud what?
摩納！若婆羅門女七世以來父母真正，不為他人之所輕毀，與剎利為妻，生一童子，顏貌端正，彼入婆羅門眾中，得坐起受水不？」	Mona! If the Brahmin woman has been true to her parents since the seventh generation, and is not undermined by others, she will be the wife of Shari, and give birth to a child with a good appearance. If she enters the Brahmin congregation, should she sit up and receive the water? "


答曰：	Answer:
「得。」	have to.


「得誦婆羅門法，得父遺財，嗣父職不？」	You have to recite the Brahman Dharma, get the father's legacy, and heirship?


答曰：	Answer:
「得。」	have to.


「云何，摩納！若婆羅門擯婆羅門投剎利種者，寧得坐起受水，誦剎利法不？」	Yunhe, Mona! If the Brahmin casts the seeds of the Shari, he would rather sit up and receive the water and recite the Shari?


答曰：	Answer:
「不得。」	No.


「得父遺財，嗣父職不？」	If you get your father's legacy, isn't he heirship?


答曰：	Answer:
「不得。」	No.


「若剎利種擯剎利投婆羅門，寧得坐起受水，誦婆羅門法，得父遺財，嗣父職不？」	If Shari planted Shari to cast Brahmins, he would rather sit up and receive water and recite the Brahman Dharma to get his father's fortune. Shouldn't he take the position of heir?


答曰：	Answer:
「得。」	have to.


「是故，摩納！女中剎利女勝，男中剎利男勝，非婆羅門也。」	That's why, Mona! Shari women win in women, Shari men win in men, but not Brahmins.


梵天躬自說偈言：	Brahma bowed to himself and said:


「剎利生中勝，種姓亦純真；	"Shari wins the victory, and the caste is also pure;

明行悉具足，天人中最勝。」	Ming Xing is full, the most triumphant among heaven and man. "


佛告摩納：	Buddha told Mona:
「梵天說此偈，實為善說，非不善也，我所然可，所以者何？	"When Brahma said this verse, it's really good, it's not bad, I can do it, so what?
我今如來、至真、等正覺，亦說此義：	I am now Tathagata, True, and Enlightened, and I also say this meaning:


「剎利生中勝，種姓亦純真；	"Shari wins the victory, and the caste is also pure;

明行悉具足，天人中最勝。」	Ming Xing is full, the most triumphant among heaven and man. "


摩納白佛言：	Words of the White Buddha of Mona:
「瞿曇！何者是無上士，明行具足？」	Qu Tan! Who is the supreme sergeant, and who is sufficient?


佛告摩納：	Buddha told Mona:
「諦聽！諦聽！善思念之，當為汝說。」	Listen to the truth! Listen to the truth! If you are good at thinking, you should say it for you.


對曰：	Opposite:
「唯然！願樂欲聞。」	Weiran! I would love to hear it.


佛告摩納：	Buddha told Mona:
「若如來出現於世，應供、正遍知、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於一切諸天、世人、沙門、婆羅門、天、魔、梵王中，獨覺自證，為人說法。	"If the Tathagata appears in the world, it should be confession, omniscience, wise action, death for good, world interpretation, supreme master, tuned husband, celestial master, Buddha, world-honored person, in all the heavens, the world, the Sammon, Among the Brahmins, heavens, demons, and Brahma kings, they are self-aware and speak for themselves.
上語亦善、中語亦善、下語亦善，義味具足，開清淨行。	The upper language is also good, the Chinese language is also good, and the lower language is also good. The meaning is sufficient, and it is clear and clean.
若居士、居士子及餘種姓，聞正法者即生信樂，以信樂心而作是念：	If the layman, the layman, and the rest of the caste, the person who hears the Dhamma will be born with faith and happiness, and behave with faith and happiness.
『我今在家，妻子繫縛，不得清淨純修梵行；	"I am at home now, and my wife is tied up, so I can't purely practice Brahma;
今者寧可剃除鬚髮，服三法衣，出家修道。』	Today, people would rather shave their hair and shave, wear three robes, and become a monk. 』
彼於異時，捨家財產，捐棄親族，剃除鬚髮、服三法衣，出家修道，與出家人同捨飾好，具諸戒行，不害眾生。	At a different time, he gave up his family property, gave up his relatives, shaved his hair and shaved his hair, took the three vestments, became a monk and practiced the way, and dressed up with the monks.


「捨於刀杖，懷慙愧心，慈念一切，是為不殺；	"To give up to the knife and stick, to be ashamed, to be kind to everything, so as not to kill;
捨竊盜心，不與不取，其心清淨，無私竊意，是為不盜；	Don't steal your heart, don't take it, and your heart is pure, selflessly stealing intentions, is for not stealing;
捨離婬欲，淨修梵行，慇懃精進，不為欲染，潔淨而住，是為不婬；	To give up lust, purely practice Brahman, diligent and diligent, not for lust, but to live clean, is to not fornication;
捨離妄語，至誠無欺，不誑他人，是為不妄語；	To give up lying, be sincere and not deceive, not to slander others, it is for not lying;
捨離兩舌，若聞此語，不傳至彼，若聞彼語，不傳至此，有離別者，善為和合，使相親敬，凡所言說，和順知時，是為不兩舌；	Give up two tongues, if you hear this word, don't spread it to the other, if you hear the other word, don't spread it to this, there are parting people, goodness is reconciliation, and the blind date is respected. Whenever it is said, when it is in harmony, it is not two. tongue;
捨離惡口，所言麤獷，喜惱他人，令生忿結，捨如是言，言則柔濡，不生怨害，多所饒益，眾人敬愛，樂聞其言，是為不惡口；	Give up the evil mouth, say rough, happy to annoy others, make life uncomfortable, give up like what is said, speak softly, no resentment, much benefit, everyone respects and loves, loves to hear what is said, is not evil mouth;
捨離綺語，所言知時，誠實如法，依律滅諍，有緣而言，言不虛發，是為捨離綺語；	When you know what you say, honesty is like the law, according to the law to eliminate accusations. As far as fate is concerned, the words are not false, and they are for the sake of giving up;
捨于飲酒，離放逸處，不著香華瓔珞，歌舞倡伎不往觀聽，不坐高牀，非時不食，金銀七寶不取不用，不娶妻妾，不畜奴婢、象馬、車牛、鷄犬、猪羊、田宅、園觀，不為虛詐斗秤欺人，不以手拳共相牽抴，亦不觝債，不誣罔人，不為偽詐。	Don't give up drinking, stay away from relaxation, don't have fragrance, don't watch and listen, don't sit on high beds, don't eat from time to time, don't take the gold and silver seven treasures, don't marry wives, concubines, animal slaves, maids, elephants, horses, etc. The views of carts, cattle, chickens, dogs, pigs and sheep, farms, and gardens are not fraudulent and deceiving people, nor are they entangled with each other by hand and fist, nor are they pretending to be debts, nor false to others, nor are they fraudulent.
捨如是惡，滅於諍訟諸不善事，行則知時，非時不行，量腹而食無所藏積，度身而衣趣足而已，法服應器常與身俱，猶如飛鳥羽翮隨身，比丘無餘亦復如是。	If it is evil, it will be destroyed by accusations of bad things. When you do it, you will know the time. It is not always possible. You can measure your abdomen and eat nothing to hide. It is only suitable for clothing and clothing. The quill is with him, and the bhikkhu does the same.


