| (most of this sutra for now is google translate output) | |
我聞如是： |
I smell like this: |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
For a while, the Buddha traveled to defend the country and gave a solitary garden in Shenglin. |
爾時，尊者阿難則於晡時從宴坐起， 將諸年少比丘往詣佛所，稽首佛足，却住 一面，諸年少比丘亦稽首佛足，却坐一面。 |
At that time, Venerable Ananda sat up from the banquet at So-shi, and sent the young bhikkhus to the Buddha's place, consecrating the Buddha's feet, but stayed one side, and the young bhikkhus also consecrated the Buddha's feet, but sat one side. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！此諸年少比丘我當 云何教呵？ |
"Holy Lord! How can I teach these young monks? |
云何訓誨？ |
What does Yun teach? |
云何為彼而說法耶？」 |
What does Yun say for him? " |
世尊告曰： |
The Blessed One said: |
「阿難！汝當為諸年少比丘說 處及教處。 |
"Ananda! You should be the speaking and teaching office for the young monks. |
若為諸年少比丘說處及教處 者，彼便得安隱，得力得樂，身心不煩熱， 終身行梵行。」 |
If he is a young monk who speaks and teaches and teaches, he will have peace, strength and happiness, and be physically and mentally free from heat, and he will practice Brahma for life. " |
尊者阿難叉手向佛，白曰： |
Venerable Ananda crossed his hand to the Buddha, and Bai said: |
「世 尊！今正是時。 |
"My Lord! Now is the time. |
善逝！今正是時。 |
Good death! Now is the time. |
若世尊為 諸年少比丘說處及教處者，我與諸年少 比丘從世尊聞已，當善受持。」 |
If the Blessed One is the Young Bhikkhu who speaks and teaches, I and the Blessed Young Bhikkhus have heard from the Blessed One, and we should accept it. " |
世尊告曰： |
The Blessed One said: |
「阿 難！汝等諦聽，善思念之。 |
"Ah Nan! Wait till you hear it, and miss it well. |
我當為汝及諸年 少比丘廣分別說。」 |
I should say separately for you and the young masters. " |
尊者阿難等受教而聽。 |
Venerable Ananda waited to be taught and listened. |
世尊告曰： |
The Blessed One said: |
「阿難！我本為汝說五盛陰，色盛 陰，覺、想、行、識盛陰。 |
"Ananda! I originally said for you that the five prestige yin, the body presupposes the yin, the perception, the thinking, the behavior, and the consciousness prestige the yin. |
阿難！此五盛陰，汝當為 諸年少比丘說以教彼，若為諸年少比丘 說教此五盛陰者，彼便得安隱，得力得樂， 身心不煩熱，終身行梵行。 |
Ananda! For these five years of yin, you should teach them for the young monks. If you teach these five years of yin for the young monks, he will have peace and happiness, be free from heat, mind and body, and practice Brahma for life. |
「阿難！我本為汝 說六內處，眼處，耳、鼻、舌、身、意處。 |
"Ananda! I said for you the six inner parts, the eyes, the ears, nose, tongue, body, and mind. |
阿難！此六 內處，汝當為諸年少比丘說以教彼，若為 諸年少比丘說教此六內處者，彼便得安 隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! For these six inner places, you should teach them for the young bhikkhus. If you teach these six inner places for the young monks, then he will have peace and happiness, be physically and mentally free from heat, and practice Brahma for life. |
「阿難！我本為汝說六外處，色處，聲、香、味、觸、 法處。 |
"Ananda! I originally talked about the six external places for you, the place of color, the place of sound, fragrance, taste, touch, and law. |
阿難！此六外處，汝當為諸年少比丘 說以教彼，若為諸年少比丘說教此六外 處者，彼便得安隱，得力得樂，身心不煩 熱，終身行梵行。 |
Ananda! For these six outer places, you should teach them for the young monks. If you teach these six outer places for the young monks, then he will have peace and happiness, be physically and mentally free, and practice Brahma for life. |
「阿難！我本為汝說六識身， 眼識，耳、鼻、舌、身、意識。 |
"Ananda! I originally talked about six consciousness body, eye consciousness, ear, nose, tongue, body, consciousness for you. |
阿難！此六識身，汝當 為諸年少比丘說以教彼，若為諸年少比 丘說教此六識身者，彼便得安隱，得力得 樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach these six consciousness bodies for the young monks. If you teach these six consciousness bodies for the young monks, then they will have peace and happiness, be physically and mentally free from heat, and practice Brahma for life. |
「阿難！我本為 汝說六更樂身，眼更樂，耳、鼻、舌、身、意更樂。 |
"Ananda! I said for you that the body is happier, the eyes are happier, the ears, nose, tongue, body, and mind are happier. |
阿 難！此六更樂身，汝當為諸年少比丘說以 教彼，若為諸年少比丘說教此六更樂身 者，彼便得安隱，得力得樂，身心不煩熱， 終身行梵行。 |
Ah Nan! These six are more enjoyable, and you should teach them for the young monks. If you teach these six more enjoyable ones for the young monks, then they will have peace, strength and happiness, mind and body not bothered to heat, and practice Brahma for life. |
「阿難！我本為汝說六覺身，眼 覺，耳、鼻、舌、身、意覺。 |
"Ananda! I originally talked about six senses of body, eyes, ears, nose, tongue, body and mind for you. |
阿難！此六覺身，汝當為 諸年少比丘說以教彼，若為諸年少比丘 說教此六覺身者，彼便得安隱，得力得樂， 身心不煩熱，終身行梵行。 |
Ananda! For these six enlightened bodies, you should teach them for the young monks. If you teach these six enlightened bodies for the young monks, then they will have peace, strength and happiness, mind and body will not be annoying, and lifelong practice of Brahma. |
