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Added SA 1.166-9, 3.71, 6.28-31, updated pronunciation table
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‎00_resources/references/pronunciation.html

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<td>諾</td><td>nak</td><td>nak(ndak)</td><td>no</td><td>nuə</td><td>nuò</td><td><em>1233>1226</em></td>
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<td>頗</td><td>p‘uar</td><td>p‘ua</td><td>p‘o</td><td>p‘o</td><td>pō</td><td><em>1472</em></td>
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嗢跋諾迦
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•uət-buat-nak-ka
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折路迦
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tʃɪɛt-lo-ka
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頗求那
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p‘ua-gɪəu-na
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‎01_agama/samyukta/01/SA1_165.md

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‎01_agama/samyukta/01/SA1_166.md

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title: 'The Related Discourses | 1. The Aggregates | 166 (54). The World'
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<h1><a href='../index.html'>The Related Discourses</a></h1>
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<h2><a href='index.html'>1. The Aggregates</a></h2>
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<table class="trans">
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<th class='ch'>（五四） 世間</th>
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<th class='en'>166 (54). The World</th>
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<tr>
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<td class='ch' title='t99.2.13a17'>如是我聞： 一時，佛住波羅㮈國、仙人住處、鹿野苑中。</td>
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<td id='p1'>1. Thus I have heard:<sup id="ref1"><a href="#n1">1</a></sup> One time, the Buddha was staying at the Residence of Sages in the Deer Preserve of Bārāṇasī.</td>
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</tr>
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<td class='ch' title='t99.2.13a18'>彼時，毘迦多魯迦聚落有婆羅門來詣佛所。 恭敬問訊，却坐一面。 白佛言： 「瞿曇，我有年少弟子，知天文、族姓。 為諸大眾占相吉凶。 言有必有。 言無必無。 言成必成。 言壞必壞。 瞿曇，於意云何？」</td>
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<td id='p2'>2. At the time, there was a brahmin from the village of *Vikataloka who came to visit the Buddha.<sup id="ref2"><a href="#n2">2</a></sup> He saluted, exchanged greetings with the Buddha, and withdrew to sit to one side. He said to the Buddha, “Gautama, I have a young disciple who knows astronomy and the clans. He divines fortune and misfortune for the great community. When he says there is something, then there surely is. When he says there is nothing, then there surely isn’t. When he says something will be created, it surely is. When he says something will be destroyed, it surely is. Gautama, what do you think about this?”</td>
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</tr>
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<td class='ch' title='t99.2.13a22'>佛告婆羅門： 「且置汝年少弟子知天文、族姓。 我今問汝，隨汝意答。 婆羅門，於意云何？ 色本無種耶？」</td>
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<td id='p3'>3. The Buddha told the brahmin, “Let’s set aside this young disciple of yours who knows astronomy and the clans. I will ask you a question; you answer it as you think. Brahmin, what do you think? Does form originally have no seed?”<sup id="ref3"><a href="#n3">3</a></sup></td>
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</tr>
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<td class='ch' title='t99.2.13a25'>答曰：「如是，世尊。」</td>
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<td>He replied, “Yes, Bhagavān.”</td>
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</tr>
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<tr>
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<td class='ch' title='t99.2.13a25'>「受⋯想⋯行⋯識本無種耶？」</td>
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<td id='p4'>4. “Does feeling … conception … volition … awareness originally have no seed?”</td>
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</tr>
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<tr>
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<td class='ch' title='t99.2.13a26'>答曰：「如是，世尊。」</td>
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<td>He replied, “Yes, Bhagavān.”</td>
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</tr>
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<tr>
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<td class='ch' title='t99.2.13a26'>佛告婆羅門： 「汝言： 『我年少弟子知天文、族姓。 為諸大眾作如是說。 言有必有。 言無必無⋯』 知見非不實耶？」</td>
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<td id='p5'>5. The Buddha told the brahmin, “You said, ‘My young disciple knows astronomy and the clans. He divines fortune and misfortune for the great community. When he says there is something, then there surely is. When he says there is nothing, then there surely isn’t …’ Isn’t his knowing and seeing untrue?”</td>
