Chinese
大正藏第 25 册 No. 1505 四阿鋡暮抄解 No. 1505 [No. 1506] 四阿鋡暮抄序 阿鋡暮者，秦言趣无也。阿难既出十二部经，又采撮其要迳至道法为四阿鋡暮，与阿毗昙及律并为三藏焉。身独学士以为至德未坠于地也。有阿罗汉，名婆素跋陀，抄其膏腴以为一部，九品、四十六叶，斥重去复、文约义丰，真可谓经之璎鬘也。百行美妙，辩是与非，莫不悉载也。优奥深富，行之能事毕矣。有外国沙门，字因提丽，先赍诣前部国，秘之佩身，不以示人。其王弥第，求得讽之，遂得布此。余以壬午之岁八月，东省先师寺庙于邺寺，令鸠摩罗佛提执梵，佛念、佛护为译，僧导、昙究、僧睿笔受，至冬十一月乃讫。此岁夏出阿毗昙，冬出此经，一年之中具三藏也，深以自幸。但恨八九之年始遇斯经，恐韦编未绝不终其业耳。若加数年，将无大过也。近敕译人，直令转梵为秦，解方言而已，经之文质所不敢易也。又有悬数悬事，皆访其人为注其下。时复以意消息者，为其章。章注修妒路者，其人注解引经本也。其有直言修妒路者，引经证，非注解也。 四阿鋡暮抄解第一(此土篇目题皆在首，是故道安为斯题)卷上 阿罗汉婆素跋陀撰 符秦西域 现代汉语译本 大正藏第 25 册 No. 1505 四阿鋡暮抄解 No. 1505 [No. 1506] 四阿鋡暮抄序 ‘阿鋡暮’(Agama)，用秦语来说就是‘趣无’的意思。阿难(Ananda)在整理出十二部经之后，又采摘其中重要的、直达真理的法门，汇编成四部‘阿鋡暮’，与《阿毗昙》(Abhidhamma)和《律》(Vinaya)一起，合称为三藏。我，身独学士，认为这是最高的德行，还没有从世上消失。有一位阿罗汉(Arhat)，名叫婆素跋陀(Vasubhadra)，摘录其中的精华，编成一部书，共九品、四十六叶，删去重复的内容，使文字简练而意义丰富，真可以说是经书中的璎珞宝鬘。书中详细记载了各种美好的行为，以及辨别是非的方法。书中内容深奥丰富，实践这些道理就能完成修行的所有事情。有一位外国沙门，法号因提丽(Indri)，先是将这部经书带到前部国，秘密地佩戴在身上，不给别人看。那里的国王弥第(Midi)想方设法得到并诵读它，这部经书才得以流传开来。我在壬午年八月，在东省先师寺的寺庙里，于邺寺，让鸠摩罗佛提(Kumarabodhi)执梵文原本，佛念(Buddhasmrti)、佛护(Buddhatrata)负责翻译，僧导(Sengdao)、昙究(Tanjiu)、僧睿(Sengrui)负责笔录，直到冬季十一月才完成。这一年夏天翻译了《阿毗昙》，冬天翻译了这部经书，一年之中就具备了三藏，我对此深感庆幸。只是遗憾在八九年后才遇到这部经书，恐怕书还没有编完，我的事业就要结束了。如果能再给我几年时间，大概就不会有什么大的过失了。最近我命令翻译人员，直接将梵文翻译成秦文，解释方言而已，经书的文字和内容我不敢随意改动。还有一些悬而未决的数字和事情，都去拜访相关的人，让他们在下面做注释。有时也根据自己的理解进行补充，作为章节。章节的注释‘修妒路’(Sutra)，是那些人注解时引用的经书原文。凡是直接写‘修妒路’的，都是引用经文来作证明，而不是注解。 四阿鋡暮抄解第一(此土篇目题皆在首，是故道安为斯题)卷上 阿罗汉婆素跋陀撰 符秦西域
English
English version T25 No. 1505 Four Agama Excerpts and Commentary No. 1505 [No. 1506] Preface to the Excerpts of the Four Agamas The term ‘Agama’ (阿鋡暮) in Qin language (Chinese) means ‘approaching non-being’. After Ananda (阿难) compiled the twelve divisions of scriptures, he further extracted the essential and direct paths to the Dharma, compiling them into the Four Agamas (四阿鋡暮). Together with the Abhidhamma (阿毗昙) and Vinaya (律), they are known as the Three Baskets (三藏). I, Shandu Xue Shi (身独学士), believe that this supreme virtue has not yet fallen to the ground. There was an Arhat (阿罗汉) named Vasubhadra (婆素跋陀) who extracted the essence of these teachings into one volume, consisting of nine sections and forty-six leaves. He eliminated repetitions, making the text concise yet rich in meaning, truly a garland of jewels among scriptures. It meticulously records various virtuous practices and methods for discerning right from wrong. Its content is profound and rich; practicing these principles enables one to accomplish all aspects of cultivation. A foreign Shramana (沙门), named Indri (因提丽), first brought this scripture to the Former Region (前部国), secretly carrying it on his person and not showing it to others. The king there, Midi (弥第), sought and obtained it for recitation, thus allowing this scripture to be disseminated. In the eighth month of the Renwu year, at the Xianshi Temple in the Eastern Province, in Ye Temple (邺寺), I had Kumarabodhi (鸠摩罗佛提) hold the original Sanskrit text, Buddhasmrti (佛念) and Buddhatrata (佛护) were responsible for the translation, and Sengdao (僧导), Tanjiu (昙究), and Sengrui (僧睿) were responsible for the writing, which was completed in the eleventh month of winter. In this year, the Abhidhamma was translated in the summer, and this scripture in the winter, thus possessing the Three Baskets within one year, for which I am deeply grateful. However, I regret that I only encountered this scripture after eight or nine years, and I fear that before the book is completed, my work will come to an end. If I were given a few more years, there would probably be no major errors. Recently, I instructed the translators to directly translate the Sanskrit into Qin language, explaining the local dialects only, and I dared not arbitrarily change the text and content of the scripture. Furthermore, for unresolved numbers and matters, I visited the relevant people and had them add annotations below. Sometimes, I also supplemented based on my own understanding, as chapters. The annotations of the chapters ‘Sutra’ (修妒路) are the original scripture texts cited by those people when annotating. Whenever it directly says ‘Sutra’, it is citing scripture to provide evidence, not an annotation. Four Agama Excerpts and Commentary, Volume 1 (The titles of the chapters in this land are all at the beginning, therefore Dao'an (道安) made this title) Compiled by Arhat Vasubhadra Fu Qin Western Regions -------------------------------------------------------------------------------- 三藏鸠摩罗佛提等译
Chinese
阿鋡暮(秦言趣无)前礼善逝、法众、坏有众(礼三尊众能除结也)。当说所欲，略速义说，是故三法当说。 弟子问：说是有三法，说是三法何义？ 师答：法依三门(面也向也)结句。是次第作，是故三法想识。 问：三法次第何义？ 答：大佛经章系无数相，淫恚怀味精进因缘食持(味，恚也着也，进行系之，故曰持也。食，味也)众生少智求圣谛，是辈想当知义、疾知义，三法方便想，分别是次第。一切是世间所有想、随所欲想等结，是故想知义三法作。 问：是方便相应说三法。 答：功德、恶、依觉解脱(修妒路功德一、恶二、依三)。功德、恶、依觉解脱，有是句义是根句，是三各各三度、三分。 问：有三分句，初思惟解脱说。何义是解脱？彼解脱功德、恶、依觉相应。 答：已入不为说是解脱。世间等生至虫蚁，虫蚁亦求乐，等生谓见食而趣解脱。乐痛一义，世间少乐相应、乐因缘，不知如乐、道乐、涅槃乐无病等生也。以道乐有不知，是所欲。若所欲，不是为说。已入道不为说，如小儿问何者眼？即自知眼处。是自知，是不为说。如是乐世间所欲，是道所欲，是故说道义作无恶。 问：是何功德觉乐解脱有 ？若尔者，不可见金见为富也。有病不可言闻，是故不觉解脱。 答：中间如明灯入坏闇有，不是明灯后有闇。是智生解脱者，知觉一义。 问：是何法功德，名为众生深痴。为色味香？为受、不受、已受？ 答：或随想外，经说是功德：福德、根、无恶(修妒路三句：福也、根也、无恶也)。福德、根、无恶，是三功德清净法果，我功德想，是一切三皆入，是当略说。 问：已说是福德根。无恶是何法？ 答：福德：施、戒、分别(修妒路)。复复善事(复复犹恒恒也)，复簁人恶，是故福(簁犹卢也)。是三行：施、戒、分别，如是先师说： “常能作福，德所行施(八字也)。众生之命，命速乎驰(八字也)。若簁消恶，作行之数(八字也)。是故福德，如斯说喻(八字也。名首卢。首卢，三十二字偈也)。” 问：已说福德：施、戒、分别。是何施名？ 答：己身、他受自财、施念俱去所更施，是三行施：法、食、无畏(修妒路)。法施、食施、无畏施，是三说施也。是法施，世间出世间章说是法施。无畏施，八行、三归命去、五戒。世尊说：“归佛去，无量众生无畏、无妒、无恚、无杀。余者如是。” 问：若归去，见有杀虫，何法无畏护？ 现代汉语译本： 问：如果这样，就不能因为看见黄金就认为是富有。有病的人不能听闻佛法，所以不能觉悟解脱。 答：这就像明灯进入黑暗的房间，不是明灯之后才产生黑暗。智慧产生解脱，知觉和解脱是一个意思。 问：是什么法的功德，被称为众生深重的愚痴？是色、味、香吗？是感受、不感受、已经感受吗？ 答：或者随顺外在的想象，经书中说这是功德：福德、根、无恶（修妒路三句：福德、根、无恶）。福德、根、无恶，是三种功德清净法的果报，我对于功德的想象，是一切三者都包含在内，这是大概的说法。 问：已经说了福德和根，无恶是什么法？ 答：福德：布施、持戒、分别（修妒路）。反复行善事（反复就是常常），反复筛选人的恶行，所以是福（筛选就像篱笆）。这是三种行为：布施、持戒、分别，就像先师所说： ‘常常能够作福，德行所行是布施。众生的寿命，比奔跑还要快。如果筛选消除恶行，作为修行的数量。所以福德，就像这样譬喻（这是首卢，三十二字的偈子）。’ 问：已经说了福德：布施、持戒、分别。是什么样的布施？ 答：自身、他人接受自己的财物、布施的念头一起消失所做的布施，这是三种布施：法施、食施、无畏施（修妒路）。法施、食施、无畏施，这是三种施舍。法施，世间和出世间的篇章都说是法施。无畏施，八正道、三皈依、五戒。世尊说：‘皈依佛，无量众生没有畏惧、没有嫉妒、没有嗔恨、没有杀戮。其余的也是这样。’ 问：如果皈依之后，看见有虫子被杀，用什么法来无畏地保护它们？
English
English version: Question: If that is the case, one cannot consider seeing gold as being wealthy. A sick person cannot hear the Dharma, therefore they cannot awaken to liberation. Answer: It is like a bright lamp entering a dark room; it is not that darkness exists after the lamp. When wisdom arises, liberation occurs, and perception and liberation are the same meaning. Question: What Dharma's merit is called the deep delusion of sentient beings? Is it form, taste, or smell? Is it feeling, non-feeling, or already felt? Answer: Or following external imagination, the Sutras say this is merit: merit, root, and non-evil (three sentences in the Sutra: merit, root, and non-evil). Merit, root, and non-evil are the fruits of the three pure Dharma merits. My imagination of merit includes all three; this is a brief explanation. Question: You have already spoken of merit and root. What Dharma is non-evil? Answer: Merit: giving, precepts, and discernment (Sutra). Repeatedly doing good deeds (repeatedly means constantly), repeatedly sifting out people's evil deeds, therefore it is merit (sifting is like a fence). These are the three actions: giving, precepts, and discernment, as the former teachers said: 'Always able to make merit, virtuous conduct is giving (eight characters). The life of sentient beings is faster than running (eight