「阿難！我本為汝 說六想身，眼想，耳、鼻、舌、身、意想。 |
"Ananda! I originally said six thoughts of body, eyes, ears, nose, tongue, body, and thoughts for you. |
阿難！此六 想身，汝當為諸年少比丘說以教彼，若為 諸年少比丘說教此六想身者，彼便得安 隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! These six meditating bodies, you should teach them for the young bhikkhus. If you preach these six meditating bodies for the young bhikkhus, then he will have peace and happiness, be physically and mentally relieved, and practice Brahman for life. |
「阿難！我本為汝說六思身，眼思，耳、鼻、舌、身、 意思。 |
"Ananda! I originally said six thoughts on the body, eyes, ears, nose, tongue, body, meaning for you. |
阿難！此六思身，汝當為諸年少比丘 說以教彼，若為諸年少比丘說教此六思 身者，彼便得安隱，得力得樂，身心不煩 熱，終身行梵行。 |
Ananda! You should teach these six minds for the young bhikkhus. If you teach these six minds for the young bhikkhus, he will have peace of mind, be happy, physically and mentally free, and practice Brahma for life. |
「阿難！我本為汝說六愛 身，眼愛，耳、鼻、舌、身、意愛。 |
"Ananda! I originally said six loves for you: body, eye, ear, nose, tongue, body and mind. |
阿難！此六愛身，汝 當為諸年少比丘說以教彼，若為諸年少 比丘說教此六愛身者，彼便得安隱，得力 得樂，身心不煩熱，終身行梵行。 |
Ananda! For these six loving bodies, you should teach them for the young monks. If you teach the six loving ones for the young monks, then you will find peace, strength and happiness, without the body and mind, and practice the Brahma for life. |
「阿難！我 本為汝說六界，地界，水、火、風、空、識界。 |
"Ananda! I originally talked about the six realms for you, the earth, water, fire, wind, air, and consciousness. |
阿難！ 此六界，汝當為諸年少比丘說以教彼，若 為諸年少比丘說教此六界者，彼便得安 隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! For these six realms, you should teach them for the young monks. If you teach the six realms for the young monks, then they will have peace and happiness, be physically and mentally free from heat, and practice brahman for life. |
「阿難！我本為汝說因緣起及因緣起所生法。 |
"Ananda! I originally talked about causal and dependent origin for you. |
若有此則有彼，若無此則無彼，若生此則 生彼，若滅此則滅彼。 |
If there is this, there is another; if there is no such, there is no other; if one is born, then another is born; if this is eliminated, then another is destroyed. |
緣無明行，緣行識， 緣識名色，緣名色六處，緣六處更樂，緣 更樂覺，緣覺愛，緣愛受，緣受有，緣有生， 緣生老死。 |
The reason is ignorance, the consciousness of the movement, the consciousness of the name and form, the six places of the name and form, the six places are more happy, the condition is more happy, the feeling of love, the feeling of love, the feeling of existence, the existence of life, the birth and death. |
若無明滅則行滅，行滅則識滅， 識滅則名色滅，名色滅則六處滅，六處滅 則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅 則受滅，受滅則有滅，有滅則生滅，生滅則 老死滅。 |
If there is no extinguishment, then the action is extinguished, if the extinguishment is extinguished, the name and form are extinguished, the name and form are extinguished in six places, the six places are extinguished, the more happy extinguished, the more ecstatic, the awakened, the extinguished, the love is extinguished, If you die, you will die, if you die, you will die. If you die, you will die. |
阿難！此因緣起及因緣起所生法， 汝當為諸年少比丘說以教彼，若為諸年 少比丘說教此因緣起及因緣起所生法者， 彼便得安隱，得力得樂，身心不煩熱，終身 行梵行。 |
Ananda! You should teach the young monks to teach them. If you teach the young bhikkhus of this cause and the dhammas, they will have peace and happiness, and be physically and mentally disabled. Annoying heat, lifelong practice of Brahman. |
「阿難！我本為汝說四念處，觀身 如身，觀覺、心、法如法。 |
"Ananda! I originally talked about the Four Mindfulness for you, the body is like the body, and the perception, mind, and dharma are like the law. |
阿難！此四念處，汝當 為諸年少比丘說以教彼，若為諸年少比 丘說教此四念處者，彼便得安隱，得力得 樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach these four thoughts for the young monks. If you teach these four thoughts for the young monks, then they will have peace, strength and happiness, and the body and mind will not be bothered by heat, and they will practice Brahma for life. |
「阿難！我本為 汝說四正斷，比丘者，已生惡不善法為斷 故，起欲求方便行，精勤舉心斷。 |
"Ananda! I originally said the Four Righteous Judgments for you. Bhikkhus have been born with evil and unwholesome Dharma for judgment. |
未生惡不 善法為不生故，起欲求方便行，精勤舉心 斷。 |
No evil or unwholesome law means no birth, desire for convenience, diligence and determination. |
未生善法為生故，起欲求方便行，精勤 舉心斷。 |
Unborn virtuous Dharma is for survival, desire for convenience, diligence and determination. |
已生善法為住故、不忘故、不退故、轉 增多故、廣布故、滿具足故，起欲求方便行， 精勤舉心斷。 |
The good Dharma that has been born is for the purpose of staying in the past, not forgetting the past, not retreating the past, changing the past, spreading the past, full of the past, and seeking convenience, diligence and determination. |