「摩納！如餘沙門、婆羅門受他信施，更求餘積，衣服飲食無有厭足；	"Mona! Like Yu Shamen and Brahmins who are faithful to him, they also seek surplus, and there is no shortage of clothes and food;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.
摩納！如餘沙門、婆羅門食他信施，自營生業，種殖樹木，鬼神所依；	Mona! For example, Yu Shamen and Brahmins eat Thaksin, self-employed, grow trees, and are supported by ghosts and gods;
入我法者，無如是事。	There is nothing like this for those who enter our Dharma.
摩納！如餘沙門婆羅門食他信施，更作方便，求諸利養，象牙、雜寶、高廣大牀、種種文繡、綩綖被褥；	Mona! For example, Shamon Brahman is more convenient to eat Thaksin, seeking benefits, ivory, miscellaneous treasures, large beds, various embroidery, and bedding;
入我法者，無如是事。	Those who enter our Dharma are nothing like that.
摩納！如餘沙門、婆羅門受他信施，更作方便，求自莊嚴，酥油摩身，香水洗沐，香末自塗，香澤梳頭，著好華鬘，染目紺色，拭面莊嚴，鐶紐澡潔，以鏡自照，雜色革屣，上服純白，刀杖、侍從、寶蓋、寶扇、莊嚴寶車；	Mona! For example, Yu Shamen and Brahmins are more convenient to accept Thaksin, ask for solemnity, massage the body with butter, wash the body with perfume, apply the end of the fragrance, comb the hair with fragrance, put on the beautiful flower, dye the eyes and cyan, wipe the face solemnly, and wash the face , Self-photographed with a mirror, variegated leather gimmicks, pure white top clothes, knives, attendants, treasure covers, treasure fans, solemn treasure carts;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.
摩納！如餘沙門、婆羅門食他信施，專為嬉戱，碁局博奕，八道、十道、百道，至一切道，種種戱笑；	Mona! For example, Yu Shamen and Brahmins eat Thaksin, which are specially designed for playing, playing games, eight realms, ten realms, one hundred realms, and all realms, all kinds of laughter;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.


「摩納！如餘沙門、婆羅門食他信施，但說遮道無益之言，王者、戰鬪、軍馬之事，群僚、大臣、騎乘出入、遊園觀事，及論臥起、行步、女人之事，衣服、飲食、親里之事，又說入海採寶之事；	"Mona! Like Yu Shamen and Brahmins who eat Thaksin, but talk about the king, warriors, military horses, officials, ministers, riding in and out, visiting the garden, and talking about lying and walking. Steps, women's matters, clothes, food, and family affairs, and also talk about going into the sea to collect treasures;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.
摩納！如餘沙門、婆羅門食他信施，無數方便，但作邪命，諂諛美辭，現相毀訾，以利求利；	Mona! For example, Yu Shamen and Brahmins eat Thaksin and give, they are countless convenient, but they are evil fate, flattering good rhetoric, and they are ruining each other for profit;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.
摩納！如餘沙門、婆羅門食他信施，但共諍訟，或於園觀，或在浴池，或於堂上，互相是非，言：	Mona! For example, Yu Shamen and Brahmins eat Thaksin and give, but they all argued, either in the garden view, or in the bath, or in the hall, each other right and wrong, saying:
『我知經律，汝無所知；	"I know the Scriptures, but you don't know;
我趣正道，汝向邪徑；	I am interested in the righteous way, you go to the evil path;
以前著後，以後著前；	Before and after, after and before;
我能忍汝，汝不能忍；	I can bear you, you can't bear;
汝所言說，皆不真正；	What you say is not true;
若有所疑，當來問我，我盡能答。』	If you have any doubts, ask me, and I will answer as best as I can. 』
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.


「摩納！如餘沙門、婆羅門食他信施，更作方便，求為使命，若為王、王大臣、婆羅門、居士通信使，從此詣彼，從彼至此，持此信授彼，持彼信授此，或自為，或教他為；	"Mona! Like Yu Shamen and Brahmins who eat Thaksin, it is more convenient and ask for mission. If you are a messenger of kings, ministers, brahmins, and lay people, you will be respected from now on, and from now on, hold this letter to teach others, hold on He believes to teach this, or do it for himself, or teach him to do it;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.
摩納！如餘沙門、婆羅門食他信施，但習戰陣鬪諍之事，或習刀杖、弓矢之事，或鬪鷄犬、猪羊、象馬、牛駝諸畜，或鬪男女，及作眾聲：	Mona! For example, Yu Shamen and Brahmins eat Thaksin, but they are acquainted with the things of the battle, or the use of knives and sticks, bows and arrows, or the animals of chickens, dogs, pigs, sheep, elephants, horses, llamas, or men and women. Audience:
貝聲、鼙聲、歌聲、舞聲，緣幢倒絕，種種伎戱；	The sound of shells, sings, and dances are extinct, all kinds of tricks;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相男女，吉凶好醜，及相畜生，以求利養；	Mona! For example, Shamen Yu and Brahmins eat his faith and practice, practice the Taoist method, live by evil destiny, look at men and women, good and bad, good and ugly, and beasts, in order to benefit;
入我法者，無如此事。	Those who enter our Dharma do not have such a thing.


「摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，召喚鬼神，或復驅遣，或能令住，種種［袖－由＋厭］禱，無數方道，恐嚇於人，能聚能散，能苦能樂，又能為人安胎出衣，亦能呪人使作驢馬，亦能使人盲聾瘖瘂，現諸技術，叉手向日月，作諸苦行以求利養；	"Mona! Such as Yu Shamen and Brahmins who eat Thaksin, practice the Taoism, live by evil destiny, summon ghosts and gods, or exorcise them, or can make them live. For people, it can gather energy and dissipate, can have pains and pleasures, and can comfortably lay down clothes for people. It can also be used as donkeys and horses, and it can also make people blind and deaf. Asceticism for profit;
入我法者，無如是事。	There is nothing like this for those who enter our Dharma.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，為人呪病，或誦惡術，或為善呪，或為醫方、鍼灸、藥石，療治眾病；	Mona! For example, Shamen and Brahmans eat Thaksin, practice the Taoism, live by evil deeds, succumb to diseases, or chant evil arts, or chant for good, or serve as medicine, acupuncture, and medicine to treat all diseases;
入我法者，無如是事。	Those who enter our Dharma have nothing to do.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或呪水火，或為鬼呪，或誦剎利呪，或誦鳥呪，或支節呪，或是安宅符呪，或火燒、鼠嚙能為解呪，或誦別死生書，或讀夢書，或相手面，或誦天文書，或誦一切音書；	Mona! For example, Yu Shamen and Brahmins eat Thaksin, practice the Taoism, live by evil destiny, or sing water and fire, or sing for ghosts, or chanting Shari, or birds, or branch festivals, or house talisman, Either fire, mouse bite can be used for relief, or recite the book of death and life, or read the book of dreams, or xiangshou, or recite astronomy books, or recite all sound books;
入我法者，無如是事。	There is nothing like this for those who enter our Dharma.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相天時，言雨不雨，穀貴穀賤，多病少病，恐怖安隱，或說地動、彗星、日月薄蝕，或言星蝕，或言不蝕，如是善瑞，如是惡徵；	Mona! For example, Shamen Yu and Brahmins eat Thaksin, practice the Taoist method, live by evil destiny, look at the sky, say rain but not rain, the valley is precious, the disease is less, the horror is quiet, or the earth moves, comets, and the sun. A thin moon eclipse, or star eclipse, or no eclipse, such as Shanrui, such as evil signs;
入我法者，無如是事。	Those who enter our Dharma are nothing like that.


「摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或言此國勝彼，彼國不如；	"Mona! Like Yu Shamen and Brahmins who eat his faith, practice the Taoist method, live by evil orders, or say that this country is worse than the other, and the other country is inferior;
或言彼國勝此，此國不如；	Or that this country is worse than this, this country is not as good;
瞻相吉凶，說其盛衰；	Look at the good and bad, say its prosperity and decline;
入我法者，無如是事。	Those who enter our Dharma have nothing to do.
但修聖戒，無染著心，內懷喜樂，目雖見色而不取相，眼不為色之所拘繫，堅固寂然，無所貪著，亦無憂患，不漏諸惡，堅持戒品，善護眼根，耳、鼻、舌、身、意亦復如是。	But cultivating the holy precepts, without tainting the heart, harboring joy, although the eyes see the color without taking the form, the eyes are not bound by the color, solid and quiet, no greed, no worries, no evil, no evil, adhere to the precepts Taste, good protection of the roots of the eyes, the same is true for the ears, nose, tongue, body, and mind.
善御六觸，護持調伏，令得安隱，猶如平地駕四馬車，善調御者，執鞭持控，使不失轍，比丘如是，御六根馬，安隱無失。	Good at resisting the six touches, guarding the adjustment, and making peace, like driving a four-horse carriage on a flat ground, good at adjusting the guard, holding the whip and holding control, so as not to go wrong, like the monk, guarding the six horses, safe and secure.
彼有如是聖戒，得聖眼根，食知止足，亦不貪味，趣以養身，令無苦患而不貢高，調和其身，令故苦滅，新苦不生，有力無事，令身安樂。	He is like a holy precept, gains the root of the holy eyes, is satisfied with food, is not greedy, enjoys the body, makes no suffering but no tribute, reconciles his body, makes the suffering of the old, the new suffering does not grow, and is powerful and no matter. , Make you feel at ease.
猶如有人以藥塗瘡，趣使瘡差，不求飾好，不以自高。	It's like someone paints sores with medicine, and makes sores bad. They don't ask for good decorations and don't make themselves proud.
摩納！比丘如是，食足支身，不懷慢恣。	Mona! Like this, the bhikkhu eats his feet and supports his body without being slow.
又如膏車，欲使通利以用運載，有所至到；	Another example is the anointing car, if you want to make use of the transportation, you will get something;
比丘如是，食足支身，欲為行道。	In this way, the bhikkhus eat their feet and support themselves, and want to do their way.


「摩納！比丘如是成就聖戒，得聖諸根，食知止足，初夜後夜，精進覺悟。	"Mona! In this way, the bhikkhu fulfills the holy precepts, gains the holy roots, eats and satisfies, and strives for enlightenment after the first night.
又於晝日，若行若坐，常念一心，除眾陰蓋。	In the day and the day, if you walk or sit, keep your mind in mind, and remove the shadows from the crowd.
彼於初夜，若行若坐，常念一心，除眾陰蓋；	He is in the first night, if he walks as if he sits, he always reads one mind, and removes the shadow of the crowd;
乃至中夜，偃右脅而臥，念當時起，繫想在明，心無錯亂；	Even in the middle of the night, Yan lay on the right side of the body, reading from the moment, thinking in the light, without confusion;
至於後夜，便起思惟，若行若坐，常念一心，除眾陰蓋。	As for the latter night, he started to think, if he walked and sat, he would always think with one mind, and remove the shadows from the public.
比丘有如是聖戒具足，得聖諸根，食知止足，初夜後夜，精勤覺悟，常念一心，無有錯亂。	Bhikkhus are like the holy precepts with fullness, gaining the roots of the holy, eating knowledge and stopping the feet, first night and night after night, diligent and enlightened, constant thoughts and one mind, without any confusion.


「云何比丘念無錯亂？	"Yunhe Bhikkhu has no ambiguity?
如是比丘內身身觀，精勤不懈，憶念不忘，除世貪憂；	Such as the bhikkhu's internal body and body view, diligent, unrelenting, remembering, greedy and worrying;
外身身觀、內外身身觀，精勤不懈，憶念不忘，捨世貪憂，受、意、法觀亦復如是，是為比丘念無錯亂。	The views of the external body, the internal and external bodies, are diligent and unremitting, remembering not forgetting, abandoning the world and greed, feeling, mind, and Dharma views are also the same, it is for the monk to have no confusion.
云何一心？	Yun He Yixin?
如是比丘若行步出入，左右顧視，屈申俯仰，執持衣鉢，受取飲食，左右便利，睡眠覺悟，坐立語默，於一切時，常念一心，不失威儀，是為一心。	If a monk walks in and out, he looks around, bows and bows, holds the mantle, receives food, left and right convenience, sleep awareness, sits and speaks silently, at all times, he always reads one mind, does not lose his authority, is one mind.
譬如有人與大眾行，若在前行，若在中、後，常得安隱，無有怖畏。	For example, if someone walks with the masses, if they are walking forward, if they are in the middle and behind, they will always have peace and quiet without fear.
摩納！比丘如是行步出入，——至於語默，常念一心，無有憂畏。	Mona! Bhikkhus walk in and out like this. As for Yumo, he always reads with one mind, without fear.


「比丘有如是聖戒，得聖諸根，食知止足，初夜後夜，精勤覺悟，常念一心，無有錯亂，樂在靜處、樹下、塚間。	"Bhikkhus are like the holy precepts, to gain the holy roots, to eat enough to stop their feet, to be diligent and enlightened after the first night, to have one mind and one mind, to be happy in the quiet place, under the tree, and in the mound.
若在山窟，或在露地及糞聚間，至時乞食，還洗手足，安置衣鉢，結跏趺坐，端身正意，繫念在前。	If you are in a cave, or in an open field or in a dung gathering room, you will beg for food at all times, wash your hands and feet, place your clothes and bowls, sit down and sit upright, keep your mind upright.
除去慳貪，心不與俱，滅瞋恨心，無有怨結，心住清淨，常懷慈愍；	Get rid of greed, the heart is not ready to go, and the hatred is eliminated, there is no resentment, the heart is pure, and the heart is always compassionate;
除去睡眠，繫想在明，念無錯亂，斷除掉戲，心不與俱。	Excluding sleep, thinking is clear, there is no confusion in thoughts, and the drama is cut off, and the heart is not ready.
內行寂滅，滅掉戲心，斷除疑惑，已度疑網，其心專一，在於善法。	The nirvana of the insider extinguishes the mind of the play, cuts off the doubts, and has eliminated the suspicion net, and its concentration lies in the good law.
譬如僮僕，大家賜姓，安隱解脫，免於僕使，其心歡喜，無復憂畏。	For example, a child servant, everyone gives a surname, peace and liberation, and freedom from servants, his heart rejoices, but no fear.


