[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Āgama sūtras of the mainstream schools](https://indike.org/pramana/in.bauddha.sanskrit.agama) › [Dīrghāgama (Dharmaguptaka)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama) › [長阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas) › 14 # The Long Āgama Sūtra 14: 釋提桓因問經 長阿含經 14 - **Language:** Classical Chinese ### 釋提桓因問經 ### [14.1](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.1) （一四）佛說長阿含第二分釋提桓因問經第十 > 14. Discourse on the Questions of Śakra Devānām Indra, the Tenth, in the Second Division of the Dīrghāgama Delivered by the Buddha > — English (machine translation) (machine translation) > Thus I have heard: One time, the Buddha was staying north of the village of Āmbara of Magadha in the Indrasāla cave on Mount Vaidehaka. > — Charles Patton, The Long Discourses (selected sūtras) ### [14.2](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.2) 如是我聞： > Thus have I heard: > — English (machine translation) (machine translation) ### [14.3](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.3) 一時，佛在摩竭國菴婆羅村北，毘陀山因陀娑羅窟中。 > At one time, the Buddha was in the country of Magadha, north of Amra Village, in Indrasāla Cave on Vediyaka Mountain. > — English (machine translation) (machine translation) ### [14.4](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.4) 爾時，釋提桓因發微妙善心，欲來見佛：「今我當往至世尊所。」 > At that time, Śakra Devānām Indra gave rise to a subtle and virtuous thought, wishing to come see the Buddha: "Now I shall go to the Bhagavat's presence." > — English (machine translation) (machine translation) > It was then that Śakra the Lord of Gods had a wonderful thought to come and see the Buddha: “Now, I will go to the Bhagavān!” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.5](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.5) 時，諸忉利天聞釋提桓因發妙善心，欲詣佛所，即尋詣帝釋，白言：「善哉！帝釋！發妙善心，欲詣如來，我等亦樂侍從詣世尊所。」 > Then the Trāyastriṃśa devas heard that Śakra Devānām Indra had given rise to a subtle and virtuous thought and wished to go to the Buddha's presence. They immediately went to Śakra and said: "Excellent, Śakra! You have given rise to a subtle and virtuous thought, wishing to visit the Tathāgata. We also wish to attend and accompany you to the Bhagavat's presence." > — English (machine translation) (machine translation) > When the Trāyastriṃśa gods heard that Śakra the Lord of Gods had a wonderful thought to visit the Buddha, they immediately went to Lord Śakra and said, “Excellent, Lord Śakra! You’ve had a wonderful thought to visit the Tathāgata. We’d also like to go with you to visit the Bhagavān.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.6](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.6) 時，釋提桓因即告執樂神般遮翼曰：「我今欲詣世尊所，汝可俱行，此忉利諸天亦當與我俱詣佛所。」 > Then Śakra Devānām Indra said to the musician gandharva Pañcaśikha: "I now wish to go to the Bhagavat's presence; you may come along. These Trāyastriṃśa devas will also accompany me to the Buddha's presence." > — English (machine translation) (machine translation) > Śakra the Lord of Gods then told the gandharva Pañcaśikha, “Now, I’m going to visit the Bhagavān. You can come with me and these Trāyastriṃśa gods to visit the Buddha.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.7](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.7) 對曰：「唯然！」時，般遮翼持琉璃琴，於帝釋前忉利天眾中鼓琴供養。 > He replied: "Yes, indeed!" Then Pañcaśikha, holding a lapis lazuli lute, played the lute before Śakra amidst the host of Trāyastriṃśa devas as an offering. > — English (machine translation) (machine translation) > Pañcaśikha replied, “Very well.” Then Pañcaśikha took his cymophane lute and strummed it at the front of that assembly of Trāyastriṃśa gods as an offering. > — Charles Patton, The Long Discourses (selected sūtras) ### [14.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.8) 時，釋提桓因、忉利諸天及般遮翼，於法堂上忽然不現，譬如力士屈伸臂頃，至摩竭國北毘陀山中。 > Then Śakra Devānām Indra, the Trāyastriṃśa devas, and Pañcaśikha suddenly vanished from the Dharma Hall, and as quickly as a strong man might bend or extend his arm, they arrived at Vediyaka Mountain north of the country of Magadha. > — English (machine translation) (machine translation) > Śakra the Lord of Gods, the Trāyastriṃśa gods, and Pañcaśikha then suddenly disappeared from up in the Dharma \[Meeting\] Hall. In the time it takes a strong man to flex his arm, they arrived on Mount Vaidehaka in the north of Magadha. > — Charles Patton, The Long Discourses (selected sūtras) ### [14.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.9) 爾時，世尊入火焰三昧，彼毘陀山同一火色，時國人見，自相謂言：「此毘陀山同一火色，將是如來諸天之力。」 > At that time, the Bhagavat entered the fire-flame samādhi, and that Vediyaka Mountain became of a single color of fire. When the people of the country saw this, they said to one another: "This Vediyaka Mountain has become of a single color of fire; this must be the power of the Tathāgata and the devas." > — English (machine translation) (machine translation) > At the time, the Bhagavān had entered the samādhi of blazing fire, and Mount Vaidehaka looked like one giant flame. The people in the countryside saw its appearance and said, “Mount Vaidehaka looks like one giant flame. Is this due to the power of gods that are arriving?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.10) 時，釋提桓因告般遮翼曰：「如來、至真甚難得覩，而能垂降此閑靜處，寂默無聲，禽獸為侶，此處常有諸大神天侍衛世尊，汝可於前鼓琉璃琴娛樂世尊，吾與諸天尋於後往。」 > Then Śakra Devānām Indra said to Pañcaśikha: "The Tathāgata, the arhat, is very rare to behold, yet he deigns to descend to this secluded, quiet place, silent and soundless, with birds and beasts as his companions. Great divine devas constantly attend upon and protect the Bhagavat in this place. You should go forward first and play your lapis lazuli lute to delight the Bhagavat, and the devas and I will follow behind you." > — English (machine translation) (machine translation) > Śakra the Lord of Gods told Pañcaśikha, “The Tathāgata, the Arhat, is so hard to see, but we can go down to this place of seclusion that’s quiet without voices, where the animals gather. There, the Bhagavān is constantly attended to by great spirits and gods. You can take the lead and play music with your cymophane lute to delight the Bhagavān. I and the gods will be right behind you!” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.11](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.11) 對曰：「唯然！」即受教已，持琉璃琴於先詣佛。去佛不遠，鼓琉璃琴，以偈歌曰： > He replied: "Yes, indeed!" Having received the instruction, he took his lapis lazuli lute and went before the Buddha first. Not far from the Buddha, he played the lapis lazuli lute and sang in verse: > — English (machine translation) (machine translation) > Pañcaśikha replied, “Very well.” He did as he was instructed, going first to visit the Bhagavān with his cymophane lute in hand. When he was not far away from the Buddha, he played his lute and sang these lyrics: > — Charles Patton, The Long Discourses (selected sūtras) ### [14.12](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.12) 「跋陀禮汝父，汝父甚端嚴； 生汝時吉祥，我心甚愛樂。 本以小因緣，欲心於中生； 展轉遂增廣，如供養羅漢。 釋子專四禪，常樂於閑居； 正意求甘露，我專念亦爾。 能仁發道心，必欲成正覺； 我今求彼女，必欲會亦爾。 我心生染著，愛好不捨離； 欲捨不能去，如象為鈎制。 如熱遇涼風，如渴得冷泉； 如取涅槃者，如水滅於火。 如病得良醫，飢者得美食； 充足生快樂，如羅漢遊法。 如象被深鈎，而猶不肯伏； 𩣺突難禁制，放逸不自止。 猶如清涼池，眾花覆水上； 疲熱象沐浴，舉身得清涼。 我前後所施，供養諸羅漢； 世有福報者，盡當與彼供。 汝死當共死，汝無我活為？ 寧使我身死，不能無汝存。 忉利天之主，釋今與我願； 稱汝禮節具，汝善思察之。」 > "Bhadra, I pay homage to your father; your father is exceedingly dignified and handsome. > When he fathered you, it was auspicious; my heart loves and delights in you greatly. > Originally from a small cause, a lustful thought arose within me; > Gradually it grew and expanded, like \[the merit of\] making offerings to an arhat. > As the son of the Śākyas is devoted to the four dhyānas, always delighting in living in seclusion, > With an upright mind seeking the deathless, so too am I single-mindedly devoted to you. > As the Capable and Benevolent One brings forth the mind of the Way, resolutely intent on attaining right awakening, > So too now do I seek that maiden, resolutely intent on uniting with her. > My heart has given rise to clinging attachment; I love you fondly and will not part from you. > Wishing to let go, I cannot leave, like an elephant constrained by an iron hook. > Like encountering a cool breeze in the heat, like finding a cold spring when thirsty, > Like one who attains nirvāṇa, like water extinguishing fire, > Like a sick man finding an excellent physician, like a starving man finding fine food, > Full and satisfied, giving rise to joy, like an arhat roaming in phenomena, > Like an elephant pierced deeply by a hook, yet still refusing to submit, > Charging wildly, difficult to rein in, unrestrained and not stopping itself, > Just like a clear, cool pool, with many flowers covering the water, > Where an exhausted, overheated elephant bathes, its whole body becoming cool and refreshed. > Whatever I have given before and after, offering to the arhats, > Whatever karmic rewards there are in the world, I would give them all as an offering to her. > When you die, I will die together with you; if you are gone, what should I live for? > I would rather my own body die than exist without you. > May Śakra, the lord of the Trāyastriṃśa heaven, now grant me my wish; > Your proper etiquette is fully complete; reflect well and examine it." > — English (machine translation) (machine translation) > “Bhadrā, I bow to your father; > Your father is so dignified! > I’m so lucky you were born, > My heart desires you so much! > — Charles Patton, The Long Discourses (selected sūtras) > For some reason in the past, > The desire to be born here arose in you. > It developed and grew larger, > Like an offering to an arhat! > — Charles Patton, The Long Discourses (selected sūtras) > The Śākyan son focused on four dhyānas, > Always happy living in seclusion. > He pursued immortality with the right attitude; > My thoughts are focused in the same way! > — Charles Patton, The Long Discourses (selected sūtras) > Śākyamuni set his heart on enlightenment, > Sure he’d achieve correct awakening. > Now, if I were to pursue that woman, > I’d be sure to join with her, too! > — Charles Patton, The Long Discourses (selected sūtras) > My heart is stained by attachment; > I haven’t renounced the love of beauty. > I’d like to renounce it, but I can’t, > I’m like an elephant led by a hook. > — Charles Patton, The Long Discourses (selected sūtras) > It’s like a cool wind when it’s hot, > Like finding a cool spring when thirsty, > Like someone choosing Nirvāṇa, > Or like water dousing a fire. > — Charles Patton, The Long Discourses (selected sūtras) > It’s like someone sick finding a doctor > Or a starving person getting a fine meal. > They’re filled with happiness > Like an arhat enjoying the Dharma. > — Charles Patton, The Long Discourses (selected sūtras) > It’s like an elephant that’s hooked deeply > But still refuses to submit. > Charging around and hard to control, > The reckless don’t stop themselves. > — Charles Patton, The Long Discourses (selected sūtras) > It’s like a refreshing lake > Covered by assorted water lilies. > Hot and tired elephants bathe there, > Cooling off their whole bodies. > — Charles Patton, The Long Discourses (selected sūtras) > I’ll give gifts, one after another, > As support for the arhats. > This world’s rewards for such merit > Will all be given as gifts to her. > — Charles Patton, The Long Discourses (selected sūtras) > When you die, I’ll die with you. > How could I live on with you gone? > I would rather die myself; > It’s impossible to exist without you. > — Charles Patton, The Long Discourses (selected sūtras) > Lord of the Trāyastriṃśa Heaven! > Śakra, grant me my wish now! > You’ve an honorable character; > You’ll consider it well.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.13](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.13) 爾時，世尊從三昧起，告般遮翼言：「善哉！善哉！般遮翼！汝能以清淨音和琉璃琴稱讚如來，琴聲、汝音，不長不短，悲和哀婉，感動人心。汝琴所奏，眾義備有，亦說欲縛，亦說梵行，亦說沙門，亦說涅槃。」 > At that time, the Bhagavat arose from samādhi and said to Pañcaśikha: "Excellent! Excellent, Pañcaśikha! You are able to praise the Tathāgata with a pure voice harmonized with your lapis lazuli lute. The sound of the lute and your voice were neither too long nor too short, sorrowful and melodious, plaintive and touching, moving the hearts of people. What was played upon your lute possessed a multitude of meanings: it spoke of the bonds of desire, it spoke of the holy life, it spoke of the śramaṇa, and it spoke of nirvāṇa." > — English (machine translation) (machine translation) > The Bhagavān then roused from his samādhi and told Pañcaśikha, “Good, Pañcaśikha, good! You’re able to praise the Tathāgata with your clear voice and harmonious cymophane lute. The sound of both your lute and voice are neither long or short. Their compassion and gracefulness moves people’s hearts. Your song is replete with many meanings and explains the bonds of desire, the religious life, the ascetic, and Nirvāṇa!” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.14) 爾時，般遮翼白佛言：「我念世尊昔鬱鞞羅尼連禪水邊，阿遊波陀尼俱律樹下初成佛道時，有尸漢陀天大將子及執樂天王女，共於一處，但設欲樂，我於爾時見其心爾，即為作頌，頌說欲縛，亦說梵行，亦說沙門，亦說涅槃。時，彼天女聞我偈已，舉目而笑語我言：『般遮翼！我未見如來，我曾於忉利天法講堂上，聞彼諸天稱讚如來，有如是德，有如是力。汝常懷信，親近如來，我今意欲與汝共為知識。』世尊！我時與一言之後，不復與語。」 > At that time, Pañcaśikha addressed the Buddha, saying: "I recall that formerly, by the bank of the Nerañjarā River in Uruvelā, under the Ajapāla-nyagrodha tree when the Bhagavat had first attained the Buddha's path, there were the son of the great general of the Śikhaṇḍī devas and the daughter of the king of the devas who hold music. Together in one place, they indulged only in the pleasures of desire. Seeing their mindset at that time, I immediately composed a praise for them; the praise spoke of the bonds of desire, spoke of the holy life, spoke of the śramaṇa, and spoke of nirvāṇa. Then, having heard my verses, that goddess raised her eyes, smiled, and said to me: 'Pañcaśikha! I have not seen the Tathāgata. Once, in the Dharma assembly hall of the Trāyastriṃśa heaven, I heard those devas praising the Tathāgata, saying he possesses such virtue and possesses such power. You always harbor faith and draw close to the Tathāgata; I now desire to be acquainted with you.' World-Honoured One, after speaking a single word with her at that time, I did not speak with her again." > — English (machine translation) (machine translation) > Pañcaśikha then said to the Buddha, “I remember when the Bhagavān became a Buddha sitting beneath the Ajapāla Nigrodha tree on the bank of the Nairañjanā River in Uruvilvā. The great god general’s son Sikhaddi and the gandharva king’s daughter had a rendezvous just to enjoy themselves. I saw the way they were feeling at the time and composed this song. The lyrics explain the bond of desire, and they explain the religious life, the ascetic, and Nirvāṇa. > — Charles Patton, The Long Discourses (selected sūtras) > “After she heard my song, the goddess raised her eyes, smiled, and said to me, ‘Pañcaśikha, I’ve never seen a Tathāgata, but I heard the other gods in the Trāyastriṃśa Dharma Meeting Hall praising the virtues and abilities possessed by the Tathāgata. You’ve always been faithful and close to the Tathāgata. I think I’d like to be friends with you.’ Bhagavān, after speaking with her that one time, I never spoke with her again.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.15](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.15) 時，釋提桓因作是念：「此般遮翼已娛樂如來訖，我今寧可念於彼人。」時，天帝釋即念彼人。時，般遮翼復生念言：「今天帝釋乃能念我。」即持琉璃琴詣帝釋所。帝釋告曰：「汝以我名并稱忉利天意，問訊世尊：『起居輕利，遊步強耶？』」 > Then Śakra, Lord of the devas, had this thought: 'This Pañcaśikha has already finished entertaining the Tathāgata; I should now direct my thoughts toward that person.' Then Śakra, king of the devas, directed his thoughts toward that person. Then Pañcaśikha again had the thought: 'Now Śakra, king of the devas, is actually directing his thoughts toward me.' He immediately took his lapis lazuli lute and went to where Śakra was. Śakra said to him: 'In my name and expressing the regard of the Trāyastriṃśa devas, inquire after the Bhagavat: "Are your bodily activities light and easeful, and is your walking vigorous?"' > — English (machine translation) (machine translation) > Śakra the Lord of Gods then had this thought, “Now that Pañcaśikha has finished playing his music, I’d better keep him in mind.” Lord Śakra then remembered him. > — Charles Patton, The Long Discourses (selected sūtras) > Pañcaśikha again thought, “Now Lord Śakra will remember me!” He then took his cymophane lute and went to Lord Śakra. > — Charles Patton, The Long Discourses (selected sūtras) > Lord Śakra told him, “Praise the intent of the Trāyastriṃśa gods in my name. Go exchange these greetings with the Bhagavān, ‘Has your daily life been easy? Are you in good health?’” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.16) 時，般遮翼承帝釋教，即詣世尊所，頭面禮足，於一面住，白世尊言：「釋提桓因及忉利諸天故，遣我來問訊世尊：『起居輕利，遊步強耶？』」 > Then Pañcaśikha, following Śakra's instruction, immediately went to where the Bhagavat was, bowed his head to his feet, stood to one side, and addressed the Bhagavat, saying: 'Śakra, Lord of the devas, and the Trāyastriṃśa devas have specially dispatched me to come and inquire after the Bhagavat: "Are your bodily activities light and easeful, and is your walking vigorous?"' > — English (machine translation) (machine translation) > Pañcaśikha accepted Lord Śakra’s instructions and went to the Bhagavān. He bowed his head at his feet and stood to one side. He said to the Bhagavān, “Śakra the Lord of Gods and the Trāyastriṃśa gods have sent me to exchange greetings with the Bhagavān: ‘Has your daily life been easy? Are you in good health?’” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.17](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.17) 世尊報曰：「使汝帝釋及忉利天壽命延長，快樂無患。所以然者？諸天、世人及阿須輪諸眾生等，皆貪壽命、安樂、無患。」 > The Bhagavat replied, saying: 'May your Śakra and the Trāyastriṃśa devas have prolonged lifespans, and be joyful and free from affliction. Why is this? The devas, people of the world, asuras, and all other beings covet long life, peace, happiness, and freedom from affliction.' > — English (machine translation) (machine translation) > The Bhagavān replied, “May you, Lord Śakra, and the Trāyastriṃśa gods have long, happy, and untroubled lives. Why is that? The hosts of gods, worldly people, and asuras are all cherish their life spans, happiness, and lack of trouble.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.18) 爾時，帝釋復自念言：「我等宜往禮覲世尊。」即與忉利諸天往詣佛所，頭面禮足，却住一面。時，帝釋白佛言：「不審我今去世尊遠近可坐？」 > At that time, Śakra again thought to himself: 'We ought to go and pay homage to the Bhagavat.' He immediately went with the Trāyastriṃśa devas to where the Buddha was, bowed his head to his feet, and withdrew to stand to one side. Then Śakra addressed the Buddha, saying: 'I wonder, how far or near to the Bhagavat may I now sit?' > — English (machine translation) (machine translation) > Lord Śakra again thought, “We ought to approach the Bhagavān and bow to him.” He then went to the Bhagavān with the Trāyastriṃśa gods. They bowed at the Buddha’s feet and withdrew to stand to one side. Lord Śakra then said to the Buddha, “Don’t mind us, Bhagavān. Should we sit nearby or at a distance?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.19](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.19) 佛告帝釋曰：「汝天眾多，但近我坐。」 > The Buddha said to Śakra: 'Your assembly of devas is numerous; simply sit near me.' > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “Your host of gods is large, but they can sit nearby.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.20](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.20) 時，世尊所止因陀羅窟，自然廣博，無所障碍。爾時，帝釋與忉利諸天及般遮翼皆禮佛足，於一面坐，帝釋白佛言：「一時，佛在舍衛國婆羅門舍，爾時世尊入火焰三昧，我時以少因緣，乘千輻寶車，詣毘樓勒天王所，於空中過，見一天女叉手在世尊前立，我尋語彼女言：『若世尊三昧起者，汝當稱我名字，問訊世尊：起居輕利，遊步強耶？』不審彼女後竟為我達此心不？世尊！寧能憶此事不？」 > Then Indrasāla Cave, where the Bhagavat was staying, naturally became vast and wide, without any obstruction. At that time, Śakra, together with the Trāyastriṃśa devas and Pañcaśikha, all bowed to the Buddha's feet and sat to one side. Śakra addressed the Buddha, saying: 'Once, the Buddha was in the house of a brāhmaṇa in Śrāvastī. At that time, the Bhagavat entered the samādhi of flames. At that time, on some minor matter, riding a jewelled chariot with a thousand spokes, I was going to the place of the deva king Virūḍhaka. Passing through the sky, I saw a goddess standing before the Bhagavat with her palms joined. I immediately said to that maiden: "When the Bhagavat arises from samādhi, you should speak my name and inquire after the Bhagavat: 'Are your bodily activities light and easeful, and is your walking vigorous?'" I wonder whether that maiden ultimately conveyed this intention for me or not? Bhagavat, can you perhaps remember this matter?' > — English (machine translation) (machine translation) > The Bhagavān then made the Indrasāla Cave enlarge itself so that none of them were obstructed by it. Lord Śakra, the Trāyastriṃśa gods, and Pañcaśikha all bowed at the Buddha’s feet and sat to one side. > — Charles Patton, The Long Discourses (selected sūtras) > Lord Śakra said to the Buddha, “One time, the Buddha was staying at a priest’s residence in Śrāvastī. At the time, the Bhagavān had entered the samādhi of blazing fire. For some reason, I was riding my thousand-spoked treasure chariot to visit Virūḍhaka. As I went by in the sky, I saw a goddess standing with her palms together in front of the Bhagavān. I immediately said to that goddess, ‘If the Bhagavān rouses from samādhi, you should exchange these greetings with the Bhagavān in my name: “Has your daily life been easy? Are you in good health?”’ I wondered later if she had conveyed this thought for me. Bhagavān, do you recall if she did?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.21](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.21) 佛言：「憶耳！彼女尋以汝聲致問於我，吾從定起，猶聞汝車聲。」 > The Buddha said: 'I do remember it! That maiden immediately conveyed your inquiry to me in your words. When I arose from meditation, I could still hear the sound of your chariot.' > — English (machine translation) (machine translation) > The Buddha said, “I do remember it. That goddess immediately put the question to me with her goddess’s voice, and I roused from samādhi. It was like the sound of a woman’s chariot.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.22](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.22) 帝釋白佛言：「昔者，我以少緣，與忉利諸天集在法堂，彼諸舊天皆作是言：『若如來出世，增益諸天眾，減損阿須輪眾。』今我躬見世尊，躬見自知，躬自作證，如來、至真出現於世，增益諸天眾，減損阿須輪眾。此有瞿夷釋女，於世尊所淨修梵行，身壞命終，生忉利天宮，即為我子。忉利諸天皆稱言：『瞿夷大天子有大功德，有大威力。』復有餘三比丘，於世尊所淨修梵行，身壞命終，生於卑下執樂神中，常日日來為我給使，瞿夷見已，以偈觸嬈曰： > Śakra addressed the Buddha, saying: 'Formerly, on some minor occasion, I gathered with the Trāyastriṃśa devas in the Dharma Hall. Those senior devas all spoke thus: "When a Tathāgata appears in the world, he increases the hosts of the devas and decreases the hosts of the asuras." Now I have seen the Bhagavat in person; having seen in person, I know it myself and have realized it myself: the Tathāgata, the Arhat, appearing in the world, increases the hosts of the devas and decreases the hosts of the asuras. Here there was Gopikā, a daughter of the Śākyas, who purely cultivated the holy life under the Bhagavat. When her body broke up and her life ended, she was born into the Trāyastriṃśa heavenly palace, and became my son. The Trāyastriṃśa devas all praised him, saying: "Gopikā, the great son of the devas, has great merit and great majestic power." Furthermore, there were three other bhikṣus who purely cultivated the holy life under the Bhagavat. When their bodies broke up and their lives ended, they were born among the inferior spirits who hold music, and came daily to serve me. When Gopikā saw them, he mocked them with a verse, saying: > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “In the past, I held a meeting for some reason with the Trāyastriṃśa gods in the Dharma \[Meeting\] Hall. Those gods back then had said, ‘If a Tathāgata arises in the world, the host of gods will increase and the host of asuras will diminish!’ Now that I see the Bhagavān in person, I personally see and know it myself. I’ve realized it myself: ‘The Tathāgata, the Arhat, has arisen in the world, and the host of gods are increasing, and the host of asuras are diminishing!’ > — Charles Patton, The Long Discourses (selected sūtras) > “Here, there was the Śākyan woman Gopikā who had purely cultivated the Bhagavān’s religious life. She was born in the Trāyastriṃśa Heaven’s palace as my son after her body broke up and her life ended. The Trāyastriṃśa gods all praised him, ‘The great godling Gopaka has great virtue and majesty!’ > — Charles Patton, The Long Discourses (selected sūtras) > “There were another three monks who had purely cultivated the Bhagavān’s religious life. They were born as inferior gandharva spirits after their bodies broke up and their lives ended. Every day, they came to serve us as messengers. When Gopaka saw them, he harassed them with these verses: > — Charles Patton, The Long Discourses (selected sūtras) ### [14.23](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.23) 「『汝為佛弟子，我本在家時， 以衣食供養，禮拜致恭恪。 