阿難！此四正斷，汝當為諸年 少比丘說以教彼，若為諸年少比丘說教 此四正斷者，彼便得安隱，得力得樂，身心 不煩熱，終身行梵行。 |
Ananda! These four righteous judgments, you should teach them for the young bhikkhus, and if they preach to these four righteous bhikkhus, they will have peace, strength and happiness, mind and body free from heat, and lifelong practice. |
「阿難！我本為汝說四 如意足，比丘者，成就欲定燒諸行，修習如意 足，依於無欲、依離、依滅，願至非品，如是 精進定、心定，成就觀定燒諸行。 |
"Ananda! I originally said for you the four wishful feet, the monk, who wants to accomplish the desire to burn the various deeds, practice wishful feet, rely on desirelessness, detachment, and oblivion, wish to non-product, such as diligence, concentration, and achievement Set burn all lines. |
修習如意足， 依於無欲、依離、依滅，願至非品。 |
Practicing wishfulness is based on desirelessness, detachment, and extinguishment, and wish to be non-product. |
阿難！此四 如意足，汝當為諸年少比丘說以教彼，若 為諸年少比丘說教此四如意足者，彼便 得安隱，得力得樂，身心不煩熱，終身行梵 行。 |
Ananda! These four wishful feet, you should teach them for the young bhikkhus. If you teach these four wishful feet for the young monks, then they will have peace and happiness, be physically and mentally free, and practice brahma for life. |
「阿難！我本為汝說四禪，比丘者，離欲、離 惡不善之法，至得第四禪成就遊。 |
"Ananda! I originally talked about the four meditations for you, the monk, the method of renunciation from desires, renunciation from evil and unwholesomeness, to achieve the fourth jhana. |
阿難！此 四禪，汝當為諸年少比丘說以教彼，若為 諸年少比丘說教此四禪者，彼便得安隱， 得力得樂，身心不煩熱，終身行梵行。 |
Ananda! These four meditations, you should teach them for the young bhikkhus, if you teach these four meditations for the young bhikkhus, then they will have peace and happiness, be physically and mentally free from heat, and practice the Brahma for life. |
「阿 難！我本為汝說四聖諦，苦聖諦、苦習、苦滅、 苦滅道聖諦。 |
"Ananda! I originally told you the Four Noble Truths, the Noble Truths of Suffering, the Noble Truth of Suffering, the Noble Truth of Suffering, Annihilation, and the Noble Truth of Suffering. |
阿難！此四聖諦，汝當為諸年 少比丘說以教彼，若為諸年少比丘說教 此四聖諦者，彼便得安隱，得力得樂，身心 不煩熱，終身行梵行。 |
Ananda! These four noble truths, you should teach them for all the young bhikkhus. If you teach these four noble truths for the young bhikkhus, he will have peace, strength and happiness, mind and body free from heat, and lifelong practice of Brahman. |
「阿難！我本為汝說四 想，比丘者，有小想、有大想、有無量想、有 無所有想。 |
"Ananda! I said four thoughts for you. Bhikkhus have little thoughts, big thoughts, boundless thoughts, and all thoughts. |
阿難！此四想，汝當為諸年少比 丘說以教彼，若為諸年少比丘說教此四 想者，彼便得安隱，得力得樂，身心不煩 熱，終身行梵行。 |
Ananda! These four thoughts, you should teach them for the young monks. If you teach these four thinkers for the young monks, then he will have peace and happiness, be physically and mentally free, and practice Brahman for life. |
「阿難！我本為汝說四無量， 比丘者，心與慈俱，遍滿一方成就遊。 |
"Ananda! I originally said four boundless for you, Bhikkhus, with a heart and kindness, fill one side to make a journey. |
如是 二三四方、四維上下，普周一切，心與慈俱，無 結、無怨、無恚、無諍，極廣甚大，無量善修，遍 滿一切世間成就遊；如是悲、喜心與捨俱， 無結、無怨、無恚、無諍，極廣甚大，無量善修，遍 滿一切世間成就遊。 |
If it is two, three, four, four-dimensional up and down, everything is universal, heart and kindness, no knots, no complaints, no feelings, no accusations, very wide and very big, unlimited good cultivation, full of all the world to achieve travel; such as sadness and joy There are no knots, no grievances, no slanders, no accusations, very wide and very large, unlimited good cultivation, and full of all worlds to achieve travel. |
阿難！此四無量，汝當 為諸年少比丘說以教彼，若為諸年少比 丘說教此四無量者，彼便得安隱，得力得 樂，身心不煩熱，終身行梵行。 |
Ananda! These four immeasurables, you should teach them for the young monks. If they preach to the four immeasurables for the young monks, then he will have peace, strength and happiness, mind and body not bothered to heat, and practice Brahma for life. |
「阿難！我本為 汝說四無色，比丘者，斷一切色想，乃至得 非有想非無想處成就遊。 |
"Ananda! I originally said that you are four colorless, monks, who cut off all lusts and thoughts, and even have no thoughts but no thoughts to achieve success. |
阿難！此四無色， 汝當為諸年少比丘說以教彼，若為諸年 少比丘說教此四無色者，彼便得安隱，得 力得樂，身心不煩熱，終身行梵行。 |
Ananda! These four colorless, you should teach them for the young bhikkhus. If the four colorless ones are taught for the young bhikkhus, he will have peace and happiness, be physically and mentally free from heat, and practice Brahman for life. |
「阿難！ 我本為汝說四聖種，比丘、比丘尼者，得麁 素衣而知止足，非為衣故求滿其意。 |
"Ananda! I said for you that the four holy species, bhikkhus and bhikkhunis, can be contented with plain clothes, not for the sake of clothes. |
若 未得衣，不憂悒，不啼泣，不搥胸，不癡惑； 若得衣者，不染不著，不欲不貪，不觸不 計。 |
