9. Poṭṭhapādasuttaṃ9. 布塔巴德经
9. Poṭṭhapādasuttaṃ9. 布塔巴德经
Poṭṭhapādaparibbājakavatthu布塔巴德游方者事
§406
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
如是我闻——一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。尔时,游方者颇塔巴达住在玛利咖园的沙马亚巴瓦达咖、丁杜咖吉拉、单层大厅,与大游方者众俱,约有三百游方者。时,世尊于上午时分着衣持钵,为了托钵而进入沙瓦提城。
§407
Atha kho bhagavato etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
时,世尊生起此念:「现在到沙瓦提城托钵还太早。我何不前往玛利咖园的沙马亚巴瓦达咖、丁杜咖吉拉、单层大厅,去游方者颇塔巴达处?」于是世尊前往玛利咖园的沙马亚巴瓦达咖、丁杜咖吉拉、单层大厅。
§408
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.
尔时,游方者颇塔巴达与大游方者众俱坐,发出喧闹、高声、大声,谈论种种畜生论,即:王论、贼论、大臣论、军论、怖畏论、战争论、食论、饮论、衣论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、杂论、世界起源论、海洋起源论、如是有无论等。
§409
Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.
游方者颇塔巴达看见世尊从远处走来,看见后,他使自己的众会安静:「诸位贤友,请安静!诸位贤友,不要作声!此沙门果德玛来了。那位具寿喜欢安静,赞叹安静。或许知道众会安静后,他会认为应该前来。」如是说时,那些游方者沉默了。
§410
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññatta’’nti.
时,世尊前往游方者颇塔巴达处。时,游方者颇塔巴达对世尊如是说:「尊者,请世尊前来!尊者,欢迎世尊!尊者,世尊久未作此行,即来到此处。尊者,请世尊坐,此座已设。」
Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha , poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti?
世尊坐于所设之座。游方者颇塔巴达也取一低座,在一旁坐下。世尊对坐在一旁的游方者颇塔巴达如是说:「颇塔巴达,你们现在坐在一起谈论什么话题?你们中断的是什么话题?」
Abhisaññānirodhakathā想灭论
§411
Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi – ‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti? Tatrekacce evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
如是说时,游方者颇塔巴达对世尊如是说:「尊者,且置此话题,我们现在坐在一起谈论的话题。尊者,此话题对世尊而言,以后也不难听闻。尊者,前几日,诸异学派的沙门婆罗门在论议堂坐在一起、聚集时,生起关于想灭的话题:『诸位贤友,想灭如何发生?』于此,有些人如是说:『无因无缘,人的想生起与灭去。当生起时,彼时他有想。当灭去时,彼时他无想。』如是,有些人施设想灭。
‘‘Tamañño evamāha – ‘na kho pana metaṃ , bho, evaṃ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
「另一人如是说:『诸位贤友,然而对我而言,此事不会如此。诸位贤友,想即是人的我。它来也去。当来时,彼时他有想。当去时,彼时他无想。』如是,有些人施设想灭。
‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
「另一人如此说:『贤友,对我来说,这不会是这样。贤友,确实有大神通、大威力的沙门婆罗门。他们把这个人的想拉上来或拉下去。当他们拉上来时,那时他有想。当他们拉下去时,那时他无想。』如此,某些人施设想的灭尽。
‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
「另一人如此说:『贤友,对我来说,这不会是这样。贤友,确实有大神通、大威力的天人。他们把这个人的想拉上来或拉下去。当他们拉上来时,那时他有想。当他们拉下去时,那时他无想。』如此,某些人施设想的灭尽。
‘‘Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṃ nu kho, bhante, abhisaññānirodho hotī’’ti?
「尊者,对我来说,缘于世尊,念生起:『啊,确实是世尊!啊,确实是善逝!他对这些法极善巧。』尊者,世尊善巧,世尊是想的灭尽的通达者。尊者,想的灭尽如何发生呢?」
Sahetukasaññuppādanirodhakathā有因想生灭论
§412
‘‘Tatra , poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ. Taṃ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati’’.
「波塔巴达,在那里,那些如此说的沙门婆罗门:『人的想无因无缘地生起与灭尽』,从一开始他们就错了。那是什么原因呢?波塔巴达,因为人的想有因有缘地生起与灭尽。通过修学,一种想生起;通过修学,一种想灭尽。」
§413
‘‘Kā ca sikkhā’’ti? Bhagavā avoca – ‘‘idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti…pe… tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhuma-saccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā’’ti bhagavā avoca.
「什么是修学呢?」世尊说:「波塔巴达,这里,如来出现于世间,阿拉汉、正等正觉者……(如第190-212段所述,应详细展开)。波塔巴达,如此,比库达上……见到自己这五盖已断,欢悦生起;欢悦者,喜生起;有喜意者,身轻安;身轻安者,感受乐;乐者,心得定。他离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住。他先前的欲想灭尽。那时,有离生喜乐的微细真实想;那时,他正是有离生喜乐的微细真实想者。如此,通过修学,一种想生起;通过修学,一种想灭尽。这是修学。」世尊如此说。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti , samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
「再者,波塔巴达,比库由于寻、伺的止息,内净,心专一性,无寻、无伺,定生喜乐,证入第二禅那而住。他先前的离生喜乐的微细真实想灭尽。那时,有定生喜乐的微细真实想;那时,他正是有定生喜乐的微细真实想者。如此,通过修学,一种想生起;通过修学,一种想灭尽。这也是修学。」世尊如此说。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
「再者,波塔巴达,比库由于喜的离去,住于舍,具念、正知,以身感受乐,诸圣者宣说:『舍、具念、乐住』,证入第三禅那而住。他先前的定生喜乐的微细真实想灭尽。那时,有舍乐的微细真实想;那时,他正是有舍乐的微细真实想者。如此,通过修学,一种想生起;通过修学,一种想灭尽。这也是修学。」世尊如此说。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
「再者,波塔巴达,比库由于乐的舍断与苦的舍断,先前喜、忧已灭没,不苦不乐,舍念清净,证入第四禅那而住。他先前的舍乐的微细真实想灭尽。那时,有不苦不乐的微细真实想;那时,他正是有不苦不乐的微细真实想者。如此,通过修学,一种想生起;通过修学,一种想灭尽。这也是修学。」世尊如此说。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Tassa yā purimā rūpasaññā , sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
「再者,颇他巴达,比库完全超越诸色想,灭没诸有对想,不作意诸种种想,『虚空是无边的』,证得虚空无边处而住。他先前的色想灭没。在那时有虚空无边处微细真实想,在那时他只是虚空无边处微细真实想者。如此,由于修学,一想生起,由于修学,一想灭没。这也是修学。」世尊如是说。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
「再者,颇他巴达,比库完全超越虚空无边处,『识是无边的』,证得识无边处而住。他先前的虚空无边处微细真实想灭没。在那时有识无边处微细真实想,在那时他只是识无边处微细真实想者。如此,由于修学,一想生起,由于修学,一想灭没。这也是修学。」世尊如是说。
‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.
「再者,颇他巴达,比库完全超越识无边处,『无所有』,证得无所有处而住。他先前的识无边处微细真实想灭没。在那时有无所有处微细真实想,在那时他只是无所有处微细真实想者。如此,由于修学,一想生起,由于修学,一想灭没。这也是修学。」世尊如是说。
§414
‘‘Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati. Tassa saññagge ṭhitassa evaṃ hoti – ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyya’nti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti.
「颇他巴达,当比库在此有自己的想时,他从那里到那里,从那里到那里,次第地触及想的顶点。当他住于想的顶点时,他如此想:『对我来说,思作更坏,不思作更好。如果我思作、造作,这些想会灭没,而其他粗的想会生起;我宁可既不思作也不造作。』他既不思作也不造作。当他不思作、不造作时,那些想灭没,而其他粗的想不生起。他触及灭。颇他巴达,如此是次第灭尽诸想的正知等至。
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā’’ti? ‘‘No hetaṃ, bhante. Evaṃ kho ahaṃ , bhante, bhagavato bhāsitaṃ ājānāmi – ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati, tassa saññagge ṭhitassa evaṃ hoti – ‘‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyya’’nti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti . So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’’’ti. ‘‘Evaṃ, poṭṭhapādā’’ti.
「颇他巴达,你认为如何?你以前曾听闻过这样的次第灭尽诸想的正知等至吗?」「尊者,没有。尊者,我如此了知世尊所说:『颇他巴达,当比库在此有自己的想时,他从那里到那里,从那里到那里,次第地触及想的顶点。当他住于想的顶点时,他如此想:「对我来说,思作更坏,不思作更好。如果我思作、造作,这些想会灭没,而其他粗的想会生起;我宁可既不思作也不造作。」他既不思作也不造作。当他不思作、不造作时,那些想灭没,而其他粗的想不生起。他触及灭。颇他巴达,如此是次第灭尽诸想的正知等至。』」「是的,颇他巴达。」
§415
‘‘Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī’’ti? ‘‘Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti. ‘‘Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī’’ti? ‘‘Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati, tathā tathāhaṃ saññaggaṃ paññapemi. Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti.