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</tr>
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<td class='ch' title='t99.2.13a29'>婆羅門白佛：「如是，世尊。」</td>
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<td>He replied, “Yes, Bhagavān.”</td>
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</tr>
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<tr>
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<td class='ch' title='t99.2.13a29'>佛告婆羅門： 「於意云何？ 頗有色常住百歲耶？ 為異生、異滅耶？ 受⋯想⋯行⋯識常住百歲耶？ 異生、異滅耶？」</td>
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<td id='p6'>6. The Buddha told the brahmin, “What do you think? Is there form that always exists for a hundred years? Is it one thing when it arises and something else when it’s destroyed? Do feeling … conception … volition … awareness always exist for a hundred years? Is it one thing when it arises and something else when it’s destroyed?”</td>
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<td class='ch' title='t99.2.13b2'>答曰：「如是，世尊。」</td>
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<td>He replied, “Yes, Bhagavān.”</td>
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</tr>
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<td class='ch' title='t99.2.13b3'>佛告婆羅門： 「於意云何？ 汝年少弟子知天文、族姓。 為大眾說，成者不壞。 知見非不異耶？」</td>
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<td id='p7'>7. The Buddha asked the brahmin, “What do you think? Your young disciple knows astronomy and the clans. He teaches the great community that something created isn’t destroyed. Isn’t his knowing and seeing unchanging?”</td>
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<td class='ch' title='t99.2.13b5'>答曰：「如是，世尊。」</td>
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<td>He replied, “Yes, Bhagavān.”</td>
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<td class='ch' title='t99.2.13b5'>佛告婆羅門： 「於意云何？ 此法彼法；此說彼說：何者為勝？」</td>
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<td id='p8'>8. The Buddha asked the brahmin, “What do you think? Which is the better: this Dharma or his Dharma; this teaching or his teaching?”</td>
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<td class='ch' title='t99.2.13b7'>婆羅門白佛言： 「世尊，此如法說，如佛所說，顯現、開發。 譬如有人溺水能救，獲囚能救，迷方示路，闇惠明燈。 世尊今日善說勝法，亦復如是顯現、開發。」</td>
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<td id='p9'>9. The brahmin said to the Buddha, “Bhagavān, it’s this teaching and Dharma, as the Buddha has taught it, made it plain, and revealed it. He is like someone who saves another from drowning in a river, saves another who was captured, shows the way to someone lost, or lights a lamp in the dark. The Bhagavān today has well explained a better Dharma, and he has made it plain and revealed it in the same way.”</td>
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<td class='ch' title='t99.2.13b10'>佛說此經已，毘迦多魯迦婆羅門聞佛所說歡喜，隨喜。 即從坐起，禮足而去。</td>
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<td id='p10'>10. After he spoke this <em>sūtra</em>, that brahmin from *Vikataloka who heard what the Buddha taught rejoiced and was gladdened. He then rose from his seat, bowed at the Buddha’s feet, and departed.</td>
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</table>
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<hr/>
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<h3 id="notes">Notes</h3>
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<ol class="notes-list">
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<li id="n1"><p>This is <em>sūtra</em> no. 54 in the <cite>Taisho</cite> edition and no. 166 in Yinshun (<a href="https://cbetaonline.dila.edu.tw/zh/T02n0099_p0013a17" target="_blank">T99.2.13a17-b12</a>). This <em>sūtra</em> does not appear to have a direct parallel in the Pali <em>sutta</em>s. It belongs to a genre of <em>sūtra</em>s which feature encounters with brahmins and their teachings. They typically criticize brahmins and Brahminism in various ways and depict the Buddha as defeating them in debates or converting them with superior reasoning. [<a href="#ref1">back</a>]</p></li>
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<li id="n2"><p><em>*Vikataloka</em>. C. 毘迦多魯迦 (EMC. bii-kă-ta-lo-kă = <em>vikaṭaloka</em>?). There doesn’t seem to be any precedent or parallel for this name other than <em>vikaṭa</em> being the name of certain <em>yakṣa</em>s and the name of a mountain in BHS sources. But it seems a straightforward transliteration. [<a href="#ref2">back</a>]</p></li>
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<li id="n3"><p><em>originally have no seed</em>. C. 本無種. It seems most likely that 無種 translated P/S. <em>abīja</em>, which would literally mean “not a seed” or “infertile.” Perhaps here this is another word for a cause. Not being certain about the exact intent here, I’ve translated the C. literally. [<a href="#ref3">back</a>]</p></li>