If you don't get clothes, you don't worry, cry, beat your chest, and don't get confused; if you get clothes, you don't get dyed, don't want to be greedy, don't touch it. |
見災患知出要而用衣，如此事利不 懈怠而正知者，是謂比丘、比丘尼正住舊 聖種。 |
Seeing disasters, knowing what is needed and using clothes, those who do not slacken and know what is profitable, mean that bhikkhus and bhikkhuni are living in the old holy seed. |
如是食、住處，欲斷樂斷、欲修樂修，彼 因欲斷樂斷、欲修樂修故，不自貴、不賤他， 如此事利不懈怠而正知者，是謂比丘、比 丘尼正住舊聖種。 |
If it is food and shelter, one who desires to cut off music, wants to practice music, because he wants to cut music, wants to practice music, he is not conceited, and he is not cheap. Those who do not slack off but know well are called monks, Bhikshuni is living in the old holy seed. |
阿難！此四聖種，汝當 為諸年少比丘說以教彼，若為諸年少比 丘說教此四聖種者，彼便得安隱，得力得 樂，身心不煩熱，終身行梵行。 |
Ananda! For these four holy species, you should teach them for the young monks. If they preach the four holy species for the young monks, then they will have peace, strength and happiness, mind and body will not be troublesome, and lifelong practice of Brahma. |
「阿難！我本 為汝說四沙門果，須陀洹、斯陀含、阿那含、最 上阿羅漢果。 |
"Ananda! I originally said four kinds of sammon for you, Sudhahuan, Stohan, Anah, and the highest Arahant. |
阿難！此四沙門果，汝當為諸 年少比丘說以教彼，若為諸年少比丘說 教此四沙門果者，彼便得安隱，得力得樂， 身心不煩熱，終身行梵行。 |
Ananda! You should teach these four Shamon fruits for the young monks. If you teach the four Shamon fruits for the young monks, then they will have peace and happiness, be physically and mentally free from heat, and practice Brahma for life. |
「阿難！我本為汝 說五熟解脫想，無常想、無常苦想、苦無我 想、不淨惡露想、一切世間不可樂想。 |
"Ananda! I originally said for you the thoughts of five ripeness and liberation, impermanence, impermanence, painful thoughts, impure thoughts, impure and lochia thoughts, and all the world’s unpleasant thoughts. |
阿難！此 五熟解脫想，汝當為諸年少比丘說以教 彼，若為諸年少比丘說教此五熟解脫想 者，彼便得安隱，得力得樂，身心不煩熱， 終身行梵行。 |
Ananda! If you teach these five-familiar liberation thoughts for the young bhikkhus, if you preach the five-familiar liberation thoughts for the young monks, then he will have peace of mind, be able to gain happiness, be physically and mentally free, and practice the Brahma for life. |
「阿難！我本為汝說五解脫處， 若比丘、比丘尼因此故，未解脫心得解脫， 未盡諸漏得盡無餘，未得無上涅槃得 無上涅槃。 |
Ānanda, I have earlier explained to you the five bases of liberation, due to which monks and nuns can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained. |
云何為五？阿難！世尊為比丘、比 丘尼說法，諸智梵行者亦為比丘、比丘尼說 法。 |
What are the five? Ānanda, the World-honored One teaches the Dharma to the monks and nuns, or knowledgeable companions in the holy life teach the Dharma to the monks and nuns. |
阿難！若世尊為比丘、比丘尼說法，諸智 梵行者亦為比丘、比丘尼說法，彼聞法已，便 知法解義；彼因知法解義故，便得歡悅；因 歡悅故，便得歡喜；因歡喜故，便得止身；因 止身故，便得覺樂；因覺樂故，便得心定。 |
Ānanda, when the World-honored One teaches the Dharma to the monks and nuns or knowledgeable companions in the holy life teach the Dharma to the monks and nuns, then, on hearing the Dharma, [the monks and nuns] come to know the Dharma and understand its meaning. Because of coming to know the Dharma and understand its meaning, delight. Because of delight, they get joy. Because of joy, they get tranquility of the body. Because of tranquility of the body, they feel happiness. Because of feeling happiness, they get concentration of the mind. |
阿 難！比丘、比丘尼因心定故，便得見如實、知 如真；因見如實、知如真故，便得厭；因厭故， 便得無欲；因無欲故，便得解脫；因解脫故， 便得知解脫，生已盡，梵行已立，所作已辦，不 更受有，知如真。 |
Ānanda, because the mind is concentrated, monks and nuns get to see as it really is, to know as it really is. Because of seeing as it really is, knowing as it really is, they get disenchantment. Because of disenchantment, they get dispassion. Because of dispassion, they attain liberation. Because of liberation, they attain knowledge of liberation, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” |
阿難！是謂第一解脫處，因 此故，比丘、比丘尼未解脫心得解脫，未盡 諸漏得盡無餘，未得無上涅槃得無上 涅槃。 |
Ānanda, this is called the first basis of liberation, due to which monks and nuns can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained. |
「復次，阿難！世尊不為比丘、比丘尼說 法，諸智梵行者亦不為比丘、比丘尼說法， 但如本所聞、所誦習法而廣讀之。 |
Again, Ānanda, [it may be that] the World-honored One does not teach the Dharma to the monks and nuns, nor do knowledgeable companions in the holy life teach the Dharma to the monks and nuns, but they recite at length the Dharma that they have previously heard and practiced reciting. . . . |
若不 廣讀本所聞、所誦習法者，但隨本所聞、所 誦習法為他廣說。 |
It may be that they do not recite at length the Dharma that they have previously heard and practiced reciting, but they teach at length to others the Dharma that they have previously heard and practiced reciting. . . . |
若不為他廣說本所聞、 所誦習法者，但隨本所聞、所誦習法心思惟 分別。 |