「尊者,世尊施设一个想的顶点,还是施设多个想的顶点?」「颇他巴达,我既施设一个想的顶点,也施设多个想的顶点。」「尊者,世尊如何既施设一个想的顶点,也施设多个想的顶点?」「颇他巴达,他如何如何触及灭,我就如何如何施设想的顶点。颇他巴达,如此我既施设一个想的顶点,也施设多个想的顶点。」
§416
‘‘Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī’’ti? ‘‘Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti – ‘idappaccayā kira me ñāṇaṃ udapādī’ti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ – yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī’’ti.
「尊者,是想先生起,然后智,还是智先生起,然后想,还是想与智非先非后地生起?」「颇他巴达,想先生起,然后智,由于想的生起而有智的生起。他如此了知:『我的智是缘此而生起的。』颇他巴达,由此道理可以了知:想先生起,然后智,由于想的生起而有智的生起。」
Saññāattakathā想我论
§417
‘‘Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā’’ti? ‘‘Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī’’ti ? ‘‘Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkha’’nti . ‘‘Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda , pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ , poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.
「尊者,想是人的我,还是想是一个、我是另一个?」「颇他巴达,你认为什么是我?」「尊者,我认为我是粗的、有色的、四大所成的、以团食为食的。」「颇他巴达,如果你有粗的、有色的、四大所成的、以团食为食的我,那么,颇他巴达,想会是一个,我会是另一个。颇他巴达,由此道理也可以了知:想会是一个,我会是另一个。颇他巴达,即使这粗的、有色的、四大所成的、以团食为食的我存续,而此人的其他想生起,其他想灭没。颇他巴达,由此道理可以了知:想会是一个,我会是另一个。」
§418
‘‘Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriya’’nti. ‘‘Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.
「尊者,我认为我自己是意所成的我,具足一切肢体,诸根无缺。」「波塔帕达,如果你的我是意所成的,具足一切肢体,诸根无缺,即使如此,波塔帕达,想是一回事,我是另一回事。波塔帕达,以此理趣也可了知:想是一回事,我是另一回事。波塔帕达,即使那意所成的我,具足一切肢体,诸根无缺,仍然存在,然而此人的某些想生起,某些想灭去。波塔帕达,以此理趣也可了知:想是一回事,我是另一回事。」
§419
‘‘Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmaya’’nti. ‘‘Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.
「尊者,我认为我自己是无色的我,由想所成。」「波塔帕达,如果你的我是无色的,由想所成,即使如此,波塔帕达,想是一回事,我是另一回事。波塔帕达,以此理趣也可了知:想是一回事,我是另一回事。波塔帕达,即使那无色的我,由想所成,仍然存在,然而此人的某些想生起,某些想灭去。波塔帕达,以此理趣也可了知:想是一回事,我是另一回事。」
§420
‘‘Sakkā panetaṃ, bhante, mayā ñātuṃ – ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti? ‘‘Dujjānaṃ kho etaṃ , poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’’’ti.
「尊者,然而我能知道『想是人的我』或『想是一回事,我是另一回事』吗?」「波塔帕达,这对你来说是难以了知的,因为你持有其他的见、其他的忍许、其他的喜好、其他的修习、其他的导师——『想是人的我』或『想是一回事,我是另一回事』。」
‘‘Sace taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; ‘kiṃ pana, bhante, sassato loko, idameva saccaṃ moghamañña’nti? Abyākataṃ kho etaṃ, poṭṭhapāda, mayā – ‘sassato loko, idameva saccaṃ moghamañña’nti.
「尊者,如果对我来说这是难以了知的,因为持有其他的见、其他的忍许、其他的喜好、其他的修习、其他的导师——『想是人的我』或『想是一回事,我是另一回事』;那么,尊者,『世间是常的,唯此是真实,其余是虚妄』吗?」「波塔帕达,我对此未作记说——『世间是常的,唯此是真实,其余是虚妄』。」
‘‘Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamañña’’’nti ? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.