「又如有人舉財治生，大得利還，還本主物，餘財足用，彼自念言：	"Also, if someone raises money to govern his life, repays a big profit, pays back the main property, and uses the remaining money, he thought to himself:
『我本舉財，恐不如意，今得利還，還主本物，餘財足用，無復憂畏，發大歡喜。』	『I’m going to be rich, I’m afraid that I’m not happy, but I will repay the profit today, and I will return the main thing. 』
如人久病，從病得差，飲食消化，色力充足，彼作是念：	If a person is ill for a long time, he has gotten poorly from the disease, digested his diet, and has sufficient color power.
『我先有病，而今得差，飲食消化，色力充足，無復憂畏，發大歡喜。』	"I got sick first, but now I am poor, I have digested food, I have sufficient color power, no worries, and great joy. 』
又如人久閉牢獄，安隱得出，彼自念言：	It is also like a person who has been locked up in prison for a long time, and he can find it quietly, and he said to himself:
『我先拘閉，今已解脫，無復憂畏，發大歡喜。』	"I was locked up first, and now I am relieved, no worries, and great joy. 』
又如人多持財寶，經大曠野，不遭賊盜，安隱得過，彼自念言：	Also like people holding treasures, passing through the wilderness, not being robbed by thieves, and living in peace, he thought to himself:
『我持財寶過此嶮難，無復憂畏發大歡喜，其心安樂。』	"I have lived through this with the treasure, and I am happy without worry and fear, and my heart is at ease. 』

(abhiñña #6: destruction of asinine inclinations)


「彼以定心，清淨無穢，柔濡調伏，住不動地，一心修習無漏智證。	"He is attentive, clean and without filth, softly tuned, staying still, and dedicated to the practice of no omission of wisdom.
彼如實知苦聖諦，如實知有漏集，如實知有漏盡，如實知趣漏盡道。	He knows the Noble Truth of Suffering as it is, knows the omissions as it is, knows all the omissions as it is, and knows all the fun as it is.
彼如是知、如是見，欲漏、有漏、無明漏，心得解脫，得解脫智，生死已盡，梵行已立，所作已辦，不受後有。	He knows, sees, desires to leak, leaks, ignorant, liberated from experience, liberated from wisdom, life and death have been exhausted, Brahma has been established, what has been done is done, and what is left is not left behind.
譬如清水中，有木石、魚鱉水性之屬東西遊行，有目之士明了見之：	For example, in the clear water, there are woods, rocks, fish, turtles, and east-west parades. People with eyes can understand:
此是木石，此是魚鱉。	This is wood and stone, and this is fish and turtle.
摩納！比丘如是，以定心清淨，住無動地，得無漏智證，乃至不受後有，此是比丘得第三明。	Mona! In this way, the bhikkhus, with concentration and purity, live motionlessly, get no evidence of missing wisdom, and even if they don’t receive it, this is the bhikkhu’s third understanding.
斷除無明，生於慧明，捨離闇冥，出大智光，是為無漏智明。	To cut off ignorance, to be born in Huiming, to leave the dark and to give up great wisdom and light, is for no leakage of wisdom.
所以者何？	So what?
斯由精勤，念不錯亂，樂獨閑居之所得也。	Siyu is diligent and diligent.
摩納！是為無上明行具足，於汝意云何？	Mona! It is for the supreme and bright deeds, what does it mean to you?
如是明行為是，為非？」	If it is clear that the behavior is right or wrong? "


佛告摩納：	Buddha told Mona:
「有人不能得無上明行具足，而行四方便，云何為四？	"Someone can't have the supreme and clear deeds, but the four is convenient. What is the four?
摩納！或有人不得無上明行具足，而持斫負籠，入山求藥，食樹木根。	Mona! Or some people are not allowed to be superior, but hold a cage, go into the mountain for medicine, and eat the roots of the trees.
是為，摩納！不得無上明行具足，而行第一方便。	Yes, Mona! Don’t be superb, but the first is convenient.
云何？	Yun Ho?
摩納！此第一方便，汝及汝師行此法不？」	Mona! This is the first convenience, and you and your teacher practice this method, don’t you? "


答曰：	Answer:
「不也。」	No.


佛告摩納：	Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕罵釋子，自種罪根，長地獄本。	"You humble yourself and don't know the truth or falsehood, so you slander, scold Shaozi lightly, plant your own roots of sin, and grow your hell.
復次，摩納！有人不能得無上明行具足，而手執澡瓶，持杖筭術，入山林中，食自落果。	Repeat, Mona! Some people can't get the supreme perfection, but holding a bath bottle, holding a rod, enter the mountains and forests, and eat the fruit.
是為，摩納！不得無上明行具足，而行第二方便，云何？	Yes, Mona! Don’t be the best, but the second is the most convenient. Why?
摩納！汝及汝師行此法不？」	Mona! You and Ru follow this method, don’t you? "


答曰：	Answer:
「不也。」	No.


佛告摩納：	Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本。	"You humble yourself and don't know the truth or falsehood, so you will slander, belittle your son, plant your own roots of sin, and grow your hell.
復次，摩納！不得無上明行具足，而捨前採藥及拾落果，還來向村依附人間，起草菴舍，食草木葉。	Repeat, Mona! It is not allowed to have enough power, but gather herbs and pick up the fallen fruits before the house, and come to the village to attach to the world, build the grass house, and eat the grass and wood leaves.
摩納！是為不得明行具足，而行第三方便。	Mona! It is for the purpose of not being clear enough, but the third convenient way.
云何？	Yun Ho?
摩納！汝及汝師行此法不？」	Mona! You and Ru follow this method? "


答曰：	Answer:
「不也。」	No.


佛告摩納：	Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本，是為第三方便。	"You humble yourself, don't know the truth or falsehood, so you slander, belittle your son, plant your own roots of sin, and grow the hell. This is the third convenience.
復次，摩納！不得無上明行具足，不食藥草，不食落果，不食草葉，而於村城起大堂閣，諸有東西南北行人過者隨力供給，是為不得無上明行具足，而行第四方便。	Repeat, Mona! You must not be sufficient for the supreme wisdom, do not eat herbs, do not eat the fallen fruits, and do not eat the leaves of grass, but set up the lobby in the village, and all the pedestrians from east and west, north and south, passers-by, are not allowed to be sufficient for the supreme wisdom. Four convenient.
云何？	Yun Ho?
摩納！汝及汝師行此法不？」	Mona! Do you and your teacher do this? "


答曰：	Answer:
「不也。」	No.


佛告摩納：	Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本，云何？	"You humble yourself and don't know the truth or falsehood, so you slander, slander your child, plant your own roots of sin, and grow the hell. What is it?
摩納！諸舊婆羅門及諸仙人多諸伎術，讚歎稱說本所誦習，如今婆羅門所可諷誦稱說：	Mona! The old Brahmins and the immortals had many tricks, praised and praised the chanting in this institute, and now the Brahmins can chant and say:
一、阿咤摩，二、婆摩，三、婆摩提婆，四、鼻波密多，五、伊兜瀨悉，六、耶婆提伽，七、婆婆婆悉吒，八、迦葉，九、阿樓那，十、瞿曇，十一、首夷婆，十二、損陀羅。	1. Achamas, two, Pomo, three, Pomodeva, four, Nose Bomido, five, Idose Sit, six, Jeb Tiga, seven, mother-in-law Xizha, eight, Kassapa, nine , Aluna, ten, Qu Tan, eleven, Shouyi Po, twelve, Hedhara.
如此諸大仙、婆羅門皆掘塹建立堂閣，如汝師徒今所居止不？」	In this way, all the immortals and Brahmins dig trenches to build pavilions. "


答曰：	Answer:
「不也。」	No.


「彼諸大仙頗起城墎，圍遶舍宅，居止其中，如汝師徒今所止不？」	The great immortals raised up the city sills, surrounded the house, and stayed in it, just like your master and apprentice, don’t you stop it today?


答曰：	Answer:
「不也。」	No.


