Samyuktagama (Sanskrit fragments) 750

750.1

（七五〇）

(750)

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

750.2

如是我聞：

Thus have I heard:

750.3

一時，佛住舍衛國祇樹給孤獨園。

At one time the Buddha was dwelling at the Jetavana Anāthapiṇḍadārāma in Śrāvastī.

750.4

爾時，世尊告諸比丘：「若比丘！諸惡不善法，比丘，一切皆以無明為根本，無明集、無明生、無明起。所以者何？無明者無知，於善、不善法不如實知，有罪、無罪，下法、上法，染污，不染污，分別、不分別，緣起、非緣起不如實知；不如實知故，起於邪見，起於邪見已，能起邪志、邪語、邪業、邪命、邪方便、邪念、邪定。

At that time the Bhagavat said to the bhikṣus: “Bhikṣus! Evil and akuśaladharmas, all have ignorance as their root; they originate from ignorance, are produced from ignorance, and arise from ignorance. Why is that? Ignorance is unknowing; one does not know kuśala and akuśaladharmas yathābhūtam; whether with blame or blameless, inferior or superior dharmas, defiled or undefiled, differentiated or undifferentiated, conditionally originated or not conditionally originated, one does not know them yathābhūtam. Because one does not know them yathābhūtam, wrong view arises; when wrong view has arisen, it can give rise to wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi.

It was then that the Bhagavān addressed the monks, “Monks, if bad and unskillful things arise, they all have ignorance as their root. Ignorance collects them, ignorance gives rise to them, and ignorance produces them. Why is that? Ignorance is the lack of knowing. Things that are good and not good aren’t truly known. What’s blameworthy and blameless, lower and higher teachings, what’s stained and stainless, what’s discerned and not discerned, and what’s dependently arisen and not dependently arisen aren’t truly known. Not truly knowing them, a person produces wrong view. After wrong view is produced, it can produce wrong intent, wrong speech, wrong action, wrong livelihood, wrong method, wrong mindfulness, and wrong samādhi.

750.5

「若諸善法生，一切皆明為根本，明集、明生、明起。明，於善、不善法如實知者，罪、無罪，親近、不親近，卑法、勝法，穢污、白淨，有分別、無分別，緣起、非緣起悉如實知，如實知者，是則正見。正見者，能起正志、正語、正業、正命、正方便、正念、正定。正定起已，聖弟子得正解脫貪、恚、癡，貪、恚、癡解脫已，是聖弟子得正智見：『我生已盡，梵行已立，所作已作，自知不受後有。』」

“When kuśaladharmas arise, all have knowledge as their root; they originate from knowledge, are produced from knowledge, and arise from knowledge. Knowledge is to know kuśala and akuśaladharmas yathābhūtam: with blame or blameless, to be associated with or not associated with, base or noble dharmas, defiled or pure, differentiated or undifferentiated, conditionally originated or not conditionally originated—one knows them all yathābhūtam. Knowing them yathābhūtam is right view. Right view can give rise to right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. When right samādhi has arisen, the āryaśrāvaka is rightly liberated from greed, ill will, and delusion. Having been liberated from greed, ill will, and delusion, this āryaśrāvaka attains right knowledge and vision: ‘My births are exhausted, the brahmacarya is established, what was to be done has been done, and I know of myself: nāparaṃ bhavam.’”

“If good things arise, they all have insight as their root. Insight collects them, insight gives rise to them, and insight produces them. With insight, a person truly knows that things are good or not good. What’s blameworthy and blameless, what to know well and what not to know well, inferior and superior things, what’s polluted and clean, what’s discerned and not discerned, and what’s dependently arisen and not dependently arisen are truly known. Truly knowing these things is right view. Right view can produce right intent, right speech, right action, right livelihood, right method, right mindfulness, and right samādhi.

“After right samādhi is produced, the noble disciple attains correct liberation from desire, anger, and delusion. After they’re liberated from desire, anger, and delusion, the noble disciple gains this correct knowledge and vision: ‘My births have been ended, the religious practice has been established, and the task has been done. I myself know that I won’t be subject to a later existence.’”

750.6

佛說此經已，諸比丘聞佛所說，歡喜奉行。

When the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, rejoiced, and practiced accordingly.

After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved.