1. Pāthikasuttaṃ1. 巴提咖经

104 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Dīghanikāyo · 长部

Pāthikavaggapāḷi · 巴提咖品部

Sunakkhattavatthu苏纳卡德事

§1

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyya’’nti.

如是我闻——一时,世尊住在马拉人中,名为阿奴比亚的马拉人城镇。那时,世尊在上午时分穿好衣,拿着钵与衣,进入阿奴比亚行乞食。那时,世尊这样想:「现在在阿奴比亚行乞食还太早。我何不前往跋嘎瓦果德游方者的园林,前往跋嘎瓦果德游方者那里呢?」

§2

Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca – ‘‘purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā’’ti? ‘‘Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca’’.

那时,世尊前往跋嘎瓦果德游方者的园林,前往跋嘎瓦果德游方者那里。那时,跋嘎瓦果德游方者对世尊这样说:「尊者,请世尊来!尊者,欢迎世尊!尊者,世尊很久才作此方便,即来到这里。尊者,请世尊坐,这座位已准备好。」世尊坐在已准备好的座位上。跋嘎瓦果德游方者也取了某个低座,在一旁坐下。在一旁坐下的跋嘎瓦果德游方者对世尊这样说:「尊者,前些日子,善星离车子前来我这里;来后对我这样说:『跋嘎瓦,我现在已舍弃世尊。我现在不再依止世尊而住。』尊者,这是否如善星离车子所说的那样呢?」「跋嘎瓦,这确实如善星离车子所说的那样。」

§3

Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca – ‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti. Napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti.

「跋嘎瓦,前些日子,善星离车子前来我这里;来后礼敬我,在一旁坐下。跋嘎瓦,在一旁坐下的善星离车子对我这样说:『尊者,我现在舍弃世尊。尊者,我现在不再依止世尊而住。』跋嘎瓦,当这样说时,我对善星离车子这样说:『善星,我是否曾这样对你说:「来吧,善星,你依止我而住」?』『尊者,不曾。』『或者你是否曾这样对我说:「尊者,我将依止世尊而住」?』『尊者,不曾。』『善星,既然如此,我既未对你说「来吧,善星,你依止我而住」,你也未对我说「尊者,我将依止世尊而住」。如此,愚人,你是谁而舍弃谁呢?看吧,愚人,你在这方面犯了多大的过失!』

§4

‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa , ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti.

『尊者,世尊不为我作上人法的神变!』『善星,我是否曾这样对你说:「来吧,善星,你依止我而住,我将为你作上人法的神变」?』『尊者,不曾。』『或者你是否曾这样对我说:「尊者,我将依止世尊而住,世尊将为我作上人法的神变」?』『尊者,不曾。』『善星,既然如此,我既未对你说「来吧,善星,你依止我而住,我将为你作上人法的神变」,你也未对我说「尊者,我将依止世尊而住,世尊将为我作上人法的神变」。如此,愚人,你是谁而舍弃谁呢?善星,你认为如何:无论作了上人法的神变或未作上人法的神变,我所说的法是为了什么目的,它导向如此行者正确地灭尽苦?』『尊者,无论作了上人法的神变或未作上人法的神变,世尊所说的法是为了那个目的,它导向如此行者正确地灭尽苦。』『善星,既然如此,无论作了上人法的神变或未作上人法的神变,我所说的法是为了那个目的,它导向如此行者正确地灭尽苦。那么,善星,作上人法的神变将有什么用呢?看吧,愚人,你在这方面犯了多大的过失!』

§5

‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti ? ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti. Napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’.

『尊者,世尊不为我施设本初!』『善星,我是否曾这样对你说:「来吧,善星,你依止我而住,我将为你施设本初」?』『尊者,不曾。』『或者你是否曾这样对我说:「尊者,我将依止世尊而住,世尊将为我施设本初」?』『尊者,不曾。』『善星,既然如此,我既未对你说「来吧,善星,你依止我而住,我将为你施设本初」,你也未对我说「尊者,我将依止世尊而住,世尊将为我施设本初」。如此,愚人,你是谁而舍弃谁呢?善星,你认为如何:无论施设了本初或未施设本初,我所说的法是为了什么目的,它导向如此行者正确地灭尽苦?』『尊者,无论施设了本初或未施设本初,世尊所说的法是为了那个目的,它导向如此行者正确地灭尽苦。』『善星,既然如此,无论施设了本初或未施设本初,我所说的法是为了那个目的,它导向如此行者正确地灭尽苦。那么,善星,施设本初将有什么用呢?看吧,愚人,你在这方面犯了多大的过失!』

§6

‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.

『善星,你在瓦基村以种种方式称赞我:「那位世尊确实是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫者、天人师、佛陀、世尊。」善星,如此,你在瓦基村以种种方式称赞我。

‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme – svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.

『善星,你在瓦基村以种种方式称赞法:「法由世尊善说,自见的、无时的、来见的、引导的、智者各自证知的。」善星,如此,你在瓦基村以种种方式称赞法。

‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme – suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.

『善星,你在瓦基村以种种方式称赞僧团:「世尊的声闻僧团是善行道者,世尊的声闻僧团是直行道者,世尊的声闻僧团是如理行道者,世尊的声闻僧团是正当行道者,即四双人、八辈人,这世尊的声闻僧团是应供养者、应供奉者、应施者、应合掌者、世间的无上福田。」善星,如此,你在瓦基村以种种方式称赞僧团。』

‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.

「须那卡答,我告诉你,须那卡答,我宣告你。须那卡答,将会有人说:『须那卡答·离车子不能在沙门果德玛座下行梵行,他不能胜任,舍弃学而还俗。』如此,须那卡答,将会有人这样说。」

Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

跋嘎瓦,即使我这样对须那卡答·离车子说,他还是从此法、律离去,如同趣向恶趣、地狱者。

Korakkhattiyavatthu国拉卡帝亚事

§7

‘‘Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ. Disvānassa etadahosi – ‘sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.

「跋嘎瓦,一时,我住在土卢,名为乌答拉咖的土卢村。跋嘎瓦,那时,我在上午时分穿好衣,持钵与衣,以须那卡答·离车子为随行比库,进入乌答拉咖行乞食。当时,裸行者果拉卡帝亚,行狗戒者,四肢着地,以口啃食撒在地上的食物,以口进食。跋嘎瓦,须那卡答·离车子看见裸行者果拉卡帝亚,行狗戒者,四肢着地,以口啃食撒在地上的食物,以口进食。看见后,他这样想:『尊者,这位沙门真是善妙!四肢着地,以口啃食撒在地上的食物,以口进食。』」

‘‘Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi – sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ – sādhurūpo ayaṃ samaṇoti . So sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi – jānāsi, āvuso korakkhattiya , attano gatinti? Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati – jānāmi, āvuso sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapannoti.

「跋嘎瓦,那时,我以心了知须那卡答·离车子的心中所想,对须那卡答·离车子说:『你这愚人,竟然自称是沙门释迦子!』『大德,世尊为何对我这样说:「你这愚人,竟然自称是沙门释迦子」?』『须那卡答,你看见这位裸行者果拉卡帝亚,行狗戒者,四肢着地,以口啃食撒在地上的食物,以口进食后,不是这样想:「尊者,这位沙门真是善妙!四肢着地,以口啃食撒在地上的食物,以口进食」吗?』『是的,大德。大德,世尊是否吝惜阿拉汉果?』『我这愚人,并不吝惜阿拉汉果。但是,你生起了这种恶见,舍弃它吧!莫使它长久成为你的不利与痛苦。须那卡答,你认为裸行者果拉卡帝亚是善妙的沙门。他将在第七天因痢疾而死。死后,他将投生到名为咖喇咖吉咖的阿苏拉,最下劣的阿苏拉身。死后,人们将把他丢弃在比拉那柱林墓地。须那卡答,如果你愿意,可以前往裸行者果拉卡帝亚处询问:「朋友果拉卡帝亚,你知道自己的去处吗?」须那卡答,有可能裸行者果拉卡帝亚会回答你:「朋友须那卡答,我知道自己的去处;名为咖喇咖吉咖的阿苏拉,最下劣的阿苏拉身,我投生到那里。」』

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca – ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena – acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo , tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacana’nti.

