Ekottaragama (Sanskrit fragments) 13.7

13.7.1

（七）

(7)

13.7.2

聞如是：

Thus have I heard:

Thus I have heard: One time, the Buddha was staying on Mount Gṛdhrakūṭa near Rājagṛha. He was accompanied by a large assembly of five hundred monks. At the time, Venerable Subhūti was also staying on the side of Mount Gṛdhrakūṭa near Rājagṛha. He had built a separate hut where he sat in meditation.

13.7.3

一時，佛在羅閱城耆闍崛山中，與大比丘五百人俱。

At one time the Buddha was staying in Rājagṛha, on Mount Gṛdhrakūṭa, together with five hundred great bhikṣus.

13.7.4

爾時，尊者須菩提亦在王舍城耆闍崛山側，別作屋廬而自禪思。爾時，尊者須菩提身得苦患，甚為沈重，便作是念：「我此苦痛為從何生？復從何滅？為至何所？」爾時，尊者須菩提便於露地而敷坐具，直身正意，專精一心，結跏趺坐，思惟諸入，欲害苦痛。

At that time, the venerable Subhūti was also beside Mount Gṛdhrakūṭa in Rājagṛha, living in a separate hut and meditating. At that time, the venerable Subhūti was stricken with a painful affliction in his body that was extremely grave. He then thought: ‘Where does this painful affliction of mine arise from? Where does it cease? Where does it go?’ Then the venerable Subhūti spread out his sitting mat in the open air, straightened his body and corrected his intention, applied his mind with one-pointed focus, sat cross-legged, and contemplated the sense bases, wishing to quell the painful affliction.

Venerable Subhūti then experienced physical pain that became a serious burden, and he thought, “What is producing these painful feelings of mine? What would cease them? Where would they go?” Venerable Subhūti then prepared a seat out in the open. He sat there cross-legged with upright body, proper mindfulness, and focused mind. He contemplated the senses in order to impede his painful feelings.

13.7.5

爾時，釋提桓因知尊者須菩提所念，便以偈勅波遮旬曰：

At that time, Śakra, Lord of the Gods, knew the thoughts of the venerable Subhūti, and instructed Pañcaśikha in verse, saying:

Then, Śakra the Lord of Gods knew what Venerable Subhūti was thinking. He gave Pañcaśikha this order using verse:

13.7.6

「善業脫諸縛，居在靈鷲山；
今得極重患，樂空諸根定。
速來往問疾，覲省尊上顏；
既得獲大福，種德莫過是。」

“Subhūti has escaped all fetters
And dwells on Vulture Peak;
Now stricken with a most grave affliction,
He delights in emptiness, his sense faculties concentrated.
Come quickly, let us go inquire about his illness,
And pay reverence to the countenance of the revered one;
Having attained great merit thereby,
No planting of virtue surpasses this.”

“Subhūti has been freed from his bondage
And is now living there on Vulture’s Peak.
And he’s been stricken with such suffering
That he’s peacefully enjoying emptiness.

Quickly, go inquire about his ailment!
Watch that superior sage’s face closely.
Once one has gained such great merit as he,
The virtue planted cannot be surpassed.”
Pañcaśikha replied, “Yes, sir!”

13.7.7

時，波遮旬對曰：「如是。尊者！」

Then Pañcaśikha replied: “So be it, O venerable one!”

13.7.8

爾時，釋提桓因將五百天人及波遮旬，譬如士夫屈伸臂頃，便從三十三天沒，來至靈鷲山中，離尊者須菩提不遠，復以此偈語波遮旬曰：

Then Śakra, Lord of the Gods, leading five hundred deities and Pañcaśikha, just as a strong man bends or extends his arm, vanished from the Heaven of the Thirty-Three and arrived on Mount Gṛdhrakūṭa, not far from the venerable Subhūti. He again said to Pañcaśikha in this verse:

Śakra the Lord of Gods then led five hundred gods and Pañcaśikha as they disappeared from the Trāyastriṃśa Heaven and arrived on Vulture’s Peak in the time it takes for a strong man to flex his arm. They were not very far from Venerable Subhūti. Again, he addressed Pañcaśikha in verse:

13.7.9

「汝今覺善業，樂禪三昧定；
柔和清淨音，今使從禪坐。」

“Awaken Subhūti now,
Who delights in dhyāna, samādhi, and concentration;
With soft and pure notes,
Cause him now to arise from his meditation seat.”

“Do you see Subhūti sitting there,
Enjoying his dhyāna meditation?
Use that gentle and pure voice of yours
To wake him up from his meditation.”

13.7.10

波遮旬對曰：「如是。」

Pañcaśikha replied: “So be it.”

