T49n2026_撰集三藏及雜藏傳
大正藏第 49 冊 No. 2026 撰集三藏及雜藏傳
No. 2026
撰集三藏及雜藏傳
不載譯人名附東晉錄
佛涅槃后迦葉阿難於摩竭國僧伽尸城北撰集三藏及雜藏傳。
先禮佛已 禮法眾僧 各受集法 此諸法典 除去五蓋 一心聽受 說所聚法 如阿難說 當共信樂 是阿難智 與佛同等 聽集此法 如佛涅槃 阿難付法 愍念眾生 護持諸法 如視世尊 無上導士 視阿難等 福田無過 設非阿難 釋種涅槃 正法滅盡 並及三藏 佛雨諸法 哀念天人 承以完器 阿難受持 寄付慇勤 阿難之法 此人乃復 終不漏脫 所聚法名 分別等法 如師子吼 阿難所說 一一於前 比丘各好 阿難獨立 佛自稱譽 若過世智 若復俗智 一切皆知 阿難如海 汝等為此 信向阿難 聽所集法 悉斷眾苦 世明涅槃 地為震動 山海涌沸 天人哭泣 世尊出晚 涅槃何早 人天孤遺 諸道荒塞 神通徹視 神足羅漢 皆詣拘夷 供養世尊 八萬四千 過於無漏 天人所敬 福田無上 閻浮利地 羅漢悉來 世尊涅槃
【現代漢語翻譯】 現代漢語譯本 《撰集三藏及雜藏傳》
不載譯人姓名，附於東晉目錄。
佛陀涅槃后，迦葉（Kasyapa，佛教中的一位重要弟子）和阿難（Ananda，佛陀的侍者）在摩揭陀國（Magadha）的僧伽尸城（Samghasi，古代印度城市）北部，共同編撰了三藏（Tripitaka，佛教經典的總稱）以及雜藏（Khuddaka Nikaya，小部，佛教經典的一部分）。
首先禮敬佛陀，然後禮敬佛法和僧眾，各自接受編撰佛法的任務。 這些佛法經典，能夠去除五蓋（五種障礙修行的負面情緒），要一心聽受。 宣說所聚集的佛法，如同阿難所說一樣，應當共同信受。 阿難的智慧，與佛陀同等，聽受並編撰這些佛法。 如同佛陀涅槃時，阿難接受佛陀的囑託，憐憫眾生。 護持這些佛法，如同看待世尊一樣，是無上的導師。 看待阿難等人，是無上的福田，如果沒有阿難。 釋迦族（Sakya，佛陀所在的種族）涅槃后，正法就會滅盡，包括三藏。 佛陀如雨般降下諸法，哀憐天人和世人，用完整的器皿來承接。 阿難接受並受持佛法，慇勤地寄託和傳付，阿難所傳的佛法。 這個人能夠再次複述，終究不會遺漏脫失，所聚集的佛法名稱。 分別諸法等等，如同獅子吼一樣，阿難所說的。 一一都在眼前，比丘們各自珍重，阿難獨自一人。 佛陀親自稱讚阿難，無論是超越世俗的智慧，還是世俗的智慧。 阿難一切都知道，阿難如大海一般，你們因此。 信賴和歸向阿難，聽受他所編撰的佛法，就能完全斷除眾苦。 世間的明燈涅槃時，大地為之震動，山海翻涌沸騰。 天人和世人哭泣，世尊出世太晚，為何這麼早就涅槃。 人天孤苦伶仃，通往解脫的道路荒蕪阻塞，具有神通徹視能力。 具有神足通的阿羅漢（Arhat，已證得涅槃的聖者），都前往拘夷那竭城（Kusinagar，佛陀涅槃之地），供養世尊。 八萬四千位，超越了有漏的境界，受到天人的尊敬。 是無上的福田，閻浮提（Jambudvipa，我們所居住的這個世界）的阿羅漢都來了。 爲了世尊的涅槃。
【English Translation】 English version The Compilation of the Tripitaka and Miscellaneous Collections
Translator's name not recorded, appended to the Eastern Jin Dynasty catalog.
After the Buddha's Nirvana, Kasyapa (a major disciple of the Buddha) and Ananda (the Buddha's attendant) compiled the Tripitaka (the complete collection of Buddhist scriptures) and the Khuddaka Nikaya (Smaller Collection, part of the Buddhist scriptures) north of Samghasi (an ancient Indian city) in the Magadha (ancient Indian kingdom) country.
First, they paid homage to the Buddha, then to the Dharma and the Sangha, each accepting the task of compiling the Dharma. These Dharma scriptures can remove the five hindrances (five negative emotions that obstruct practice), so listen and receive them with one mind. Proclaim the gathered Dharma, just as Ananda speaks, and you should all believe and rejoice. Ananda's wisdom is equal to the Buddha's; listen to and compile these Dharmas. Just as when the Buddha entered Nirvana, Ananda received the Buddha's entrustment, having compassion for all beings. Protect these Dharmas as you would regard the World Honored One, the supreme guide. Regarding Ananda and others, there is no greater field of merit. If it were not for Ananda, After the Sakya (the Buddha's clan) entered Nirvana, the true Dharma would have perished, including the Tripitaka. The Buddha rained down all the Dharmas, having compassion for gods and humans, using a complete vessel to receive them. Ananda received and upheld the Dharma, entrusting and transmitting it diligently. Ananda's Dharma, This person can repeat it again and again, and will never omit or lose the names of the gathered Dharmas. Distinguishing the Dharmas, etc., like a lion's roar, what Ananda speaks. Each and every one is before you; the monks each cherish it. Ananda stands alone. The Buddha himself praised Ananda, whether it is wisdom surpassing the world or worldly wisdom. Ananda knows everything; Ananda is like the ocean. Therefore, Trust and turn to Ananda, listen to the Dharma he has compiled, and you can completely cut off all suffering. When the light of the world entered Nirvana, the earth shook, and the mountains and seas surged and boiled. Gods and humans wept, 'The World Honored One came too late; why did he enter Nirvana so early?' Humans and gods are orphaned, and the paths to liberation are desolate and blocked. Those with supernatural powers and clear vision, Arhats (saints who have attained Nirvana) with supernatural powers all went to Kusinagar (the place of the Buddha's Nirvana) to make offerings to the World Honored One. Eighty-four thousand, surpassing the realm of outflows, are respected by gods and humans. They are the supreme field of merit. Arhats from Jambudvipa (the world we live in) have all come. For the Nirvana of the World Honored One.
