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# Samyuktagama (Sanskrit fragments) 104

雜阿含經 104

- **Language:** Classical Chinese

### [104.1](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.1)

（一〇四）

> (104)  
> — English (machine translation) (machine translation)

> Thus have I heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.2](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.2)

如是我聞：

> Thus have I heard:  
> — English (machine translation) (machine translation)

### [104.3](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.3)

一時，佛住舍衛國祇樹給孤獨園。

> At one time the Buddha was dwelling at Śrāvastī in the Jetavana Anāthapiṇḍadārāma.  
> — English (machine translation) (machine translation)

### [104.4](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.4)

爾時，有比丘名焰摩迦，起惡邪見，作如是言：「如我解佛所說法，漏盡阿羅漢身壞命終更無所有。」

> At that time there was a bhikṣu named Yamaka who gave rise to an evil wrong view, speaking thus: "As I understand the Dharma taught by the Buddha, when an arhat whose effluents are exhausted breaks up in body at the end of life, nothing further exists."  
> — English (machine translation) (machine translation)

> It was then that a monk named Yamaka had an evil view occur to him. He said, “As I understand the Buddha’s teaching, an arhat who has ended the contaminants will no longer exist when their body breaks up and their life ends.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.5](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.5)

時，有眾多比丘聞彼所說，往詣其所，語焰摩迦比丘言：「汝實作是說：『如我解佛所說法，漏盡阿羅漢身壞命終更無所有』耶？」

> Then many bhikṣus heard what he had said, went to where he was, and said to the bhikṣu Yamaka: "Do you truly make such an assertion: 'As I understand the Dharma taught by the Buddha, when an arhat whose effluents are exhausted breaks up in body at the end of life, nothing further exists'?"  
> — English (machine translation) (machine translation)

> There was a group of monks who overheard what he said. They went and said to that monk Yamaka, “Did you really say, ‘As I understand the Buddha’s teaching, an arhat who has ended the contaminants will no longer exist when their body breaks up and their life ends’?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.6](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.6)

答言：「實爾。諸尊！」

> He answered: "It is indeed so, venerable sirs!"  
> — English (machine translation) (machine translation)

> He replied, “That’s true, Venerables.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.7](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.7)

時，諸比丘語焰摩迦：「勿謗世尊！謗世尊者不善，世尊不作是說，汝當盡捨此惡邪見。」

> Then the bhikṣus said to Yamaka: "Do not slander the Bhagavat! Slandering the Bhagavat is not good; the Bhagavat does not make such an assertion. You should completely abandon this evil wrong view."  
> — English (machine translation) (machine translation)

> The monks then said to Yamaka, “Don’t slander the Bhagavān. Slandering the Bhagavān isn’t good. The Bhagavān doesn’t say that. You should abandon this evil view.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.8)

諸比丘說此語時，焰摩迦比丘猶執惡邪見，作如是言：「諸尊！唯此真實，異則虛妄。」如是三說。

> Even as the bhikṣus spoke these words, the bhikṣu Yamaka still clung to his evil wrong view and said: "Venerable sirs! Only this is real; anything else is false." He spoke thus three times.  
> — English (machine translation) (machine translation)

> When the monks said this to him, Yamaka still held to his evil view. He said, “Venerables, only this is the truth; anything else is false.” He said this three times.  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.9)

時，諸比丘不能調伏焰摩迦比丘，即便捨去，往詣尊者舍利弗所，語尊者舍利弗言：「尊者！當知彼焰摩迦比丘起如是惡邪見言：『我解知佛所說法，漏盡阿羅漢身壞命終更無所有。』我等聞彼所說已，故往問焰摩迦比丘：『汝實作如是知見耶？』彼答我言：『諸尊！實爾，異則愚說。』我即語言：『汝勿謗世尊！世尊不作此語，汝當捨此惡邪見。』再三諫彼，猶不捨惡邪見，是故我今詣尊者所，唯願尊者，當令焰摩迦比丘息惡邪見，憐愍彼故！」

