SĀ 713
Saṃyuktāgama杂阿含经
SA 713（七一三） 转趣
Parallel to: SN 46.52
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, a group of monks put on their robes in the morning, took their bowls, and entered Śrāvastī to beg for food. The group of monks thought, “It is too early today. It is not yet time to beg for food. Let us go to the hermitages of the non-Buddhist ascetics.” | 时，有众多比丘晨朝著衣持钵，入舍卫城乞食。时，众多比丘作是念：「今日太早，乞食时未至，我等且过诸外道精舍。」 |
The group of monks entered the hermitages of the non-Buddhist ascetics and exchanged greetings and pleasantries with them. After exchanging greetings and pleasantries, they sat to one side. The non-Buddhist ascetics asked the monks, “The Śramaṇa Gautama teaches his disciples to eliminate the five hindrances that cover the mind, weaken the power of wisdom, and obstruct the path to nirvāṇa. He teaches them to abide in the four foundations of mindfulness and cultivate the seven factors of awakening. We also teach our disciples to eliminate the five hindrances that cover the mind, weaken the power of wisdom, and obstruct the path to nirvāṇa. We teach them to abide well in the four foundations of mindfulness and cultivate the seven factors of awakening. What is the difference between us and the Śramaṇa Gautama? We are both able to teach the Dharma.” | 众多比丘即入外道精舍，与诸外道共相问讯慰劳，问讯慰劳已，于一面坐已，诸外道问比丘言：「沙门瞿昙为诸弟子说法，断五盖覆心，慧力羸，为障碍分，不转趣涅槃，住四念处，修七觉意。我等亦复为诸弟子说断五盖覆心，慧力羸，善住四念处，修七觉分。我等与彼沙门瞿昙有何等异？俱能说法。」 |
At that time, the group of monks, upon hearing what the non-Buddhist ascetics said, were displeased and scolded them. They then rose from their seats and left. They entered Śrāvastī, begged for food, returned to the monastery, put away their robes and bowls, washed their feet, went to where the Buddha was, bowed their heads at his feet, and sat to one side. They then told the World-Honored One in detail what the non-Buddhist ascetics had said. | 时，众多比丘闻外道所说，心不喜悦，反呵骂，从座起去。入舍卫城，乞食已，还精舍，举衣钵，洗足已，往诣佛所，稽首佛足，退坐一面。以诸外道所说，具白世尊。 |
At that time, the World-Honored One told the group of monks, "When those non-Buddhist ascetics speak like this, you should counter-question them, 'Non-Buddhist ascetics! The five hindrances should have ten kinds. The seven factors of awakening should have fourteen kinds. What are the ten kinds of five hindrances and the fourteen kinds of seven factors of awakening?' If you ask in this way, those non-Buddhist ascetics will be startled and scattered. When they speak about the Dharma of the non-Buddhist ascetics, anger, arrogance, denigration, resentment, and intolerance will arise in their minds. They will either remain silent with lowered heads, or lose their eloquence and ponder in secret. Why is this? I do not see any gods, demons, Brahmas, śramaṇas, brāhmaṇas, gods, or humans in the assembly who, upon hearing my teachings, rejoice and follow them, except for the Tathāgata and the assembly of śrāvakas who hear this. | 尔时，世尊告众多比丘：「彼外道说是语时，汝等应反问言：『诸外道！五盖者，种应有十。七觉者，种应有十四。何等为五盖之十、七觉之十四？』如是问者，彼诸外道则自骇散，说诸外道法，瞋恚、憍慢、毁呰、嫌恨、不忍心生，或默然低头，失辩潜思。所以者何？我不见诸天、魔、梵、沙门、婆罗门、天、人众中，闻我所说欢喜随顺者，唯除如来及声闻众于此闻者。 |
Monks! What are the ten kinds of five hindrances? There is internal greed and desire, and external greed and desire. That internal greed and desire is a hindrance, not wisdom, not equanimity, not turning towards nirvāṇa. That external greed and desire is a hindrance, not wisdom, not equanimity, not turning towards nirvāṇa. There is anger and the characteristics of anger. That anger and the characteristics of anger are hindrances, not wisdom, not equanimity, not turning towards nirvāṇa. There is sleep and drowsiness. That sleep and drowsiness are hindrances, not wisdom, not equanimity, not turning towards nirvāṇa. There is agitation and remorse. That agitation and remorse are hindrances, not wisdom, not equanimity, not turning towards nirvāṇa. There is doubt about wholesome dharmas and doubt about unwholesome dharmas. That doubt about wholesome dharmas and unwholesome dharmas is a hindrance, not wisdom, not equanimity, not turning towards nirvāṇa. These are called the ten kinds of five hindrances. | 「诸比丘！何等为五盖之十？谓有内贪欲，有外贪欲。彼内贪欲者即是盖，非智非等觉，不转趣涅槃。彼外贪欲即是盖，非智非等觉，不转趣涅槃。谓瞋恚有瞋恚相，若瞋恚及瞋恚相即是盖，非智非等觉，不转趣涅槃。有睡有眠，彼睡彼眠即是盖，非智非等觉，不转趣涅槃。有掉有悔，彼掉彼悔即是盖，非智非等觉，不转趣涅槃。有疑善法，有疑不善法，彼善法疑、不善法疑即是盖，非智非等觉，不转趣涅槃。是名五盖说十。 |