聚會於中 別有不還 得頻來果 溝港進學 此輩一倍 凡行比丘 無數百千 舉手哭行 世尊那去 我等盲聾 三毒未除 沒於五道 誰當拔我 比丘尼千 數三十五 中有神通 有漏無漏 帝釋梵天 及無數天 文陀華伎 速持來到 四天大王 各有將從 栴檀珠瓔 速赍來詣 及諸欲天 有色無色 九十八億 咸詣拘夷 無畏釋王 八萬牙象 名馬八萬 盡詣拘夷 舍衛月王 強勇聰明 名象七萬 皆到拘夷 阿阇世王 勇猛信佛 像七萬半 悲泣來詣 槃阇梨王 名明端政 像馬六萬 悉詣拘夷 名愍王暖 郁光親厚 眾各五萬 皆來集會 西香眾國 諸王嚴仗 四色軍服 數百千眾 速疾來至 欲見佛尸 龍王泣啼 追尋諸王 維耶離眾 像馬車乘 如諸天比 來詣拘夷 凡眾無數 並及清信 睹佛盡今 當覲涅槃 世界眾生 三十六億 皆詣拘夷 赍所喪具 方百由延 拘夷處中 天人滿中 地無空缺 諸天散華 供養佛尸 鼓天伎樂 雨諸花香 諸王官屬 來詣佛尸 皆禮佛足 圍繞而立 諸王號泣 舉手悲號 不
【現代漢語翻譯】 現代漢語譯本 聚集在一起，還有一些證得不還果（Anagami-phala，佛教四果之一，不再返回欲界受生）的比丘。 證得一來果（Sakadagami-phala，佛教四果之一，還須返回欲界一次受生）的比丘，以及那些在修行上有所進步的比丘，他們都還需在此世間經歷一次生死。 所有修行的比丘，成千上萬，舉手哭泣。 『世尊您要到哪裡去？我們這些盲聾之人，三毒（貪嗔癡）尚未消除，' 『沉沒於五道（地獄、餓鬼、畜生、人、天）之中，誰來救拔我們？』有上千位比丘尼， 數量有三十五，其中有具神通者，也有有漏（仍有煩惱）和無漏（已斷煩惱）者。 帝釋（Indra，忉利天之主）、梵天（Brahma，色界天之主），以及無數的天人， 帶著文陀華（Mandava flowers）和伎樂，迅速來到。 四大天王（Four Heavenly Kings），各自帶領著隨從， 帶著栴檀（Sandalwood）和珠瓔（pearl necklaces），迅速前來。 以及諸欲界天（desire realm heavens），色界天（form realm heavens）和無色界天（formless realm heavens），九十八億之眾， 都來到拘夷那竭（Kushinagar）。 無畏釋王（Fearless Shakya King），帶領著八萬頭巨象， 八萬匹名馬，都來到拘夷那竭。 舍衛國（Shravasti）的月王（Moon King），強壯而聰明， 帶領著七萬頭名象，都來到拘夷那竭。 阿阇世王（Ajatashatru），勇猛且信仰佛法， 帶領著七萬五千頭象，悲傷地前來。 槃阇梨王（King of Panjali），以賢明端正著稱， 帶領著六萬頭象馬，都來到拘夷那竭。 名愍王暖（King Minwang Nuan），郁光親厚， 各自帶領著五萬人的隊伍，都來到這裡。 西香眾國（Western Fragrant Countries）的諸位國王，帶著莊嚴的儀仗， 穿著四種顏色的軍服，率領著成百上千的士兵， 迅速趕來，想要瞻仰佛陀的遺體。 龍王（Naga Kings）哭泣著，追隨著諸位國王。 維耶離（Vaishali）的民眾，乘坐著象、馬、車乘， 如同諸天一般，來到拘夷那竭。 無數的民眾，以及清信之士， 都想在今天親眼目睹佛陀的涅槃。 世界上的眾生，三十六億之多，都來到拘夷那竭， 帶著喪葬用品，四百由延（yojana，古印度長度單位）的範圍內， 拘夷那竭的中心，天人和人類擠滿， 地上沒有空缺的地方，諸天散花， 供養佛陀的遺體，演奏天上的伎樂， 降下各種花香。 諸位國王和他們的官屬，來到佛陀的遺體前， 都禮拜佛足，圍繞著佛陀站立。 諸位國王號啕大哭，舉手悲號，
【English Translation】 English version Gathered there were also some who had attained the Anagami-phala (the fruit of Non-Returning, one of the four stages of enlightenment in Buddhism, who will not return to the desire realm). Those who had attained the Sakadagami-phala (the fruit of Once-Returning, one of the four stages of enlightenment in Buddhism, who will return to the desire realm only once), and those who had made progress in their practice, still needing to experience one more life and death in this world. All the practicing Bhikkhus (monks), numbering in the hundreds of thousands, raised their hands and wept. 'Where are you going, O World Honored One? We, the blind and deaf, whose three poisons (greed, hatred, and delusion) have not yet been eliminated,' 'Sinking in the five paths (hell, hungry ghosts, animals, humans, and gods), who will save us?' There were thousands of Bhikkhunis (nuns), Numbering thirty-five, among whom were those with supernatural powers, both with outflows (still having defilements) and without outflows (having eliminated defilements). Indra (ruler of the Trayastrimsa Heaven), Brahma (ruler of the Form Realm), and countless Devas (gods), Bringing Mandava flowers and music, quickly arrived. The Four Heavenly Kings, each leading their retinue, Bringing sandalwood and pearl necklaces, quickly came. And the Devas of the desire realm heavens, the form realm heavens, and the formless realm heavens, ninety-eight billion in number, All came to Kushinagar. The Fearless Shakya King, leading eighty thousand giant elephants, Eighty thousand famous horses, all came to Kushinagar. The Moon King of Shravasti, strong and intelligent, Leading seventy thousand famous elephants, all came to Kushinagar. King Ajatashatru, brave and faithful to the Buddha, Leading seventy-five thousand elephants, came in sorrow. The King of Panjali, known for his wisdom and uprightness, Leading sixty thousand elephants and horses, all came to Kushinagar. King Minwang Nuan, with his radiant kindness, Each leading a retinue of fifty thousand, all came here. The kings of the Western Fragrant Countries, with solemn retinues, Wearing uniforms of four colors, leading hundreds of thousands of soldiers, Quickly arrived, wanting to behold the Buddha's remains. The Naga Kings (Dragon Kings) wept, following the kings. The people of Vaishali, riding on elephants, horses, and chariots, Like the Devas, came to Kushinagar. Countless people, along with faithful believers, All wanted to witness the Nirvana of the Buddha with their own eyes today. The beings of the world, thirty-six billion in number, all came to Kushinagar, Bringing funeral supplies, within a range of four hundred yojanas (ancient Indian unit of length), The center of Kushinagar, filled with Devas and humans, There was no empty space on the ground, the Devas scattered flowers, Offering to the Buddha's remains, playing heavenly music, Raining down various fragrant flowers. The kings and their officials, came before the Buddha's remains, All bowed at the Buddha's feet, standing around the Buddha. The kings wept loudly, raising their hands and wailing,
復見佛 為眾說法 阿阇世哭 來嗚佛足 我五逆人 持我付誰 諸王繞尸 散寶滿上 並作眾樂 香泥塗床 舉尸鐵棺 灌滿麻油 地為震動 諸王號哭 諸天墮淚 渧現於地 天王雨淚 普皆哭泣 天栴檀薪 如意雜香 積之於地 諸王四輩 大迦葉等 僧眾坐上 眾生所供 此大福田 迦葉眾首 丘尼賢者 天帝人王 各共然尸 登燒身時 天人號哭 嗚呼痛哉 我等如何 七日供養 諸天盡受 分為八分 著罌第九 各還本所 王及凡民 諸天還上 八部神歸 八分餘者 天龍神得 拘夷力人 得分立塔 八分八塔 第九罌塔 炭塔第十 閻浮所起 迦葉僧首 行出拘夷 詣摩竭國 聚會眾僧 迦葉語僧 比丘莫行 當共集會 勿令法壞 于虛空中 迦葉鳴揵 欲使法久 勝於諸魔 迦葉語眾 及天與人 今當集法 令眾生安 佛雖涅槃 四諦故存 八道猶在 可獲涅槃 先佛長壽 人民有福 遺法日近 不久便盡 今人短命 佛出第七 涅槃之後 法那久存 不還頻來 見道未成 今集真僧 此不得入 天眼神足 六通無
【現代漢語翻譯】 現代漢語譯本 再次見到佛陀，他正在為眾人說法，阿阇世（Ajatasattu，未生怨王）哭泣著。 前來嗚咽著親吻佛的腳。『我這個犯下五逆罪的人，你們要把我交給誰呢？』 諸位國王圍繞著屍體，散佈珍寶覆蓋其上，一同演奏各種樂器。 用香泥塗抹床榻，將屍體放入鐵棺之中，灌滿麻油。 大地為之震動，諸位國王號啕大哭，諸天神也落淚。 眼淚滴落在地上，天王也降下淚雨，所有人都哭泣不已。 用天界的栴檀木柴和如意雜香，堆積在地上。 諸位國王和四眾弟子，以及大迦葉（Mahakasyapa）等僧眾坐在上面。 這是眾生所供養的，這片巨大的福田。迦葉（Kasyapa）是僧眾之首。 比丘尼中的賢者，天帝和人王，各自點燃火把焚燒佛陀的遺體。 當遺體被焚燒時，天人和眾人號哭，嗚呼哀哉！ 『我們該怎麼辦啊！』七日之內，眾人供養佛陀，諸天神都接受了供養。 將舍利分為八份，用瓶子裝好，這是第九份，各自送回原本的地方。 國王和百姓，諸天神返回天上，天龍八部神也迴歸。 八份舍利之外剩餘的，由天龍神得到，拘夷力人（Kushinagar）得到。 劃分舍利建立佛塔，八份舍利建立八座佛塔，第九個瓶子也建一座塔。 炭灰也建一座塔，這是第十座塔，在閻浮提（Jambudvipa，人世間）所建立的。 迦葉（Kasyapa）作為僧團之首，從拘夷（Kushinagar）出發，前往摩竭陀國（Magadha）。 聚集眾僧在一起。 迦葉（Kasyapa）對僧眾說：『比丘們不要走散，應當共同結集佛法。』 『不要讓佛法衰敗。』在虛空中，迦葉（Kasyapa）敲響犍椎（ghanta，法器）。 爲了使佛法長久住世，勝過一切邪魔。迦葉（Kasyapa）告訴大眾。 以及天人和眾人，『現在應當結集佛法，使眾生得到安樂。』 佛陀雖然已經涅槃，但四聖諦仍然存在，八正道依然存在。 仍然可以獲得涅槃。過去的佛陀壽命很長，人民有福報。 遺留下來的佛法很快就會消失殆盡，現在的人壽命短促。 佛陀出世已經是第七位，涅槃之後，佛法不能長久存在。 不再頻繁地來到世間，見道的機會尚未成就，現在聚集真正的僧人。 那些沒有天眼、神足通，沒有六神通的人，不得入內。