> Then the bhikṣus, unable to subdue the bhikṣu Yamaka, left him and went to the venerable Śāriputra. They said to the venerable Śāriputra: "Venerable sir! You should know that the bhikṣu Yamaka has given rise to such an evil wrong view, saying: 'As I understand the Dharma taught by the Buddha, when an arhat whose effluents are exhausted breaks up in body at the end of life, nothing further exists.' Having heard what he said, we purposely went to ask the bhikṣu Yamaka: 'Do you truly hold such knowledge and view?' He replied to us: 'Venerable sirs, it is indeed so; anything else is foolish talk.' We then told him: 'Do not slander the Bhagavat! The Bhagavat does not speak thus; you should abandon this evil wrong view.' Though we admonished him repeatedly, he still would not abandon his evil wrong view. Therefore, we have now come to the venerable sir. We only wish that the venerable sir, out of compassion for him, will cause the bhikṣu Yamaka to cease his evil wrong view!"  
> — English (machine translation) (machine translation)

> Unable to discipline Yamaka, the monks gave up and left. They went to Venerable Śāriputra and said to him, “Venerable, you should know that the monk Yamaka has had an evil view occur to him. He says, ‘As I understand the Bhagavān’s teaching, an arhat who has ended the contaminants will no longer exist when their body breaks up and their life ends.’ After we heard what he had said, we went and asked the monk Yamaka, ‘Did you really say that you thus know and see?’  
> — Charles Patton, The Connected Discourses (selected sūtras)

> “He replied to us, ‘Venerables, that’s true. Anything else is foolish talk.’  
> — Charles Patton, The Connected Discourses (selected sūtras)

> “We then said, ‘Don’t slander the Bhagavān. The Bhagavān doesn’t say that. You should abandon this evil view.’ We admonished him three times, but still he didn’t abandon this evil view, so we’ve come to you, Venerable. Please, Venerable, you should convince the monk Yamaka to desist from this evil view out of compassion for him!”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.10)

舍利弗言：「如是，我當令彼息惡邪見。」

> Śāriputra said: "So be it; I shall cause him to cease his evil wrong view."  
> — English (machine translation) (machine translation)

> Śāriputra said, “So it is. I will convince him to desist from this evil view.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.11](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.11)

時，眾多比丘聞舍利弗語，歡喜隨喜，而還本處。

> Then the many bhikṣus, hearing Śāriputra's words, rejoiced, approved, and returned to their dwelling place.  
> — English (machine translation) (machine translation)

> That group of monks rejoiced and felt glad when they heard Śāriputra say this. They then returned to their abodes.  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.12](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.12)

爾時，尊者舍利弗晨朝著衣持鉢，入舍衛城乞食。食已，出城，還精舍舉衣鉢已，往詣焰摩迦比丘所。時，焰摩迦比丘遙見尊者舍利弗來，即為敷座洗足，安停脚机奉迎，為執衣鉢，請令就座。

> Then, in the morning, the venerable Śāriputra robed himself, took his bowl, and entered the city of Śrāvastī to beg for alms. Having eaten, he departed the city, returned to the monastery, put away his robes and bowl, and went to where the bhikṣu Yamaka was. At that time, the bhikṣu Yamaka saw the venerable Śāriputra coming from afar; he immediately arranged a seat, set out water for washing the feet, set out a footstool, and went forward to receive him, took his robes and bowl, and invited him to take a seat.  
> — English (machine translation) (machine translation)

> The Venerable Śāriputra then put on his robe and took his bowl into Śrāvastī to solicit alms early in the morning. After he ate, he left the city. Upon returning to the monastery, he put away his robes and bowl and paid a visit to the monk Yamaka. When Yamaka saw Venerable Śāriputra coming from a distance, he prepared a seat and washed his feet. Finished with his feet, he went out to receive \[his guest\], taking his robe and bowl, and invited him to prepare a seat for himself.  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.13](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.13)

尊者舍利弗就座、洗足已，語焰摩迦比丘：「汝實作如是語：『我解知世尊所說法，漏盡阿羅漢身壞命終無所有』耶？」

> Having taken his seat and washed his feet, the venerable Śāriputra said to the bhikṣu Yamaka: "Do you truly make such an assertion: 'As I understand the Dharma taught by the Bhagavat, when an arhat whose effluents are exhausted breaks up in body at the end of life, nothing exists'?"  
> — English (machine translation) (machine translation)