「彼諸大仙頗處高床重褥，綩綖細軟，如汝師徒今所止不？」	The great immortals have high beds and heavy mattresses, soft and soft, just like what your master and disciple do today?


答曰：	Answer:
「不也。」	"No."


「彼諸大仙頗以金銀、瓔珞、雜色花鬘、美女自娛，如汝師徒不？	"The great immortals used gold and silver, 璎luo, variegated flowers, and beautiful women to entertain themselves, like your masters and disciples?
彼諸大仙頗駕乘寶車，持［金＊戟］導引，白蓋自覆，手執寶拂，著雜色寶屣，又著全白疊，如汝師徒今所服不？」	These great immortals are quite driving in treasure cars, holding [Golden*halberd] guidance, covering themselves in white, holding a brush in their hands, wearing variegated treasures, and stacking them all in white, just as your master and apprentice today convinced you? "


答曰：	Answer:
「不也。」	No.


「摩納！汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本。	"Mona! You humble yourself and don't know the truth or falsehood, so you slander, slander your child, plant your own roots of sin, and grow your hell.
云何？	Yun Ho?
摩納！如彼諸大仙、舊婆羅門，讚嘆稱說本所諷誦，如今婆羅門所可稱說諷誦阿咤摩等，若傳彼所說，以教他人，欲望生梵天者，無有是處。	Mona! Such as the great immortals and the old Brahmins, they praised this satirical chanting, and now Brahmins can be called satirical chanting Ahma, etc. If you pass what he said, to teach others and desire to behave in Brahma, there is no merit.
猶如，摩納！王波斯匿與人共議，或與諸王，或與大臣、婆羅門、居士共論，餘細人聞，入舍衛城，遇人便說波斯匿王有如是語。	Just like Mona! King Bosni discussed with people, or with kings, or with ministers, Brahmins, and lay persons. After I heard about it, he went to the guardian city, and when he met people, he said that King Bosni had such a saying.
云何？	Yun Ho?
摩納！王與是人共言議不？」	Mona! Wang Yushi talked about it, right? "


答曰：	Answer:
「不也。」	No.


「摩納！此人諷誦王言以語餘人，寧得為王作大臣不？」	Mona! This person satirized Wang Yanyi's words. More people, would you rather be the king's minister?


答曰：	Answer:
「無有是處。」	There is no place.


「摩納！汝等今日傳先宿、大仙、舊婆羅門，諷誦教人，欲至生梵天者，無有是處。	"Mona! You wait today to preach the first place, the great immortal, and the old Brahman, to chant and teach people. Those who desire to be born to Brahma are of no merit.
云何？	Cloud what?
摩納！汝等受他供養，能隨法行不？」	Mona! Can you follow the law if you are supported by him? "


答曰：	Answer:
「如是，瞿曇！受他供養，當如法行。」	"If so, Qu Tan! Be supported by him and act like the law."


「摩納！汝師沸伽羅娑羅受王村封，而與王波斯匿共論議時，說王不要論無益之言，不以正事共相諫曉，汝今自觀及汝師過，且置是事，但當求汝所來因緣。」	Mona! When your teacher boiled Gala Sala received the title of the king's village, and when he discussed with the king Bosni, he said that the king should not talk about useless words, and don't share the truth with the truth. It's a matter, but we should ask for your cause and fate.


摩納即時舉目觀如來身，求諸相好，盡見餘相，唯不見二相，心即懷疑。	Mona immediately raised his eyes to observe the Tathagata body, seeking the good of each other, and seeing the remaining aspects, but not seeing the two aspects, the heart is doubting.
爾時，世尊默自念言：	At that time, the Blessed One said to himself:
「今此摩納不見二相，以此生疑。」	Now Mona doesn't see the two phases, so this creates doubts.
即出廣長舌相，舐耳覆面。	The tongue is wide and long, and the ears are covered.
時，彼摩納復疑一相，世尊復念：	At that time, Pimona regained his suspicion, and the Blessed One recounted:
「今此摩納猶疑一相。」	Now Mona is hesitant.
即以神力，使彼摩納獨見陰馬藏。	That is, with divine power, Bimona can see the Yinma Zang alone.
爾時，摩納盡見相已，乃於如來無復狐疑，即從座起，遶佛而去。	At that time, Mona had already seen each other, but he had no suspicion in the Tathagata, that is, he started from the seat and went around the Buddha.


時，沸伽羅婆羅門立於門外，遙望弟子，見其遠來，逆問之言：	At that time, the Brahma of Bokhara stood outside the door, looking at his disciples from a distance, seeing him coming from a distance, and asking the words:
「汝觀瞿曇實具相不？	"Is Ruguan Qu Tan really relevant?
功德神力實如所聞不？」	Isn’t the merits and supernatural power as you can hear? "


即白師言：	That is what Bai Shi said:
「瞿曇沙門三十二相皆悉具足，功德神力實如所聞。」	All the thirty-two phases of Shamen Qutan are fully possessed, and the merits and supernatural powers are as heard.


師又問曰：	The teacher asked again:
「汝頗與瞿曇少語議不？」	Rupo and Qu Tan have no talk?


答曰：	Answer:
「實與瞿曇言語往返。」	Real and Qu Tan's words go back and forth.


師又問曰：	The teacher asked again:
「汝與瞿曇共論何事？」	What do you and Qu Tan discuss together?


時，摩納如共佛論，具以白師，師言：	At that time, Mona was like a shared Buddha theory, with a white teacher, and the teacher said:
「我遂得聰明弟子致使如是者，我等將入地獄不久，所以者何？	"So I got a wise disciple. If so, I will soon go to hell, so what?
汝語諸欲勝毀呰瞿曇，使之不悅，於我轉疎，汝與聰明弟子致使如是，使我入地獄不久。」	All the desires in your words will overcome the desire to destroy the Qu Tan, and make it unpleasant. Turning to me, you and the wise disciple caused me to do so, and I will soon go to hell. "
於是，其師懷忿結心，即蹴摩納令墮，師自乘車。	As a result, his teacher became angry, that is to say, succumbed to Mona, and the teacher took his own car.
時，彼摩納當墮車時，即生白癩。	At that time, when Pimona fell into the car, he gave birth to vitiligo.


時，沸伽羅娑羅婆羅門仰觀日已，然自念言：	At that time, the Brahmin of Boiling Karasara looked up at the sun, and then he said to himself:
「今覲沙門瞿曇，非是時也，須待明日，當往覲問。」	Today, Shamen Qutan is not right, but tomorrow, I should ask.
於明日旦，嚴駕寶車，從五百弟子前後圍遶，詣伊車林中，下車步進，到世尊所，問訊已，一面坐，仰觀如來身，具見諸相，唯不見二相。	On the day of tomorrow, I will drive the treasure car strictly, surrounded by five hundred disciples, get out of the car in the forest, and step forward to the World Venerable’s place. I have been questioning, sitting side by side, looking up at the Tathagata. .