【English Translation】 English version Again, seeing the Buddha expounding the Dharma for the assembly, Ajatasattu (Ajatasattu, the king) wept. He came and wailed, kissing the Buddha's feet. 'Who will you entrust me to, a person who has committed the five rebellious acts?' The kings surrounded the corpse, scattering treasures over it, and making all kinds of music together. They smeared the bed with fragrant mud, placed the corpse in an iron coffin, and filled it with sesame oil. The earth shook, the kings wailed, and the gods shed tears. Tears dripped onto the ground, the heavenly kings rained tears, and everyone wept. They piled up heavenly sandalwood and wish-fulfilling fragrant incense on the ground. The kings and the fourfold assembly, as well as the Sangha led by Mahakasyapa (Mahakasyapa), sat above. This is what sentient beings offer, this great field of merit. Kasyapa (Kasyapa) is the head of the Sangha. The wise Bhikkhunis, the heavenly emperor, and the human kings each lit torches to cremate the Buddha's remains. When the remains were being cremated, the gods and people wailed, 'Alas, how painful!' 'What shall we do!' For seven days, the assembly made offerings to the Buddha, and the gods all received the offerings. The relics were divided into eight parts, placed in jars, this being the ninth part, and each was sent back to its original place. The kings and common people, the gods returned to the heavens, and the eight classes of gods and spirits also returned. The remainder beyond the eight parts of relics was obtained by the gods and dragons, and the people of Kushinagar (Kushinagar) obtained it. They divided the relics to build stupas, eight parts of relics to build eight stupas, and the ninth jar also had a stupa built for it. A stupa was also built for the ashes, this being the tenth stupa, built in Jambudvipa (Jambudvipa, the human world). Kasyapa (Kasyapa), as the head of the Sangha, departed from Kushinagar (Kushinagar) and went to Magadha (Magadha). He gathered the Sangha together. Kasyapa (Kasyapa) said to the Sangha, 'Bhikkhus, do not disperse, we should collectively compile the Dharma together.' 'Do not let the Dharma decline.' In the empty sky, Kasyapa (Kasyapa) rang the ghanta (ghanta, a ritual instrument). In order to make the Dharma last long in the world, surpassing all demons. Kasyapa (Kasyapa) told the assembly, as well as the gods and people, 'Now we should compile the Dharma, so that sentient beings may obtain peace and happiness.' Although the Buddha has entered Nirvana, the Four Noble Truths still exist, and the Eightfold Path remains. It is still possible to attain Nirvana. The Buddhas of the past had long lives, and the people had blessings. The remaining Dharma will soon disappear completely, and the people of today have short lives. The Buddha's appearance is already the seventh, and after Nirvana, the Dharma cannot last long. He no longer comes frequently to the world, the opportunity to see the Path has not yet been achieved, now gather the true Sangha. Those who do not have the divine eye, supernatural powers, and the six supernatural powers, may not enter.
我 一切羅漢 我今集之 眾聞教聲 即各來集 八十千眾 皆是無漏 迦葉問曰 弟阿那律 遍睹羅漢 誰不來者 那律便觀 大千世界 見忉利天 有憍桓缽 律白迦葉 憍桓忉利 羅漢無漏 今不來會 迦葉命召 而亦不來 世尊涅槃 世空何求 迦葉心念 比丘能有 撰佛所說 經法者不 遍看不見 能集十二 部經法義 佛所說者 唯有阿難 是須陀洹 當爲設宜 使成無漏 上座方便 觀阿難心 知有慈愍 得道未久 迦葉語難 不得入眾 汝不應入 今當出去 阿難白曰 何耶上座 我於三尊 有何過失 迦葉答曰 弟欲知耶 汝于佛眾 有大過失 坐汝佛法 減于千歲 由汝勸佛 度于母人 細微之戒 佛欲分別 汝何不問 細微戒耶 爾時何念 輕慢于戒 佛已涅槃 今當問誰 蹈佛大衣 佛渴索水 汝竟不與 非是過耶 此比過多 是汝所作 非口所陳 是故當出 阿難長嘆 悲惋墮淚 佛方便終 當何恃怙 於此便去 坐一樹下 感結漏盡 佛法由興 無數億天 圍繞阿難 來詣大會 師子無畏 迦葉遙見
【現代漢語翻譯】 現代漢語譯本 我 所有阿羅漢（Arahan），我現在召集他們，大家聽到教令的聲音，就都來了。共有八萬眾，都是沒有煩惱的聖者。 迦葉（Kasyapa）問道：『我的弟弟阿那律（Anuruddha），能遍觀一切的阿羅漢，誰沒有來呢？』阿那律便觀察整個大千世界，看見忉利天（Trayastrimsa）上有憍梵波提（Gavampati）。 阿那律稟告迦葉：『憍梵波提在忉利天，是阿羅漢，沒有煩惱，現在沒有來參加集會。』 迦葉命令召請他，他也沒有來。『世尊（Buddha）已經涅槃（Nirvana），世間空虛，還要求什麼呢？』迦葉心想：『比丘（Bhikkhu）中能有人整理佛陀所說的經法嗎？』遍觀之後，沒有看見能彙集十二部經法要義，佛陀所說的人。 『只有阿難（Ananda），他是須陀洹（Srotapanna），應當為他設法，使他成為無漏的阿羅漢。』上座（Thera）用方便之法，觀察阿難的心，知道他有慈悲之心，但得道時間不長。 迦葉對阿難說：『你不得進入大眾之中，你現在應當出去。』 阿難稟告說：『為什麼啊，上座？我對於佛、法、僧三寶（Triratna）有什麼過失呢？』 迦葉回答說：『你想知道嗎？你對於佛陀的教團有很大的過失，因為你的緣故，佛法要減少一千年。因為你勸說佛陀允許婦女出家。佛陀想要分別細微的戒律，你為什麼不問？那時你在想什麼？輕慢戒律。 佛陀已經涅槃，現在要問誰呢？你踩佛陀的大衣，佛陀口渴要水，你竟然不給，這不是過失嗎？』 『這些過失很多，都是你所做的，不是口頭陳述的，所以你應當出去。』阿難長嘆，悲傷惋惜，流下眼淚，『佛陀的方便之法已經結束，我應當依靠誰呢？』於是便離開了。 他坐在一棵樹下，頓感煩惱斷盡，佛法因此得以興盛。無數億天人圍繞著阿難，前來參加大會，阿難如獅子般無所畏懼，迦葉遠遠地看見了。
【English Translation】 English version I, All Arhats (Arahan), I now gather them together. When the assembly hears the sound of the teaching, they all come. There are eighty thousand in the assembly, all of whom are without outflows. Kasyapa (Kasyapa) asked: 'My brother Anuruddha (Anuruddha), the Arhat who can see everywhere, who has not come?' Anuruddha then observed the entire great chiliocosm (Mahasahasra), and saw Gavampati (Gavampati) in the Trayastrimsa Heaven (Trayastrimsa). Anuruddha reported to Kasyapa: 'Gavampati is in the Trayastrimsa Heaven, he is an Arhat, without outflows, and he has not come to the assembly today.' Kasyapa ordered him to be summoned, but he did not come. 'The World Honored One (Buddha) has already entered Nirvana (Nirvana), the world is empty, what else is there to seek?' Kasyapa thought: 'Among the Bhikkhus (Bhikkhu), is there anyone who can compile the sutras spoken by the Buddha?' After looking everywhere, he did not see anyone who could gather the essential meanings of the twelve divisions of the scriptures, as spoken by the Buddha. 'Only Ananda (Ananda) is a Stream-enterer (Srotapanna), we should find a way to help him, so that he can become an Arhat without outflows.' The Elder (Thera), using skillful means, observed Ananda's mind, knowing that he had a compassionate heart, but had not attained enlightenment for long. Kasyapa said to Ananda: 'You may not enter the assembly, you should leave now.' Ananda reported: 'Why, Elder? What faults do I have against the Three Jewels (Triratna)?' Kasyapa replied: 'Do you want to know? You have great faults against the Buddha's Sangha, because of you, the Buddhadharma will be reduced by a thousand years. Because you persuaded the Buddha to allow women to ordain. The Buddha wanted to distinguish the minor precepts, why didn't you ask? What were you thinking then? Disrespecting the precepts. The Buddha has already entered Nirvana, who should we ask now? You stepped on the Buddha's great robe, the Buddha was thirsty and asked for water, but you didn't give it to him, isn't that a fault?' 'These faults are many, all done by you, not just spoken, therefore you should leave.' Ananda sighed deeply, saddened and regretful, shedding tears, 'The Buddha's skillful means have ended, who should I rely on?' Then he left. He sat under a tree, and suddenly felt that all afflictions were exhausted, and the Buddhadharma was able to flourish because of this. Countless billions of devas surrounded Ananda, and came to the great assembly. Ananda was fearless like a lion, and Kasyapa saw him from afar.
