MĀ 91
Madhyamāgama 中阿含经
Chapter 8 秽品
91. （九一）周那问见经
Parallel to: MN 8 / EĀ 47.9 (~)
I have heard thus: | 我闻如是： |
At one time, the Buddha was wandering in Kosambi, staying at the Ghosita Grove. | 一时，佛游拘舍弥，在瞿师罗园。 |
Then, in the afternoon, Venerable Mahācunda rose from his seat, went to the Buddha, bowed at his feet, sat to one side, and said, "World-Honored One! In the world, views arise and are born, such as the belief in a self, a sentient being, a person, a life, a soul, and a world. World-Honored One! How should one know and see so that these views may be extinguished and abandoned, and so that no other views may arise and be accepted?" | 于是，尊者大周那则于晡时从宴坐起，往诣佛所，稽首佛足，却坐一面，白曰：「世尊！世中诸见生而生，谓计有神，计有众生，有人、有寿、有命、有世。世尊！云何知，云何见，令此见得灭、得舍离，而令余见不续，不受耶？」 |
At that time, the World-Honored One said, "Cunda! In the world, views arise and are born, such as the belief in a self, a sentient being, a person, a life, a soul, and a world. Cunda! If all phenomena were to cease without remainder, then knowing and seeing in this way would cause these views to be extinguished and abandoned, and so that no other views may arise and be accepted, one should gradually reduce them. | 彼时，世尊告曰：「周那！世中诸见生而生，谓计有神，计有众生，有人、有寿、有命、有世。周那！若使诸法灭尽无余者，如是知、如是见，令此见得灭、得舍离，而令余见不续、不受，当学渐损。 |
Cunda! In the noble Dharma and Vinaya, what is gradual reduction? A monk, having abandoned desire and evil and unwholesome states, attains and abides in the fourth dhyāna. He thinks, 'I am practicing gradual reduction.' Cunda! In the noble Dharma and Vinaya, this is not just gradual reduction. There are four kinds of supreme concentration, abiding in the present bliss. A practitioner arises from this and enters again. He thinks, 'I am practicing gradual reduction.' Cunda! In the noble Dharma and Vinaya, this is not just gradual reduction. A monk, having transcended all perceptions of form, attains and abides in the sphere of neither perception nor non-perception. He thinks, 'I am practicing gradual reduction.' Cunda! In the noble Dharma and Vinaya, this is not just gradual reduction. There are four kinds of liberation through cessation, attaining the formless realm by transcending form. A practitioner arises from this and explains it to others. He thinks, 'I am practicing gradual reduction.' | 「周那！于圣法、律中，何者渐损？比丘者，离欲、离恶不善之法，至得第四禅成就游，彼作是念：『我行渐损。』周那！于圣法、律中，不但是渐损，有四增上心现法乐居，行者从是起而复还入，彼作是念：『我行渐损。』周那！于圣法、律中，不但是渐损，比丘者度一切色想，至得非有想非无想处成就游，彼作是念：『我行渐损。』周那！于圣法、律中不但是渐损，有四息解脱，离色得无色，行者从是起当为他说，彼作是念：『我行渐损。』 |
Cunda! In the noble Dharma and Vinaya, this is not just gradual reduction. Cunda! If others have evil desires and thoughts of desire, but I do not have evil desires and thoughts of desire, I should practice gradual reduction. Cunda! If others have harmful intentions and anger, but I do not have harmful intentions and anger, I should practice gradual reduction. Cunda! If others have killing, stealing, and sexual misconduct, but I do not have sexual misconduct, I should practice gradual reduction. Cunda! If others have excessive craving, contentious thoughts, sleepiness and torpor, arrogance, and doubt, but I do not have doubt, I should practice gradual reduction. Cunda! If others have the bonds of anger, flattery, deceit, shamelessness, and disregard, but I have a sense of shame and decency, I should practice gradual reduction. Cunda! If others have pride, but I do not have pride, I should practice gradual reduction. Cunda! If others have excessive pride, but I do not have excessive pride, I should practice gradual reduction. Cunda! If others are not learned, but I am learned, I should practice gradual reduction. Cunda! If others do not contemplate wholesome dharmas, but I contemplate wholesome dharmas, I should practice gradual reduction. Cunda! If others practice unwholesome and evil conduct, but I practice wholesome and excellent conduct, I should practice gradual reduction. Cunda! If others have false speech, divisive speech, harsh speech, idle chatter, and bad conduct, but I do not have bad conduct, I should practice gradual reduction. Cunda! If others have disbelief, laziness, lack of mindfulness, lack of concentration, and bad wisdom, but I do not have bad wisdom, I should practice gradual reduction. | 「周那！于圣法、律中不但是渐损。周那！他有恶欲、念欲，我无恶欲、念欲，当学渐损。周那！他有害意瞋，我无害意瞋，当学渐损。周那！他有杀生、不与取、非梵行，我无非梵行，当学渐损。周那！他有增伺、诤意、睡眠所缠、调贡高而有疑惑，我无疑惑，当学渐损。周那！他有瞋结、谀谄、欺诳、无慙、无愧，我有慙愧，当学渐损。周那！他有慢，我无慢，当学渐损。周那！他有增慢，我无增慢，当学渐损。周那！他不多闻，我有多闻，当学渐损。周那！他不观诸善法，我观诸善法，当学渐损。周那！他行非法恶行，我行是法妙行，当学渐损。周那！他有妄言、两舌、麤言、绮语、恶戒，我无恶戒，当学渐损。周那！他有不信、懈怠、无念、无定而有恶慧，我无恶慧，当学渐损。 |