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</ol>
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<hr/>
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<p class="translator">Translator: Charles Patton</p>
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<p class='revised'>Last Revised: 27 January 2025</p>
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‎01_agama/samyukta/01/SA1_167.md

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title: 'The Related Discourses | 1. The Aggregates | 167 (55). The Aggregates'
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<h1><a href='../index.html'>The Related Discourses</a></h1>
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<h2><a href='index.html'>1. The Aggregates</a></h2>
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<table class="trans">
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<th class='ch'>（五五） 陰</th>
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<th class='en'>167 (55). The Aggregates</th>
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<td class='ch' title='t99.2.13b13'>如是我聞： 一時，佛在波羅㮈國、仙人住處、鹿野苑中。</td>
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<td id='p1'>1. Thus I have heard:<sup id="ref1"><a href="#n1">1</a></sup> One time, the Buddha was staying at the Residence of Sages in the Deer Preserve of Bārāṇasī.</td>
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<td class='ch' title='t99.2.13b14'>爾時，世尊告諸比丘： 「我今當說陰及受陰。 云何為陰？ 若所有諸色，若過去、若未來、若現在，若內，若外，若麤、若細，若好、若醜，若遠、若近，彼一切總說色陰。 隨諸所有受⋯想⋯行⋯識亦復如是。 彼一切總說受⋯想⋯行⋯識陰。 是名為陰。</td>
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<td id='p2'>2. It was then that the Bhagavān addressed the monks, “I will now explain the aggregates and the acquired aggregates. What are the aggregates? Whatever forms there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, they are all generally referred to as the form aggregate. Whatever feelings, conceptions, volitions, and instances of awareness there are are likewise. They are all generally referred to as the feeling, conception, volition, and awareness aggregate. They are called the aggregates.</td>
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<td class='ch' title='t99.2.13b19'>「云何為受陰？ 若色是有漏、是取，若彼色過去、未來、現在，生貪欲、瞋恚、愚癡及餘種種上煩惱心法。 受、想、行、識亦復如是。 是名受陰。」</td>
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<td id='p3'>3. “What are the acquired aggregates? If form is contaminated and it’s grasped, whether that form is past, future, or present, it produces greed, hate, delusion, and the rest of the manifold qualities of the higher mental defilements.<sup id="ref2"><a href="#n2">2</a></sup> <em>It’s the same with feeling, conception, volition, and awareness.</em> They are called the acquired aggregates.”</td>
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<td class='ch' title='t99.2.13b22'>佛說此經已，諸比丘聞佛所說歡喜，奉行。</td>
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<td id='p4'>4. After he spoke this <em>sūtra</em>, the monks who heard what the Buddha taught rejoiced and approved.</td>
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</table>
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<h3 id="notes">Notes</h3>
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<ol class="notes-list">
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<li id="n1"><p>This is <em>sūtra</em> no. 55 in the <cite>Taisho</cite> edition and no. 167 in Yinshun (<a href="https://cbetaonline.dila.edu.tw/zh/T02n0099_p0013b13" target="_blank">T99.2.13b13-23</a>). This <em>sūtra</em> is parallel with <a href="https://suttacentral.net/sn22.48" target="_blank">SN 22.48</a>. This version is a bit expanded compared to SN 22.48 in the definition of the acquired aggregates. [<a href="#ref1">back</a>]</p></li>
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<li id="n2"><p><em>higher mental defilements</em>. C. 上煩惱心. Given that these defilements are manifold (種種), I suspect this may have been a translation of S. <em>upakleśa</em> (P. <em>upakilesa</em>), which were usually considered secondary or derivative defilements that combined elements of more basic defilements. Late Abhidharma traditions maintained lists of such defilements, and a couple of these lists are preserved in <em>sūtra</em>s. I’m not entirely certain if that was the original term, however, so I have left the C. translated literally. [<a href="#ref2">back</a>]</p></li>
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</ol>
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<hr/>
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<p class="translator">Translator: Charles Patton</p>
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<p class='revised'>Last Revised: 27 January 2025</p>
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‎01_agama/samyukta/01/SA1_168.md