「跋嘎瓦,那时,须那卡答·离车子前往裸行者果拉卡帝亚处;抵达后,对裸行者果拉卡帝亚说:『朋友果拉卡帝亚,沙门果德玛已对你作了记说:「裸行者果拉卡帝亚将在第七天因痢疾而死。死后,他将投生到名为咖喇咖吉咖的阿苏拉,最下劣的阿苏拉身。死后,人们将把他丢弃在比拉那柱林墓地。」朋友果拉卡帝亚,你应该适量地吃食物,适量地喝饮料,使沙门果德玛的话成为虚妄。』」

§8

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.

「跋嘎瓦,那时,须那卡答·离车子一天一天地数着七夜日,如同不信如来者。跋嘎瓦,那时,裸行者果拉卡帝亚在第七天因痢疾而死。死后,他投生到名为咖喇咖吉咖的阿苏拉,最下劣的阿苏拉身。死后,人们把他丢弃在比拉那柱林墓地。」

§9

‘‘Assosi kho, bhaggava, sunakkhatto licchaviputto – ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi – ‘jānāsi, āvuso korakkhattiya, attano gati’nti? Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati .

「跋嘎瓦,须那卡答·离车子听说:『据说裸行者果拉卡帝亚因痢疾而死,被丢弃在比拉那柱林墓地。』跋嘎瓦,那时,须那卡答·离车子前往比拉那柱林墓地,前往裸行者果拉卡帝亚处;抵达后,用手三次敲击裸行者果拉卡帝亚:『朋友果拉卡帝亚,你知道自己的去处吗?』跋嘎瓦,那时,裸行者果拉卡帝亚用手擦拭背部后站起来。『朋友须那卡答,我知道自己的去处。名为咖喇咖吉咖的阿苏拉,最下劣的阿苏拉身,我投生到那里。』说完后,他就在那里仰面倒下。」

§10

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava , sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akata’nti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti. ‘‘Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

「跋嘎瓦,那时,须那卡答·离车子前来我处;抵达后,礼敬我,坐在一边。跋嘎瓦,我对坐在一边的须那卡答·离车子说:『须那卡答,你认为如何?我对裸行者果拉卡帝亚所作的记说,是否如实发生,还是不同?』『大德,世尊对裸行者果拉卡帝亚所作的记说,如实发生,并非不同。』『须那卡答,你认为如何?如果是这样,是否已显现上人法神变,还是未显现?』『大德,确实如果是这样,已显现上人法神变,并非未显现。』『你这愚人,即使我这样显现上人法神变,你还这样说:「大德,世尊并未对我显现上人法神变。」你这愚人,看看你犯了多大的过失!』「跋嘎瓦,即使我这样对须那卡答·离车子说,他还是从此法、律离去,如同趣向恶趣、地狱者。」

Acelakaḷāramaṭṭakavatthu裸行者咖喇拉马德咖事

§11

‘‘Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ. Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyya’nti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.

「跋嘎瓦,一时,我住在韦萨离大林重阁讲堂。尔时,裸行者咖喇喇玛塔咖住在韦萨离,在瓦基村得大利养、得大名声。他已完成、已受持七誓言:『终生我应是裸行者,不应穿衣;终生我应是梵行者,不应行淫法;终生我应仅以酒肉维生,不应食饭粥。韦萨离东方有名为伍德那的塔庙,我不应越过它;韦萨离南方有名为果德玛咖的塔庙,我不应越过它;韦萨离西方有名为沙德坦巴的塔庙,我不应越过它;韦萨离北方有名为巴胡普德的塔庙,我不应越过它。』他因受持这七誓言之故,在瓦基村得大利养、得大名声。」

§12

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi – ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase . Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.

「跋嘎瓦,时,离车子苏那卡塔前往裸行者咖喇喇玛塔咖处;抵达后,向裸行者咖喇喇玛塔咖问问题。裸行者咖喇喇玛塔咖被问问题后不能回答。不能回答时,显现忿怒、嗔恨、不满。跋嘎瓦,时,离车子苏那卡塔这样想:『我们确实冒犯了善良的阿拉汉沙门。愿这不会长久导致我们的不利与痛苦!』」

§13

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha – tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi – ‘‘sādhurūpaṃ vata, bho, arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ – sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.