汝等名何人？躬受佛教誡； 淨眼之所說，汝不觀察之。 我本禮敬汝，從佛聞上法； 生三十三天，為帝釋作子。 汝等何不觀？我所有功德； 本為女人身，今為帝釋子。 汝等本俱共，同修於梵行； 今獨處卑賤，為吾等給使。 本為弊惡行，今故受此報； 獨處於卑賤，為吾等給使。 生此處不淨，為他所觸嬈； 聞已當患厭，此處可厭患。 從今當精勤，勿復為人使； 二人勤精進，思惟如來法。 捨彼所戀著，觀欲不淨行； 欲縛不真實，誑惑於世間。 如象離羈靽，超越忉利天； 釋及忉利天，集法講堂上。 彼已勇猛力，超越忉利天； 釋歎未曾有，諸天亦見過。 此是釋迦子，超越忉利天； 患厭於欲縛，瞿夷說此言。 摩竭國有佛，名曰釋迦文； 彼子大失意，其後還得念。 三人中一人，故為執樂神； 二人見道諦，超越忉利天。 世尊所說法，弟子不懷疑； 俱共同聞法，二人勝彼一。 自見殊勝已，皆生光音天； 我觀見彼已，故來至佛所。』」 > "'"You were disciples of the Buddha; when I was formerly a householder, > I offered you robes and food, bowing down with reverence and respect. > Who are you called? You received in person the Buddha's instructions; > What was spoken by the Pure-Eyed One, you did not observe. > Formerly I revered you, yet having heard the supreme Dharma from the Buddha, > I was born in the Heaven of the Thirty-Three, becoming a son to Śakra. > Why do you not look at the merit I possess? > Formerly I was in a woman's body; now I am Śakra's son. > You formerly together cultivated the holy life in common; > Now you dwell alone in lowliness, serving as attendants to us. > Because your conduct was formerly base and defective, you now receive this retribution: > Dwelling alone in lowliness, serving as attendants to us. > To be born in this impure place, mocked and provoked by others— > Having heard this, you should be disgusted; this place is truly contemptible. > From now on, be diligent and strenuous, no longer serving as other people's servants!" > Two of them exerted vigorous effort, contemplating the Tathāgata's Dharma, > Relinquishing what they yearned for and were attached to, viewing sensual desires as impure conduct, > That the bonds of desire are unreal, deceiving and deluding the world. > Like an elephant breaking free of its tethers, they transcended the Trāyastriṃśa heaven. > Śakra and the Trāyastriṃśa devas were gathered in the Dharma assembly hall; > With their courageous strength, they transcended the Trāyastriṃśa heaven. > Śakra marveled at what was unprecedented, and the devas also witnessed it: > "These are sons of the Śākya who have transcended the Trāyastriṃśa heaven; > Repulsed by the bonds of desire!" Gopikā spoke these words. > In the country of Magadha there is a Buddha named Śākyamuni; > Those disciples had gravely lost their mindfulness, but afterward regained it. > Of the three persons, one remains a spirit who holds music; > Two persons saw the truth of the path and transcended the Trāyastriṃśa heaven. > As for the Dharma spoken by the Bhagavat, the disciples have no doubt; > Together they heard the Dharma in common, yet two surpassed that one. > Having seen their own preeminence, they were both born in the Ābhāsvara heaven; > Having observed them, I therefore came to the Buddha's presence.'" > — English (machine translation) (machine translation) > “‘Were you disciples of the Buddha > When I was living at home in the past? > I gave offerings of clothing and food, > Bowing, venerating, and paying respect. > — Charles Patton, The Long Discourses (selected sūtras) > What were your human names when you > Personally received the Buddha’s teaching? > Those teachings were of pure vision, > But there’s something you didn’t observe. > — Charles Patton, The Long Discourses (selected sūtras) > In the past, I paid respects to you > And heard the higher Dharma from the Buddha. > When born in the Trāyastriṃśa Heaven, > I became Lord Śakra’s son. > — Charles Patton, The Long Discourses (selected sūtras) > What didn’t you observe? > The virtues that I had possessed. > Formerly of a woman’s body, > Now I’m Lord Śakra’s son. > — Charles Patton, The Long Discourses (selected sūtras) > All of you were together in the past, > Cultivating the same religious life. > Now, you are alone in inferior places, > Serving all of us here as messengers. > — Charles Patton, The Long Discourses (selected sūtras) > In the past, you hid bad conduct, > So now you’ve gotten this reward. > You are alone in inferior places, > Serving all of us here as messengers. > — Charles Patton, The Long Discourses (selected sūtras) > You’re born in this impure place, > That for others is an insult. > Hearing that will trouble you, > For this place of yours is troublesome. > — Charles Patton, The Long Discourses (selected sūtras) > If you’re diligent from now on, > You won’t become servants again!’ > Two of them diligently made effort, > Thinking of the Tathāgata’s Dharma. > — Charles Patton, The Long Discourses (selected sūtras) > Discarding their attachments, > They observed: ‘Desire is impure conduct. > The bond of desire isn’t real; > It tricks the people of the world.’ > — Charles Patton, The Long Discourses (selected sūtras) > Like elephants free of leg bonds, > They leapt to the Trāyastriṃśa Heaven > While Śakra and the Trāyastriṃśa gods > Gathered up in the Dharma Meeting Hall. > — Charles Patton, The Long Discourses (selected sūtras) > They were courageous and strong, > Leaping to the Trāyastriṃśa Heaven. > Śakra lauded them as never before, > And the gods also saw them pass away: > — Charles Patton, The Long Discourses (selected sūtras) > ‘These are the Śākya disciples > Who leapt to the Trāyastriṃśa Heaven! > They tired of being fettered by desire.’ > \[Gopaka\] spoke these words: > — Charles Patton, The Long Discourses (selected sūtras) > ‘There’s a Buddha in Magadha > Whose name is Śākyamuni. > Those disciples were disappointing, > But later regained their mindfulness. > — Charles Patton, The Long Discourses (selected sūtras) > One person out of these three > Therefore became a gandharva. > The other two saw the truth of the path > And leapt to the Trāyastriṃśa Heaven. > — Charles Patton, The Long Discourses (selected sūtras) > The Dharma the Bhagavān teaches > Isn’t doubted by these disciples. > They heard the same Dharma together, > But two of them were better than one. > — Charles Patton, The Long Discourses (selected sūtras) > Their vision being much better, > They were born as Ābhāsvara gods. > When I observed them, > They were going to the Buddha.’” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.24) 帝釋白佛言：「願開閑暇，一決我疑。」 > Śakra addressed the Buddha, saying: 'I pray that you grant me some leisure, to resolve my doubts once and for all.' > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “If you have a moment, I would like to clarify a doubt of mine.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.25](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.25) 佛言：「隨汝所問，吾當為汝一一演說。」 > The Buddha said: 'According to what you ask, I shall explain it to you item by item.' > — English (machine translation) (machine translation) > The Buddha said, “Go ahead and ask your questions. I will explain them for you, one by one.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.26](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.26) 爾時，帝釋即白佛言：「諸天、世人、乾沓和、阿須羅及餘眾生等，盡與何結相應，乃至怨讐、刀杖相向？」 > At that time, Śakra addressed the Buddha, saying: 'With what fetters are the devas, worldly humans, gandharvas, asuras, and other sentient beings associated, such that they turn against one another as enemies with knives and staves?' > — English (machine translation) (machine translation) > Lord Śakra then asked the Buddha, “What bonds do gods, worldly men, gandharvas, asuras, and other sentient beings all associate with that they become enemies and take up arms against each other?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.27](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.27) 佛告釋言：「怨結之生，皆由貪嫉，故使諸天、世人、阿須羅、餘眾生等，刀杖相加。」 > The Buddha told Śakra: 'The arising of enmity and fetters is entirely caused by greed and jealousy; therefore, it causes devas, worldly humans, asuras, and other sentient beings to attack one another with knives and staves.' > — English (machine translation) (machine translation) > The Buddha told Śakra, “The arising of the bond of enmity has its origin in greed and jealousy. Therefore, it leads gods, worldly people, asuras, and other sentient beings to take up arms against one another.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.28](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.28) 爾時，帝釋即白佛言：「實爾！世尊！怨結之生，由貪嫉故，使諸天、世人、阿須羅、餘眾生等，刀杖相加。我今聞佛所說，疑網悉除，無復疑也，但不解此貪嫉之生，何由而起？何因何緣？誰為原首？從誰而有？從誰而無？」 > At that time, Śakra addressed the Buddha, saying: 'It is truly so, Bhagavat! The arising of enmity and fetters is caused by greed and jealousy, which causes devas, worldly humans, asuras, and other sentient beings to attack one another with knives and staves. Having now heard what the Buddha has spoken, the net of my doubts has been completely eliminated, and I no longer have any doubt. Yet I do not understand: from what does the arising of this greed and jealousy originate? What is its cause, what is its condition? What is its origin? From what does it exist, and from the absence of what does it not exist?' > — English (machine translation) (machine translation) > Lord Śakra then said to the Buddha, “Indeed, it is, Bhagavān! The arising of the bond of enmity has its origin in greed and jealousy. Therefore, it leads gods, worldly people, asuras, and other sentient beings to take up arms against one another. Now that I’ve heard the Buddha’s explanation, a snare of doubt has been removed. I won’t wonder about it anymore. > — Charles Patton, The Long Discourses (selected sūtras) > “But I don’t understand the arising of this greed and jealousy. Where do they come from? What are their causes and conditions? What’s their source? From what do they come to exist? From what do they cease to exist?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.29](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.29) 佛告帝釋：「貪嫉之生，皆由愛憎，愛憎為因，愛憎為緣，愛憎為首，從此而有，無此則無。」 > The Buddha told Śakra: 'The arising of greed and jealousy is entirely caused by love and hate. Love and hate are its cause, love and hate are its condition, love and hate are its origin. From this it exists; without this, it does not exist.' > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “The arising of greed and jealousy have their origin in love and hate. Love and hate are their causes and conditions. Love and hate are their source. From them, they come to exist. In their absence, they cease to exist.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.30](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.30) 爾時，帝釋即白佛言：「實爾。世尊！貪嫉之生，皆由愛憎，愛憎為因，愛憎為緣，愛憎為首，從此而有，無此則無。我今聞佛所說，迷惑悉除，無復疑也。但不解愛憎復何由而生？何因何緣？誰為原首？從誰而有？從誰而無？」 > At that time, Śakra addressed the Buddha, saying: 'It is truly so, Bhagavat! The arising of greed and jealousy is entirely caused by love and hate; love and hate are its cause, love and hate are its condition, love and hate are its origin; from this it exists; without this, it does not exist. Having now heard what the Buddha has spoken, my confusion has been completely eliminated, and I no longer have any doubt. Yet I do not understand: from what does love and hate further arise? What is its cause, what is its condition? What is its origin? From what does it exist, and from the absence of what does it not exist?' > — English (machine translation) (machine translation) > Lord Śakra then said to the Buddha, “Indeed, it is, Bhagavān! The arising of greed and jealousy have their origin in love and hate. Love and hate are their causes and conditions. Love and hate are their source. From them, they come to exist. In their absence, they cease to exist. Now that I’ve heard the Buddha’s explanation, my confusion is completely removed. I won’t wonder about it anymore. > — Charles Patton, The Long Discourses (selected sūtras) > “But I don’t understand the arising of love and hate. What are their causes and conditions? What is their source? From what do they come to exist? From what do they cease to exist?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.31](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.31) 佛告帝釋：「愛憎之生，皆由於欲，因欲緣欲，欲為原首，從此而有，無此則無。」 > The Buddha told Śakra: 'The arising of love and hate is entirely due to desire. Caused by desire, conditioned by desire, desire is its origin. From this it exists; without this, it does not exist.' > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “The arising of love and hate has its origin in desire. Desire is their cause and condition. Desire is their source. From this, they come to exist. In its absence, they cease to exist.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.32](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.32) 爾時，帝釋白佛言：「實爾！世尊！愛憎之生，皆由於欲，因欲緣欲，欲為原首，從此而有，無此則無。我今聞佛所說，迷惑悉除，無復疑也。但不知此欲復何由生？何因何緣？誰為原首？從誰而有？從誰而無？」 > At that time, Śakra addressed the Buddha, saying: 'It is truly so, Bhagavat! The arising of love and hate is entirely due to desire; caused by desire, conditioned by desire, desire is its origin; from this it exists, without this it does not exist. Having now heard what the Buddha has spoken, my confusion has been completely eliminated, and I no longer have any doubt. Yet I do not know: from what does this desire further arise? What is its cause, what is its condition? What is its origin? From what does it exist, and from the absence of what does it not exist?' > — English (machine translation) (machine translation) > Lord Śakra then said to the Buddha, “Indeed, it is, Bhagavān! The arising of love and hate has its origin in desire. Desire is their cause and condition. Desire is their source. From this, they come to exist. In its absence, they cease to exist. Now that I’ve heard the Buddha’s explanation, my confusion is completely removed. I won’t wonder about it anymore. > — Charles Patton, The Long Discourses (selected sūtras) > “But I don’t understand the arising of desire. What are its causes and conditions? What is its source? From what does it come to exist? From what does it cease to exist?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.33](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.33) 佛告帝釋：「愛由想生，因想緣想，想為原首，從此而有，無此而無。」 > The Buddha told Śakra: 'Desire arises from conception. Caused by conception, conditioned by conception, conception is its origin. From this it exists; without this, it does not exist.' > — English (machine translation) (machine translation) > “But I don’t understand the arising of conception. What is its cause and condition? What it its source? From what does it come to exist? From what does it cease to exist?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.34](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.34) 爾時，帝釋白佛言：「實爾！世尊！愛由想生，因想緣想，想為原首，從此而有，無此則無。我今聞佛所說，無復疑也。但不解想復何由而生？何因何緣？誰為原首？從誰而有？從誰而無？」 > At that time, Śakra addressed the Buddha, saying: 'It is truly so, Bhagavat! Desire arises from conception; caused by conception, conditioned by conception, conception is its origin; from this it exists, without this it does not exist. Having now heard what the Buddha has spoken, I no longer have any doubt. Yet I do not understand: from what does conception further arise? What is its cause, what is its condition? What is its origin? From what does it exist, and from the absence of what does it not exist?' > — English (machine translation) (machine translation) ### [14.35](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.35) 佛告帝釋：「想之所生，由於調戲，因調緣調，調為原首，從此而有，無此則無。帝釋！若無調戲則無想，無想則無欲，無欲則無愛憎，無愛憎則無貪嫉，若無貪嫉，則一切眾生不相傷害。帝釋！但緣調為本，因調緣調，調為原首，從此有想，從想有欲，從欲有愛憎，從愛憎有貪嫉；以貪嫉故，使群生等共相傷害。」 > The Buddha told Śakra: 'That from which conception arises is mental proliferation. Caused by proliferation, conditioned by proliferation, proliferation is its origin. From this it exists; without this, it does not exist. Śakra, if there is no proliferation, then there is no conception; if there is no conception, then there is no desire; if there is no desire, then there is no love and hate; if there is no love and hate, then there is no greed and jealousy; if there is no greed and jealousy, then all sentient beings will not harm one another. Śakra, it is only with proliferation as the root: caused by proliferation, conditioned by proliferation, proliferation is its origin. From this there is conception; from conception there is desire; from desire there is love and hate; from love and hate there is greed and jealousy; and because of greed and jealousy, all living beings harm one another.' > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “The conception that gives rise to it has its origin in error. Error is its cause and condition. Error is its source. From this, it comes to exist. In its absence, it ceases to exist. > — Charles Patton, The Long Discourses (selected sūtras) > “Śakra, if there’s no error, then there’s no conception. Without conception, there’s no desire. Without desire, there’s no love or hate. Without love or hate, there’s no greed or jealousy. If there’s no greed and jealousy, then sentient beings wouldn’t hurt each other. > — Charles Patton, The Long Discourses (selected sūtras) > “Śakra, it’s only the condition of error that’s the root of this. Error is its cause and condition. Error is its source. From this, there is conception. From conception, there is desire. From desire, there is love and hate. From love and hate, there is greed and jealousy. Because of greed and jealousy, sentient beings are led to hurt each other.