「那么,尊者,『世间是无常的,唯此是真实,其余是虚妄』吗?」「波塔帕达,我对此也未作记说——『世间是无常的,唯此是真实,其余是虚妄』。」
‘‘Kiṃ pana, bhante, ‘antavā loko…pe… ‘anantavā loko … ‘taṃ jīvaṃ taṃ sarīraṃ… ‘aññaṃ jīvaṃ aññaṃ sarīraṃ… ‘hoti tathāgato paraṃ maraṇā… ‘na hoti tathāgato paraṃ maraṇā… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「那么,尊者,『世间是有边的』……『世间是无边的』……『命即是身』……『命是一回事,身是另一回事』……『如来死后存在』……『如来死后不存在』……『如来死后既存在又不存在』……『如来死后既非存在又非不存在,唯此是真实,其余是虚妄』吗?」「波塔帕达,我对此也未作记说——『如来死后既非存在又非不存在,唯此是真实,其余是虚妄』。」
‘‘Kasmā panetaṃ, bhante, bhagavatā abyākata’’nti? ‘‘Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā etaṃ mayā abyākata’’nti.
「尊者,为何世尊对此未作记说呢?」「波塔帕达,因为这不关涉义利,不关涉法,不是梵行的基础,不导向厌离、离贪、灭、寂止、证智、正觉、涅槃,因此我对此未作记说。」
‘‘Kiṃ pana, bhante, bhagavatā byākata’’nti? ‘‘Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākata’’nti.
「那么,尊者,世尊记说了什么呢?」「波塔帕达,『此是苦』,我已记说。『此是苦集』,波塔帕达,我已记说。『此是苦灭』,波塔帕达,我已记说。『此是导向苦灭之道』,波塔帕达,我已记说。」
‘‘Kasmā panetaṃ, bhante, bhagavatā byākata’’nti? ‘‘Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā etaṃ mayā byākata’’nti. ‘‘Evametaṃ, bhagavā, evametaṃ, sugata . Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
「尊者!但为何世尊记说了这个呢?」「颇塔巴达!因为这与义相应,这与法相应,这是梵行的根本,这导向厌离、离贪、灭、寂止、证智、正觉、涅槃;因此我记说了这个。」「确实如此,世尊!确实如此,善逝!尊者!现在世尊认为是时候了。」于是世尊从座起立离去。
§421
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā sannitodakena sañjhabbharimakaṃsu – ‘‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ, sugatā’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā , ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti.
于是,那些游方者在世尊离去不久,从四面八方以言语之水浇灌颇塔巴达游方者,使他充满——「这位尊者颇塔巴达确实就是这样,无论沙门果德玛说什么,他就随喜那个——『确实如此,世尊!确实如此,善逝!』但我们不知道沙门果德玛所教导的任何一向的法——『世间是常』或『世间是无常』或『世间是有边』或『世间是无边』或『命即是身』或『命是一身是另一』或『如来死后存在』或『如来死后不存在』或『如来死后既存在又不存在』或『如来死后既非存在又非不存在』。」
Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca – ‘‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?
如是说时,颇塔巴达游方者对那些游方者如此说:「诸位!我也不知道沙门果德玛所教导的任何一向的法——『世间是常』或『世间是无常』……乃至……『如来死后既非存在又非不存在』;但是沙门果德玛宣说真实的、确实的、如实的道,宣说法住性、法决定性。当宣说真实的、确实的、如实的道,宣说法住性、法决定性时,像我这样的智者怎能不随喜沙门果德玛的善说为善说呢?」
Cittahatthisāriputtapoṭṭhapādavatthu吉德哈提沙利子布塔巴德事
§422
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu – ‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ sugatā’’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā’ti. Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ – ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?
于是,过了两三天后,吉答·哈提沙利子和颇塔巴达游方者去见世尊;到达后,吉答·哈提沙利子礼敬世尊后坐于一旁。但颇塔巴达游方者与世尊互相问候。交换了友好的、值得忆念的话语后,坐于一旁。坐于一旁的颇塔巴达游方者对世尊如此说:「尊者!那时,那些游方者在世尊离去不久,从四面八方以言语之水浇灌我,使我充满——『这位尊者颇塔巴达确实就是这样,无论沙门果德玛说什么,他就随喜那个——「确实如此,世尊!确实如此,善逝!」但我们不知道沙门果德玛所教导的任何一向的法——「世间是常」或「世间是无常」或「世间是有边」或「世间是无边」或「命即是身」或「命是一身是另一」或「如来死后存在」或「如来死后不存在」或「如来死后既存在又不存在」或「如来死后既非存在又非不存在」。』尊者!如是说时,我对那些游方者如此说:『诸位!我也不知道沙门果德玛所教导的任何一向的法——「世间是常」或「世间是无常」……乃至……「如来死后既非存在又非不存在」;但是沙门果德玛宣说真实的、确实的、如实的道,宣说法住性、法决定性。当宣说真实的、确实的、如实的道,宣说法住性、法决定性时,像我这样的智者怎能不随喜沙门果德玛的善说为善说呢?』」
§423
‘‘Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā. Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṃsikāpi hi kho , poṭṭhapāda, mayā dhammā desitā paññattā.
「颇塔巴达!所有这些游方者都是盲的、无眼的;你是他们当中唯一有眼的。颇塔巴达!确实,我也教导、宣说了一向的法;颇塔巴达!确实,我也教导、宣说了非一向的法。
‘‘Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘antavā loko’ti kho poṭṭhapāda…pe… ‘anantavā loko’ti kho poṭṭhapāda… ‘taṃ jīvaṃ taṃ sarīra’nti kho poṭṭhapāda… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho poṭṭhapāda… ‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.
「颇塔巴达!什么是我所教导、宣说的非一向的法呢?颇塔巴达!『世间是常』,我教导、宣说为非一向的法;颇塔巴达!『世间是无常』,我教导、宣说为非一向的法;颇塔巴达!『世间是有边』……乃至……颇塔巴达!『世间是无边』……颇塔巴达!『命即是身』……颇塔巴达!『命是一身是另一』……颇塔巴达!『如来死后存在』……颇塔巴达!『如来死后不存在』……颇塔巴达!『如来死后既存在又不存在』……颇塔巴达!『如来死后既非存在又非不存在』,我教导、宣说为非一向的法。
‘‘Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Tasmā te mayā anekaṃsikā dhammā desitā paññattā’’.
「颇塔巴达!为何我教导、宣说这些为非一向的法呢?颇塔巴达!这些不与义相应,不与法相应,不是梵行的根本,不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃。因此我教导、宣说这些为非一向的法。」
Ekaṃsikadhammo一向法
§424
‘‘Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā ? Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.
「颇塔巴达!什么是我所教导、宣说的一向的法呢?颇塔巴达!『此是苦』,我教导、宣说为一向的法。颇塔巴达!『此是苦集』,我教导、宣说为一向的法。颇塔巴达!『此是苦灭』,我教导、宣说为一向的法。颇塔巴达!『此是导向苦灭之道』,我教导、宣说为一向的法。
‘‘Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Ete, poṭṭhapāda, atthasaṃhitā , ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Tasmā te mayā ekaṃsikā dhammā desitā paññattā.
「波塔巴达,为何我对你宣说、施设了一向的诸法?波塔巴达,这些与义相应,这些与法相应,这些是梵行之初,这些导向厌离、离贪、灭、寂止、证智、正觉、涅槃。因此,我对你宣说、施设了一向的诸法。」
§425
‘‘Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
「波塔巴达,有一些沙门婆罗门如是说、如是见——『死后我是一向乐的、无病的』。我前往他们那里,如是说:『诸具寿真的如是说、如是见——「死后我是一向乐的、无病的」吗?』当如是问时,他们承认『是的』。我对他们如是说:『诸具寿是否知、见、住于一向乐的世间呢?』如是问时,他们说『不』。」
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti ? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti? Iti puṭṭhā ‘no’ti vadanti.
「我对他们如是说:『诸具寿是否觉知自己一夜、或一日、或半夜、或半日是一向乐的呢?』如是问时,他们说『不』。我对他们如是说:『诸具寿是否知道——「这是道,这是行道,为了现证一向乐的世间」呢?』如是问时,他们说『不』。」
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’ti ? Iti puṭṭhā ‘no’ti vadanti.
「我对他们如是说:『诸具寿是否听到那些已生于一向乐世间的天人们说话的声音——「尊者们,你们善行道了,尊者们,你们正直行道了,为了现证一向乐的世间;我们也是,尊者们,如是行道而生于一向乐的世间」呢?』如是问时,他们说『不』。」
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如是的话,那些沙门婆罗门的言说岂不成为无根据的吗?」「尊者,确实如是的话,那些沙门婆罗门的言说成为无根据的。」
§426
‘‘Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa , yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
「波塔巴达,譬如有人如是说:『我欲求、爱乐此国土中最美的女子』。人们对他如是说:『喂,男子,你所欲求、爱乐的国土最美女子,你知道她是刹帝利女、或婆罗门女、或吠舍女、或首陀罗女吗?』如是问时,他会说『不』。人们对他如是说:『喂,男子,你所欲求、爱乐的国土最美女子,你知道她如是名、如是姓吗?或者是高、或矮、或中等,或黑、或褐、或金色皮肤吗?在某村、或某镇、或某城吗?』如是问时,他会说『不』。人们对他如是说:『喂,男子,你所不知、不见的,你欲求、爱乐吗?』如是问时,他会说『是的』。」
‘‘Taṃ kiṃ maññasi , poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如是的话,那个男子的言说岂不成为无根据的吗?」「尊者,确实如是的话,那个男子的言说成为无根据的。」
‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
「波塔巴达,同样地,那些沙门婆罗门如是说、如是见——『死后我是一向乐的、无病的』。我前往他们那里,如是说:『诸具寿真的如是说、如是见——「死后我是一向乐的、无病的」吗?』当如是问时,他们承认『是的』。我对他们如是说:『诸具寿是否知、见、住于一向乐的世间呢?』如是问时,他们说『不』。」
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
「我如此对他们说——『然而,诸位具寿是否知道自己一夜、或一日、或半夜、或半日是完全快乐的呢?』如此被问,他们说『不』。我如此对他们说——『然而,诸位具寿是否知道——「这是道,这是道迹,为了现证完全快乐的世间」呢?』如此被问,他们说『不』。」
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’’’ti? Iti puṭṭhā ‘no’ti vadanti.
「我如此对他们说——『然而,诸位具寿是否听到那些已生于完全快乐世间的天人们说话的声音——「诸位贤者,你们已善行道!诸位贤者,你们已正直行道,为了现证完全快乐的世间;我们也是,诸位贤者,如此行道而生于完全快乐的世间」呢?』如此被问,他们说『不』。」
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如此的话,那些沙门婆罗门的言说岂不是成为不合理的吗?」「世尊,确实如此的话,那些沙门婆罗门的言说成为不合理的。」
§427
‘‘Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
「波塔巴达,譬如有人在四衢道建造阶梯以登上宫殿。人们对他如此说——『喂,先生,你为了登上那座宫殿而建造阶梯,你知道那座宫殿是在东方、或南方、或西方、或北方吗?是高、或低、或中等吗?』如此被问,他说『不』。人们对他如此说——『喂,先生,你不知道、不见的那座宫殿,你却为了登上它而建造阶梯吗?』如此被问,他说『是』。」
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如此的话,那个人的言说岂不是成为不合理的吗?」「世尊,确实如此的话,那个人的言说成为不合理的。」
‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti ? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
「波塔巴达,同样地,那些如此说、如此见的沙门婆罗门——『死后我是完全快乐、无病的』。我去到他们那里如此说——『诸位具寿真的如此说、如此见——「死后我是完全快乐、无病的」吗?』如果他们如此被问而承认『是』。我如此对他们说——『然而,诸位具寿是否知道、见完全快乐的世间而住呢?』如此被问,他们说『不』。」
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
「我如此对他们说——『然而,诸位具寿是否知道自己一夜、或一日、或半夜、或半日是完全快乐的呢?』如此被问,他们说『不』。我如此对他们说——『然而,诸位具寿是否知道「这是道,这是道迹,为了现证完全快乐的世间」呢?』如此被问,他们说『不』。」
‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha- ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha , mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘‘no’’ti vadanti.
「我如此对他们说——『然而,诸位具寿是否听到那些已生于完全快乐世间的天人们说话的声音——「诸位贤者,你们已善行道!诸位贤者,你们已正直行道,为了现证完全快乐的世间;我们也是,诸位贤者,如此行道而生于完全快乐的世间」呢?』如此被问,他们说『不』。」
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你认为如何?如此,那些沙门婆罗门所说的岂非不成立?」「尊者,确实如此,那些沙门婆罗门所说的不成立。」
Tayo attapaṭilābhā三我得
§428
‘‘Tayo kho me, poṭṭhapāda, attapaṭilābhā – oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho , ayaṃ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.
「波塔巴达,有三种我的获得——粗的我的获得、意所成的我的获得、无色的我的获得。波塔巴达,什么是粗的我的获得?有色、由四大种所成、食段食者,这是粗的我的获得。什么是意所成的我的获得?有色、意所成、具一切肢体、诸根无缺,这是意所成的我的获得。什么是无色的我的获得?无色、由想所成,这是无色的我的获得。」
§429
‘‘Oḷārikassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi – yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāroti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
「波塔巴达,我为了舍断粗的我的获得而说法——如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住。波塔巴达,你或许会如此想:『诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住,但住是苦的。』波塔巴达,不应如此看待。诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住,将有欣悦、喜、轻安、念、正知,住是乐的。」
§430
‘‘Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti . Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
「波塔巴达,我为了舍断意所成的我的获得而说法——如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住。波塔巴达,你或许会如此想:『诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住,但住是苦的。』波塔巴达,不应如此看待。诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住,将有欣悦、喜、轻安、念、正知,住是乐的。」
§431
‘‘Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ , poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
「波塔巴达,我为了舍断无色的我的获得而说法——如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住。波塔巴达,你或许会如此想:『诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住,但住是苦的。』波塔巴达,不应如此看待。诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住,将有欣悦、喜、轻安、念、正知,住是乐的。」
§432
‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso , oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
「波塔巴达,如果他人如此问我们:『贤友,那是什么粗的我的获得,为了舍断它你们说法,如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住?』我们被如此问时,应如此回答:『贤友,这就是那粗的我的获得,为了舍断它我们说法,如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住。』」
§433
‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
「波塔巴达,如果他人如此问我们:『贤友,那是什么意所成的我的获得,为了舍断它你们说法,如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住?』我们被如此问时,应如此回答:『贤友,这就是那意所成的我的获得,为了舍断它我们说法,如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住。』」
§434
‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha , yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
「波塔巴达,如果他人如此问我们:『贤友,那是什么无色的我的获得,为了舍断它你们说法,如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住?』我们被如此问时,应如此回答:『贤友,这就是那无色的我的获得,为了舍断它我们说法,如此修行的你们,诸杂染法将被舍断,诸清净法将增长,于现法中自己以证智作证具足慧的圆满与广大而住。』」
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如此,所说岂非成为有根据的吗?」「世尊,确实如此,所说成为有根据的。」
§435
‘‘Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṃ vadeyya – ‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.
「波塔巴达,譬如有人为了登上宫殿而在那宫殿的下方造梯子。人们对他这样说:『喂,朋友,你为了登上那宫殿而造梯子,你知道那宫殿是在东方、南方、西方还是北方吗?是高、是低还是中等呢?』他这样说:『朋友,这就是那宫殿,我为了登上它而造梯子,就在那宫殿的下方。』
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如此,那人所说岂非成为有根据的吗?」「世尊,确实如此,那人所说成为有根据的。」
§436
‘‘Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho…pe… katamo pana so, āvuso, manomayo attapaṭilābho…pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
「波塔巴达,同样地,如果他人这样问我们:『朋友,那粗的自我获得是什么……那意所成的自我获得是什么……那无色的自我获得是什么,为了断除它,你们说法,如此行道者,杂染法将被断除,清净法将增长,于现法自己以证智作证具足而住慧的圆满与广大?』我们被如此问时,应这样回答:『朋友,这就是那无色的自我获得,为了断除它,我们说法,如此行道者,杂染法将被断除,清净法将增长,于现法自己以证智作证具足而住慧的圆满与广大。』
‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「波塔巴达,你怎么想?如此,所说岂非成为有根据的吗?」「世尊,确实如此,所说成为有根据的。」
§437
Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca – ‘‘yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī’’ti.
如是说时,吉塔象师之子对世尊这样说:「世尊,当有粗的自我获得时,彼时意所成的自我获得是虚妄的,无色的自我获得是虚妄的;彼时粗的自我获得是真实的。世尊,当有意所成的自我获得时,彼时粗的自我获得是虚妄的,无色的自我获得是虚妄的;彼时意所成的自我获得是真实的。世尊,当有无色的自我获得时,彼时粗的自我获得是虚妄的,意所成的自我获得是虚妄的;彼时无色的自我获得是真实的。」
‘‘Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati ; oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.
「吉塔,当有粗的自我获得时,彼时不被算作意所成的自我获得,不被算作无色的自我获得;彼时只被算作粗的自我获得。吉塔,当有意所成的自我获得时,彼时不被算作粗的自我获得,不被算作无色的自我获得;彼时只被算作意所成的自我获得。吉塔,当有无色的自我获得时,彼时不被算作粗的自我获得,不被算作意所成的自我获得;彼时只被算作无色的自我获得。
§438
‘‘Sace taṃ, citta, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti, evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?
「吉塔,如果有人这样问你:『你过去时存在,你非不存在;你未来时将存在,你非将不存在;你现在存在,你非不存在』,吉塔,被如此问时,你将如何回答?」
‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ; bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi; atthāhaṃ etarahi, nāhaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.
「尊者,如果他们这样问我——『你过去时存在,你不是不存在;你未来时将存在,你不是不将存在;你现在存在,你不是不存在』。尊者,被这样问时,我会这样回答——『我过去时存在,我不是不存在;我未来时将存在,我不是不将存在;我现在存在,我不是不存在』。尊者,被这样问时,我会这样回答。」
‘‘Sace pana taṃ, citta, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?
「但是,吉答,如果他们这样问你——『你过去的个体获得,那才是你真实的个体获得,未来的是虚妄的,现在的是虚妄的?你未来的个体获得,那才是你真实的个体获得,过去的是虚妄的,现在的是虚妄的?你现在的个体获得,那才是你真实的个体获得,过去的是虚妄的,未来的是虚妄的』。吉答,被这样问时,你会怎样回答?」
‘‘Sace pana maṃ, bhante, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.
「尊者,如果他们这样问我——『你过去的个体获得,那才是你真实的个体获得,未来的是虚妄的,现在的是虚妄的。你未来的个体获得,那才是你真实的个体获得,过去的是虚妄的,现在的是虚妄的。你现在的个体获得,那才是你真实的个体获得,过去的是虚妄的,未来的是虚妄的』。尊者,被这样问时,我会这样回答——『我过去的个体获得,那才是我在那时真实的个体获得,未来的是虚妄的,现在的是虚妄的。我未来的个体获得,那才是我在那时真实的个体获得,过去的是虚妄的,现在的是虚妄的。我现在的个体获得,那才是我真实的个体获得,过去的是虚妄的,未来的是虚妄的』。尊者,被这样问时,我会这样回答。」
§439
‘‘Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati. Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.
「吉答,正是如此,当有粗的个体获得时,在那时既不被称为意所成的个体获得,也不被称为无色的个体获得。在那时只被称为粗的个体获得。吉答,当有意所成的个体获得时……当有无色的个体获得时,在那时既不被称为粗的个体获得,也不被称为意所成的个体获得;在那时只被称为无色的个体获得。
§440
‘‘Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati; khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ samaye dadhi hoti…pe… navanītaṃ hoti… sappi hoti… sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati; sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati. Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti…pe… yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Imā kho citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo , yāhi tathāgato voharati aparāmasa’’nti.
「吉答,譬如从牛有乳,从乳有酪,从酪有生酥,从生酥有熟酥,从熟酥有醍醐。当有乳时,在那时既不被称为酪,也不被称为生酥,也不被称为熟酥,也不被称为醍醐;在那时只被称为乳。当有酪时……当有生酥时……当有熟酥时……当有醍醐时,在那时既不被称为乳,也不被称为酪,也不被称为生酥,也不被称为熟酥;在那时只被称为醍醐。吉答,正是如此,当有粗的个体获得时……吉答,当有意所成的个体获得时……吉答,当有无色的个体获得时,在那时既不被称为粗的个体获得,也不被称为意所成的个体获得;在那时只被称为无色的个体获得。吉答,这些是世间的共称、世间的语言、世间的言说、世间的施设,如来使用它们而不执取。」
§441
Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante! Abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
如是说已,游方者颇他巴德对世尊这样说:「尊者,太殊胜了!尊者,太殊胜了!尊者,犹如把倾覆者扶正,或者揭开被覆盖者,或者为迷路者指示道路,或者在黑暗中持来油灯——『有眼者将看见诸色』。正是如此,世尊以种种方便阐明了法。尊者,我皈依世尊、法与比库僧团。愿世尊忆持我为近事男,从今日起终生皈依。」
Cittahatthisāriputtaupasampadā吉德哈提沙利子达上
§442
Citto pana hatthisāriputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.
而吉答·哈提沙利子对世尊这样说:「尊者,太殊胜了!尊者,太殊胜了!尊者,犹如把倾覆者扶正,或者揭开被覆盖者,或者为迷路者指示道路,或者在黑暗中持来油灯——『有眼者将看见诸色』。正是如此,世尊以种种方便阐明了法。尊者,我皈依世尊、法与比库僧团。尊者,愿我能在世尊面前得出家,愿我能得受达上。」
§443
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.
吉答·哈提沙利子在世尊面前得了出家,得了受达上。具寿吉答·哈提沙利子受达上不久,独自远离、不放逸、热诚、自励而住,不久即以自己的上智自作证、现证、具足住于那善男子们从在家正确地出家成为非家的目的——无上的梵行终极。他证知:『生已尽,梵行已立,应作已作,再无后有。』具寿吉答·哈提沙利子成为阿拉汉之一。
Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ. · 布塔巴德经完,第九