SĀ 267
Saṃyuktāgama杂阿含经
SA 267（二六七） 无知
Parallel to: SN 22.100
Thus have I heard: | 如是我闻： |
At one time the Buddha was staying at Anāthapiṇḍada’s Park in the Jeta Grove near Śrāvastī. | 一时，佛住舍卫国祇树给孤独园。 |
At that time the World-Honored One told the bhikṣus, "Sentient beings, from beginningless time in saṃsāra, covered by ignorance and bound by the fetters of craving, have been revolving in saṃsāra for a long time, not knowing the end of suffering. Bhikṣus! It is like a dog tied to a post with a rope. Because the knot is not untied, it turns around the post, whether standing or lying down, not leaving the post. In the same way, foolish sentient beings do not leave desire, love, thought, thirst, and saṃsāra in relation to form. They revolve according to form, whether standing or lying down, not leaving form. In the same way, they revolve according to feeling, perception, formation, and consciousness, whether standing or lying down, not leaving consciousness. | 尔时，世尊告诸比丘：「众生于无始生死，无明所盖，爱结所系，长夜轮回生死，不知苦际。诸比丘！譬如狗绳系著柱，结系不断故，顺柱而转，若住、若卧，不离于柱。如是凡愚众生，于色不离贪欲、不离爱、不离念、不离渴、轮回于色，随色转，若住、若卧，不离于色。如是受、想、行、识，随受、想、行、识转，若住、若卧不离于识。 |
Bhikṣus! You should contemplate and observe the mind. Why is that? For a long time, the mind has been defiled by desire, anger, and ignorance. Bhikṣus! Because the mind is afflicted, sentient beings are afflicted. Because the mind is pure, sentient beings are pure. Bhikṣus! I do not see any kind of color as variegated as the mind. Why is that? Because the mind of that animal is variegated, its color is variegated. | 「诸比丘！当善思惟观察于心。所以者何？长夜心为贪欲使染，瞋恚、愚痴使染故。比丘！心恼故众生恼，心净故众生净。比丘！我不见一色种种如斑色鸟，心复过是。所以者何？彼畜生心种种故，色种种。 |
"Therefore, bhikṣus! You should contemplate and observe the mind. Bhikṣus! For a long time, the mind has been defiled by desire, anger, and ignorance. Because the mind is afflicted, sentient beings are afflicted. Because the mind is pure, sentient beings are pure. Bhikṣus! Do you see the various colors of the jīvaṃjīva bird?" | 「是故，比丘！当善思惟观察于心。诸比丘！长夜心贪欲所染，瞋恚、愚痴所染，心恼故众生恼，心净故众生净。比丘当知，汝见嗟兰那鸟种种杂色不？」 |
He replied, "I have seen it, World-Honored One!" | 答言：「曾见。世尊！」 |
The Buddha told the bhikṣu, "Just as the jīvaṃjīva bird has various colors, I say that their minds are also various. Why is this? Because the jīvaṃjīva bird's mind is various, its colors are various. Therefore, you should contemplate and observe the mind, for a long time it has been defiled by various desires, anger, and ignorance. Because the mind is afflicted, sentient beings are afflicted. Because the mind is pure, sentient beings are pure. | 佛告比丘：「如嗟兰那鸟种种杂色，我说彼心种种杂亦复如是。所以者何？彼嗟兰那鸟心种种故其色种种。是故，当善观察思惟于心，长夜种种贪欲、瞋恚、愚痴所染，心恼故众生恼，心净故众生净。 |
It is like a painter or a painter's apprentice, well-prepared with a clean surface and various colors, freely painting various images. | 譬如画师、画师弟子，善治素地，具众彩色，随意图画种种像类。 |
Thus, bhikṣus! Foolish beings do not truly know form, the origin of form, the cessation of form, the taste of form, the suffering of form, and the detachment from form. Because they do not truly know form, they delight in form; because they delight in form, they give rise to future forms. Thus, foolish beings do not truly know feeling, perception, volition, and consciousness, the origin of consciousness, the cessation of consciousness, the taste of consciousness, the suffering of consciousness, and the detachment from consciousness. Because they do not truly know consciousness, they delight in consciousness; because they delight in consciousness, they give rise to future consciousnesses. Because they give rise to future forms, feelings, perceptions, volitions, and consciousnesses, they are not liberated from form, feeling, perception, volition, and consciousness. I say that they are not liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. | 「如是，比丘！凡愚众生不如实知色、色集、色灭、色味、色患、色离，于色不如实知故，乐著于色；乐著色故，复生未来诸色。如是凡愚不如实知受、想、行、识、识集、识灭、识味、识患、识离。不如实知故，乐著于识；乐著识故，复生未来诸识。当生未来色、受、想、行、识故，于色不解脱，受、想、行、识不解脱，我说彼不解脱生、老、病、死、忧、悲、恼、苦。 |
The learned noble disciples truly know form, the origin of form, the cessation of form, the taste of form, the suffering of form, and the detachment from form. Because they truly know, they do not delight in form; because they do not delight, they do not give rise to future forms. They truly know feeling, perception, volition, and consciousness, the origin of consciousness, the cessation of consciousness, the taste of consciousness, the suffering of consciousness, and the detachment from consciousness. Because they truly know, they are not attached to consciousness; because they do not delight, they do not give rise to future consciousnesses. Because they do not delight in form, feeling, perception, volition, and consciousness, they are liberated from form, feeling, perception, volition, and consciousness. I say that they are liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. | 「有多闻圣弟子如实知色、色集、色灭、色味、色患、色离。如实知故，不乐著于色；以不乐著故，不生未来色。如实知受、想、行、识、识集、识灭、识味、识患、识离。如实知故，不染著于识；不乐著故，不生未来诸识。不乐著于色、受、想、行、识故，于色得解脱，受、想、行、识得解脱，我说彼等解脱生、老、病、死、忧、悲、恼、苦。」 |
Having spoken this sūtra, the Buddha then addressed the bhikṣus, saying, "Bhikṣus! The Tathāgata, the Arhat, the Perfectly Enlightened One, has attained the highest, complete enlightenment. He has attained the highest, complete enlightenment. He has attained the highest, complete enlightenment. He has attained the highest, complete enlightenment. He has attained the highest | 佛说此经已，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 Saṃyuktāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).