EĀ 44.6
Ekottarāgama 增壹阿含经
44.6 （六）法之本
Parallel to: MN 1 / MĀ 106 (~)
Thus have I heard: | 闻如是： |
At one time, the Buddha was at the Ukkatala Bamboo Grove, together with a great assembly of five hundred bhikṣus. | 一时，佛在优迦罗竹园中，与大比丘众五百人俱。 |
At that time, the World-Honored One addressed the bhikṣus, saying, "I will now explain the wonderful Dharma to you. It is good in the beginning, good in the middle, and good in the end. The meaning is profound and pure. It is the practice of the holy life. This sūtra is called 'The Root of All Dharmas.' You should all contemplate it well." | 尔时，世尊告诸比丘：「我今与汝当说妙法，初善、中善、竟善，义理深邃，清净修行梵行，此经名曰一切诸法之本。汝等善思念之。」 |
The bhikṣus replied, "Yes, World-Honored One!" At that time, the bhikṣus received the Buddha's instruction. | 诸比丘对曰：「如是。世尊！」是时，诸比丘从佛受教。 |
The Buddha told them, "What is meant by 'the root of all dharmas'? Bhikṣus, ordinary people do not see the teachings of the sages, nor do they uphold the teachings of the Tathāgata. They do not associate with good friends, nor do they accept the teachings of good friends. They perceive this earth as it truly is, knowing it to be earth. It is truly earth, and also water, fire, and wind. These four elements combine to form a person, which fools take pleasure in. The gods know themselves to be gods, taking pleasure in the realm of the gods. The Brahmā gods know themselves to be Brahmā gods, and the Mahābrahmā gods know themselves to be Mahābrahmā gods, with no one able to surpass them. The Ābhāsvara gods know each other as coming from the Ābhāsvara heaven. The Śubhakṛtsna gods know themselves to be Śubhakṛtsna gods. The Anabhraka gods know themselves to be Anabhraka gods, without confusion. The Puṇyaprasava gods know themselves to be Puṇyaprasava gods. The Bṛhatphala gods know themselves to be Bṛhatphala gods. The Avṛha gods know themselves to be Avṛha gods. The Ākāśānantyāyatana gods know themselves to be Ākāśānantyāyatana gods. The Vijñānānantyāyatana gods know themselves to be Vijñānānantyāyatana gods. The Ākiñcanyāyatana gods know themselves to be Ākiñcanyāyatana gods. The Naivasaṃjñānāsaṃjñāyatana gods know themselves to be Naivasaṃjñānāsaṃjñāyatana gods. Those who see know themselves to be those who see. Those who hear know themselves to be those who hear. Those who desire know themselves to be those who desire. Those who know know themselves to be those who know. Those of one kind know themselves to be of one kind. Those of various kinds know themselves to be of various kinds. Those who are fully endowed know themselves to be fully endowed. Those who know nirvāṇa know themselves to be those who know nirvāṇa, and take pleasure in it. The reason is that this is not what the wise say. | 佛告之曰：「彼云何名为一切诸法之本？于是，比丘！凡夫之人不覩贤圣之教，亦不掌护如来言教，不亲近善知识，不受善知识言教。彼观此地如实知之，此是地如审是地；如实是地，亦复是水，亦复是火，亦复是风，四事合以为人，愚者之所娱乐。天自知为天，乐于天中天；梵天自知为梵天，大梵自知为大梵，无能出者；光音天还自相知由光音天来；遍净天自知为遍净天；果实天自知为果实天而不错乱；阿毘耶陀天自知为阿毘耶陀天；空处天自知为空处天；识处天自知为识处天；不用处天自知为不用处天；有想无想处天自知为有想无想处天；见者自知为见；闻者自知为闻；欲者自知为欲；智者自知为智；一类自知为一类；若干类自知为若干类；悉具足自知为悉具足；涅槃自知为涅槃，于中而自娱乐。所以然者，非智者之所说也。 |
"If a noble disciple visits the sages, receives their teachings, associates with good friends, and always associates with good friends, they clearly perceive the earth element and know its origin, without being attached to the earth element or having a defiled mind. The same is true for the water, fire, and wind elements. The gods, Brahmā, Ābhāsvara, Śubhakṛtsna, Anabhraka, Puṇyaprasava, Bṛhatphala, Avṛha, Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiñcanyāyatana, Naivasaṃjñānāsaṃjñāyatana, seeing, hearing, thinking, and knowing, one kind, various kinds, up to nirvāṇa, they are not attached to nirvāṇa and do not have the notion of nirvāṇa. The reason is that they are well distinguished and well observed. If a bhikṣu has exhausted the taints, is an arhat, has accomplished what was to be done, has laid down the heavy burden, has severed the root of birth and death, and is liberated equally, he can distinguish the earth element without giving rise to any notion of attachment. The earth element, gods, Brahmā, up to the Naivasaṃjñānāsaṃjñāyatana, are also like this. Even up to nirvāṇa, they are not attached to nirvāṇa and do not have the notion of nirvāṇa. The reason is that it is caused by destroying desire, anger, and delusion. Bhikṣus should know that the Tathāgata, the Arhat, the Perfectly Enlightened One, is well able to distinguish the earth element, but is not attached to the earth element and does not have the notion of the earth element. The reason is that it is caused by breaking through the net of desire. Because of existence, there is birth. Because of birth, there is old age and death. All of these are completely eliminated, and therefore the Tathāgata attains perfect enlightenment." When the Buddha spoke these words, at that time the bhikṣus did not accept his teachings. The reason was that the demon Māra had blocked their minds. | 「若圣弟子往觐圣人，承受其法，与善知识从事，恒亲近善知识，观此地种皆悉分明，知所来处，亦不著于地，无有污染之心。水、火、风亦复如是。人、天、梵王、光音、遍净、果实、阿毘耶陀天、空处、识处、不用处、有想无想处，见、闻、念、知，一种、若干种，乃至于涅槃，亦不著于涅槃，不起涅槃之想。所以然者，皆由善分别、善观察。若彼比丘漏尽阿罗汉，所作已办，舍于重担，尽生死原本，平等解脱，彼能分别地种，都不起想著。地种、人、天、梵王，乃至有想无想处，亦复如是。至于涅槃，不著涅槃，不起涅槃之想。所以然者，皆由坏婬、怒、痴之所致也。比丘当知，如来、至真、等正觉善能分别于地，亦不著于地种，不起地种之想。所以然者，皆由破爱网之所致，因有有生，因生有老死，皆悉除尽，是故如来成最正觉。」佛说此语时，是时诸比丘不受其教。所以然者，由魔波旬闭塞心意故。 |
"This sūtra is called 'The Root of All Dharmas'. I have now fully explained it. The practices that the Buddhas and Tathāgatas should cultivate, I have now fully practiced. You should remember to dwell in seclusion under trees, sit in concentration with a focused mind, and contemplate the profound meaning. If you do not do so now, it will be of no benefit to regret it later. This is my instruction." | 「此经名曰一切诸法之本，我今具足说之。诸佛世尊所应修行，我今已具足施行。汝等当念闲居树下，端意坐禅，思惟妙义。今不为者，后悔无益。此是我之教诫也。」 |
At that time, the bhikṣus heard what the Buddha said and joyfully practiced it. | 尔时，诸比丘闻佛所说，欢喜奉行。 |
Translated from Chinese using Gemma-2-Mitra (Buddhist-NLP).
This is the classical Chinese root text of Ekottarāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).