便謂眾僧 皆當速起 阿難今至 八萬餘眾 皆是無垢 迦葉上首 叉手立迎 迦葉舉手 善來阿難 便上高座 修理眾僧 真大阿難 為眾人眼 侍佛已竟 瞿曇福成 汝觀此僧 並觀天眾 世間久病 有三苦患 世間無主 道御涅槃 快共慈心 為眾說法 阿難默然 迦葉便請 上座欣笑 作師子吼 迦葉心念 相望能說 阿難今日 濟度天人 迦葉舉聲 大命眾生 欲度世者 皆來詣此 如佛所說 種種諸法 除眾生苦 阿難當說 一切知法 如散雜華 阿難當撰 分別三藏 如來說法 隨眾所欲 高座阿難 復當敷演 十方當聞 天龍鬼神 四部弟子 聞命即至 如人熱渴 思想飲水 奔走趣河 當於中飲 天龍鬼神 四輩弟子 來趣阿難 于中聞法 余無數眾 進學見道 頻來不還 尋聲後到 阿那含道 二萬一千 斯陀含眾 四萬二千 須陀洹僧 八萬四千 此等後到 亦欲聽法 諸王皆集 群臣兵眾 阿難儀容 眾睹咸歡 大眾次坐 方十二延 阿難在中 如月滿明 帝釋在右 梵天在左 侍于阿難 如佛在時 釋
{ "translations": [ "現代漢語譯本：", "於是（迦葉（Kāśyapa））對眾僧說：", "『大家都應當趕快起來，（阿難（Ānanda））現在要來了，有八萬多大眾。", "他們都是沒有瑕疵的，（迦葉（Kāśyapa））是他們的首領，合掌站立迎接。", "（迦葉（Kāśyapa））舉起手說：『歡迎你，（阿難（Ānanda））！』於是走上高座，", "整理眾僧的衣物，真是偉大的（阿難（Ānanda）），是眾人的眼睛。", "侍奉佛陀已經完畢，（瞿曇（Gautama））的福德已經成就，你看看這些僧眾，", "也看看天上的眾神，世間長久以來有疾病，有三種痛苦的憂患。", "世間沒有主宰，只有道才能引導到涅槃（Nirvana），快用慈悲的心，", "為大眾說法。』（阿難（Ānanda））默默不語，（迦葉（Kāśyapa））便請求他：", "『上座請高興地笑一笑，發出獅子吼般的聲音。』（迦葉（Kāśyapa））心中想：", "『互相觀望，看誰能說法，（阿難（Ānanda））今天能夠，救濟天人和世人。", "（迦葉（Kāśyapa））提高聲音說：『眾生的生命至關重要，想要度過世間的人，", "都到這裡來。』如佛陀所說，種種的諸法，", "能夠解除眾生的痛苦，（阿難（Ānanda））應當宣說，一切智慧的法，", "就像散播各種各樣的鮮花。（阿難（Ānanda））應當編撰，分別三藏（Tripiṭaka），", "如來（Tathāgata）說法，隨著眾人的願望，高座上的（阿難（Ānanda）），", "應當再次敷衍闡述，十方都應當聽聞，天龍（Nāga）鬼神，", "四部弟子，聽到命令就立刻來到，就像人感到炎熱口渴，", "想著要喝水，奔跑著去往河邊，應當在其中飲水。", "天龍（Nāga）鬼神，四輩弟子，來到（阿難（Ānanda））這裡，", "在其中聽聞佛法，其餘無數的眾生，努力學習見到真道，", "頻繁前來不再返回，循著聲音後來到達的，證得阿那含（Anāgāmin）果位的，", "有兩萬一千人，證得斯陀含（Sakṛdāgāmin）果位的，有四萬二千人，", "證得須陀洹（Srotaāpanna）果位的僧人，有八萬四千人，這些人後來到達，", "也想要聽聞佛法，各位國王都聚集在一起，還有群臣和士兵。", "（阿難（Ānanda））的儀容，大眾看到都感到歡喜，大眾依次坐下，", "場地有十二延（Yojana）那麼大，（阿難（Ānanda））在中央，就像滿月一樣明亮。", "帝釋（Indra）在右邊，梵天（Brahmā）在左邊，侍奉在（阿難（Ānanda））身邊，", "就像佛陀在世的時候一樣。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Then (Kāśyapa) said to the assembly of monks:", "'All of you should rise quickly, (Ānanda) is coming now, with more than eighty thousand people.", "They are all without blemish, (Kāśyapa) is their leader, standing with hands clasped to welcome him.", "(Kāśyapa) raised his hand and said, 'Welcome, (Ānanda)!' Then he ascended the high seat,", "Arranging the robes of the monks, truly great is (Ānanda), the eye of the assembly.", "Having finished serving the Buddha, (Gautama)'s merit is accomplished, look at these monks,", "And also look at the gods in the heavens, the world has long been sick, with three kinds of suffering and worries.", "The world has no master, only the path can lead to Nirvana, quickly use a compassionate heart,", "To preach the Dharma for the assembly.' (Ānanda) remained silent, (Kāśyapa) then requested him:", "'Venerable sir, please smile happily and roar like a lion.' (Kāśyapa) thought in his heart:", "'Looking at each other, seeing who can preach the Dharma, (Ānanda) today can, save the gods and people.", "(Kāśyapa) raised his voice and said, 'The lives of sentient beings are of utmost importance, those who wish to cross the world,", "Come here.' As the Buddha said, all kinds of Dharmas,", "Can relieve the suffering of sentient beings, (Ānanda) should proclaim, the Dharma of all wisdom,", "Like scattering all kinds of flowers. (Ānanda) should compile, and distinguish the Tripiṭaka,", "The Tathāgata's teachings, according to the wishes of the assembly, (Ānanda) on the high seat,", "Should elaborate and expound again, the ten directions should hear, the Nāgas, gods, and spirits,", "The fourfold disciples, upon hearing the command, come immediately, like a person feeling hot and thirsty,", "Thinking of drinking water, running to the river, should drink from it.", "The Nāgas, gods, and spirits, the four kinds of disciples, come to (Ānanda),", "To hear the Dharma within, the remaining countless beings, strive to learn and see the true path,", "Frequently come and do not return, following the sound and arriving later, those who attained the state of Anāgāmin,", "There are twenty-one thousand people, those who attained the state of Sakṛdāgāmin, there are forty-two thousand people,", "The monks who attained the state of Srotaāpanna, there are eighty-four thousand people, these people arrived later,", "Also wanting to hear the Dharma, all the kings gathered together, along with ministers and soldiers.", "(Ānanda)'s appearance, the assembly saw and felt joy, the assembly sat down in order,", "The area was twelve Yojanas in size, (Ānanda) was in the center, like the full moon shining brightly.", "Indra was on the right, Brahmā was on the left, attending to (Ānanda),", "Just like when the Buddha was in the world." ] }