It may be that they do not teach at length to others the Dharma that they have previously heard and practiced reciting, but they reflect on and analyze in their minds the Dharma that they have previously heard and practiced reciting. . . . |
若心不思惟分別本所聞、所誦習法 者，但善受持諸三昧相。 |
It may be that they do not reflect on and analyze in their minds the Dharma that they have previously heard and practiced reciting, but they hold well the signs ( nimitta) for concentration. |
阿難！若比丘、比丘 尼善受持諸三昧相者，便知法解義，彼因 知法解義故，便得歡悅；因歡悅故，便得歡 喜；因歡喜故，便得止身；因止身故，便得覺 樂；因覺樂故，便得心定。 |
Ānanda, if monks and nuns hold well the signs for concentration, then they come to know the Dharma and understand its meaning. Because of coming to know the Dharma and to understand its meaning, they get delight. Because of delight, they get joy. Because of joy, they get tranquility of the body. Because of tranquility of the body, they feel happiness. Because of feeling happiness, they get concentration of the mind. |
阿難！比丘、比丘尼 因心定故，便得見如實、知如真；因見如實、 知如真故，便得厭；因厭故，便得無欲；因無 欲故，便得解脫；因解脫故，便得知解脫，生 已盡，梵行已立，所作已辦，不更受有，知如 真。 |
Ānanda, because the mind is concentrated, monks and nuns get to see as it really is, to know as it really is. Because of seeing as it really is, knowing as it really is, they get disenchantment. Because of disenchantment, they get dispassion. Because of dispassion, they attain liberation. Because of liberation, they attain knowledge of liberation, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” |
阿難！是謂第五解脫處，因此故，比丘、比丘 尼未解脫心得解脫，未盡諸漏得盡無 餘，未得無上涅槃得無上涅槃。 |
Ānanda, this is reckoned the fifth basis of liberation, because of which a monk or nun can attain liberation of the not yet liberated mind, can attain remainderless destruction of the taints not yet destroyed, and can attain the unsurpassable nirvana not yet attained. |
阿難！此五 解脫處，汝當為諸年少比丘說以教彼，若 為諸年少比丘說教此五解脫處者，彼便 得安隱，得力得樂，身心不煩熱，終身行梵 行。 |
Ānanda, you should explain and teach these five bases of liberation to the young monks. If you explain and teach these five bases of liberation to the young monks, they will obtain being at ease, they will obtain strength and happiness, they will be untroubled in body and mind, and they will practice the holy life for as long as they live. |
「阿難！我本為汝說五根，信根，精進、念、定、 慧根。 |
"Ananda! I originally said the five roots for you, the root of faith, the root of diligence, mindfulness, concentration, and wisdom. |
阿難！此五根，汝當為諸年少比丘說 以教彼，若為諸年少比丘說教此五根者， 彼便得安隱，得力得樂，身心不煩熱，終身 行梵行。 |
Ananda! These five elements, you should teach them for the young monks. If you teach these five elements for the young monks, then he will have peace and happiness, be physically and mentally free from heat, and practice Brahman for life. |
「阿難！我本為汝說五力，信力，精進、 念、定、慧力。 |
"Ananda! I originally said five powers, faith, diligence, mindfulness, concentration, and wisdom for you. |
阿難！此五力，汝當為諸年少比 丘說以教彼，若為諸年少比丘說教此 五力者，彼便得安隱，得力得樂，身心不 煩熱，終身行梵行。 |
Ananda! You should teach these five powers for the young monks. If you teach these five powers for the young monks, he will have peace and happiness, be physically and mentally free, and practice the Brahma for life. |
「阿難！我本為汝說五出 要界。 |
"Ananda! I had said five important points for you. |
云何為五？阿難！多聞聖弟子極重善 觀欲，彼因極重善觀欲故，心便不向欲， 不樂欲，不近欲，不信解欲；若欲心生，即時 融消燋縮，轉還不得舒張，捨離不住欲， 穢惡厭患欲。 |
What is cloud five? Ananda! It is often said that the saint’s disciple attaches great importance to the observing of the desire for goodness, and because of the extreme emphasis on the observing of the desire for the good, the heart is not inclined to desire, unhappy, not close to desire, unbelief and dismissal; , Can not live without desire, filth and aversion desire. |
阿難！猶如雞毛及筋，持著火 中，即時融消燋縮，轉還不得舒張。 |
Ananda! It is like chicken feathers and tendons, holding it in the fire, it melts and shrinks instantly, but it cannot relax. |
阿難！ 多聞聖弟子亦復如是極重善觀欲，彼因 極重善觀欲故，心便不向欲，不樂欲，不 近欲，不信解欲；若欲心生，即時融消燋縮， 轉還不得舒張，捨離不住欲，穢惡厭患 欲。 |
Ananda! It is said that the disciple of the saint also places great emphasis on seeing desire for kindness. Because of the extreme emphasis on seeing desire for kindness, his heart will not be inclined to desire, unpleasant, not close to desire, unbelief and dispassionate; if desire arises, it will immediately melt and shrink and turn. Can not relax, can not help but desire, filthy and aversion to desire. |
觀無欲，心向無欲，樂無欲，近無欲，信 解無欲，心無礙，心無濁，心得樂，能致樂，遠 離一切欲及因欲生諸漏煩熱憂慼。 |
Observation of no desires, mindless desires, no desires for pleasure, near no desires, faith and no desires, no obstacles to the mind, no turbidity of the heart, pleasure from the experience, can be happy, far away from all desires and the irritation of all desires. |