「跋嘎瓦,时,离车子苏那卡塔前往我处;抵达后,礼敬我,坐于一旁。跋嘎瓦,我对坐于一旁的离车子苏那卡塔这样说:『你这愚人,竟然自称是沙门释迦子!』『世尊为何对我这样说:你这愚人,竟然自称是沙门释迦子?』『苏那卡塔,你不是前往裸行者咖喇喇玛塔咖处,问了问题吗?裸行者咖喇喇玛塔咖被你问问题后不能回答。不能回答时,显现忿怒、嗔恨、不满。你这样想:「我们确实冒犯了善良的阿拉汉沙门。愿这不会长久导致我们的不利与痛苦!」』『是的,世尊。但是,世尊,世尊是否吝惜阿拉汉果?』『我这愚人,不吝惜阿拉汉果,但你生起了这恶见,舍弃它!愿这不会长久导致你的不利与痛苦。苏那卡塔,你认为裸行者咖喇喇玛塔咖是善良的沙门,他不久将穿衣、带随从而行、食饭粥、越过韦萨离所有塔庙后,名声衰退而死。』」

‘‘‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.

「跋嘎瓦,时,裸行者咖喇喇玛塔咖不久穿衣、带随从而行、食饭粥、越过韦萨离所有塔庙后,名声衰退而死。」

§14

‘‘Assosi kho, bhaggava, sunakkhatto licchaviputto – ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akata’nti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’’ti. Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti. ‘‘Eva’mpi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

「跋嘎瓦,离车子苏那卡塔听闻:『据说裸行者咖喇喇玛塔咖穿衣、带随从而行、食饭粥、越过韦萨离所有塔庙后,名声衰退而死。』跋嘎瓦,时,离车子苏那卡塔前往我处;抵达后,礼敬我,坐于一旁。跋嘎瓦,我对坐于一旁的离车子苏那卡塔这样说:『苏那卡塔,你怎么想?我关于裸行者咖喇喇玛塔咖所记说的,是否如此果报,还是不同?』『世尊,世尊关于裸行者咖喇喇玛塔咖所记说的,确实如此果报,并非不同。』『苏那卡塔,你怎么想?如果是这样,是否已作了上人法神变,还是未作?』『世尊,如果是这样,确实已作了上人法神变,并非未作。』『你这愚人,我如此作上人法神变,你却这样说:「世尊,世尊不为我作上人法神变。」看,你这愚人,你犯了多大的过失!』如此,跋嘎瓦,离车子苏那卡塔被我如此说时,仍然从此法律离去,如同趣向恶趣、地狱者。」

Acelapāthikaputtavatthu裸行者巴提咖子事

§15

‘‘Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi . Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.

「跋嘎瓦,一时,我就住在那韦萨离大林重阁讲堂。尔时,裸行者巴提咖普德住在韦萨离,在瓦基村得大利养、得大名声。他在韦萨离的集会中这样说话:『沙门果德玛也是智论者,我也是智论者。智论者应当向智论者展示上人法神变。沙门果德玛应来半路,我也去半路。我们两者在那里都应作上人法神变。如果沙门果德玛作一个上人法神变,我将作两个。如果沙门果德玛作两个上人法神变,我将作四个。如果沙门果德玛作四个上人法神变,我将作八个。如此,沙门果德玛作多少上人法神变,我将作加倍、加倍。』」

§16

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca – ‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’’ti.

「跋嘎瓦,时,离车子苏那卡塔前往我处;抵达后,礼敬我,坐于一旁。跋嘎瓦,坐于一旁的离车子苏那卡塔对我这样说:『世尊,裸行者巴提咖普德住在韦萨离,在瓦基村得大利养、得大名声。他在韦萨离的集会中这样说话:「沙门果德玛也是智论者,我也是智论者。智论者应当向智论者展示上人法神变。沙门果德玛应来半路,我也去半路。我们两者在那里都应作上人法神变。如果沙门果德玛作一个上人法神变,我将作两个。如果沙门果德玛作两个上人法神变,我将作四个。如果沙门果德玛作四个上人法神变,我将作八个。如此,沙门果德玛作多少上人法神变,我将作加倍、加倍。」』」

‘‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「如此说时,跋嘎瓦,我对离车子苏那卡塔这样说:『苏那卡塔,裸行者巴提咖普德不舍弃那言语、不舍弃那心、不舍弃那见,不能来到我面前。如果他这样想:「我不舍弃那言语、不舍弃那心、不舍弃那见,去沙门果德玛面前」,他的头将会裂开。』」

§17

‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vāca’nti. ‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi – rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vāca’nti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.