說偈贊 天子欣悅 睹大會故 阿難無畏 如轉法輪 圍繞佛時 瞻阿難顏 儀容巍巍 梵天亦爾 請于如來 世尊說法 阿難如是 魔聞名聲 亦來到此 並將妻子 及臣兵眾 波旬睹見 若干種眾 阿難在中 如日光明 阿難髻出 儀似山頂 項有日光 照于眾會 難陀髻出 迦葉項光 那律徹視 觀于大千 諸王在會 並及群臣 眾人千億 皆在此中 見會甚樂 阿難勇猛 波旬愁毒 心懷戰剽 波旬心念 一佛滅度 更有三出 佛力勢大 瞿曇涅槃 謂呼得脫 此三所得 其處甚大 見佛滅度 心甚喜悅 瞿曇法衰 無怨仇對 當設方宜 滅此殘法 四部弟子 及諸國王 魔便出教 敕師子將 速合四兵 盡滅此法 即起化兵 四種將主 圍繞大會 出可畏聲 收捕道人 清信男女 誅殺諸王 壞裂道場 眾會驚愕 四輩心念 此何從出 未成懷疑 諸王聞聲 皆懷驚怖 見魔兵眾 各自嚴仗 阿難心惟 誰來相嬈 睹此兵眾 乃知魔為 阿難便笑 敕王頓駕 此亂眾者 我自降之 難以慧力 葉以進力 申手執魔 三尸系
【現代漢語翻譯】 現代漢語譯本 說偈贊 天子欣悅 因見到如此盛大的法會，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）無所畏懼，如同轉動法輪（Dharmacakra，佛法的象徵）一般。 當圍繞佛陀之時，瞻仰阿難的容顏，他的儀容是如此的莊嚴巍峨。 梵天（Brahmā，印度教的創世神，在佛教中也被認為是護法神）也是如此，他懇請如來（Tathāgata，佛陀的稱號之一）宣說佛法。 阿難就是這樣的人。魔（Māra，佛教中阻礙修行的惡神）聽到這樣的名聲，也來到了這裡。 他帶著妻子、臣子和軍隊。 波旬（Pāpīyas，欲界第六天之主，也是魔王）看到如此眾多的聽眾，阿難在其中，如同太陽的光明。 阿難的頭髮高高盤起，儀態如同山頂一般，他的脖頸有日光，照耀著整個法會。 難陀（Nanda，佛陀的堂弟）的頭髮也高高盤起，迦葉（Kāśyapa，佛陀的弟子，以苦行著稱）的脖頸也有光芒。 阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）能夠徹視，觀察整個大千世界。 諸位國王在法會中，還有他們的群臣，成千上萬的人都聚集在這裡。 見到如此盛大的法會，他們非常高興，阿難是如此的勇猛，而波旬卻愁眉苦臉，心中充滿了戰鬥的念頭。 波旬心中想：『一尊佛陀滅度（Nirvana，佛教中的涅槃，指解脫生死輪迴）之後，又出現了三位傑出的人物。 佛陀的力量是如此的強大，瞿曇（Gautama，釋迦牟尼佛的姓）涅槃之後，我以為可以得到解脫，但這三位所擁有的力量非常強大。』 見到佛陀滅度，他心中非常喜悅，『瞿曇的佛法正在衰落，沒有怨恨和仇敵，我應當想辦法滅掉這些殘餘的佛法。』 『四部弟子（比丘、比丘尼、優婆塞、優婆夷）以及各位國王。』魔王於是發出命令，命令師子將（Simhasena，魔王的將領）迅速集結四種軍隊，徹底滅掉這些佛法。 隨即變出化兵，四種將領率領軍隊，圍繞著法會，發出可怕的聲音。 抓捕修行人、清信男女，誅殺各位國王，破壞道場。 眾人都感到驚愕，四眾弟子心中都在想：『這些是從哪裡來的？』他們還未完全明白發生了什麼。 各位國王聽到這些聲音，都感到驚恐，見到魔王的軍隊，各自準備武器。 阿難心中思忖：『是誰來侵擾？』見到這些軍隊，才知道是魔王所為。 阿難於是笑了，命令國王們停止行動，『這些擾亂大眾的人，我自會降伏他們。』 用智慧的力量，加上神通的力量，伸出手抓住魔王，用三尸（Trikāya，佛教中指佛陀的三身：法身、報身、應身）束縛住他。
English version Verses of Praise - The Devas Rejoice Seeing the great assembly, Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) was fearless, like turning the Wheel of Dharma (Dharmacakra, a symbol of Buddhist teachings). When surrounding the Buddha, gazing upon Ānanda's face, his appearance was dignified and majestic. Brahmā (the creator god in Hinduism, also considered a protector in Buddhism) was also present, requesting the Tathāgata (one of the titles of the Buddha) to expound the Dharma. Such was Ānanda. Māra (the evil deity in Buddhism who obstructs practice) heard of this reputation and came here as well. He brought his wife, ministers, and troops. Pāpīyas (the lord of the sixth heaven in the desire realm, also known as the Demon King) saw the many assembled, with Ānanda among them, like the light of the sun. Ānanda's hair was piled high, his appearance like a mountain peak, his neck radiating light, illuminating the entire assembly. Nanda's (the Buddha's cousin) hair was also piled high, and Kāśyapa's (a disciple of the Buddha, known for his ascetic practices) neck also radiated light. Aniruddha (a disciple of the Buddha, known for his divine eye) could see through and observe the entire great thousand world system. The kings were in the assembly, along with their ministers, hundreds of millions of people gathered here. Seeing the great assembly, they were very happy. Ānanda was courageous, while Pāpīyas was gloomy, his heart filled with thoughts of battle. Pāpīyas thought: 'After one Buddha enters Nirvana (Nirvana, liberation from the cycle of birth and death in Buddhism), three outstanding figures appear. The Buddha's power is so great. After Gautama (the Buddha's family name) entered Nirvana, I thought I could be free, but these three possess great power.' Seeing the Buddha enter Nirvana, he was very happy in his heart, 'Gautama's Dharma is declining, without hatred or enemies. I should devise a way to destroy these remaining teachings.' 'The fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) and the kings.' The Demon King then issued an order, commanding Simhasena (the Demon King's general) to quickly assemble the four types of troops and completely destroy these teachings. Immediately, he conjured up transformed troops, with four generals leading the army, surrounding the assembly, and making terrifying sounds. They captured practitioners, faithful men and women, killed the kings, and destroyed the monasteries. The assembly was astonished, and the fourfold assembly thought in their hearts: 'Where did these come from?' They had not yet fully understood what was happening. The kings heard these sounds and were terrified. Seeing the Demon King's troops, they prepared their weapons. Ānanda thought in his heart: 'Who is coming to harass us?' Seeing these troops, he knew it was the Demon King. Ānanda then smiled and ordered the kings to stop their actions, 'I will subdue these disturbers of the assembly myself.' Using the power of wisdom, combined with the power of spiritual abilities, he stretched out his hand and seized the Demon King, binding him with the three bodies (Trikāya, the three bodies of the Buddha: Dharmakāya, Sambhogakāya, and Nirmāṇakāya).