解彼 脫彼，復解脫彼，彼不復受此覺，謂覺因欲 生，如是欲出要。 |
To get rid of the other, to get rid of the other, and to get rid of the other, he no longer feels this feeling, that means that he wants to live because he wants to live, if he wants to come out. |
阿難！是謂第一出要界。 |
Ananda! It is said to be the first out of the world. |
「復次，阿難！多聞聖弟子極重善觀恚，彼因 極重善觀恚故，心便不向恚，不樂恚，不近 恚，不信解恚；若恚心生，即時融消燋縮，轉 還不得舒張，捨離不住恚，穢惡厭患恚。 |
"Frequency, Ananda! I heard that the saint disciple attaches great importance to good virtuousness. Because of his great virtuous virtuousness, his heart will not be distracted, unhappy, not close, disbelief, dissolve; if my mind is born, he will immediately melt away. Shrinking, turning around and still not relaxing, can't help but feel awkward, filthy and disgusted. |
阿難！猶如雞毛及筋，持著火中，即時融消 燋縮，轉還不得舒張。 |
Ananda! It is like chicken feathers and tendons, holding it in the fire, it melts and shrinks instantly, but it cannot relax. |
阿難！多聞聖弟子亦 復如是極重善觀恚，彼因極重善觀恚故， 心便不向恚，不樂恚，不近恚，不信解恚； 若恚心生，即時融消燋縮，轉還不得舒張， 捨離不住恚，穢惡厭患恚。 |
Ananda! It is said that the disciple of the saint also has the same extreme emphasis on goodness, and because of the extreme emphasis on goodness, his heart will not be oriented, unhappy, not close, and unbelief will be resolved; if the heart is born, it will immediately melt and shrink, Turning still can't relax, can't live without Yun, filthy and disgusted. |
觀無恚，心向 無恚，樂無恚，近無恚，信解無恚，心無礙，心 無濁，心得樂，能致樂，遠離一切恚，及因恚 生諸漏煩熱憂慼。 |
Observation without ambiguity, heart without ambiguity, happiness without ambiguity, near without ambiguity, faith without ambiguity, without hindrance, without turbidity, feeling happy, able to be happy, away from all ambiguity, and sorrows due to various leakages . |
解彼脫彼，復解脫彼，彼 不復受此覺，謂覺因恚生，如是恚出要。 |
To liberate the other from the other, to regain the liberated from the other, the other will no longer be aware of this. |
阿難！是謂第二出要界。 |
Ananda! It is called the second most important boundary. |
「復次，阿難！多聞聖弟 子極重善觀害，彼因極重善觀害故，心便 不向害，不樂害，不近害，不信解害；若害 心生，即時融消燋縮，轉還不得舒張，捨離 不住害，穢惡厭患害。 |
"Frequency, Ananda! The disciple of the Holy Spirit pays great attention to the harm caused by the good, and because of the extreme emphasis on the good, the heart is not towards harm, is not happy to harm, is not close to harm, and does not believe in the harm; Shrinking, turning around and still not relaxing, can't live without harm, and hate harm. |
阿難！猶如鷄毛及筋， 持著火中，即時融消燋縮，轉還不得舒張。 |
Ananda! It is like chicken feathers and tendons, holding it in the fire, it melts and shrinks instantly, but it cannot relax. |
阿難！多聞聖弟子亦復如是極重善觀害， 彼因極重善觀害故，心便不向害，不樂害， 不近害，不信解害；若害心生，即時融消燋 縮，轉還不得舒張，捨離不住害，穢惡厭 患害。 |
Ananda! It is said that the disciple of the sacred disciple again puts great emphasis on goodness and perception of harm. Because of his extreme emphasis on goodness, his heart will not be harmed, unhappy, not close to harm, and unbelief in resolving harm; if harming his mind, he will immediately melt and shrink. Turning still can't relax, can't leave the harm, filth and hate harm. |
觀無害，心向無害，樂無害，近無害， 信解無害，心無礙，心無濁，心得樂，能致樂， 遠離一切害及因害生諸漏煩熱憂慼。 |
View harmlessness, mind harmlessness, happiness harmlessness, near harmlessness, faithfulness harmlessness, no hindrance in mind, no turbidity, happiness in experience, can cause happiness, stay away from all harm and cause all the troubles and troubles. |
解彼 脫彼，復解脫彼，彼不復受此覺，謂覺因害 生，如是害出要。 |
To get rid of the other, to get rid of the other, to get rid of the other, he no longer feels this, it means that he feels that he suffers because of harm, and if he is harmed, he will be important. |
阿難！是謂第三出要界。 |
Ananda! It is called the third out of the world. |
「復 次，阿難！多聞聖弟子極重善觀色，彼因極重 善觀色故，心便不向色，不樂色，不近色， 不信解色；若色心生，即時融消燋縮，轉還 不得舒張，捨離不住色，穢惡厭患色。 |
"Frequency, Ananda! Many disciples of the saints attach great importance to the observing of the goodness, and because of the great emphasis on the observing of the goodness, the mind is not to the color, happy, not close to the color, and does not believe in the dissolution of the color. Shrinking, turning around and still not relaxing, can't live without sex, filthy and disgusted with sex. |
阿 難！猶如雞毛及筋，持著火中，即時融消燋 縮，轉還不得舒張。 |
Ah Nan! It is like chicken feathers and tendons, holding it in the fire, it melts and shrinks instantly, but it cannot relax. |
阿難！多聞聖弟子亦復 如是極重善觀色，彼因極重善觀色故， 心便不向色，不樂色，不近色，不信解色； 若色心生，即時融消燋縮，轉還不得舒張，捨 離不住色，穢惡厭患色。 |
Ananda! The disciples of the sacred disciples who have heard that they place great emphasis on goodness, because of the great emphasis on goodness, their minds will not be oriented, unhappy, not close to lust, and do not believe in dissolution; if lust is born, it will immediately melt and shrink, Turning still cannot relax, can't give up lust, filthy and disgusted with lust. |