時，婆羅門疑於二相，佛知其念，即出廣長舌相，舐耳覆面。	At that time, the Brahman was suspicious of two aspects, and the Buddha knew his thoughts, and then he spoke with a long tongue and covered his face with his ears.
時，婆羅門又疑一相，佛知其念，即以神力，使見陰馬藏。	At that time, the Brahman was suspicious again, and the Buddha knew his thoughts, that is, with his divine power, he could see the Yin Ma Zang.
時，婆羅門具見如來三十二相，心即開悟，無復狐疑，尋白佛言：	At that time, the Brahman saw the thirty-two aspects of the Tathagata, and the heart was enlightened, without any doubts, looking for the white Buddha's words:
「若我行時，中路遇佛，少停止乘，當知我已禮敬世尊，所以者何？	"If I meet the Buddha in the middle of my journey, I will stop multiplying, knowing that I have respected the Blessed One, so what?
我受他村封，設下乘者，當失此封，惡聲流布。」	I am under the seal of another village and set up a rider. If I lose this seal, the evil voice will spread. "


又白佛言：	Bai Buddha said:
「若我下乘，解劍退蓋，并除幢麾，澡瓶履屣，當知我已禮敬如來，所以者何？	"If I disembark, untie the sword, remove the cover, remove the building, and walk in the bath, I should know that I have respected the Tathagata, so what?
我受他封，故有五威儀，若禮拜者，即失所封，惡名流布。」	I was named by him, so I have five prestige. If you worship, you will lose your home and become notorious. "


又白佛言：	Bai Buddha said:
「若我在眾見佛起者，若偏露右臂，自稱姓字，則知我已敬禮如來，所以者何？	"If I see the Buddha in the crowd, if I show my right arm and call myself the surname, I know that I have saluted the Tathagata, so what?
我受他封，若禮拜者，則失封邑，惡名流布。」	I am granted by him. If I worship, I will lose my title and become notorious. "


又白佛言：	Bai Buddha said:
「我歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞！自今已後不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾當受我請。」	I return to the Buddha, to the law, to the monk, and listen to me in the Dhamma as an Upasian! From now on, I will not kill, steal, or commit adultery, deceive, or drink. I only hope that the deity and the public will be invited by me. .
爾時，世尊默然受請。	At that time, the Blessed One was invited silently.


時，婆羅門見佛默然，知以許可，即從坐起，不覺禮佛遶三匝而去。	At that time, the Brahman saw the Buddha silently, knowing with permission, that is, from sitting up, he would go around three times without noticing the Buddha.
歸設飯食，供饍既辦，還白：	Meals are set up, and meals are provided, but it’s white:
「時到。」	It's time.


爾時，世尊著衣持鉢，與諸大眾千二百五十人往詣其舍，就坐而坐。	At that time, the World-Honored One, dressed in clothes and bowls, went to his home with thousands of people.


時，婆羅門手自斟酌，以種種甘饍供佛及僧，食訖去鉢，行澡水畢，時婆羅門右手執弟子阿摩晝臂至世尊前言：	At the time, the Brahman took his own discretion and offered various kinds of sweet food to the Buddha and the monk. The food went to the bowl, and the bath was finished.
「唯願如來聽其悔過！唯願如來聽其悔過！」如是至三，又白佛言：	"Only wish the Tathagata to listen to its repentance! Only wish the Tathagata to listen to its repentance!" In this way, the Buddha said:
「猶如善調象馬，猶有蹶倒還復正路，此人如是，雖有漏失，願聽悔過。」	It's like a good tune with a horse, and there is still a way to get back to the right. This person is like this, although there are omissions, I would like to hear and regret.


佛告婆羅門：	Buddha told Brahmin:
「當使汝壽命延長，現世安隱，使汝弟子白癩得除。」	Let your life be prolonged, the present world will be peaceful, so that your disciples will get rid of the vitiligo.
佛言適訖，時彼弟子白癩即除。	When the Buddha's words are suitable, the disciple vitiligo will be removed.


時，婆羅門取一小座於佛前坐，世尊即為婆羅門說法，示教利喜，施論、戒論、生天之論，欲為穢汙，上漏為患，出要為上，演布清淨。	At that time, the Brahman took a small seat and sat in front of the Buddha. The Blessed One is the Brahmin saying, teaching and rejoicing, lecturing, precepts, and birthing. Clean.
爾時，世尊知婆羅門心已調柔、清淨、無垢，堪受道教，如諸佛常法，說苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。	At that time, the Blessed One knew that the heart of the Brahman had been softened, pure, and unsullied, and could be subjected to Taoism, like the common teachings of all Buddhas, saying the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, and the Truth of Suffering.
時，婆羅門即於座上遠塵離垢，得法眼淨，猶如淨潔白疊，易為受染；	At that time, the Brahman is on the seat far away from the dust and dirt, getting the Dharma eyes clean, just like pure and white, easy to be infected;
沸伽羅娑羅婆羅門亦復如是，見法得法，決定道果，不信餘道，得無所畏，即白佛言：	The same is true for the Sala Brahman. Seeing the Dharma and obtaining the Dharma, it determines the Tao and the fruit. If you do not believe in the remaining Tao, you will be fearless, that is, the White Buddha's words:
「我今再三歸依佛、法及比丘僧，聽我於正法中為優婆塞！盡形壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾哀愍我故，受七日請。」	Today I repeatedly return to the Buddha, Dhamma, and monk monks, and listen to me as an Upas in the Dhamma! I will live my life without killing, stealing, adultery, deceiving, or drinking. I only hope that the deity and the people will mourn me. , Please accept the seven days.
爾時，世尊默然許之。	At that time, the Lord silently agreed.
時，婆羅門即於七日中，種種供養佛及大眾。	At that time, Brahmins offered various kinds of offerings to the Buddha and the public in the middle of seven days.
爾時，世尊過七日已，遊行人間。	At that time, the World-Honored One was marching in the world for seven days.


佛去未久，沸伽羅娑羅婆羅門遇病命終。	Not long after the Buddha's departure, the Brahmin of Boigarasara died of illness.
時諸比丘聞此婆羅門於七日中供養佛已，便取命終，各自念：	When the monks heard that this Brahmin had offered to the Buddha in seven days, he died and said:
「此命終，為生何趣？」	This end of life, what is the fun of living?
爾時，眾比丘往至世尊所，禮佛已，一面坐，白佛言：	At that time, the bhikkhus went to the place of the Blessed One, worshiping the Buddha, sitting side by side, and the white Buddha said:
「彼婆羅門於七日中供養佛已，身壞命終，當生何處？」	The Brahman made offerings to the Buddha in seven days, and died of bad body, where will he live?


佛告比丘：	Buddha told Bhikkhu:
「此族姓子諸善普集，法法具足，不違法行，斷五下結，於彼般涅槃，不來此世。」	The general collection of all the sages of this family's surname, the law and law are sufficient, do not violate the law, break the five knots, Nirvana in the other side, do not come to this world.


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


佛說長阿含經卷第十三	Buddha said the thirteenth volume of the long Agama Sutra


「摩納！比丘有五蓋自覆，常懷憂畏亦復如奴。	"Mona! Bhikkhus have five folds to overthrow themselves, and they often cherish fear and become like slaves.
如負債人、久病在獄、行大曠野，自見未離，諸陰蓋心，覆蔽闇冥，慧眼不明，彼即精勤捨欲、惡不善法，與覺、觀俱，離生喜、樂，得入初禪。	Such as debtors, long-term illnesses in prison, walking in the wilderness, self-seeing that they have never left, all shadows cover the heart, cover the dark, and the eyes are not clear. , Le, you must enter the first meditation.
彼已喜樂潤漬於身，周遍盈溢，無不充滿。	He has been soaked in joy, overflowing all over, all full.
如人巧浴器盛眾藥，以水漬之，中外俱潤，無不周遍。	Such as the clever bath of a person contains many medicines, stained with water, both Chinese and foreign are moisturized, and all are well-rounded.
比丘如是得入初禪，喜樂遍身，無不充滿。	In this way, the bhikkhu has entered the first jhana, and his body is full of joy and full of joy.
如是，摩納！是為最初現身得樂，所以者何？	If so, Mona! It’s for the pleasure of first showing up, so what?
斯由精進，念無錯亂，樂靜閑居之所得也。	Si is diligent, without any confusion, and the income of living in peace and quietness.