【English Translation】 English translation line 1 English translation line 2
咽 第一人尸 第二狗尸 第三蛇尸 膀爛難近 魔便首情 迦葉見收 羅漢應當 困於人耶 迦葉我前 極撓嬈佛 世尊未曾 見困如今 答佛哀愍 被大慈鎧 終不加害 于諸群生 我等集法 欲令久興 汝何為來 撓攪我眾 魔即叉手 啟阿難曰 且俱放我 不復嬈人 阿難使誓 迦葉亦爾 若后亂眾 尸還枷頸 三尸化去 波旬得免 魔便愁怖 別立一面 諸天稱善 佛法得勝 遺法久存 常當勝魔 迦葉敕眾 皆當靖定 阿難今說 如佛所演 諸王普起 叉手待之 諸天悉悅 賢者視顏 迦葉語難 說經時到 發此寶箱 顯說上法 何說增一 何說增十 何說本起 何說諸界 阿難長笑 師子振欠 四顧眾坐 說聞如是 說一時已 地為震動 一億天人 逮得法眼 舍衛增一 名彼增十 釋中本起 魔竭諸界 余經亦爾 處處演說 阿難以經 為大眾說 盡集諸經 以為一藏 律為二藏 大法三藏 經錄阿含 戒律大法 三分正等 以為三藏 已說大本 錄諸異法 合集眾雜 復為一藏 別經四分 名作阿含 增一中含
長雜四含 毗尼隨法 犯次可生 中者久童 苦行在後 大法諸分 作所生名 分別第一 然後各異 增一中含 長雜四含 迦葉問難 此義何謂 難答一一 比丘唸佛 以是調意 故名增一 此後二法 思惟善心 兩法便生 止意分別 三處三知 宿命漏盡 四處四諦 五處五根 六處六大 七處七覺 八處八懅 九處九止 十處十力 十一處經 名放牛兒 慈經斷後 增一經終 從此義中 當一一解 此經若干 故名增一 猶如畫師 分部色像 是一增一 種種撰合 如藥無限 隨病和合 名某藥丸 故名增一 一一縷綖 經緯成布 以一一說 成於增一 如合諸物 名空集音 種種諸經 故名增一 猶如草木 泥土起墻 圍覆于空 爾乃成舍 如是施戒 生天涅槃 以義圍繞 故名增一 如一種泥 成數種器 是一增一 種種義合 從此當知 種種義說 此經盡出 當持增一 亦不大長 亦不至短 結義得偶 名中阿含 字亦不粗 亦不極細 言義正等 是故名中 除去上下 說于中法 棄于彼我 故名中含 小兇大兇 癡
【現代漢語翻譯】 現代漢語譯本 《長阿含經》、《雜阿含經》、《四阿含經》講述了關於毗尼（Vinaya，戒律）隨法的教義，以及犯戒后可能產生的後果。 《中阿含經》講述了關於長期出家修行的童子，以及苦行在修行中的作用，還有大法的各個組成部分。 通過行為所產生的名聲，以及對事物進行區分辨別的第一步，然後是各種差異。 《增一阿含經》與《中阿含經》、《長阿含經》、《雜阿含經》一起，記錄了迦葉（Kasyapa）的提問和佛陀的解答。 這些教義的含義是什麼？佛陀對每一個問題都詳細解答。比丘（bhiksu，佛教僧侶）通過唸佛來調伏內心，因此這部經被稱為《增一阿含經》。 在此之後，兩種法，即思惟和善心，便會產生。止息念頭，進行區分辨別。 三處是指三種智慧，即知宿命、知漏盡。四處是指四聖諦（Four Noble Truths）。 五處是指五根（Five Roots of Good）。六處是指六大（Six Great Elements）。七處是指七覺支（Seven Factors of Enlightenment）。 八處是指八懅，九處是指九止，十處是指十力（Ten Powers of a Buddha）。 十一處是指《放牛兒經》。《慈經》在斷除煩惱后，《增一阿含經》就結束了。從這些教義中，應當一一理解。 這部經包含若干教義，因此被稱為《增一阿含經》。就像畫家一樣，將顏色和形象分部組合，這就是《增一阿含經》的特點，將各種要素撰寫組合在一起。 就像藥物一樣，種類繁多，根據不同的疾病進行調配，然後被稱為某種藥丸，因此被稱為《增一阿含經》。 就像一根根絲線，通過經緯交織成布匹一樣，通過一一解說，成就了《增一阿含經》。就像將各種事物組合在一起，形成空洞的聲音一樣，各種各樣的經典，因此被稱為《增一阿含經》。 就像用草木和泥土建造墻壁，圍起來形成空間，然後才成為房屋一樣。如此，佈施和持戒，能夠帶來生天和涅槃的果報，用這些意義來圍繞，因此被稱為《增一阿含經》。 就像一種泥土，可以製成多種器皿一樣，這是《增一阿含經》的特點，將各種意義組合在一起。 從此應當知道，各種意義的解說，這部經全部闡述完畢，應當受持《增一阿含經》。 既不太長，也不太短，總結教義，得到偶合，被稱為《中阿含經》。文字既不粗俗，也不過於細緻，言語和意義都恰到好處，因此被稱為《中阿含經》。 去除上下兩端，宣說中道之法，拋棄彼和我的分別，因此被稱為《中阿含經》。小兇和大兇，以及愚癡。
【English Translation】 English version 'Dirgha-agama (長阿含經)', 'Samyukta-agama (雜阿含經)', and 'Ekottara-agama (增一阿含經)' discuss the doctrine of Vinaya (毗尼, discipline) following the Dharma, and the possible consequences of violating the precepts. 'Madhyama-agama (中阿含經)' discusses the long-term monastic practice of young novices, the role of asceticism in practice, and the various components of the Great Dharma. The reputation generated by actions, and the first step in distinguishing and discerning things, followed by various differences. 'Ekottara-agama (增一阿含經)', together with 'Madhyama-agama (中阿含經)', 'Dirgha-agama (長阿含經)', and 'Samyukta-agama (雜阿含經)', records Kasyapa's (迦葉) questions and the Buddha's answers. What is the meaning of these doctrines? The Buddha answered each question in detail. Bhikshus (比丘, Buddhist monks) tame their minds by reciting the Buddha's name, hence this sutra is called 'Ekottara-agama (增一阿含經)'. After this, two dharmas, namely contemplation and good intention, will arise. Stop thoughts and make distinctions. The three places refer to three kinds of wisdom, namely knowing past lives and knowing the extinction of outflows. The four places refer to the Four Noble Truths (四聖諦). The five places refer to the Five Roots of Good (五根). The six places refer to the Six Great Elements (六大). The seven places refer to the Seven Factors of Enlightenment (七覺支). The eight places refer to the eight fears, the nine places refer to the nine cessations, and the ten places refer to the Ten Powers of a Buddha (十力). The eleven places refer to the 'Cowherd Sutra'. After the 'Metta Sutra' cuts off afflictions, the 'Ekottara-agama (增一阿含經)' ends. From these doctrines, one should understand them one by one. This sutra contains several doctrines, hence it is called 'Ekottara-agama (增一阿含經)'. Just like a painter, distributing and combining colors and images, this is the characteristic of 'Ekottara-agama (增一阿含經)', writing and combining various elements together. Just like medicines, there are many kinds, and they are prepared according to different diseases, and then they are called a certain pill, hence it is called 'Ekottara-agama (增一阿含經)'. Just like threads, woven into cloth through warp and weft, the 'Ekottara-agama (增一阿含經)' is accomplished through detailed explanations. Just like combining various things together to form an empty sound, various sutras are called 'Ekottara-agama (增一阿含經)'. Just like building walls with grass, wood, and mud, enclosing them to form a space, and then it becomes a house. Thus, giving and keeping precepts can bring the fruits of being born in heaven and Nirvana. Surrounding with these meanings, it is called 'Ekottara-agama (增一阿含經)'. Just like one kind of mud can be made into various utensils, this is the characteristic of 'Ekottara-agama (增一阿含經)', combining various meanings together. From this, it should be known that the explanations of various meanings, this sutra is completely explained, and one should uphold the 'Ekottara-agama (增一阿含經)'. Neither too long nor too short, summarizing the doctrines and obtaining coincidence, it is called 'Madhyama-agama (中阿含經)'. The words are neither vulgar nor too delicate, and the words and meanings are just right, hence it is called 'Madhyama-agama (中阿含經)'. Removing the upper and lower ends, expounding the Middle Way, abandoning the distinction between 'that' and 'I', hence it is called 'Madhyama-agama (中阿含經)'. Small misfortune and great misfortune, as well as ignorance.