Cunda! If one only generates the aspiration and thought to seek and learn wholesome dharmas, it is already of great benefit, let alone practicing wholesome dharmas with body and speech. Cunda! If others have evil desires and thoughts of desire, but I do not have evil desires and thoughts of desire, I should generate the aspiration. Cunda! If others have harmful intentions and anger, but I do not have harmful intentions and anger, I should generate the aspiration. Cunda! If others have killing, stealing, and sexual misconduct, but I do not have sexual misconduct, I should generate the aspiration. Cunda! If others have excessive craving, contentious thoughts, sleepiness and torpor, arrogance, and doubt, but I do not have doubt, I should generate the aspiration. Cunda! If others have the bonds of anger, flattery, deceit, shamelessness, and disregard, but I have a sense of shame and decency, I should generate the aspiration. Cunda! If others have pride, but I do not have pride, I should generate the aspiration. Cunda! If others have excessive pride, but I do not have excessive pride, I should generate the aspiration. Cunda! If others are not learned, but I am learned, I should generate the aspiration. Cunda! If others do not contemplate wholesome dharmas, but I contemplate wholesome dharmas, I should generate the aspiration. Cunda! If others practice unwholesome and evil conduct, but I practice wholesome and excellent conduct, I should generate the aspiration. Cunda! If others have false speech, divisive speech, harsh speech, idle chatter, and bad conduct, but I do not have bad conduct, I should generate the aspiration. Cunda! If others have disbelief, laziness, lack of mindfulness, lack of concentration, and bad wisdom, but I do not have bad wisdom, I should generate the aspiration. | 「周那！若但发心念欲求学诸善法者，则多所饶益，况复身、口行善法耶？周那！他有恶欲、念欲，我无恶欲、念欲，当发心。周那！他有害意瞋，我无害意瞋，当发心。周那！他有杀生、不与取、非梵行，我无非梵行，当发心。周那！他有增伺、诤意、睡眠所缠、调贡高而有疑惑，我无疑惑，当发心。周那！他有瞋结、谀谄、欺诳、无慙、无愧，我有慙愧，当发心。周那！他有慢，我无慢，当发心。周那！他有增慢，我无增慢，当发心。周那！他不多闻，我有多闻，当发心。周那！他不观诸善法，我观诸善法，当发心。周那！他行非法恶行，我行是法妙行，当发心。周那！他有妄言、两舌、麤言、绮语、恶戒，我无恶戒，当发心。周那！他有不信、懈怠、无念、无定而有恶慧，我无恶慧，当发心。 |
Cunda! It is like the difference between a bad path and a correct path, or the difference between a bad crossing and a correct crossing. In this way, Cunda! Evil desires are opposed to non-evil desires. Harmful intentions and anger are opposed to non-harmful intentions and non-anger. Killing, stealing, and sexual misconduct are opposed to celibacy. Excessive craving, contentious thoughts, sleepiness and torpor, arrogance, and doubt are opposed to non-doubt. The bonds of anger, flattery, deceit, shamelessness, and disregard are opposed to a sense of shame and decency. Pride is opposed to non-pride. Excessive pride is opposed to non-excessive pride. Not being learned is opposed to being learned. Not contemplating wholesome dharmas is opposed to contemplating wholesome dharmas. Practicing unwholesome and evil conduct is opposed to practicing wholesome and excellent conduct. False speech, divisive speech, harsh speech, idle chatter, and bad conduct are opposed to good conduct. Disbelief, laziness, lack of mindfulness, lack of concentration, and bad wisdom are opposed to good wisdom. | 「周那！犹如恶道与正道对，犹如恶度与正度对。如是，周那！恶欲者与非恶欲为对。害意瞋者与不害意瞋为对。杀生、不与取、非梵行者与梵行为对。增伺、诤意、睡眠、调贡高、疑惑者与不疑惑为对。瞋结、谀谄、欺诳、无慙、无愧者与慙愧为对。慢者与不慢为对。增慢者与不增慢为对。不多闻者与多闻为对。不观诸善法者与观诸善法为对。行非法恶行者与行是法妙行为对。妄言、两舌、麤言、绮语、恶戒者与善戒为对。不信、懈怠、无念、无定、恶慧者与善慧为对。 |