What are the fourteen kinds of seven factors of awakening? There is internal mental abiding in the Dharma and external mental abiding in the Dharma. That internal mental abiding in the Dharma is the factor of awakening of mindfulness, it is wisdom, it is equanimity, it can turn towards nirvāṇa. That external mental abiding in the Dharma is the factor of awakening of mindfulness, it is wisdom, it is equanimity, it can turn towards nirvāṇa. | 「何等为七觉分说十四？有内法心念住，有外法心念住。彼内法念住即是念觉分，是智是等觉，能转趣涅槃。彼外法念住即是念觉分，是智是等觉，能转趣涅槃。 |
There is discernment of wholesome dharmas and discernment of unwholesome dharmas. That discernment of wholesome dharmas is the factor of awakening of discernment of dharmas, it is wisdom, it is equanimity, it can turn towards nirvāṇa. That discernment of unwholesome dharmas is the factor of awakening of discernment of dharmas, it is wisdom, it is equanimity, it can turn towards nirvāṇa. | 「有择善法、择不善法。彼善法择，即是择法觉分，是智是等觉，能转趣涅槃。彼不善法择，即是择法觉分，是智是等觉，能转趣涅槃。 |
There is diligence in abandoning unwholesome dharmas and diligence in cultivating wholesome dharmas. That diligence in abandoning unwholesome dharmas is the factor of awakening of diligence, it is wisdom, it is equanimity, it can turn towards nirvāṇa. That diligence in cultivating wholesome dharmas is the factor of awakening of diligence, it is wisdom, it is equanimity, it can turn towards nirvāṇa. | 「有精进断不善法，有精进长养善法。彼断不善法精进，即是精进觉分。是智是等觉，能转趣涅槃。彼长养善法精进，即是精进觉分，是智是等觉，能转趣涅槃。 |
There is joy and there is the basis for joy. That joy is the factor of awakening of joy, it is wisdom, it is equanimity, it can turn towards nirvāṇa. That basis for joy is also the factor of awakening of joy, it is wisdom, it is equanimity, it can turn towards nirvāṇa. | 「有喜，有喜处。彼喜即是喜觉分，是智是等觉，能转趣涅槃。彼喜处，亦即是喜觉分，是智是等觉，能转趣涅槃。 |
There is physical tranquility and there is mental tranquility. That physical tranquility is the factor of awakening of tranquility, it is wisdom, it is equanimity, it can turn towards nirvāṇa. That mental tranquility is the factor of awakening of tranquility, it is wisdom, it is equanimity, it can turn towards nirvāṇa. | 「有身猗息，有心猗息。彼身猗息，即是猗觉分，是智是等觉，能转趣涅槃。彼心猗息，即是猗觉分，是智是等觉，能转趣涅槃。 |
There is concentration and there are the characteristics of concentration. That concentration is the factor of awakening of concentration, it is wisdom, it is equanimity, it can turn towards nirvāṇa. Those characteristics of concentration are the factor of awakening of concentration, it is wisdom, it is equanimity, it can turn towards nirvāṇa. | 「有定，有定相。彼定即是定觉分，是智是等觉，能转趣涅槃。彼定相即是定觉分，是智是等觉，能转趣涅槃。 |
There is the abandonment of wholesome dharmas and there is the abandonment of unwholesome dharmas. That abandonment of wholesome dharmas is the factor of awakening of abandonment, it is wisdom, it is equanimity, it can turn towards nirvāṇa. That abandonment of unwholesome dharmas is the factor of awakening of abandonment, it is wisdom, it is equanimity, it can turn towards nirvāṇa. This is called the fourteen aspects of the seven factors of awakening. | 「有舍善法，有舍不善法。彼善法舍，即是舍觉分，是智是等觉，能转趣涅槃。彼不善法舍，即是舍觉分，是智是等觉，能转趣涅槃，是名七觉分说为十四。」 |
Having spoken this sūtra, the World-Honored Buddha, the Tathāgata, the Arhat, the Perfectly Enlightened One, the one with perfect knowledge and conduct, the Sugata, the knower of the world, the unsurpassed guide who tames beings, the teacher of gods and humans, the Buddha, the Bhagavān, having spoken this, rejoiced. The many b | 佛说此经已，众多比丘闻佛所说，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).