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.36](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.36) 帝釋白佛言：「實爾！世尊！由調有想，因調緣調，調為原首，從此有想由調而有，無調則無。若本無調者則無想，無想則無欲，無欲則無愛憎，無愛憎則無貪嫉，無貪嫉則一切群生不相傷害。但想由調生，因調緣調，調為原首，從調有想，從想有欲，從欲有愛憎，從愛憎有貪嫉，從貪嫉使一切眾生共相傷害。我今聞佛所說，迷惑悉除，無復疑也。」 > Śakra addressed the Buddha, saying: "So it is, Bhagavat! From conceit there is perception; conditioned by conceit and dependent on conceit, with conceit as chief origin, perception arises from this, exists through conceit, and without conceit does not exist. If fundamentally there were no conceit, then there would be no perception; without perception there is no desire; without desire there is no love and hatred; without love and hatred there is no covetousness and jealousy; without covetousness and jealousy all living beings would not harm one another. But perception arises from conceit; conditioned by conceit and dependent on conceit, with conceit as chief origin, from conceit there is perception, from perception there is desire, from desire there is love and hatred, from love and hatred there is covetousness and jealousy, and through covetousness and jealousy all sentient beings are caused to harm one another mutually. Having now heard what the Buddha has spoken, my delusions are all dispelled, and I have no further doubts." > — English (machine translation) (machine translation) > Lord Śakra then said to the Buddha, “Indeed, it is, Bhagavān! Error is the origin of conception. Error is its cause and condition. Error is its source. From this, there is conception. Error is the origin of its existence. In the absence of error, it ceases to exist. > — Charles Patton, The Long Discourses (selected sūtras) > “If there were no error in the first place, then there wouldn’t be conception. Without conception, there wouldn’t be desire. Without desire, there wouldn’t be love and hate. Without love and hate, there wouldn’t be greed and jealousy. If there were no greed and jealousy, then sentient beings wouldn’t hurt each other. > — Charles Patton, The Long Discourses (selected sūtras) > “It’s only because of error that conception arises. Error is its cause and condition. Error is its source. From this, there is conception. From conception, there is desire. From desire, there is love and hate. From love and hate, there is greed and jealousy. It’s because of greed and jealousy that all sentient beings are led to hurt each other. Now that I’ve heard the Buddha’s explanation, my confusion is completely removed. I won’t wonder about it anymore.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.37](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.37) 爾時，帝釋復白佛言：「一切沙門、婆羅門盡除調戲在滅迹耶？為不除調戲在滅迹耶？」 > At that time Śakra addressed the Buddha again, saying: "Have all śramaṇas and brāhmaṇas completely eliminated conceit and entered upon the path of cessation, or have they not eliminated conceit and not entered upon the path of cessation?" > — English (machine translation) (machine translation) > Lord Śakra again asked the Buddha, “Do all the ascetics and priests on the path to cessation completely eliminate error, or is error not eliminated on the path to cessation?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.38](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.38) 佛告帝釋：「一切沙門、婆羅門不盡除調戲在滅迹也。所以然者？帝釋，世間有種種界，眾生各依己界，堅固守持，不能捨離，謂己為實，餘者為虛。是故，帝釋！一切沙門、婆羅門不盡除調戲而在滅迹。」 > The Buddha told Śakra: "Not all śramaṇas and brāhmaṇas have completely eliminated conceit and entered upon the path of cessation. Why is that? Śakra, in the world there are diverse realms; sentient beings each rely upon their own realm, clinging firmly to it and unable to relinquish it, declaring theirs to be real and the others false. Therefore, Śakra, not all śramaṇas and brāhmaṇas have completely eliminated conceit and entered upon the path of cessation." > — English (machine translation) (machine translation) > The Buddha addressed Lord Śakra, “Not all the ascetics and the priests on the path of cessation completely eliminate error. Why is this? Lord Śakra, the world has a variety of realms, and sentient beings depend on their own realms, firmly defending them. They aren’t able to abandon them. They say, ‘Mine is true; the rest is false.’ Therefore, Lord Śakra, not all the ascetics and priests on the path to cessation entirely eliminate error.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.39](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.39) 爾時，帝釋白佛言：「實爾！世尊！世間有種種眾生，各依己界，堅固守持，不能捨離，謂己為是，餘為虛妄。是故一切沙門、婆羅門不盡除調戲而在滅迹。我聞佛言，疑惑悉除，無復疑也。」 > At that time Śakra addressed the Buddha, saying: "So it is, Bhagavat! In the world there are diverse sentient beings, each relying upon their own realm, clinging firmly to it and unable to relinquish it, declaring theirs to be right and the others false. Therefore not all śramaṇas and brāhmaṇas have completely eliminated conceit and entered upon the path of cessation. Having heard the Buddha's words, my doubts and confusion are completely dispelled, and I have no further doubts." > — English (machine translation) (machine translation) > Lord Śakra then said to the Buddha, “Indeed, it is, Bhagavān! The world has a variety of sentient beings, and each depends on their own realm, firmly defending it. They aren’t able to abandon them. They say, ‘Mine is true; the rest is false.’ Therefore, not all the ascetics and priests on the path to cessation entirely eliminate error. Hearing the Buddha’s words, my confusion is completely eliminated. I won’t wonder about it anymore.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.40](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.40) 帝釋復白佛言：「齊幾調在滅迹耶？」 > Śakra addressed the Buddha again, saying: "To what extent is conceit \[eliminated so that one is\] on the path of cessation?" > — English (machine translation) (machine translation) > Lord Śakra again asked the Buddha, “How many kinds of error are there on the path to cessation?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.41](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.41) 佛告帝釋：「調戲有三：一者口，二者想，三者求。彼口所言，自害、害他，亦二俱害。捨此言已，如所言，不自害、不害他、不二俱害。知時比丘如口所言，專念不亂，想亦自害、害他，亦二俱害；捨此想已，如所想，不自害、不害他，二俱不害，知時比丘如所想，專念不亂。帝釋！求亦自害、害他，亦二俱害；捨此求已，如所求，不自害、不害他，不二俱害，知時比丘如所求，專念不亂。」 > The Buddha told Śakra: "Conceit has three aspects: first, speech; second, perception; third, seeking. Words spoken by that speech may harm oneself, harm others, or harm both. Having relinquished such words, according to words that do not harm oneself, do not harm others, and do not harm both, a bhikṣu who knows the proper time focuses his mindfulness without distraction according to what is spoken. Perception likewise may harm oneself, harm others, or harm both. Having relinquished such perception, according to perception that does not harm oneself, does not harm others, and does not harm both, a bhikṣu who knows the proper time focuses his mindfulness without distraction according to what is perceived. Śakra, seeking likewise may harm oneself, harm others, or harm both. Having relinquished such seeking, according to seeking that does not harm oneself, does not harm others, and does not harm both, a bhikṣu who knows the proper time focuses his mindfulness without distraction according to what is sought." > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “There are three kinds of error: First is speech, second are concepts, and third are pursuits. Speech is words that harm oneself, harm others, and harm both oneself and others. When these words are abandoned, one’s words don’t harm oneself, don’t harm others, and don’t harm both oneself and others. When that’s known, a monk’s words are such that he focuses his attention and isn’t distracted. > — Charles Patton, The Long Discourses (selected sūtras) > \[Some\] concepts also harm oneself, harm others, and harm both oneself and others. Abandoning these concepts, one’s conception is such that it doesn’t harm oneself, don’t harm others, and don’t harm oneself and others. When he knows this, the monk’s conception is such that he focuses his attention and isn’t distracted. > — Charles Patton, The Long Discourses (selected sūtras) > “Lord Śakra, pursuits also harm oneself, harm others, and harm both oneself and others. Abandoning these pursuits, one’s pursuits are such that they don’t harm oneself, don’t harm others, and don’t harm both oneself and others. When he knows this, the monk’s pursuits are such that he focuses his attention and isn’t distracted.