觀無色，心向無 色，樂無色，近無色，信解無色，心無礙，心無 濁，心得樂，能致樂，遠離一切色及因色生 諸漏煩熱憂慼。 |
Appreciation is colorless, the mind is colorless, pleasure is colorless, nearly colorless, faith is colorless, the mind is not obstructive, the mind is not muddy, the experience is happy, can cause pleasure, stays away from all colors and all the troubles and sorrows caused by color. |
解彼脫彼，復解 脫彼 ，彼不 復受此覺，謂覺因色生，如是色出要。 |
To liberate the person and get rid of the other, re-liberate the other, and he will no longer be aware of this. |
阿難！ 是謂第四出要界。 |
Ananda! It is called the fourth out of the world. |
「復次，阿難！多聞聖弟子極 重善觀己身，彼因極重善觀己身故，心便 不向己身，不樂己身，不近己身，不信解 己身；若己身心生，即時融消燋縮，轉還不得 舒張，捨離不住己身，穢惡厭患己身。 |
"Frequently, Ananda! It is often said that the saint disciple attaches great importance to the good view of the self. Because of the extreme value of the good view of the self, the heart does not turn to the self, is not happy with the self, does not approach the self, does not believe in the self; The body and mind are born, immediately melt and shrink, and cannot relax without turning around, unable to leave the body, filthy and disgusting with the body. |
阿難！ 猶如鷄毛及筋，持著火中，即時融消燋縮，轉 還不得舒張。 |
Ananda! It's like chicken feathers and tendons, holding it in the fire, it melts and shrinks immediately, but it cannot relax. |
阿難！多聞聖弟子亦復如是 極重善觀己身，彼因極重善觀己身故，心 便不向己身，不樂己身，不近己身，不信 解己身；若己身心生，即時融消燋縮，轉還不 得舒張，捨離不住己身，穢惡厭患己身。 |
Ananda! It is often said that the saint’s disciple is also very virtuous to view the body, because he is very virtuous to view the death of oneself, the heart will not turn to the self, be unhappy with the body, not close to the body, and do not believe in the self-discipline; It melts and shrinks immediately, but cannot relax after turning, can't let go of one's own body, and hate one's body with filth. |
觀無己身，心向無己身，樂無己身，近無己 身，信解無己身，心無礙，心無濁，心得樂，能致 樂，遠離一切己身及因己身生諸漏煩熱 憂慼。 |
Observe the selfless body, the mind to the selfless body, the pleasure without the self body, the close to the selfless body, the belief in the selfless body, the unobstructed mind, the unobstructed mind, the pleasure of the experience, the ability to be happy, away from all self and self-being Anxiety, heat, worry and sorrow. |
解彼脫彼，復解脫彼，彼不復受此覺， 謂覺因己身生，如是己身出要。 |
To liberate the other from the other, to regain the liberation from the other, the other will no longer be aware of this. |
阿難！是謂 第五出要界。 |
Ananda! It is said that the fifth key point. |
「阿難！此五出要界，汝當為諸 年少比丘說以教彼，若為諸年少比丘說 教此五出要界者，彼便得安隱，得力得樂， 身心不煩熱，終身行梵行。 |
"Ananda! These five important realms, you should teach them for the young monks. If you teach these five important realms for the young monks, then they will have peace, strength and happiness, mind and body will not be annoying, but lifelong Brahma. |
「阿難！我本為汝 說七財，信財，戒、慚、愧、聞、施、慧財。 |
"Ananda! I originally said seven wealth for you, faith in wealth, quit, shame, ashamed, smell, give, and wisdom. |
阿難！此七 財，汝當為諸年少比丘說以教彼，若為諸 年少比丘說教此七財者，彼便得安隱，得 力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach the seven wealth for the young monks. If you teach the seven wealth for the young monks, then they will have peace and happiness, be physically and mentally free from heat, and practice Brahma for life. |
「阿難！ 我本為汝說七力，信力，精進、慚、愧、念、定、慧力。 |
"Ananda! I originally said seven powers for you, faith, diligence, shame, shame, mindfulness, concentration, and wisdom. |
阿難！此七力，汝當為諸年少比丘說以教 彼，若為諸年少比丘說教此七力者，彼便 得安隱，得力得樂，身心不煩熱，終身行 梵行。 |
Ananda! These seven powers, you should teach them for the young monks. If you teach the seven powers for the young monks, they will have peace and happiness, be physically and mentally free from heat, and practice Brahma for life. |
「阿難！我本為汝說七覺支，念覺支，擇 法、精進、喜、息、定、捨覺支。 |
"Ananda! I originally talked about the seven factors of enlightenment for you, the factors of mindfulness, the factors of choosing, diligently, joy, rest, concentration, and abandonment. |
阿難！此七覺支，汝 當為諸年少比丘說以教彼，若為諸年少 比丘說教此七覺支者，彼便得安隱，得力 得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach these seven enlightenment factors for the young monks. If you teach the seven enlightenment elements for the young monks, then they will have peace of mind, be able to gain happiness, be physically and mentally free from heat, and practice Brahma for life. |
「阿難！我本 為汝說八支聖道，正見、正志、正語、正業、正 命、正方便、正念、正定，是謂為八。 |
"Ananda! I originally said the eight holy ways for you, right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration, which are called eight. |