「彼於覺、觀，便生為信，專念一心，無覺、無觀，定生喜、樂，入第二禪。	"He is born into belief in awareness and insight, concentrating on one mind, unawareness, and insight, samādhi, happiness, happiness, and entering the second jhana.
彼已一心喜樂潤漬於身，周遍盈溢，無不充滿，猶如山頂涼泉水自中出，不從外來，即此池中出清淨水，還自浸漬，無不周遍。	He has been soaked in joy, and overflowing all over, all full, as if the cold spring water on the top of the mountain comes out of it, not from outside, that is, clean water comes out of this pool, but also self-immersed, all round.
摩納！比丘如是入第二禪，定生喜、樂，無不充滿，是為第二現身得樂。	Mona! If the monk enters the second jhana, he is filled with joy and happiness, and is full of happiness for the second appearance.


「彼捨喜、住，護念不錯亂，身受快樂，如聖所說，起護念樂，入第三禪。	"Being happy, staying, the mindfulness of protection is not bad, and the body is happy, just as the holy said, start the mindfulness of protection and enter the third jhana.
彼身無喜，以樂潤漬，周遍盈溢，無不充滿，譬如優鉢花、鉢頭摩華、拘頭摩花、分陀利花，始出淤泥而未出水，根莖枝葉潤漬水中，無不周遍。	The body is not happy, moisturizing with music, overflowing all over, all full, such as Youbohua, Botou Mohua, Jutoumahua, Venturi flower, the roots, stems, branches and leaves are moistened and stained. In the water, everything goes round and round.
摩納！比丘如是入第三禪。	Mona! The monk enters the third jhana like this.
離喜、住樂，潤漬於身，無不周遍，此是第三現身得樂。	Lixi, live music, moisturize the body, all rounds, this is the third appearance of happiness.


「彼捨喜、樂，憂、喜先滅，不苦不樂，護念清淨，入第四禪，身心清淨，具滿盈溢，無不周遍。	"He gives up happiness, happiness, worry and happiness first, does not suffer or is not happy, protects the mind and enters the fourth jhana, and the body and mind are pure and overflowing.
猶如有人沐浴清潔，以新白疊被覆其身，舉體清淨。	It is as if someone takes a bath and cleans, covering their body with new white stacks, and the body is clean.
摩納！比丘如是入第四禪，其心清淨，充滿於身，無不周遍，又入第四禪，心無增減，亦不傾動，住無愛恚、無動之地。	Mona! In this way, the monk enters the fourth jhana, his mind is pure, full of body, all rounds, and then enters the fourth jhana, the mind does not increase or decrease, nor does it move, living in a place where there is no love, no movement.
譬如密室，內外塗治，堅閉戶嚮，無有風塵，於內燃燈無觸嬈者，其燈焰上怗然不動。	For example, in a secret room, the interior and exterior are painted, the household direction is closed, there is no wind and dust, and there is no contact with the internal combustion lamp, and the flame of the lamp does not move.
摩納！比丘如是入第四禪，心無增減，亦不傾動，住無愛恚、無動之地，此是第四現身得樂，所以者何？	Mona! If the bhikkhu enters the fourth jhana, the mind does not increase or decrease, nor does it move, living in a place where there is no love and movement. This is the fourth appearance to be happy, so what?
斯由精勤不懈，念不錯亂，樂靜閑居之所得也。	Siyou is diligent and diligent, reads well and chaotically, and is also the income of living peacefully and leisurely.


「彼得定心，清淨無穢，柔濡調伏，住無動地，自於身中起變化心，化作異身，支節具足，諸根無闕，彼作是觀：	"Peter is centered, pure and unclean, soft and tuned, staying motionless, changing his mind from his body, turning into a different body, with braces and feet, all roots without faults, he is a view:
『此身色四大化成彼身，此身亦異，彼身亦異，從此身起心，化成彼身，諸根具足，支節無闕。』	"The four bodies of this body are transformed into the other body, this body is also different, and the other body is also different. From this body, the mind becomes the other body. The roots are full, and the branches have no faults. 』
譬如有人鞘中拔刀，彼作是念：	For example, if someone draws a sword from its sheath, the other thing is to read:
『鞘異刀異，而刀從鞘出。』	"The sheath is different and the knife is different, and the knife comes out of the sheath. 』
又如有人合麻為繩，彼作是念：	Or if someone puts hemp into a rope, the other is thinking:
『麻異繩異，而繩從麻出。』	"The hemp is different from the rope, and the rope comes out of the hemp. 』
又如有人篋中出蛇，彼作是念：	Another example is when someone comes out of a snake in the trunk, the other is thinking:
『篋異蛇異，而蛇從篋出。』	"The snake is different, and the snake comes out of it. 』
又如有人從簏出衣，彼作是念：	Or if someone comes out of the remonstrance, he is thinking:
『簏異衣異，而衣從簏出。』	"The clothes are different from each other, and the clothes come out from the clothes." 』
摩納！比丘亦如是，此是最初所得勝法。	Mona! The same is true for monks, this is the first way to win.
所以者何？	So what?
斯由精進，念不錯亂，樂靜閑居之所得也。	Siyu is diligent, his reading is good and chaotic, and it is also the income of living in peace and quiet.


「彼已定心，清淨無穢，柔濡調伏，住無動地，從己四大色身中起心，化作化身，一切諸根、支節具足，彼作是觀：	"He has set his mind, is clean and has no filth, is gentle and tuned, lives in an unmoved place, starts from the four body of his body, turns into an incarnation, all roots and braces are sufficient, he is insight:
『此身是四大合成，彼身從化而有，此身亦異，彼身亦異，此心在此身中，依此身住，至化身中。』	"This body is the combination of the four major bodies, the other body exists from the incarnation, this body is also different, the other body is also different, this mind is in this body, lives in this body, and reaches the incarnation. 』
譬如琉璃、摩尼，瑩治甚明，清淨無穢，若以青、黃、赤綖貫之，有目之士置掌而觀，知珠異綖異，而綖依於珠，從珠至珠。	For example, colored glaze and mani are very bright and clear, clean and without filth. If they are pierced with blue, yellow, and red, people with eyes can hold their palms and observe, knowing the different things of the pearls, and the stubbornness depends on the pearl, from pearl to pearl.
摩納！比丘觀心依此身住，至彼化身亦復如是，此是比丘第二勝法。	Mona! The bhikkhu's mind-contemplation lives in this body, and the other incarnation is also the same. This is the second way for the bhikkhu to win.
所以者何？	So what?
斯由精勤，念不錯亂，樂獨閑居之所得也。	Siyu is diligent and diligent.


