SĀ 1168
Saṃyuktāgama杂阿含经
SA 1168（一一六八） 祺麦
Parallel to: SN 35.248
Thus have I heard: | 如是我闻： |
At one time the Buddha was staying at the Ghosita Monastery in the country of Kusinara. | 一时，佛住拘睒弥国瞿师罗园。 |
At that time the World-Honored One told the bhikṣus, "It is like a pile of wheat flour placed at the crossroads. Six strong men with sticks beat it together. In an instant, the dust is scattered. A seventh person with a stick beats it again. What do you think, bhikṣus? If the pile of wheat flour is beaten by six people together and then beaten again by seven people, will it be completely shattered?" | 尔时，世尊告诸比丘：「譬如［麸-夫＋黄］麦著四衢道头，有六壮夫执杖共打，须臾尘碎，有第七人执杖重打。诸比丘！于意云何？如［麸-夫＋黄］麦聚，六人共打，七人重打，当极碎不？」 |
The bhikṣus said to the Buddha, "Yes, World-Honored One!" | 诸比丘白佛言：「如是，世尊！」 |
The Buddha told the bhikṣus, "In this way, the foolish person is beaten by the six sense bases. What are the six? They are the sense base of the eye, which is constantly beaten; the sense bases of the ear, nose, tongue, body, and mind, which are constantly beaten. The foolish person is beaten by the six sense bases, and yet he still thinks of seeking existence in the future, like the seventh person beating it again to make it shatter. | 佛告诸比丘：「如是愚痴士夫六触入处之所搥打。何等为六？谓眼触入处，常所搥打。耳、鼻、舌、身、意触入处，常所搥打，彼愚痴士夫为六触入处之所搥打，犹复念求当来世有，如第七人重打令碎。 |
Bhikṣus! If one says 'it is me', then there is agitation; if one says 'it is mine', then there is agitation. If one says 'there will be in the future', then there is agitation; if one says 'there will not be in the future', then there is agitation. If one says 'there will be form again', then there is agitation; if one says 'there will be no form again', then there is agitation. If one says 'there will be thought again', then there is agitation; if one says 'there will be no thought again', then there is agitation; if one says 'there will be neither thought nor non-thought again', then there is agitation. Because of agitation, there is sickness; because of agitation, there is a boil; because of agitation, there is a thorn; because of agitation, there is attachment. Those who correctly observe agitation as suffering attain an unshakable mind, and abide in it through much cultivation, with mindfulness and right knowledge. | 「比丘！若言是我，是则动摇；言是我所，是则动摇。未来当有，是则动摇；未来当无，是则动摇。当复有色，是则动摇；当复无色，是则动摇。当复有想，是则动摇；当复无想，是则动摇；当复非有想非无想，是则动摇。动摇故病，动摇故痈，动摇故刺，动摇故著。正观察动摇故苦者，得不动摇心，多修习住，系念正知。 |
Just as with agitation, so it is with false thinking and the conditioned causes of craving. To say 'I' is craving; to say 'mine' is craving. To say 'there will be in the future' is craving; to say 'there will not be in the future' is craving. To say 'there will be form again' is craving; to say 'there will be no form again' is craving. To say 'there will be thought again' is craving; to say 'there will be no thought again' is craving; to say 'there will be neither thought nor non-thought again' is craving. Because of craving, there is sickness; because of craving, there is a boil; because of craving, there is a thorn. If one correctly contemplates the arising of suffering due to craving, one should abide in the mind of detachment from craving, with right mindfulness and right knowledge. | 「如动摇。如是思量虚诳，有行因爱。言我，是则为爱；言我所，是则为爱。言当来有，是则为爱；言当来无，是则为爱。当有色，是则为爱；当无色，是则为爱。当有想，是则为爱；当无想，是则为爱；当非想非非想，是则为爱。爱故为病，爱故为痈，爱故为刺。若善思观察爱生苦者，当多住离爱心，正念正智。 |
Bhikṣus! In the past, the asuras raised an army to fight with Indra. At that time, Indra told the thirty-three heavens, 'Today, if the gods win and the asuras lose, we should capture the asuras and bind them with the five bonds, and send them back to the heavenly palace.' The asuras told their troops, 'Now, if the asura army wins and the gods lose, we should capture Indra and bind him with the five bonds, and return him to the asura palace.' When they fought, the gods won and the asuras lost. Then the thirty-three heavens captured the asura king Virūḍhaka, bound him with the five bonds, and returned him to the heavenly palace. | 「诸比丘！过去世时，阿修罗兴军与帝释鬪。时，天帝释告三十三天：『今日诸天、阿修罗苦战，若诸天胜，阿修罗不如者，当生执阿修罗，缚以五系，送还天宫。』阿修罗语其众言：『今阿修罗军与诸天战，若阿修罗胜，诸天不如者，当生执帝释，缚以五系，还归阿修罗宫。』当其战诤，诸天得胜，阿修罗不如。时，三十三天生执毘摩质多罗阿修罗王，缚以五系，还归天宫。 |
At that time, the asura king Virūḍhaka was bound with the five bonds and placed in the Hall of Right Dharma, entertained with various heavenly pleasures of the five desires. The asura king Virūḍhaka thought, 'Only the asuras are wise and intelligent. Although the gods are good, I should now return to the asura palace.' When he had this thought, he saw himself bound with the five bonds, and the heavenly pleasures of the five desires naturally disappeared. | 「尔时，毘摩质多罗阿修罗王身被五系，置于正法殿上，以种种天五欲乐而娱乐之。毘摩质多罗阿修罗王作是念：『唯阿修罗贤善聪慧，诸天虽善，我今且当还归阿修罗宫。』作是念时，即自见身被五系缚，诸天五欲自然化没。 |
The asura king Virūḍhaka again thought, 'The gods are wise and intelligent. Although the asuras are good, I should now stay in this heavenly palace.' When he had this thought, he saw his five bonds untied, and the heavenly pleasures of the five desires naturally reappeared. | 「毘摩质多罗阿修罗王复作是念：『诸天贤善，智慧明彻，阿修罗虽善，我今且当住此天宫。』作是念时，即自见身五缚得解，诸天五欲自然还出。 |
"The asura king Virūḍhaka was bound with such subtle bonds. The bonds of Māra Pāpīyas were even more subtle. When the mind was agitated, Māra bound it; when the mind was not agitated, Māra untied it. Therefore, bhikṣus! You should abide in the unagitated mind, right mindfulness, and right wisdom!" | 「毘摩质多罗阿修罗王乃至有如是微细之缚，魔波旬缚转细。于是心动摇时，魔即随缚；心不动摇，魔即随解。是故，诸比丘！多住不动摇心，正念正智，应当学！」 |
Having spoken this sūtra, the bhikṣus were delighted and practiced accordingly. | 佛说此经已，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 Saṃyuktāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).