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.42](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.42) 爾時，釋提桓因言：「我聞佛所說，無復狐疑。」 > At that time Śakra, Lord of the Devas, said: "Having heard what the Buddha has spoken, I have no further doubts." > — English (machine translation) (machine translation) > Śakra the Lord of Gods then said, “Having heard the Buddha’s explanation, I won’t wonder about this anymore.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.43](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.43) 又白佛言：「齊幾名賢聖捨心？」 > He also addressed the Buddha, saying: "To what extent is it called the mind of renunciation of the noble ones?" > — English (machine translation) (machine translation) > He also asked the Buddha, “How many kinds of noble detachment are there?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.44](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.44) 佛告帝釋：「捨心有三：一者喜身，二者憂身，三者捨身。帝釋！彼喜身者，自害、害他，亦二俱害；捨此喜已，如所喜，不自害、害他，二俱不害，知時比丘專念不忘，即名受具足戒。帝釋！彼憂身者，自害、害彼，亦二俱害；捨此憂已，如所憂，不自害、害他，二俱不害，知時比丘專念不忘，即名受具足戒。復次，帝釋！彼捨身者，自害、害他，亦二俱害；捨此身已，如所捨，不自害、不害他，二俱不害，知時比丘專念不忘，是即名為受具足戒。」 > The Buddha told Śakra: "The mind of renunciation has three \[modes\]: first, the body of joy; second, the body of grief; third, the body of equanimity. Śakra, that body of joy may harm oneself, harm others, or harm both. Having relinquished such joy, according to joy that does not harm oneself, does not harm others, and does not harm both, a bhikṣu who knows the proper time focuses his mindfulness and does not forget; this is called receiving the full precepts. Śakra, that body of grief may harm oneself, harm others, or harm both. Having relinquished such grief, according to grief that does not harm oneself, does not harm others, and does not harm both, a bhikṣu who knows the proper time focuses his mindfulness and does not forget; this is called receiving the full precepts. Furthermore, Śakra, that body of equanimity may harm oneself, harm others, or harm both. Having relinquished such equanimity, according to equanimity that does not harm oneself, does not harm others, and does not harm both, a bhikṣu who knows the proper time focuses his mindfulness and does not forget; this indeed is called receiving the full precepts." > — English (machine translation) (machine translation) > The Buddha addressed Lord Śakra, “There are three kinds of detachment. One is the body of joy, second is the body of sorrow, and third is the body of equanimity. Lord Śakra, that body of joy harms oneself, harms others, and harms both oneself and others. After becoming detached from this joy, such joy as that doesn’t harm oneself, doesn’t harm others, and doesn’t harm both oneself and others. When he knows this, the monk focuses his attention and doesn’t lose it. That’s called accepting the complete precepts. > — Charles Patton, The Long Discourses (selected sūtras) > “Lord Śakra, that body of sorrow harms oneself, harms others, and harms both oneself and others. After becoming detached from this sorrow, such sorrow as that doesn’t harm oneself, doesn’t harm others, and doesn’t harm oneself and others. When he knows this, the monk focuses his attention and doesn’t lose it. That’s called accepting the complete precepts. > — Charles Patton, The Long Discourses (selected sūtras) > “Furthermore, Lord Śakra, that body of equanimity harms oneself, harms others, and harms both oneself and others. After becoming detached from this equanimity, such equanimity as that doesn’t harm oneself, doesn’t harm others, and doesn’t harm both oneself and others. When he knows this, the monk focuses his attention and doesn’t lose it. That’s called accepting the complete precepts.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.45](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.45) 帝釋白佛言：「我聞佛所說，無復狐疑。」 > Śakra addressed the Buddha, saying: "Having heard what the Buddha has spoken, I have no further doubts." > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “Having heard the Buddha’s explanation, I won’t wonder about this anymore.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.46](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.46) 又白佛言：「齊幾名賢聖律諸根具足？」 > He also addressed the Buddha, saying: "To what extent is it called having all sense faculties complete in the discipline of the noble ones?" > — English (machine translation) (machine translation) > He also asked the Buddha, “How many things are called ‘the noble Vinaya’s perfection of the faculties’?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.47](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.47) 佛告帝釋：「眼知色，我說有二：可親、不可親。耳聲、鼻香、舌味、身觸、意法，我說有二：可親、不可親。」 > The Buddha told Śakra: "Regarding the eye knowing form, I teach that there are two kinds: to be associated with, and not to be associated with. Regarding the ear and sounds, the nose and odours, the tongue and flavours, the body and tangibles, and the mind and dharmas, I teach that there are two kinds: to be associated with, and not to be associated with." > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “The eye perceives form, which I say are of two kinds: approachable and unapproachable. The ear … sounds … nose … odors … tongue … flavors … body … touches … mind … notions, which I say are of two kinds: approachable and unapproachable.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.48](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.48) 爾時，帝釋白佛言：「世尊！如來略說，未廣分別，我以具解。眼知色，我說有二：可親、不可親。耳聲、鼻香、舌味、身觸、意法有二：可親、不可親。世尊！如眼觀色，善法損減，不善法增，如此眼知色，我說不可親；耳聲、鼻香、舌味、身觸、意知法，善法損減，不善法增，我說不可親。世尊！如眼見色，善法增長，不善法減，如是眼知色，我說可親；耳聲、鼻香、舌味、身觸、意知法，善法增長，不善法減，我說可親。」 > At that time Śakra addressed the Buddha, saying: "Bhagavat, the Tathāgata has spoken in brief without analysing in detail, yet I have fully understood. Regarding the eye knowing form, I teach that there are two kinds: to be associated with, and not to be associated with. The ear and sounds, the nose and odours, the tongue and flavours, the body and tangibles, and the mind and dharmas have two kinds: to be associated with, and not to be associated with. Bhagavat, when the eye contemplates form such that wholesome dharmas diminish and unwholesome dharmas increase, such an eye knowing form I declare is not to be associated with. When the ear and sounds, the nose and odours, the tongue and flavours, the body and tangibles, and the mind knowing dharmas cause wholesome dharmas to diminish and unwholesome dharmas to increase, I declare they are not to be associated with. Bhagavat, when the eye sees form such that wholesome dharmas increase and unwholesome dharmas diminish, such an eye knowing form I declare is to be associated with. When the ear and sounds, the nose and odours, the tongue and flavours, the body and tangibles, and the mind knowing dharmas cause wholesome dharmas to increase and unwholesome dharmas to diminish, I declare they are to be associated with." > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “Bhagavān, without a detailed discernment of this concise statement by the Tathāgata, I don’t fully understand, ‘The eye perceives form, which I say are of two kinds: approachable and unapproachable. The ear … sounds … nose … odors … tongue … flavors … body … touches … mind … notions, which I say are of two kinds: approachable and unapproachable.’ > — Charles Patton, The Long Discourses (selected sūtras) > “Bhagavān, when skillful qualities decrease and unskillful qualities increase as the eye observes forms, I would say this is the same as the eye perceiving forms that are unapproachable. When skillful qualities decrease and unskillful qualities increase as the ear … sounds … nose … odors … tongue … flavors … body … touches … mind … notions, I would say they are unapproachable. > — Charles Patton, The Long Discourses (selected sūtras) > “Bhagavān, when skillful qualities increase and unskillful qualities decrease as the eye sees form, I would say this is the same as the eye perceiving forms are that approachable. When skillful qualities increase and unskillful qualities decrease as the ear … sounds … nose … odors … tongue … flavors … body … touches … mind … notions, I would say they are approachable.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.49](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.49) 佛告帝釋：「善哉！善哉！是名賢聖律諸根具足。」 > The Buddha told Śakra: "Excellent! Excellent! This is called having all sense faculties complete in the discipline of the noble ones." > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “Good, good! This is called ‘the noble Vinaya’s perfection of the faculties’.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.50](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.50) 帝釋白佛言：「我聞佛所說，無復狐疑。」 > Śakra addressed the Buddha, saying: "Having heard what the Buddha has spoken, I have no further doubts." > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “Hearing the Buddha’s explanation, I won’t wonder about this anymore.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.51](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.51) 復白佛言：「齊幾比丘名為究竟、究竟梵行、究竟安隱、究竟無餘？」 > He also addressed the Buddha, saying: "To what extent is a bhikṣu called one of ultimate attainment, of ultimate brahmacarya, of ultimate peace, and of ultimate remainderlessness?" > — English (machine translation) (machine translation) > Again, he asked the Buddha, “How many things does a monk call ‘the ultimate goal, the ultimate goal of the religious life, the ultimate goal of peace, and the ultimate goal that has no remainder’?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.52](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.52) 佛告帝釋：「為愛所苦，身得滅者，是為究竟、究竟梵行、究竟安隱、究竟無餘。」 > The Buddha told Śakra: "One who, having suffered from craving, attains the cessation of the body—such a one is of ultimate attainment, of ultimate brahmacarya, of ultimate peace, and of ultimate remainderlessness." > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “To personally extinguish the suffering caused by craving is the ultimate goal, the ultimate goal of the religious life, the ultimate goal peace, and the ultimate goal without remainder.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.53](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.53) 帝釋白佛言：「我本長夜，所懷疑網，今者如來開發所疑。」 > Śakra addressed the Buddha, saying: "From long ago I have harboured a net of doubts; now the Tathāgata has resolved what was doubted." > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “In the long night of the past, I was caught in a snare of doubt. Now, the Buddha has released me from that doubt.” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.54](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.54) 佛告帝釋：「汝昔頗曾詣沙門、婆羅門所問此義不？」 > The Buddha told Śakra: "In the past, did you ever go to śramaṇas and brāhmaṇas to ask about this matter?" > — English (machine translation) (machine translation) > The Buddha told Lord Śakra, “Haven’t you visited ascetics and priests to ask about this subject?” > — Charles Patton, The Long Discourses (selected sūtras) ### [14.55](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14.55) 帝釋白佛言：「我自憶念：昔者，曾詣沙門、婆羅門所諮問此義。昔我一時曾集講堂，與諸天眾共論：『如來為當出世，為未出世？』時共推求，不見如來出現于世，各自還宮，五欲娛樂。世尊！我復於後時見諸大神天，自恣五欲已，漸各命終。時我，世尊！懷大恐怖，衣毛為竪。時，見沙門、婆羅門處在閑靜，去家離欲，我尋至彼所問言：『云何名究竟？』我問此義，彼不能報。彼既不知，逆問我言：『汝為是誰？』我尋報言：『我是釋提桓因。』彼復問言：『汝是何釋？』我時答言：『我是天帝釋，心有所疑，故來相問耳。』時，我與彼如所知見，說於釋義。彼問我言：『更為我弟子，我今是佛弟子，得須陀洹道，不墮餘趣，極七往返，必成道果，唯願世尊記我為斯陀含。』說此語已，復作頌曰： > Śakra addressed the Buddha, saying: "I recall for myself: in the past, I once went to śramaṇas and brāhmaṇas to inquire about this matter. Once in the past, I assembled in the lecture hall and discussed with the multitude of devas: 'Has the Tathāgata already appeared in the world, or has he not yet appeared in the world?' At that time we sought together and did not see the Tathāgata appear in the world, so we each returned to our palaces to amuse ourselves with the five desires. Bhagavat, later I saw great devas who, having indulged in the five desires, each gradually reached the end of life. At that time, Bhagavat, I harboured great dread, and my hairs stood on end. Then I saw śramaṇas and brāhmaṇas dwelling in quiet and secluded places, having left home and separated from desire. I immediately went to them and asked: 'What is called the ultimate?' When I asked about this matter, they were unable to answer. Since they did not know, they turned and asked me: 'Who are you?' I immediately replied: 'I am Śakra, Lord of the Devas.' They asked again: 'Which Śakra are you?' I then answered: 'I am Śakra, Lord of the Devas. Having doubts in my mind, I have merely come to ask you.' At that time, according to what I knew and saw, I explained the meaning of Śakra to them. They said to me: 'Become our disciple again; now I am a disciple of the Buddha, having attained the path of a srotāpanna, not falling into unfortunate destinies, returning at most seven times, and bound to attain the fruit of the path. I only pray that the Bhagavat will predict me as a sakṛdāgāmin.' Having spoken these words, he spoke a verse again, saying: > — English (machine translation) (machine translation) > Lord Śakra said to the Buddha, “I remember that once I visited an ascetic or priest to inquire about this subject. One time, I and the assembly of gods had gathered in the meeting hall and discussed ‘Will a Tathāgata arise in the world? Has he arisen yet?’ > — Charles Patton, The Long Discourses (selected sūtras) > “We looked for him, but we didn’t see a Tathāgata that had arisen in the world. Each of us returned to the palace and entertained ourselves with the five desires. Bhagavān, after that I watched the great spirits and gods freely partake of the five desires, and gradually each of their lives ended. > — Charles Patton, The Long Discourses (selected sūtras) > “At that point, Bhagavān, I felt great apprehension, and my hair stood on end. Then I saw an ascetic or priest dwelling in quietude who had left home and parted with desire. I went quickly to him and asked, ‘What is called the ultimate goal?’ > — Charles Patton, The Long Discourses (selected sūtras) > “I asked about this subject, but he couldn’t answer me. Since he didn’t know, he countered by asking me, ‘Who are you?’ > — Charles Patton, The Long Discourses (selected sūtras) > “I immediately replied, ‘I am Śakra the Lord of Gods.’ > — Charles Patton, The Long Discourses (selected sūtras) > “Again, he asked, ‘How are you Śakra?’ > — Charles Patton, The Long Discourses (selected sūtras) > “I then answered, ‘I am the Lord God Śakra. I have a doubt in my mind, so I came here to ask you about it.’ > — Charles Patton, The Long Discourses (selected sūtras) > “Then the two of us came to an understanding, discussing the meaning of being Śakra. He would ask, I would answer, and then he would become my disciple. But I’m a disciple of the Buddha, and I’ve attained the path of stream entry. I won’t fall to other destinies, and I’ll surely achieve the fruit of the path in not more than seven rebirths. Please, Bhagavān, describe to me how to become a once-returner!” > — Charles Patton, The Long Discourses (selected sūtras) > After describing this conversation, Śakra also spoke these verses: > — Charles Patton, The Long Discourses (selected sūtras) _First 55 of 70 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14)_ ## Translations (2) - [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.14.p1) — Charles Patton, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.14.1) — English, machine translation ## Linked texts (3) - [Sakkapañhasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.21.1.1.1-10) — Pāli - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.35.19) — Classical Chinese - [增壹阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.ekottaragama*zh-sanghadeva.41.4.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.14) · Pramāṇa