Pañcaśikha said, “Okay.” After hearing what Śakra had said, he took his beryl lute and stood in front of Subhūti. Then, he extolled Subhūti with these verses:

13.7.11

爾時，波遮旬從釋提桓因聞語已，便調琉璃之琴，前至須菩提所，便以此偈歎須菩提曰：

Then Pañcaśikha, having heard the words of Śakra, Lord of the Gods, tuned his lapis lazuli lute, approached Subhūti, and praised Subhūti with this verse:

13.7.12

「結盡永無餘，諸念不錯亂；
諸塵垢悉盡，願速從禪覺。
心息渡有河，降魔度諸結；
功德如大海，願速從定起。
眼淨如蓮花，諸穢永不著；
無歸與作歸，空定速時起。
渡四流無為，善解無老病；
以脫有為災，唯尊時定覺。
五百天在上，釋種躬自來；
欲覲聖尊顏，解空速時起。」

“With fetters exhausted, forever without remainder,
His thoughts are not disordered;
All defilements and stains are completely exhausted;
May you quickly awaken from meditation.
With mind stilled, crossing the river of existence,
Subduing Māra and crossing all fetters,
With merits like the great ocean;
May you quickly arise from concentration.
With eyes pure as a lotus flower,
Forever unstained by defilements,
Providing refuge for the refuge-less;
Arise quickly from the concentration on emptiness.
Crossing the four floods to the unconditioned,
Well understanding freedom from old age and illness;
Having escaped the calamities of the conditioned,
May the revered one now awaken from concentration.
Five hundred deities are above,
And the scion of the Śākyas has come in person;
Desiring to gaze upon the countenance of the holy, revered one,
Understander of emptiness, arise quickly.”

“His bonds are ended without remainder,
Your thinking is not confused or disturbed,
And your defilements are now completely gone:
I hope you’ll wake from meditation soon!

His calm heart crossed the river of being;
Māra defeated, he’s freed from bondage;
His virtue is also like the ocean:
I hope you’ll wake from meditation soon!

With vision clean like a lotus flower,
The pollutants never sticking to him,
People without refuge find one in him:
When will you rouse from your emptiness samādhi?

Crossing the four floods to the unconditioned,
He’s been well freed from old age and sickness
And freed from the disaster of being conditioned:
Please, sage, it’s time to wake from samādhi!

Five hundred gods from the Heavens above
Have come in person to the Śākya tribe.
They want to see the noble sage’s face:
Rise from the liberation of emptiness soon!”

13.7.13

爾時，尊者須菩提即從坐起，復歎波遮旬曰：「善哉！波旬！汝今音與琴合，琴與音合，而無有異。然琴音不離歌音，歌音不離琴音，二事共合，乃成妙聲。」

At that time, the venerable Subhūti immediately rose from his seat and praised Pañcaśikha, saying: “Excellent! Pañcaśikha! Your voice harmonizes with the lute, and the lute harmonizes with your voice, without discord. Yet the sound of the lute is not apart from the sound of the singing, and the sound of the singing is not apart from the sound of the lute. The two coming together make a wondrous sound.”

Then, Venerable Subhūti rose from his seat and praised Pañcaśikha, “Good, Pañcaśikha! Your voice combines with your lute and your lute combines with your voice, so that there’s no difference between them. Indeed, the sound of your lute isn’t separate from the sound of your song, and the sound of your song isn’t separate from the sound of your lute. The two things merge together to become a sublime sound.”

13.7.14

爾時，釋提桓因便往至尊者須菩提所，頭面禮足在一面坐。爾時，釋提桓因白須菩提言：「云何善業所抱患苦有增損乎？今此身病為從何生？身生耶？意生乎？」

Then Śakra, Lord of the Gods, went to the venerable Subhūti, bowed his head at his feet, and sat to one side. Then Śakra, Lord of the Gods, said to Subhūti: “How is it, Subhūti? Has the painful affliction you endure increased or diminished? Where did this bodily illness arise from? Did it arise from the body, or did it arise from the mind?”

Śakra the Lord of Gods then went up to Venerable Subhūti, bowed his head at his feet, and sat to one side. Śakra then said to Subhūti, “How does the pain that Subhūti is suffering increase or decrease? What has given rise to this physical ailement now? Is it born from the body, or is it from the mind?”

13.7.15

爾時，尊者須菩提語釋提桓因言：「善哉！拘翼！法法自生，法法自滅；法法相動，法法自息。猶如，拘翼！有毒藥，復有害毒藥。天帝釋！此亦如是，法法相亂，法法自息。法能生法，黑法用白法治，白法用黑法治。天帝釋！貪欲病者用不淨治，瞋恚病者用慈心治，愚癡病者用智慧治。如是，釋提桓因！一切所有皆歸於空，無我、無人，無壽、無命，無士、無夫，無形、無像，無男、無女。猶如，釋提桓因！風壞大樹，枝葉彫落；雷雹壞苗，華菓初茂，無水自萎；天降時雨，生苗得存。如是，天帝釋！法法相亂，法法自定，我本所患疼痛苦惱，今日已除，無復患苦。」

