Ekottaragama (Sanskrit fragments) 9.1

9.1.1

增壹阿含經卷第四

Ekottara-āgama, Fascicle Four

9.1.2

東晉罽賓三藏瞿曇僧伽提婆譯

Translated by the Tripiṭaka Master Gautama Saṃghadeva of Jibin under the Eastern Jin

9.1.3

一子品第九

Chapter 9: An Only Son

9.1.4

（一）

(1)

9.1.5

聞如是：

Thus have I heard:

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

9.1.6

一時，佛在舍衛國祇樹給孤獨園。

At one time the Buddha was staying in Śrāvastī, at the Jetavana monastery in Anāthapiṇḍada's park.

9.1.7

爾時，世尊告諸比丘：「猶如母人，心懷篤信，唯有一子，恒作是念：『云何當教，使成為人？』」

At that time the Bhagavat said to the bhikṣus: “Suppose a woman has devout faith and has only one son, and she constantly thinks: ‘How should I instruct him so that he becomes a proper man?’”

It was then that the Bhagavān addressed the monks, “Take the example of a mother who holds her only son dear and devotes herself to him. She often thinks, ‘How should I instruct him so that he’ll become a man?’”

9.1.8

爾時，諸比丘白世尊曰：「我等，世尊！不解此義。世尊是諸法之本，如來所陳，靡不承受。唯願世尊與諸比丘說此深法，聞已奉行。」

Then the bhikṣus said to the Bhagavat: “Bhagavat, we do not understand the meaning of this. The Bhagavat is the root of all dharmas; whatever the Tathāgata expounds, none fail to receive it. We only wish that the Bhagavat will speak this profound Dharma for the bhikṣus, and having heard it, we will put it into practice.”

The monks then said, “Bhagavān, we don’t understand the meaning of this. The Bhagavān is the source of the teachings. The Tathāgata’s words are never unacceptable. Please, Bhagavān, give the monks a discourse about this profound principle. Having heard it, we’ll approve of it.”

9.1.9

爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別其義。」

At that time the Bhagavat said to the bhikṣus: “Listen attentively! Listen attentively and reflect on it well; I will analyse its meaning for you.”

The Bhagavān then told the monks, “Listen closely! Listen closely, and consider it well. I will discern the meaning of this for you.”

9.1.10

諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。

The bhikṣus replied: “Yes, Bhagavat!” Then the bhikṣus received instruction from the Buddha.

The monks replied, “Yes, Bhagavān.” Then, they accepted the teaching from the Buddha.

9.1.11

世尊告曰：「猶彼優婆斯心懷篤信，作是教訓：『汝今在家，當如質多長者，亦如象童子。所以然者，此是其限，此是其量。世尊受證弟子，所謂質多長者、象童子也。』若童子意欲剃除鬚髮，著三法衣，出家學道，當如舍利弗、目犍連比丘。所以然者，此是其限，此是其量。所謂舍利弗、目犍連比丘！好學正法，莫作邪業，興起非法；設汝生此染著之想，便當墜墮三惡趣中。善念專心，不得者得，不獲者獲，未得證者，今當受證。所以然者，諸比丘！信施之重，實不可消，令人不得至道。是故，諸比丘！莫生染著之意，已生當滅。如是，諸比丘！當作是學。」

The Bhagavat said: “It is like that upāsikā of devout faith instructing [her son], saying: ‘Now, as a householder, you should be like Citta the householder and like Hatthaka of Āḷavī. Why so? Because this is the standard, this is the measure. The disciples who have attained realisation under the Bhagavat are Citta the householder and Hatthaka of Āḷavī.’ If the young man wishes to shave off his hair and beard, put on the three Dharma robes, leave the household life, and train in the Path, he should be like the bhikṣus Śāriputra and Maudgalyāyana. Why so? Because this is the standard, this is the measure—namely, the bhikṣus Śāriputra and Maudgalyāyana! Diligently study the true Dharma; do not engage in wrong actions or give rise to what is unrighteous. If you give rise to notions of defiled attachment, you will fall into the three evil destinies. With right mindfulness and a focused mind, what has not been attained will be attained, what has not been obtained will be obtained, and those who have not attained realisation will now receive realisation. Why is this so, bhikṣus? The weight of offerings given in faith is truly difficult to digest, and it will prevent one from reaching the Path. Therefore, bhikṣus, do not give rise to thoughts of defiled attachment; if they have arisen, they should be eliminated. Thus, bhikṣus, you should train in this way.”

The Bhagavān told them, “That laywoman who holds her son dear and is devoted to him gives him this instruction, ‘While you’re living at home, you should be like the elder Citra or the youth Hastaka. Why is that? They are your standard; they are your measure. The Bhagavān accepted the realization of these disciples, the elder Citra and youth Hastaka.’ If that young man wants to cut off his hair and beard, put on the three Dharma robes, leave home, and train on the path, he should be like the monks Śāriputra or Maudgalyāyana. Why is that? Then, the monks Śāriputra and Maudgalyāyana would be his standard; they would be his measure.

“Love training in the correct Dharma, don’t do wrong deeds, and don’t be roused by what’s not Dharma. If you produce defiled ideas here, then you’ll fall into the three bad destinies. When you’re mindful and focused, you’ll attain what you haven’t attained, acquire what you haven’t acquired, and realize in the present what you have yet to realize. Why is that? Monks, the honor of a faithful gift that can’t actually be digested will prevent a person from attaining awakening.

“Therefore, monks, don’t allow defiled ideas to arise. If they’ve already arisen, you must cease them. Thus, monks, you should train yourselves.”

9.1.12

爾時，諸比丘聞佛所說，歡喜奉行。

At that time the bhikṣus, hearing what the Buddha said, rejoiced and put it into practice.

When the monks heard what the Buddha taught, they rejoiced and approved.