characters). If sifting eliminates evil, making the number of practices (eight characters). Therefore, merit is like this metaphor (eight characters. Named Shoulou. Shoulou is a verse of thirty-two characters).' Question: You have already spoken of merit: giving, precepts, and discernment. What kind of giving is this? Answer: Oneself, others receiving one's own wealth, the giving with the thought of giving disappearing together, these are the three kinds of giving: Dharma giving, food giving, and fearlessness giving (Sutra). Dharma giving, food giving, and fearlessness giving, these are the three kinds of giving. Dharma giving, the worldly and supramundane chapters say this is Dharma giving. Fearlessness giving, the Eightfold Path, the Three Refuges, and the Five Precepts. The World Honored One said: 'Taking refuge in the Buddha, countless beings have no fear, no jealousy, no hatred, no killing. The rest are like this.' Question: If after taking refuge, one sees insects being killed, what Dharma can be used to protect them fearlessly? --------------------------------------------------------------------------------
Chinese
答：我不说一切众生，以邪见痴杀虫，作他财恶，作是三归去。不有世间等见得若归去，无世间等见是不归去。是故无量吉。食施，名食为首。种种他施，与塔为首(种种象)、香为首(种种供也)。己身受(二受，己与他也)、或二受。是故二功德具足大果报。是施净如是，我先师言：根财作、有或念或二作、有或义作世间吉，是方便净，施少有大果。有因缘净，少俱功德得。 问：是戒何法？ 答：戒身口：他受、不坏他、坏增(修妒路)。戒名三相应，相应身口俱起。 问：何法？ 答：他受、他不受、增是。他受名己饥羸，自知不娆他受。众生自知众生不娆(解不杀也)如是，他财他妇不染取如是(虽言受亦不受耳，直分身口不受也)。不他受，妄言、两舌、粗言、不要言，不着他受。若七支不娆他受，种种贫穷为力助他受二共想。福增续如从今，如杀生不作发意，中间增多相应。如出财得报意，善生觉受。如种谷，枝叶增至得果。如是连续至睡眠增多，是故增是戒(梦不失也)。 问：是分别何法？ 答：分别禅无量无色(修妒路)。分别是善行，是故分别。如麻油花合，行分别。如王求，如等求王果，得有是求行。净果相应，有分别。是禅思惟义是四行。 现代汉语译本： 答：我不说一切众生，因为邪见、愚痴而杀害虫类，做偷盗他人财物的恶行，做了这三种恶事就堕落下去了。如果拥有与世间正见相同的见解，就能得到归宿，如果没有与世间正见相同的见解，就不能得到归宿。因此有无量的吉祥。食物的布施，以食物为首要。各种各样的其他布施，以佛塔为首（各种各样的形象），以香为首（各种各样的供养）。自己接受（两种接受，自己和他人的），或者两种都接受。因此两种功德都具足，能得到大的果报。这样的布施是清净的，我的先师说：用根本的财产来做，或者有念头或者两种都做，或者用正义来做，世间就是吉祥的，这是方便的清净，布施少也能有大的果报。有因缘的清净，即使布施少也能得到功德。 问：什么是戒律？ 答：戒律是身和口的行为：接受他人的帮助、不损害他人、增长（修妒路(Sutras)）。戒律名为三种相应，相应于身口同时生起。 问：什么是法？ 答：接受他人的帮助、不接受他人的帮助、增长是。接受他人的帮助是指自己饥饿羸弱，知道不侵扰他人而接受帮助。众生自己知道不侵扰其他众生（理解为不杀生）就像这样，对于他人的财物和妻子不生贪念就像这样（虽然说是接受，实际上是不接受，直接区分身和口的不接受）。不接受他人的帮助，不说谎言、不两舌、不说粗恶的语言、不说无意义的语言，不执着于接受他人的帮助。如果七支不侵扰他人，种种贫穷时尽力帮助他人，两种共同的想法。福报增长延续就像从今以后，就像杀生没有一开始就发起的意念，中间增长很多相应。就像拿出钱财得到回报的意念，善的产生和觉受。就像种植谷物，枝叶增长直到得到果实。这样连续不断直到睡眠增多，因此增长就是戒律（梦中也不会失去戒律）。 问：什么是分别？ 答：分别是禅定、无量、无色（修妒路(Sutras)）。分别是善行，因此要分别。就像麻油和花混合在一起，行为要分别。就像国王的追求，就像平等地追求国王的果报，得到是因为有这样的追求行为。清净的果报相应，有分别。这种禅定的思惟意义是四种行为。