At that time, the venerable Subhūti said to Śakra, Lord of the Gods: “Excellent, Kauśika! Phenomena arise from phenomena; phenomena cease from phenomena. Phenomena agitate phenomena; phenomena settle phenomena. Just as, Kauśika, there are poisons, and there are antidotes that counteract poisons; so too, Śakra, Lord of the Gods, phenomena disturb phenomena, and phenomena settle phenomena. Phenomena can generate phenomena; dark phenomena are treated with bright phenomena, and bright phenomena are treated with dark phenomena. Śakra, Lord of the Gods! The disease of lust is treated with the contemplation of impurity; the disease of anger is treated with loving-kindness; the disease of delusion is treated with wisdom. Thus, Śakra, Lord of the Gods! All that exists returns to emptiness: there is no self, no person, no longevity, no life-principle, no man, no personage, no form, no likeness, no male, and no female. Just as, Śakra, Lord of the Gods, wind damages a great tree so that its branches and leaves wither and fall; hail damages sprouts, and when flowers and fruits first flourish, they wither of themselves without water; but when heaven sends timely rain, the growing sprouts are preserved. Thus, Śakra, Lord of the Gods, phenomena disturb phenomena, and phenomena settle phenomena. The pain and torment that afflicted me before has been removed today, and I suffer no more affliction.”

Venerable Subhūti then said to Śakra the Lord of Gods, “Good, Kauśika! One thing arises from another, and one thing ceases from another. One thing disturbs another, and one thing stills another. Kausika, it’s like one bitter medicine that also harms another bitter medicine. Lord of the Gods, this is likewise. One thing agitates another, and one thing is stilled by another. One thing can give rise to another, and one thing can cease another. Something black counteracts something white, and something white counteracts something black. Lord of Gods, the sickness of greed is counteracted by impurity. The sickness of anger is counteracted by kindness. The sickness of delusion is counteracted by wisdom.

“In this way, Śakra the Lord of Gods, all that exists returns to emptiness, selflessness, impersonality, absence of a life span, absence of life, absence of a worthy, absence of a man, shapelessness, imagelessness, and absence of male or female. Śakra, it’s like the wind destroying a large tree by stripping off its leaves and limbs. It’s like a hail storm destroying crops, flowers, and fruit. It’s like new sprouts dying without water. When the heavens open, the rain allows those new crops to survive.

“In this way, Lord of Gods, one thing agitates another, and one thing is settled by another. The source of my suffering, pain, and misery today has been removed, so I’ll not suffer from it again.”

13.7.16

是時，釋提桓因白須菩提言：「我亦有愁憂苦惱，今聞此法無復有愁憂。眾事猥多，欲還天上。已亦有事及諸天事，皆悉猥多。」

At that time, Śakra, Lord of the Gods, said to Subhūti: “I too had sorrow, worry, and affliction, but now having heard this Dharma, I have no more sorrow or worry. My duties are numerous, and I wish to return to heaven. My own affairs and the affairs of the various gods are all very numerous.”

Śakra the Lord of Gods then said to Subhūti, “I also have sorrow, lamentation, pain, and trouble. Now that I’ve heard this Dharma, I won’t have any more sorrow and lamentation. The problems of my assembly are many, so I’m going to go back up to Heaven. My own personal duties and the problems among the gods are all quite numerous.”

13.7.17

時，須菩提言：「今正是時，宜可時去。」

Then Subhūti said: “Now is the proper time; you may go whenever you see fit.”

Subhūti then said, “Now is a good time. Now is the right time to go.” Śakra the Lord of Gods then rose from his seat, bowed in front of Subhūti’s feet, circled him three times, and departed.

13.7.18

是時，釋提桓因即從坐起，前禮須菩提足，遶三匝而去。

At that time, Śakra, Lord of the Gods, immediately rose from his seat, stepped forward, bowed at Subhūti’s feet, circumambulated him three times, and departed.

13.7.19

是時，尊者須菩提便說此偈：

At that time, the venerable Subhūti then spoke this verse:

Venerable Subhūti then spoke this verse:

13.7.20

「能仁說此語，根本悉具足；
智者獲安隱，聞法息諸病。」

“The Sage has spoken these words,
Whose foundation is entirely complete;
The wise attain security,
Hearing the Dharma, all illnesses are stilled.”

“Śākyamuni himself spoke these words;
The source of them all is full and complete.
The wise person obtains their safe haven
By hearing Dharma and ending their illnesses.”

13.7.21

爾時，釋提桓因聞尊者須菩提所說，歡喜奉行。

At that time, Śakra, Lord of the Gods, having heard what the venerable Subhūti said, rejoiced and put it into practice.

When Śakra the Lord of Gods heard what Venerable Subhūti taught, he rejoiced and approved.

13.7.22

調達及二經　皮及利師羅
竹膞、孫陀利　善業、釋提桓

Devadatta and the two sūtras,
Skin and Ṛṣidatta,
Bamboo splint, Sundarī,
Subhūti, and Śakra, Lord of the Gods.

Two Devadatta sūtras (12.7-8),
Skin (12.9) and Śrīla (12.10),
Nāḷijaṅgha (13.3) and Sundarī (13.5),
Good deeds (13.6) and Śakra the Lord of Gods (13.7).
This sūtra is part of the Dharma Pearls translation project.
Prepared by Charles Patton for SuttaCentral.

13.7.23

增壹阿含經卷第六

Fascicle Six of the Ekottara-āgama