「尊者,世尊应守护此语,善逝应守护此语。」「但是,善星,你为何对我如此说——『尊者,世尊应守护此语,善逝应守护此语』?」「尊者,世尊已断然说了此语——『裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到我面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开。』尊者,而裸行者巴提咖子可能以变化之形来到世尊面前,那对世尊来说就是妄语。」

§18

‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

「但是,善星,如来会说那导向两种结果的语吗?」「尊者,世尊是否以心遍知心而知——『裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到我面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开』?」

‘Udāhu , devatā bhagavato etamatthaṃ ārocesuṃ – abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

「或者,天人们向世尊报告了此义——『尊者,裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到世尊面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开』?」

§19

‘Cetasā ceto paricca vidito ceva me, sunakkhatta , acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「善星,我以心遍知心而知——『裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到我面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开。』」

‘Devatāpi me etamatthaṃ ārocesuṃ – abhabbo , bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「天人们也向我报告了此义——『尊者,裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到世尊面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开。』」

‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno. Sopi maṃ upasaṅkamitvā evamārocesi – alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「名叫阿基答的离车人将军,最近命终后投生到三十三天。他来到我面前如此报告——『尊者,裸行者巴提咖子无惭,尊者,裸行者巴提咖子是妄语者。尊者,裸行者巴提咖子也在瓦基村对我记说——离车人将军阿基答投生到大地狱。尊者,但我并未投生到大地狱,我投生到三十三天。尊者,裸行者巴提咖子无惭,尊者,裸行者巴提咖子是妄语者,尊者,裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到世尊面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开。』」

‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṃ ārocesuṃ – abhabbo, bhante , acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「如此,善星,我以心遍知心而知——『裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到我面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开。』天人们也向我报告了此义——『尊者,裸行者巴提咖子不舍弃那语、不舍弃那心、不舍弃那见,须跋来到世尊面前。如果他这样想——我不舍弃那语、不舍弃那心、不舍弃那见,去到沙门果德玛面前,他的头也会裂开。』」

‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.

「但是,善星,我在韦萨离行乞后,食后从乞食返回,将前往裸行者巴提咖子的园林作日中住。善星,现在你想告诉谁,就去告诉吧。」

Iddhipāṭihāriyakathā神变论

§20

‘‘Atha khvāhaṃ , bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca – ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti . Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi – ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca – ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi – ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti.

「那时,帕嘎瓦,我于上午时分着衣、持钵衣,为了托钵进入韦萨离。在韦萨离托钵后,食后从托钵食返回,前往裸行者巴提咖子的园林作日中住。那时,帕嘎瓦,离车人须那卡塔急忙进入韦萨离,前往诸著名的著名的离车人处;前往后,对诸著名的著名的离车人如此说——『诸友,世尊在韦萨离托钵后,食后从托钵食返回,前往裸行者巴提咖子的园林作日中住。诸具寿请前往,诸具寿请前往,诸善良沙门将有上人法神变示现』。那时,帕嘎瓦,诸著名的著名的离车人生起此念——『诸贤,据说诸善良沙门将有上人法神变示现;来吧,诸贤,我们前往』。他前往诸著名的著名的婆罗门大富者、家主、富豪、种种外道沙门婆罗门处。前往后,对诸著名的著名的种种外道沙门婆罗门如此说——『诸友,世尊在韦萨离托钵后,食后从托钵食返回,前往裸行者巴提咖子的园林作日中住。诸具寿请前往,诸具寿请前往,诸善良沙门将有上人法神变示现』。那时,帕嘎瓦,诸著名的著名的种种外道沙门婆罗门生起此念——『诸贤,据说诸善良沙门将有上人法神变示现;来吧,诸贤,我们前往』。」

‘‘Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.

「那时,帕嘎瓦,诸著名的著名的离车人、诸著名的著名的婆罗门大富者、家主、富豪、种种外道沙门婆罗门前往裸行者巴提咖子的园林。那个,帕嘎瓦,集会是大的,有数百、数千人。」

§21

‘‘Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.