疑盡壞 以觀正諦 是故名中 于中長說 並及先世 劫世流轉 是故曰長 計于諸止 天上快樂 聞者歡喜 故名曰長 七世過佛 及攬大乘 佛之涅槃 是故曰長 諸寶計數 多有轉輪 諸王喜聞 故名曰長 此法當據 學之喜忘 欲斷諸結 是故曰雜 此法等含 義味共俱 聞之斷疑 故名等含 是修行地 禪智所趣 等見諸法 是名等含 盡此經中 撮行兩端 聞者多疑 故名等含 部外雜經 諸天贊偈 皆入其中 故名等含 附近法者 得好凈意 斷諸諍訟 故名戒律 分別中戒 得凈精進 聞者皆調 是名戒律 比丘行是 得益於中 破碎眾結 故名戒律 忍諸結垢 比丘學是 除諸惡行 是名戒律 觀視諸法 從法得益 墮甘露地 故名毗尼 迦栴造竟 持用呈佛 佛言上法 當名上法 于中破癡 益於世間 此眾經明 故名大法 總持外道 斷于貢高 眾法牙旗 是名大法 譬如明燈 照于眾物 以見諸形 故名大法 此眾經義 如芒甘露 是諸法味 此大法義 諸經戒律 勤思惟持 勿令放舍 繫縛三藏 分別字
【現代漢語翻譯】 現代漢語譯本 『疑盡壞』：通過它來觀察真正的真理（正諦），因此得名『中』。 『于中長說』：詳細地講述過去世和劫世的流轉，所以稱為『長』。 『計于諸止』：講述天上享樂的事情，聽聞者心生歡喜，所以名為『長』。 『七世過佛』：講述過去七世諸佛的事情，以及涵蓋大乘教義，佛陀的涅槃，因此稱為『長』。 『諸寶計數』：其中記載著各種珍寶的數量，以及轉輪聖王的故事，諸王聽聞後心生喜悅，所以名為『長』。 『此法當據』：這部法應當依據，學習它的人容易忘記，想要斷除各種煩惱結縛，所以稱為『雜』。 『此法等含』：這部法平等地包含各種意義和味道，聽聞它可以斷除疑惑，所以名為『等含』。 『是修行地』：這是修行的基礎，是禪定和智慧所趨向的地方，平等地看待諸法，所以名為『等含』。 『盡此經中』：這部經中總結了修行的兩個方面，但聽聞者容易產生疑惑，所以名為『等含』。 『部外雜經』：收集了經藏以外的各種經典，以及諸天讚頌的偈子，都包含在其中，所以名為『等含』。 『附近法者』：親近這部法的人，能夠獲得清凈的意念，斷除各種爭論和訴訟，所以名為『戒律』。 『分別中戒』：詳細地分別各種戒律，能夠獲得清凈的精進，聽聞者都能被調伏，所以名為『戒律』。 『比丘行是』：比丘修行這部法，能夠從中獲得利益，破碎各種煩惱結縛，所以名為『戒律』。 『忍諸結垢』：能夠忍受各種煩惱垢染，比丘學習這部法，能夠去除各種惡行，所以名為『戒律』。 『觀視諸法』：觀察和看待各種法，從法中獲得利益，最終墮入甘露之地（涅槃），所以名為『毗尼』（Vinaya，戒律）。 『迦栴造竟』：迦旃延（Katyayana）尊者造完這部經后，拿著它去呈給佛陀。 『佛言上法』：佛陀說這是殊勝的法，應當名為『上法』。 『于中破癡』：這部經能夠破除愚癡，利益世間，這部經闡明了這些道理，所以名為『大法』。 『總持外道』：這部經總攝和降伏外道，斷除他們的貢高我慢，是眾法的旗幟，所以名為『大法』。 『譬如明燈』：譬如明亮的燈，照亮各種事物，使人們能夠看清各種形狀，所以名為『大法』。 『此眾經義』：這部經的意義，如同甘露的滋味，是諸法的美味，這部大法的意義。 『諸經戒律』：對於各種經典和戒律，要勤奮地思考和受持，不要輕易放棄。 『繫縛三藏』：這部經繫縛和總攝了三藏（Tripitaka）。 『分別字』：詳細地分別各種文字。
【English Translation】 English version 'Doubt utterly destroyed': Through it, one observes the true truth (Satya), hence the name 'Middle'. 'In the middle, lengthy discourse': It elaborately narrates past lives and the cycles of kalpas (aeons), therefore it is called 'Long'. 'Counting on all cessation': It speaks of the pleasures of the heavens, and those who hear it rejoice, hence the name 'Long'. 'Seven Buddhas of the past': It tells of the Buddhas of the past seven lives, and encompasses the teachings of the Mahayana, and the Nirvana of the Buddha, therefore it is called 'Long'. 'Counting various treasures': It records the quantities of various treasures, and the stories of the Chakravartin kings (wheel-turning kings), which the kings rejoice to hear, hence the name 'Long'. 'This Dharma should be relied upon': This Dharma should be relied upon, those who study it easily forget, wanting to cut off various afflictions and bonds, therefore it is called 'Mixed'. 'This Dharma equally contains': This Dharma equally contains various meanings and flavors, hearing it can cut off doubts, therefore it is called 'Equally Containing'. 'It is a ground for practice': This is the foundation of practice, the place where meditation and wisdom lead, equally seeing all dharmas, therefore it is called 'Equally Containing'. 'Exhausting this sutra': This sutra summarizes the two aspects of practice, but listeners easily generate doubts, therefore it is called 'Equally Containing'. 'Extra-canonical miscellaneous sutras': It collects various sutras outside the canon, and verses of praise from the devas (gods), all contained within it, therefore it is called 'Equally Containing'. 'Those near the Dharma': Those who are close to this Dharma can obtain pure thoughts, cut off various disputes and lawsuits, therefore it is called 'Vinaya' (discipline). 'Distinguishing the precepts': It distinguishes various precepts in detail, enabling one to obtain pure diligence, and those who hear it are all tamed, therefore it is called 'Vinaya'. 'Bhikshus practice this': Bhikshus (monks) practice this Dharma, and can obtain benefits from it, shattering various afflictions and bonds, therefore it is called 'Vinaya'. 'Enduring all defilements': It can endure various defilements of afflictions, bhikshus study this Dharma, and can remove various evil deeds, therefore it is called 'Vinaya'. 'Observing all dharmas': Observing and viewing all dharmas, obtaining benefits from the Dharma, and ultimately falling into the land of nectar (Nirvana), therefore it is called 'Vinaya'. 'Katyayana completed': After Venerable Katyayana (Katyayana) completed this sutra, he took it to present to the Buddha. 'The Buddha said it is a supreme Dharma': The Buddha said that this is a supreme Dharma, and should be called 'Supreme Dharma'. 'Within it, destroying ignorance': This sutra can destroy ignorance and benefit the world, this sutra clarifies these principles, therefore it is called 'Great Dharma'. 'Totally holding the heretics': This sutra totally holds and subdues the heretics, cutting off their arrogance and pride, it is the banner of all dharmas, therefore it is called 'Great Dharma'. 'Like a bright lamp': Like a bright lamp, illuminating all things, enabling people to see all shapes clearly, therefore it is called 'Great Dharma'. 'The meaning of this sutra': The meaning of this sutra is like the taste of nectar, it is the deliciousness of all dharmas, the meaning of this Great Dharma. 'All sutras and precepts': For all sutras and precepts, one should diligently contemplate and uphold them, and not easily abandon them. 'Binding the Tripitaka': This sutra binds and summarizes the Tripitaka (Three Baskets). 'Distinguishing words': Distinguishing various words in detail.