> After he had prepared his seat and washed his feet, Śāriputra said to the monk Yamaka, “Do you really say, ‘As I understand the Bhagavān’s teaching, an arhat who has ended the contaminants won’t exist when his body breaks up and his life ends’?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.14)

焰摩迦比丘白舍利弗言：「實爾，尊者舍利弗！」

> The bhikṣu Yamaka addressed Śāriputra: "It is indeed so, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> The monk Yamaka said to Śāriputra, “That’s true, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.15](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.15)

舍利弗言：「我今問汝，隨意答我。云何，焰摩迦！色為常耶？為非常耶？」

> Śāriputra said: "I will now question you; answer me as you see fit. What do you think, Yamaka! Is form permanent, or is it impermanent?"  
> — English (machine translation) (machine translation)

> Śāriputra said, “Now, I’ll ask you a question. Tell me what you think. How is it, Yamaka? Is form permanent, or is it impermanent?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.16)

答言：「尊者舍利弗！無常。」

> He answered: "Venerable Śāriputra! It is impermanent."  
> — English (machine translation) (machine translation)

> He replied, “Venerable Śāriputra, it’s impermanent.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.17](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.17)

復問：「若無常者，是苦不？」

> He asked again: "If it is impermanent, is it suffering?"  
> — English (machine translation) (machine translation)

> Again, he asked, “If something is impermanent, it’s painful, isn’t it?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.18)

答言：「是苦。」

> He answered: "It is suffering."  
> — English (machine translation) (machine translation)

> He replied, “It’s painful.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.19](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.19)

復問：「若無常、苦，是變易法，多聞聖弟子寧於中見我、異我、相在不？」

> He asked again: "If it is impermanent, suffering, and subject to change, would a learned noble disciple therein see a self, \[a self\] different from it, or mutual coexistence?"  
> — English (machine translation) (machine translation)

> Again, he asked, “If it’s impermanent and painful, it’s liable to change. Would a well-versed disciple see form as self, other than self, or either of them present in the other?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.20](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.20)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.21](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.21)

「受、想、行、識亦復如是。」復問：「云何，焰摩迦！色是如來耶？」

> "Feeling, perception, volitional formations, and consciousness are also like this." He asked again: "What do you think, Yamaka! Is form the Tathāgata?"  
> — English (machine translation) (machine translation)

> “Feeling … conception … volition … consciousness are likewise.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

> Again, Śāriputra asked, “How is it, Yamaka? Is form the Tathāgata?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.22](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.22)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.23](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.23)

「受、想、行、識是如來耶？」

> "Are feeling, perception, volitional formations, or consciousness the Tathāgata?"  
> — English (machine translation) (machine translation)

> “Is feeling … conception … volition … consciousness the Tathāgata?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.24)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.25](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.25)

復問：「云何，焰摩迦！異色有如來耶？異受、想、行、識有如來耶？」

> He asked again: "What do you think, Yamaka! Is the Tathāgata apart from form? Is the Tathāgata apart from feeling, perception, volitional formations, or consciousness?"  
> — English (machine translation) (machine translation)

> Again, Śāriputra asked, “How is it, Yamaka? Is something other than form the Tathāgata? Is something other than feeling … conception … volition … consciousness the Tathāgata?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.26](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.26)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.27](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.27)

復問：「色中有如來耶？受、想、行、識中有如來耶？」

> He asked again: "Is the Tathāgata in form? Is the Tathāgata in feeling, perception, volitional formations, or consciousness?"  
> — English (machine translation) (machine translation)

> Again, he asked, “Is there a Tathāgata in form? Is there a Tathāgata in feeling … conception … volition … consciousness?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.28](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.28)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.29](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.29)

復問：「如來中有色耶？如來中有受、想、行、識耶？」

> He asked again: "Is form in the Tathāgata? Are feeling, perception, volitional formations, or consciousness in the Tathāgata?"  
> — English (machine translation) (machine translation)

> Again, he asked, “Is there form in the Tathāgata? Is there feeling … conception … volition … consciousness in the Tathāgata?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.30](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.30)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.31](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.31)

復問：「非色、受、想、行、識有如來耶？」

> He asked again: "Is the Tathāgata that which is without form, feeling, perception, volitional formations, and consciousness?"  
> — English (machine translation) (machine translation)

> Again, he asked, “Does something other than form possess the Tathāgata? Does something other than feeling … conception … volition … consciousness possess the Tathāgata?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.32](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.32)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.33](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.33)

「如是，焰摩迦！如來見法真實、如住，無所得、無所施設，汝云何言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』為時說耶？」

> "Thus, Yamaka, when the Tathāgata sees phenomena as they truly are, as they abide, without anything to be apprehended or designated, how could you say: 'As I understand the Bhagavat's teaching, when an arhat whose effluents are exhausted breaks up in body at the end of life, nothing exists'? Is this a timely statement?"  
> — English (machine translation) (machine translation)

> “So it is, Yamaka. The Tathāgata sees the teaching that’s true and abides according to it without obtaining or postulating anything. How can you say, ‘As I understand the Bhagavān’s teaching, an arhat who has ended the contaminants won’t exist when his body breaks up and his life ends’? Is that an appropriate statement?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.34](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.34)

答言：「不也，尊者舍利弗！」

> He answered: "No, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “No, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.35](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.35)

復問：「焰摩迦！先言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』云何今復言非耶？」

> He asked again: "Yamaka! Earlier you said: 'As I understand the Bhagavat's teaching, when an arhat whose effluents are exhausted breaks up in body at the end of life, nothing exists.' Why do you now say otherwise?"  
> — English (machine translation) (machine translation)

> Again, he asked, “Yamaka, you had said before, ‘As I understand the Bhagavān’s teaching, an arhat who has ended the contaminants won’t exist when his body breaks up and his life ends.’ Would you say that now?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.36](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.36)

焰摩迦比丘言：「尊者舍利弗！我先不解、無明故，作如是惡邪見說，聞尊者舍利弗說已，不解、無明，一切悉斷。」

> The bhikṣu Yamaka said: "Venerable Śāriputra! Previously, because of my lack of understanding and ignorance, I spoke such an evil wrong view; having heard what the venerable Śāriputra has said, my lack of understanding and ignorance have all been entirely severed."  
> — English (machine translation) (machine translation)

> The monk Yamaka said, “Venerable Śāriputra, I didn’t understand and was ignorant before, so I stated this evil view. After listening to the Venerable Śāriputra explain it, my misunderstanding and ignorance has been completely dispelled.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.37](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.37)

復問：「焰摩迦！若復問：『比丘！如先惡邪見所說，今何所知見一切悉得遠離？』汝當云何答？」

> He asked again: "Yamaka! If someone were further to ask: 'Bhikṣu, regarding what you spoke before as an evil wrong view, what knowing and seeing have now enabled you to leave it all behind?' How would you answer?"  
> — English (machine translation) (machine translation)

> Again, Śāriputra asked, “Yamaka, if again you were asked, ‘Monk, about that evil view that you stated before, what do you know and see now that you’ve entirely abandoned it?’ How would you answer?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.38](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.38)

焰摩迦答言：「尊者舍利弗！若有來問者，我當如是答：『漏盡阿羅漢色無常，無常者是苦，苦者寂靜、清涼、永沒。受、想、行、識亦復如是。』有來問者，作如是答。」

> Yamaka answered: "Venerable Śāriputra! If someone were to come and ask, I would answer thus: 'For an arhat whose effluents are exhausted, form is impermanent; what is impermanent is suffering; what is suffering is tranquil, cooled, and eternally subsided. Feeling, perception, volitional formations, and consciousness are also like this.' If someone came to ask, I would answer in this way."  
> — English (machine translation) (machine translation)

> Yamaka answered, “Venerable Śāriputra, if someone came and asked me that, I would answer in this way: ‘The form of an arhat who has ended the contaminants is impermanent. Something that’s impermanent is painful, and what’s painful has become tranquil, cooled, and forever disappeared. His feeling, conception, volition, and consciousness are likewise.’ Were someone to come and ask me that, I would answer them in this way.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.39](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.39)