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title: 'The Related Discourses | 1. The Aggregates | 168 (56). Being Contaminated and Uncontaminated'
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<h1><a href='../index.html'>The Related Discourses</a></h1>
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<h2><a href='index.html'>1. The Aggregates</a></h2>
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<table class="trans">
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<th class='ch'>（五六） 漏、無漏法</th>
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<th class='en'>168 (56). Being Contaminated and Uncontaminated</th>
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<tr>
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<td class='ch' title='t99.2.13b24'>如是我聞： 一時，佛住波羅㮈國、仙人住處、鹿野苑中。</td>
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<td id='p1'>1. Thus I have heard:<sup id="ref1"><a href="#n1">1</a></sup> One time, the Buddha was staying at the Residence of Sages in the Deer Preserve of Bārāṇasī.</td>
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<td class='ch' title='t99.2.13b25'>爾時，世尊告諸比丘： 「我今當說有漏、無漏法。 若色有漏、是取，彼色能生愛、恚。 如是，受⋯想⋯行⋯識有漏、是取，彼識能生愛、恚。 是名有漏法。</td>
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<td id='p2'>2. It was then that the Bhagavān addressed the monks, “I will now explain being contaminated and uncontaminated. When form is contaminated and grasped, that form can produce love and hate. In this way, when feeling … conception … volition … awareness is contaminated and grasped, that awareness can produce love and hate. This is being contaminated.</td>
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<td class='ch' title='t99.2.13b28'>「云何無漏法？ 諸所有色無漏、非受，彼色若過去、未來、現在，彼色不生愛、恚。 如是受⋯想⋯行⋯識，無漏、非受，彼識若過去、未來、現在，不生貪、恚。 是名無漏法。」</td>
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<td id='p3'>3. “What is being uncontaminated? Whatever forms there are that aren’t contaminated or acquired, they don’t produce love or hate, whether they are past, future, or present. In this way, feelings … conceptions … volitions … instances of awareness that aren’t contaminated or acquired don’t produce love or hate,<sup id="ref2"><a href="#n2">2</a></sup> whether they are past, future, or present. This is called being uncontaminated.”</td>
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<td class='ch' title='t99.2.13c3'>佛說此經已，諸比丘聞佛所說歡喜，奉行。</td>
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<td id='p4'>4. After he spoke this <em>sūtra</em>, the monks who heard what the Buddha taught rejoiced and approved.</td>
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<td class='ch' title='t99.2.13c5'></td>
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<td class='subheading'>Summary Verse</td>
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<td title='t99.2.13c5'><ul class='verse'>
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<li class='ch'>二信、二阿難、<br/>
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壞法、欝低迦、<br/>
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婆羅及世間、<br/>
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陰、漏、無漏法。</li>
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</ul></td>
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<td><ul class='verse'>
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<li>[159-160] Two on faith, [161-2] two with Ānanda,<br/>
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[163] What’s destroyed and [164] Uktika,<br/>
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[165] The brahmin and [166] the world,<br/>
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[167] Aggregates and [168] being contaminated and uncontaminated.</li>
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</table>
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<h3 id="notes">Notes</h3>
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<li id="n1"><p>This is <em>sūtra</em> no. 56 in the <cite>Taisho</cite> edition and no. 168 in Yinshun (<a href="https://cbetaonline.dila.edu.tw/zh/T02n0099_p0013b24" target="_blank">T99.2.13b24-c6</a>). There does not appear to be a parallel for this <em>sūtra</em>, which offers an alternative definition of the acquired aggregates in the previous <em>sūtra</em>. [<a href="#ref1">back</a>]</p></li>
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<li id="n2"><p><em>love or hate</em>. C. 貪、恚. I’ve amended 貪 to 愛 in my translation, as I think it must be a copyist error, given that the previous three passages read 愛、恚. [<a href="#ref2">back</a>]</p></li>
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</ol>
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<hr/>
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<p class="translator">Translator: Charles Patton</p>
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<p class='revised'>Last Revised: 27 January 2025</p>
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<hr/>

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