「彼以定心，清淨無穢，柔濡調伏，住無動地，一心修習神通智證，能種種變化，變化一身為無數身，以無數身還合為一；	"He is attentive, pure and without filth, softly tuned, staying in an unmoved place, and he concentrates on cultivating supernatural powers and wisdom, capable of all kinds of changes, changing one body into an infinite body, and reuniting countless bodies into one;
身能飛行，石壁無礙；	The body can fly without hindrance to the stone wall;
遊空如鳥，履水如地；	Swim in the air like a bird, walk on the water like the ground;
身出烟燄，如大火［卄／積］；	Smoke and flames from the body, like a big fire [卄/Ji];
手捫日月，立至梵天。	Palm the sun and the moon, stand to Brahma.
譬如陶師善調和泥，隨意所造，任作何器，多所饒益。	For example, the potter is good at blending clay, and he can make whatever he wants, and he can do more.
亦如巧匠善能治木，隨意所造，自在能成，多所饒益。	It is also like a skillful craftsman who is good at managing a tree, making it at will, being able to do it freely, and doing more for good.
又如牙師善治象牙，亦如金師善煉真金，隨意所造，多所饒益。	The dentist is good at treating ivory, and the golden master is good at refining real gold, making it at will, and it is more beneficial.
摩納！比丘如是，定心清淨，住無動地，隨意變化，乃至手捫日月，立至梵天，此是比丘第三勝法。	Mona! If the monk is like this, it is the bhikkhu's third way to win.


「彼以心定，清淨無穢，柔濡調伏，住無動地，一心修習，證天耳智。	"He stays calm with his mind, is pure and without filth, softly adjusts, stays motionless, concentrates on practice, and proves the wisdom of the heavens and ears.
彼天耳淨，過於人耳，聞二種聲：	His ears are pure, too human ears, two kinds of sounds are heard:
天聲、人聲。	The sound of heaven, the voice of people.
譬如城內有大講堂，高廣顯敞，有聰聽人居此堂內，堂內有聲，不勞聽功，種種悉聞；	For example, there is a large lecture hall in the city, which is tall and wide, and there are people with clever listeners living in this hall.
比丘如是，以心定故，天耳清淨，聞二種聲。	Like this, the bhikkhu settles the cause with his heart, his ears are clean, and he hears two kinds of sounds.
摩納！此是比丘第四勝法。	Mona! This is the fourth way for the monk to win.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

DA 20

DA 20

1.1 dukkhe ñāṇaṃ

(4 jhānas)

(mind made body)

(4 elements)

(abhiñña #1: supernormal powers)

(abhiñña #2: divine ear)

(abhiñña #3: mind reading)

(abhiñña #4: recollection of past lives)

(abhiñña #5: divine eye)

(abhiñña #6: destruction of asinine inclinations)

☸ Lucid 24.org 🐘🐾‍


「彼以定心，清淨無穢，柔濡調伏，住無動地，一心修習，證他心智。	"He uses his mind to be pure and clean, softly tuned, staying motionless, and practicing with one heart to prove his mind.
彼知他心有欲無欲、有垢無垢、有癡無癡、廣心狹心、小心大心、定心亂心、縛心解心、上心下心，至無上心皆悉知之。	He knows that his heart has desires and no desires, filth and ignorance, ignorance and ignorance, broad-minded and narrow-minded, careful and large-minded, calm and chaotic, bound and relieved, upper and lower minds, and the supreme mind is well known.
譬如有人以清水自照，好惡必察；	For example, if someone photographs himself with clean water, he will be aware of his likes and dislikes;
比丘如是，以心淨故，能知他心。	Like this, the monk can know his heart by purifying his heart.
摩納！此是比丘第五勝法。	Mona! This is the fifth victory of the monk.


「彼以心定，清淨無穢，柔濡調伏，住無動地，一心修習宿命智證，便能憶識宿命無數若干種事，能憶一生至無數生，劫數成敗、死此生彼、名姓種族、飲食好惡、壽命長短、所受苦樂、形色相貌皆悉憶識。	"He is determined by his heart, pure and unclean, gentle and tuned, living in an unmoved place, and practising destiny and wisdom, he can remember fate and countless things, life to countless lives, triumphs, successes and failures, deaths, lives, and names Family name, food likes and dislikes, length of life, suffering, appearance and appearance are all remembered.
譬如有人，從己村落至他國邑，在於彼處，若行若住，若語若默，復從彼國至於餘國，如是展轉便還本土，不勞心力，盡能憶識所行諸國，從此到彼，從彼到此，行住語默，皆悉憶之。	For example, there are people who travel from their own villages to other countries. If they live or stay silently, they will return from another country to the rest of the country. If they show up and transfer, they will return to the mainland. They will not labor and try their best to remember the countries they traveled. , From this to that, from that to this, walking and staying silently, all remember it.
摩納！比丘如是，能以定心清淨無穢，住無動地，以宿命智能憶宿命無數劫事，此是比丘得第一勝。	Mona! In this way, the bhikkhu can be pure and unclean with concentration, live motionless, and remember the countless calamities of fate with fate and intelligence. This is the first victory of the bhikkhu.
無明永滅，大明法生，闇冥消滅，光曜法生，此是比丘宿命智明。	Ignorance is forever extinguished, the great light is born, the darkness is extinguished, and the light is born. This is the destiny and wisdom of the monk.
所以者何？	So what?
斯由精勤，念無錯亂，樂獨閑居之所得也。	Siyu is diligent, has no confusion, and enjoys living alone and leisurely.


「彼以定心，清淨無穢，柔濡調伏，住無動處，一心修習見生死智證。	"He is attentive, clean and without filth, softly and tuned, staying in motionless place, and he concentrates on practicing to see the wisdom of life and death.
彼天眼淨，見諸眾生死此生彼、從彼生此、形色好醜、善惡諸果、尊貴卑賤、隨所造業報應因緣皆悉知之。	The eyes of the other sky are clear, and all living beings and death are here and there, and from the other, they are ugly and ugly, fruits of good and evil, noble and humble, and all karma is known.
此人身行惡，口言惡，意念惡，誹謗賢聖，信邪倒見，身敗命終，墮三惡道；	This person acts evil, speaks evil, thinks evil, slanders sages, believes in evil, sees evil, loses his life, and falls into the three evil ways;
此人身行善，口言善，意念善，不謗賢聖，見正信行，身壞命終，生天、人中。	This person does good things, speaks well, thinks well, does not slander the sages, believes in righteousness, believes in righteousness, and lives in heaven and man.
以天眼淨，見諸眾生隨所業緣，往來五道，譬如城內高廣平地，四交道頭起大高樓，明目之士在上而觀，見諸行人東西南北，舉動所為皆悉見之。	With the clear eyes of the sky, all sentient beings can interact with each other according to their karma. For example, the city is high, wide and flat, and the big tall buildings rise from the four roads. The people with eyesight can see from the top. See all the pedestrians, north and south. You can see everything you do. Of.
摩納！比丘如是，以定心清淨，住無動處，見生死智證。	Mona! In this way, the bhikkhus, with concentration and purity, live in motionless places, and see the wisdom of life and death.
以天眼淨，盡見眾生所為善惡，隨業受生，往來五道皆悉知之，此是比丘得第二明。	With the pure eyes of the heavens, you can see all the good and evil of all beings, and you can be reborn according to your karma, and you know the five realms in your interactions. This is the second understanding of the monk.
斷除無明，生於慧明，捨離闇冥，出智慧光，此是見眾生生死智證明也。	Cut off ignorance, be born in Huiming, renounce the darkness, and give out the light of wisdom. This is the proof of wisdom to see the lives and deaths of all beings.
所以者何？	So what?
斯由精勤，念不錯亂，樂獨閑居之所得也。	Siyu is diligent, has a good reading, and enjoys living alone.