Cunda! There are dharmas that are black, with black retribution, leading to an evil state. There are dharmas that are white, with white retribution, leading to a higher state. In this way, Cunda! Evil desires are opposed to non-evil desires. Harmful intentions and anger are opposed to non-harmful intentions and non-anger. Killing, stealing, and sexual misconduct are opposed to celibacy. Excessive craving, contentious thoughts, sleepiness and torpor, arrogance, and doubt are opposed to non-doubt. The bonds of anger, flattery, deceit, shamelessness, and disregard are opposed to a sense of shame and decency. Pride is opposed to non-pride. Excessive pride is opposed to non-excessive pride. Not being learned is opposed to being learned. Not contemplating wholesome dharmas is opposed to contemplating wholesome dharmas. Practicing unwholesome and evil conduct is opposed to practicing wholesome and excellent conduct. False speech, divisive speech, harsh speech, idle chatter, and bad conduct are opposed to good conduct. Disbelief, laziness, lack of mindfulness, lack of concentration, and bad wisdom are opposed to good wisdom. | 「周那！或有法黑，有黑报，趣至恶处。或有法白，有白报，而得升上。如是，周那！恶欲者，以非恶欲为升上。害意瞋者，以不害意瞋为升上。杀生、不与取、非梵行者，以梵行为升上。增伺、诤意、睡眠、调贡高、疑惑者，以不疑惑为升上。瞋结、谀谄、欺诳、无慙、无愧者，以慙愧为升上。慢者，以不慢为升上。增慢者，以不增慢为升上。不多闻者，以多闻为升上。不观诸善法者，以观诸善法为升上。行非法恶行者，以行是法妙行为升上。妄言、两舌、麤言、绮语、恶戒者，以善戒为升上。不信、懈怠、无念、无定、恶慧者，以善慧为升上。 |
Cunda! If one does not tame oneself, and wants to tame others, it is impossible. If one is drowning oneself, and wants to pull others out of the water, it is impossible. If one does not attain parinirvāṇa oneself, and wants to lead others to parinirvāṇa, it is impossible. Cunda! If one tames oneself, and wants to tame others, it is possible. If one is not drowning oneself, and wants to pull others out of the water, it is possible. If one attains parinirvāṇa oneself, and wants to lead others to parinirvāṇa, it is possible. In this way, Cunda! Evil desires are opposed to non-evil desires. Harmful intentions and anger are opposed to non-harmful intentions and non-anger. Killing, stealing, and sexual misconduct are opposed to celibacy. Excessive craving, contentious thoughts, sleepiness and torpor, arrogance, and doubt are opposed to non-doubt. The bonds of anger, flattery, deceit, shamelessness, and disregard are opposed to a sense of shame and decency. Pride is opposed to non-pride. Excessive pride is opposed to non-excessive pride. Not being learned is opposed to being learned. Not contemplating wholesome dharmas is opposed to contemplating wholesome dharmas. Practicing unwholesome and evil conduct is opposed to practicing wholesome and excellent conduct. False speech, divisive speech, harsh speech, idle chatter, and bad conduct are opposed to good conduct. Disbelief, laziness, lack of mindfulness, lack of concentration, and bad wisdom are opposed to good wisdom. | 「周那！若有不自调御，他不调御欲调御者，终无是处。自没溺，他没溺欲拔出者，终无是处。自不般涅槃，他不般涅槃令般涅槃者，终无是处。周那！若有自调御，他不调御欲调御者，必有是处。自不没溺，他没溺欲拔出者，必有是处。自般涅槃，他不般涅槃令般涅槃者，必有是处。如是。周那！恶欲者，以非恶欲为般涅槃。害意瞋者，以不害意瞋为般涅槃。杀生、不与取、非梵行者，以梵行为般涅槃。增伺、诤意、睡眠、调贡高、疑惑者，以不疑惑为般涅槃。瞋结、谀谄、欺诳、无慙、无愧者，以慙愧为般涅槃。慢者，以不慢为般涅槃。增慢者，以不增慢为般涅槃。不多闻者，以多闻为般涅槃。不观诸善法者，以观诸善法为般涅槃。行非法恶行者，以行是法妙行为般涅槃。妄言、两舌、麤言、绮语、恶戒者，以善戒为般涅槃。不信、懈怠、无念、无定、恶慧者，以善慧为般涅槃。 |
"This, Cunda! is what I have already explained to you as the gradual method, the method of arousing the mind, the method of opposing, the method of ascending, and the method of parinirvāṇa. Just as a teacher should arouse great compassion, pity, and sympathy for his disciples, seeking their benefit and happiness, I have now done so for you. You should also do the same, going to a secluded place, a mountain forest, the foot of a tree, or an empty and quiet place, to sit in meditation and contemplation, not being negligent, diligently practicing, so as not to regret it later. This is my instruction and admonition." | 「是为，周那！我已为汝说渐损法，已说发心法，已说对法，已说升上法，已说般涅槃法。如尊师所为弟子起大慈哀怜念愍伤，求义及饶益，求安隐快乐者，我今已作。汝等亦当复自作，至无事处山林树下空安静处，坐禅思惟，勿得放逸，勤加精进，莫令后悔。此是我之教勅，是我训诲。」 |
The Buddha spoke thus. The Venerable Maha Cunda and the other bhikkhus, having heard what the Buddha said, rejoiced and received it respectfully. | 佛说如是。尊者大周那及诸比丘，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 Madhyamāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).