舍利弗言：「善哉！善哉！焰摩迦比丘！汝應如是答。所以者何？漏盡阿羅漢色無常，無常者是苦，若無常、苦者，是生滅法。受、想、行、識亦復如是。」

> Śāriputra said: "Excellent! Excellent, bhikṣu Yamaka! You should answer thus. Why is that? For an arhat whose effluents are exhausted, form is impermanent; what is impermanent is suffering; if it is impermanent and suffering, it is a phenomenon of arising and cessation. Feeling, perception, volitional formations, and consciousness are also like this."  
> — English (machine translation) (machine translation)

> Śāriputra said, “Good, Yamaka! Good! You should thus answer them. Why is that? The form of an arhat who has ended the contaminants is impermanent. What’s impermanent is painful. If it’s impermanent and painful, it’s something that arises and ceases. Feeling, conception, volition, and consciousness are likewise.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.40](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.40)

尊者舍利弗說是法時，焰摩迦比丘遠塵離垢，得法眼淨。

> When the venerable Śāriputra spoke this Dharma, the bhikṣu Yamaka became remote from dust and free from defilement, obtaining the pure Dharma-eye.  
> — English (machine translation) (machine translation)

> When Venerable Śāriputra explained the teaching, the monk Yamaka parted with dust and defilement, and his Dharma eye was purified.  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.41](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.41)

尊者舍利弗語焰摩迦比丘：「今當說譬，夫智者以譬得解。如長者、長者子大富多財，廣求僕從，善守護財物。時，有怨家惡人，詐來親附，為作僕從，常伺其便，晚眠早起，侍息左右，謹敬其事，遜其言辭，令主意悅，作親友想、子想，極信不疑，不自防護，然後手執利刀，以斷其命。焰摩迦比丘！於意云何？彼惡怨家，為長者親友，非為初始方便，害心常伺其便，至其終耶？而彼長者，不能覺知，至今受害。」

> The venerable Śāriputra said to the bhikṣu Yamaka: "I shall now speak a simile, for the wise gain understanding by means of a simile. Suppose a householder or a householder's son is very rich with abundant wealth, and widely seeks servants to guard well his property. Then, an evil person who is an enemy deceitfully comes to attach himself to him as a servant, always waiting for an opportunity. Going to sleep late and rising early, he serves and attends at his side, behaves respectfully in his tasks, and is humble in his speech, pleasing his master so that the master considers him a close friend or a son, trusts him completely without suspicion, and takes no guard against him. Only then, taking a sharp knife in hand, he cuts off his life. Bhikṣu Yamaka! What do you think? Did that evil enemy, posing as the householder's close friend, not from the very beginning use skillful means, with murderous intent always waiting for an opportunity right to the end? Yet that householder was unable to perceive it, and so suffered death."  
> — English (machine translation) (machine translation)

> Venerable Śāriputra said to the monk Yamaka, “Now, I will give you an analogy, for wise people understand things with analogies. Take the example of a prominent man’s son. This prominent man’s son was quite wealthy and had much property. He searched widely for servants to keep his property well-guarded.  
> — Charles Patton, The Connected Discourses (selected sūtras)

> “An enemy from a hostile clan used a pretense to become his servant and get close to him. This enemy was always watching for an opportunity while he was sleeping at night, when he got up in the morning, or when his servants were on break. He took great care with his mission, acting modest so his employer would be pleased and perceive him like a friend or son. The employer didn’t take care to protect himself once he trusted and didn’t doubt that enemy. His enemy then took a sharp knife and ended his life with it.  
> — Charles Patton, The Connected Discourses (selected sūtras)

> “Yamaka, what do you think? Was that evil enemy the prominent man’s friend? Did he not have harmful intent from the start, always watching for an opportunity until the end, and that prominent man didn’t realize it until harm came to him?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.42](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.42)

答言：「實爾。尊者！」

> He answered: "It is indeed so, venerable sir!"  
> — English (machine translation) (machine translation)

> He replied, “That’s true, Venerable.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.43](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.43)

舍利弗語焰摩迦比丘：「於意云何？彼長者本知彼人詐親欲害，善自防護，不受害耶？」

> Śāriputra said to the bhikṣu Yamaka: "What do you think? If that householder had originally known that the man was feigning closeness in order to kill him, and had well guarded himself, would he not have avoided harm?"  
> — English (machine translation) (machine translation)

> Śāriputra said to the Yamaka, “What do you think? Had that prominent man known from the start that an enemy pretending to be a friend wanted to harm him, wouldn’t he have protected himself and not come to harm?”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.44](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.44)

答言：「如是，尊者舍利弗！」

> He answered: "So it is, venerable Śāriputra!"  
> — English (machine translation) (machine translation)

> He replied, “So it is, Venerable Śāriputra.”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.45](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.45)

「如是，焰摩迦比丘！愚癡無聞凡夫於五受陰作常想、安隱想、不病想、我想、我所想，於此五受陰保持護惜，終為此五受陰怨家所害。如彼長者，為詐親怨家所害而不覺知。焰摩迦！多聞聖弟子於此五受陰，觀察如病、如癰、如刺、如殺，無常、苦、空、非我、非我所，於此五受陰不著、不受、不受故不著，不著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」

> "In the same way, bhikṣu Yamaka! The foolish, unlearned worldling conceives the five grasping aggregates to be permanent, secure, free of sickness, self, and belonging to self; holding, protecting, and cherishing these five grasping aggregates, they are ultimately destroyed by these enemies, the five grasping aggregates. Just as that householder was killed by the enemy feigning closeness without perceiving it. Yamaka! A learned noble disciple observes these five grasping aggregates as like a disease, like an ulcer, like a dart, like an assassin; as impermanent, suffering, empty, not self, and not mine. With regard to these five grasping aggregates, they do not cling and do not grasp; not grasping, they do not cling; not clinging, they personally realize nirvāṇa: 'My births have been exhausted, the holy life established, what had to be done has been done, and I know for myself that there will be no further becoming.'"  
> — English (machine translation) (machine translation)

> “Thus, Yamaka, foolish, unlearned ordinary people perceive permanence, solace, health, self, and what belongs to self in the five acquired aggregates. They preserve and guard these five acquired aggregates, but the five acquired aggregates are enemies that do them harm in the end. Like it was with that prominent man, they are pretend friends that do them harm, but people don’t realize it.  
> — Charles Patton, The Connected Discourses (selected sūtras)

> “Yamaka, well-versed noble disciples observe that these five acquired aggregates are like illnesses, abscesses, thorns, and killers. They’re impermanent, painful, empty, not self, and don’t belong to self. Noble disciples don’t cling to or acquire them. Because they don’t acquire them, they aren’t attached to them. Because they aren’t attached to them, they themselves realize Nirvāṇa: ‘My births have been ended, the religious practice has been established, and the task has been accomplished. I myself know that I won’t be subject to a later existence.’”  
> — Charles Patton, The Connected Discourses (selected sūtras)

### [104.46](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104.46)

尊者舍利弗說是法時，焰摩迦比丘不起諸漏，心得解脫，尊者舍利弗為焰摩迦比丘說法，示、教、照、喜已，從座起去。

> When the venerable Śāriputra spoke this Dharma, for the bhikṣu Yamaka the effluents did not arise, and his mind was liberated. The venerable Śāriputra, having instructed, encouraged, enlightened, and delighted the bhikṣu Yamaka with the Dharma, rose from his seat and departed.  
> — English (machine translation) (machine translation)

> When Venerable Śāriputra gave this teaching, the monk Yamaka didn’t produce the contaminants, and his mind was liberated. After Venerable Śāriputra gave him a teaching that was plain, instructive, illuminating, and joyous, the monk Yamaka got up from his seat and left.  
> — Charles Patton, The Connected Discourses (selected sūtras)

## Translations (2)

- [The Connected Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra~en-patton.104.p1) — Charles Patton, English
- [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra~en-mt.104.1) — English, machine translation

## Linked texts (1)

- [Yamakasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.3.22.85.1.1-3) — Pāli

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Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.104) · Pramāṇa