阿難！此八 支聖道，汝當為諸年少比丘說以教彼，若 為諸年少比丘說教此八支聖道者，彼便 得安隱，得力得樂，身心不煩熱，終身行 梵行。」 |
Ananda! You should teach these eight noble paths for the young monks. If you preach these eight noble paths for the young monks, then they will have peace and happiness, be physically and mentally free, and practice Brahma for life. " |
於是，尊者阿難叉手向佛，白曰：「世尊！ 甚奇！甚特！世尊為諸年少比丘說處及教 處。」 |
Therefore, Venerable Ananda crossed his hand to the Buddha, and said in white, "Blessed One! Very strange! What! The Blessed One is the place where the young monks speak and teach." |
世尊告曰：「阿難！如是，如是。 |
The Blessed One said, "Ananda! If so, so. |
甚奇！甚特！ 我為諸年少比丘說處及教處。 |
Very strange! Shit! I speak and teach for the young monks. |
阿難！若汝 從如來復問頂法及頂法退者，汝便於如 來極信歡喜。」 |
Ananda! If you ask the Dharma and retreat from the Tathagata again, you will be able to believe and rejoice in the Tathagata. " |
於是，尊者阿難叉手向佛，白 曰：「世尊！今正是時。 |
Therefore, Venerable Ananda crossed his hand to the Buddha, and Bai said, "Master! Now is the time. |
善逝！今正是時。 |
Good death! Now is the time. |
若世尊 為諸年少比丘說頂法及頂法退說及教 者，我及諸年少比丘從世尊聞已，當善受 持。」 |
If the Blessed One is the young bhikkhu who speaks and teaches the Dharma and Dhamma, I and the young Bhikkhus have heard from the Blessed One and should be well-received. " |
世尊告曰：「阿難！汝等諦聽，善思念之，我 當為汝及諸年少比丘說頂法及頂法退。」 尊者阿難等受教而聽。 |
The Blessed One said: "Ananda! If you wait to hear the truth, and think about it well, I should say the Dharma and the Dharma retreat for you and the young monks." The Venerable Ananda waited to be taught and listened. |
世尊告曰：「阿難！多 聞聖弟子真實因心，思念稱量，善觀分別 無常、苦、空、非我，彼如是思念，如是稱量，如是 善觀分別，便生忍、生樂、生欲、欲聞、欲念、 欲觀，阿難！是謂頂法。 |
The Blessed One said: "Ananda! Hear more about the saint’s disciple’s true thoughts and weighing, and good views of impermanence, suffering, emptiness, and non-self. If they miss, if they weigh, and if they are good, they will be forbearing and happy. Desire, smell, desire, view, Ananda! It is called the top method. |
阿難！若得此頂法 復失衰退，不修守護，不習精勤，阿難！是 謂頂法退。 |
Ananda! If you get this top method, you will return to decline, do not repair guardianship, do not learn to be diligent, Ananda! Yes It is said that the top method retreats. |
如是內外識、更樂、覺、想、思、愛、界、因 緣起，阿難！多聞聖弟子此因緣起及因緣起 法，思念稱量，善觀分別無常、苦、空、非我，彼 如是思念，如是稱量，如是善觀分別，便生 忍、生樂、生欲，欲聞、欲念、欲觀。 |
Such as internal and external knowledge, happier, feeling, thinking, thinking, love, world, and cause, Ananda! I hear more about this cause-dependent origination and cause-dependent origination of the saint disciples, thinking and weighing, and good views are impermanence, suffering, emptiness, and non-self. If they are thinking, if weighing, if they are good, they will be forbearance, happiness, and desire. Desire to smell, desire, desire to view. |
阿難！是謂 頂法。 |
Ananda! It is called the top method. |
阿難！若得此頂法復失衰退，不修守 護，不習精勤，阿難！是謂頂法退。 |
Ananda! If you get this top method to return to decline, do not repair and protect, do not learn diligence, Ananda! It is called the top method to retreat. |
阿難！此頂 法及頂法退，汝當為諸年少比丘說以教 彼，若為諸年少比丘說教此頂法及頂法 退者，彼便得安隱，得力得樂，身心不煩 熱，終身行梵行。 |
Ananda! This top method and top method retreat, you should teach them for the young bhikkhus, if you teach this top method and the top method retreat for the young bhikkhus, then they will have peace, strength and happiness, mind and body will not be annoying, and lifelong Line Brahma. |
「阿難！我為汝等說處及教 處，頂法及頂法退，如尊師所為弟子起 大慈哀，憐念愍傷，求義及饒益，求安隱快 樂者，我今已作。 |
"Ananda! I speak and teach for you, the Dharma and the Dharma retreat, just as the teacher raised for his disciples. Great mercy, pity and sadness, plea for righteousness and forgiveness, for peace and happiness, I have done it today. |
汝等當復自作，至無事處、 山林樹下、空安靜處宴坐思惟，勿得放逸， 勤加精進，莫令後悔。 |
You should do it yourself, sit and think in a quiet place, under the mountains and trees, and in a quiet place. |
此是我之教勅，是我訓 誨。」 |
This is my instruction, my instruction. " |
佛說如是。 |
The Buddha said so. |
尊者阿難及諸年少比丘，聞佛 所說，歡喜奉行。 |
Venerable Ananda and the young bhikkhus of all ages, upon hearing what the Buddha said, they happily practiced. |
陰、內、外、識、更 覺、想、思、愛、界 |
Yin, internal, external, knowledge, more awareness, thinking, thinking, love, world |
因緣、念、正斷 如意、禪、諦、想 |
Karma, mind, right judgment, Ruyi, Zen, truth, thinking |
無量、無色、種 沙門果、解脫 |
Immeasurable, colorless, planting salmon fruit, relief |
處、根、力、出要 財、力、覺、道、頂 |
Position, root, strength, giving wealth, strength, awareness, Tao, top |
說處經第十五竟 （五千一百九十七字） |
Said the fifteenth chapter of Chu Jing (5,197 words) |
中阿含經卷第二十一 （七千三百二十四字） |
The twenty-first volume of the Central Agama Sutra (7,324 characters) |
長壽王品第二竟 （四萬四千九百四十七字） |
Longevity King Product No. 2 (44,947 words) |