義 比丘諸天 千萬稱善 迦葉復問 云何四藏 阿難可說 為眾生故 阿難答曰 此說各異 隨眾意行 是名雜藏 佛說宿緣 羅漢亦說 天梵外道 故名雜藏 中多偈頌 問十二緣 此各異入 是名雜藏 三阿僧祇 菩薩生中 所生作緣 故名三藏 中多宿緣 多出所生 與阿含異 是名雜藏 雜藏之法 贊菩薩生 此中諸義 多於三藏 都合諸法 結在一處 何等比丘 能盡持者 當來世時 比丘多愚 此輩不能 盡持三藏 后當作師 從經出頌 由此益增 是故不合 處處有喜 四阿含者 或喜毗尼 又喜大法 或喜外頌 或喜雜藏 故不一名 盡說諸法 結四阿含 集錄諸數 並律大法 聚為三藏 聞是法已 天神及人 三千比丘 逮得漏盡 不還八千 頻來十千 無數天人 得見道跡 此法久住 為天人故 諸王常勝 盡受百秋 一切天人 諸王比丘 皆共稱善 如阿難說 集法已訖 天人各還 四輩弟子 皆歸本所
佛涅槃后。迦葉阿難等。于摩竭國僧伽尸城北。造集三藏正經及雜藏經。常所云四篋者。合雜言也。凡二百首盧。上
【現代漢語翻譯】 現代漢語譯本 義：眾比丘和諸天 千萬聲稱讚美好。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀第一著稱）又問：『什麼是四藏？』 阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）可以為眾生解說。 阿難回答說：『這些說法各有不同，隨著眾生的意願而行，這叫做雜藏。』 佛陀說過去世的因緣，羅漢（Arhat，斷盡煩惱，證得解脫的聖者）也說，天、梵天和外道也說。 所以叫做雜藏。其中有很多偈頌，詢問十二因緣。 這些內容各自不同，所以叫做雜藏。三個阿僧祇劫（asaṃkhya，極長的時間單位） 菩薩在生命中所經歷的，所生所作的因緣，所以叫做三藏。 其中有很多過去世的因緣，很多關於菩薩出生的故事，與阿含經不同， 所以叫做雜藏。雜藏的法，讚歎菩薩的出生。 這裡面的意義，多於三藏。都將各種法 總結在一處。什麼樣的比丘，能夠完全受持呢？ 當未來世的時候，比丘大多愚昧，這些人不能 完全受持三藏。後來會有人當老師，從經中取出偈頌。 因此（教義）會增益，所以不應該（這樣做）。處處都有喜好。 四阿含經，或者喜歡毗尼（Vinaya，戒律），又喜歡大法。 或者喜歡外道的頌歌，或者喜歡雜藏，所以不叫一個名字。 完全講述諸法，總結四阿含經，收集記錄各種數字 以及律法大法，聚集為三藏。聽聞這些法之後， 天神和人，三千比丘，證得漏盡（煩惱斷盡）。 八千人證得不還果（不再返回欲界受生），一萬人證得頻來果（一來果，再來欲界一次），無數天人 得見道跡（證得聖道的開端）。此法能夠長久住世，爲了天人 諸王常常勝利，盡享百年的壽命。一切天人 諸王比丘，都共同稱讚美好，如阿難所說。 集結佛法完畢，天人各自返回，四輩弟子 都回到原來的地方。 佛陀涅槃后，迦葉、阿難等，在摩揭陀國（Magadha）僧伽尸城（Saṃghāṭī）北，造集三藏正經及雜藏經。常所說的四篋，是合雜言。凡二百首盧。
【English Translation】 English version Meaning: Bhikshus (monks) and Devas (gods) Ten million praised with goodness. Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) further asked: 'What are the four collections (藏, piṭaka)?' Ānanda (one of the Buddha's ten great disciples, known for his great memory) can explain for the sake of sentient beings. Ānanda replied: 'These explanations are different, following the intentions of sentient beings, this is called the Miscellaneous Collection (雜藏, Miśraka-piṭaka).' The Buddha speaks of past life causes and conditions, Arhats (those who have extinguished all afflictions and attained liberation) also speak, as do Devas, Brahma, and non-Buddhist paths. Therefore it is called the Miscellaneous Collection. There are many verses in it, inquiring about the twelve links of dependent origination. These contents are each different, so it is called the Miscellaneous Collection. Three asaṃkhya kalpas (incalculably long periods of time) The Bodhisattva (one who seeks enlightenment) experiences in life, the causes and conditions of birth and actions, therefore it is called the Three Collections (三藏, Tripiṭaka). There are many past life causes and conditions in it, many stories about the Bodhisattva's birth, different from the Agamas (阿含經, Āgama), Therefore it is called the Miscellaneous Collection. The Dharma of the Miscellaneous Collection praises the Bodhisattva's birth. The meanings within it are more than the Three Collections. All kinds of Dharmas Are summarized in one place. What kind of Bhikshu can fully uphold it? When the future age comes, most Bhikshus will be ignorant, these people cannot Fully uphold the Three Collections. Later, someone will become a teacher, taking verses from the scriptures. Therefore (the teachings) will increase, so it should not (be done). There are preferences everywhere. The four Agamas, some like the Vinaya (discipline), and also like the Great Dharma. Or like non-Buddhist songs, or like the Miscellaneous Collection, so it is not called one name. Completely explaining all Dharmas, summarizing the four Agamas, collecting and recording various numbers As well as the Vinaya and Great Dharma, gathered into the Three Collections. After hearing these Dharmas, Devas and humans, three thousand Bhikshus, attained the exhaustion of outflows (end of afflictions). Eight thousand attained the Anāgāmin (non-returner) fruit (no longer returning to the desire realm), ten thousand attained the Sakṛdāgāmin (once-returner) fruit, countless Devas and humans Saw the path (the beginning of attaining the holy path). This Dharma can abide in the world for a long time, for the sake of Devas and humans The kings are often victorious, enjoying a hundred years of life. All Devas and humans The kings and Bhikshus all praised with goodness, as Ānanda said. The gathering of the Dharma is completed, the Devas and humans each return, the fourfold disciples All return to their original places. After the Buddha's Nirvana, Kāśyapa, Ānanda, etc., in the north of Saṃghāṭī city in Magadha, created and collected the Three Collections of orthodox scriptures and the Miscellaneous Collection. The four baskets often mentioned are a combination of miscellaneous words. There are two hundred shloka (verses) in all.
增一阿含。從一至十為十一處經者。撰諸十一事經。以放牛兒十一事經為始。以行慈十一事經為終。因其所引便出其經。以事相連故合為一卷。此放牛經者。佛說放牛十一事。以況比丘道具十一行。成道樹根栽枝葉茂盛多所覆蔭。因放牛兒于坐發念。佛知其意故說十一事以所行者。放牛者即解便逮羅漢。
撰集三藏及雜藏傳
【現代漢語翻譯】 現代漢語譯本： 《增一阿含經》中，從一到十總共有十一處經文，這裡輯錄了各種包含十一件事的經文。以《放牛兒十一事經》開始，以《行慈十一事經》結束。因為經文內容相互關聯，所以將它們合併成一卷。這部《放牛經》講述了佛陀所說的放牛的十一件事，用以比喻比丘所應具備的十一種德行，如同菩提樹一樣，根深蒂固，枝繁葉茂，能夠庇廕許多眾生。因為一個放牛人在禪坐時心中有所思念，佛陀知道他的心意，所以說了這十一件事來教導他。這位放牛人因此理解了佛陀的教誨，最終證得了阿羅漢果。
這是輯錄三藏和雜藏的傳記。 現代漢語譯本： 《增一阿含經》中，從一到十總共有十一處經文，這裡輯錄了各種包含十一件事的經文。以《放牛兒十一事經》開始，以《行慈十一事經》結束。因為經文內容相互關聯，所以將它們合併成一卷。這部《放牛經》講述了佛陀所說的放牛的十一件事，用以比喻比丘所應具備的十一種德行，如同菩提樹一樣，根深蒂固，枝繁葉茂，能夠庇廕許多眾生。因為一個放牛人在禪坐時心中有所思念，佛陀知道他的心意，所以說了這十一件事來教導他。這位放牛人因此理解了佛陀的教誨，最終證得了阿羅漢果。
這是輯錄三藏和雜藏的傳記。
【English Translation】 English version: In the Ekottara Agama (Zēngyī Āhánjīng), there are eleven sections of sutras ranging from one to ten. This compilation gathers various sutras that contain eleven matters. It begins with the 'Sutra on the Eleven Matters of the Cowherd' (Fàngniú ér shíyī shì jīng) and concludes with the 'Sutra on the Eleven Matters of Practicing Loving-Kindness' (Xíng cí shíyī shì jīng). Because the content of the sutras is interconnected, they are combined into one volume. This 'Cowherd Sutra' speaks of the eleven matters of cow herding as taught by the Buddha, using them to illustrate the eleven virtues that a Bhikkhu (Bǐqiū, Buddhist monk) should possess, like the Bodhi tree (Pútí shù, tree of enlightenment) with deep roots, lush branches, and abundant foliage that can shelter many beings. Because a cowherd had thoughts in his mind while meditating, the Buddha, knowing his intention, spoke of these eleven matters to instruct him. This cowherd, therefore, understood the Buddha's teachings and ultimately attained the state of Arhat (Āluóhàn, enlightened being).
This is a collection of biographies from the Tripitaka (Sānzàng, the three baskets of Buddhist scriptures) and miscellaneous collections. English version: In the Ekottara Agama (Zēngyī Āhánjīng), there are eleven sections of sutras ranging from one to ten. This compilation gathers various sutras that contain eleven matters. It begins with the 'Sutra on the Eleven Matters of the Cowherd' (Fàngniú ér shíyī shì jīng) and concludes with the 'Sutra on the Eleven Matters of Practicing Loving-Kindness' (Xíng cí shíyī shì jīng). Because the content of the sutras is interconnected, they are combined into one volume. This 'Cowherd Sutra' speaks of the eleven matters of cow herding as taught by the Buddha, using them to illustrate the eleven virtues that a Bhikkhu (Bǐqiū, Buddhist monk) should possess, like the Bodhi tree (Pútí shù, tree of enlightenment) with deep roots, lush branches, and abundant foliage that can shelter many beings. Because a cowherd had thoughts in his mind while meditating, the Buddha, knowing his intention, spoke of these eleven matters to instruct him. This cowherd, therefore, understood the Buddha's teachings and ultimately attained the state of Arhat (Āluóhàn, enlightened being).
This is a collection of biographies from the Tripitaka (Sānzàng, the three baskets of Buddhist scriptures) and miscellaneous collections.