「帕嘎瓦,裸行者巴提咖子听闻——『据说诸著名的著名的离车人已前往,诸著名的著名的婆罗门大富者、家主、富豪、种种外道沙门婆罗门已前往。沙门果德玛也在我的园林作日中住坐着』。听闻后,他生起恐惧、惊慌、身毛竖立。那时,帕嘎瓦,裸行者巴提咖子恐惧、惊慌、身毛竖立,前往丁杜咖卡奴游方者园林。」

‘‘Assosi kho, bhaggava, sā parisā – ‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti . Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi –

「帕嘎瓦,那个集会听闻——『据说裸行者巴提咖子恐惧、惊慌、身毛竖立,前往丁杜咖卡奴游方者园林』。那时,帕嘎瓦,那个集会呼唤某人——」

‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi – abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati , aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti abhikkamasseva kho; āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.

「『来吧,贤者,你前往丁杜咖卡奴游方者园林,前往裸行者巴提咖子处。前往后,对裸行者巴提咖子如此说——请前往,巴提咖塔友,诸著名的著名的离车人已前往,诸著名的著名的婆罗门大富者、家主、富豪、种种外道沙门婆罗门已前往,沙门果德玛也在具寿的园林作日中住坐着;而且,巴提咖塔友,你在韦萨离的集会中说了此语——沙门果德玛也是智论者,我也是智论者。智论者应与智论者示现上人法神变。沙门果德玛可来半路,我也去半路。我们两者在那里都作上人法神变。若沙门果德玛作一个上人法神变,我将作两个。若沙门果德玛作两个上人法神变,我将作四个。若沙门果德玛作四个上人法神变,我将作八个。如此,沙门果德玛作多少多少上人法神变,我将作其倍数倍数』。请前往吧,巴提咖塔友,半路。沙门果德玛已来到全路,在具寿的园林作日中住坐着』。」

§22

‘‘Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.

「『是的,贤者』,帕嘎瓦,那个人应诺那个集会后,前往丁杜咖卡奴游方者园林,前往裸行者巴提咖子处。前往后,对裸行者巴提咖子如此说——『请前往,巴提咖塔友,诸著名的著名的离车人已前往,诸著名的著名的婆罗门大富者、家主、富豪、种种外道沙门婆罗门已前往。沙门果德玛也在具寿的园林作日中住坐着。而且,巴提咖塔友,你在韦萨离的集会中说了此语——沙门果德玛也是智论者,我也是智论者。智论者应与智论者示现上人法神变……乃至……我将作其倍数倍数。请前往吧,巴提咖塔友,半路。沙门果德玛已来到全路,在具寿的园林作日中住坐着』。」

‘‘Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati , na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātu’nti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati , na sakkoti āsanāpi vuṭṭhātuṃ.

「如此说时,帕嘎瓦,裸行者巴提咖子说『我来,友,我来,友』后,就在那里蠕动,不能从座位起来。那时,帕嘎瓦,那个人对裸行者巴提咖子如此说——『巴提咖塔友,是否你的臀部粘在长椅上,或长椅粘在你的臀部?你说「我来,友,我来,友」后,就在那里蠕动,不能从座位起来』。如此说时,帕嘎瓦,裸行者巴提咖子说『我来,友,我来,友』后,就在那里蠕动,不能从座位起来。」

§23

‘‘Yadā kho so, bhaggava, puriso aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho , acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ‘ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyya’nti, muddhāpi tassa vipateyyāti.

「当那个,帕嘎瓦,人了知——『这个裸行者巴提咖子已败北相。他说「我来,友,我来,友」后,就在那里蠕动,不能从座位起来』。那时,他来到那个集会,如此报告——『诸贤,裸行者巴提咖子已败北相。他说「我来,友,我来,友」后,就在那里蠕动,不能从座位起来』。如此说时,帕嘎瓦,我对那个集会如此说——『诸友,裸行者巴提咖子不舍弃那个语、不舍弃那个心、不舍断那个见,不能来到我面前。若他如此想——「我不舍弃那个语、不舍弃那个心、不舍断那个见,去沙门果德玛面前」,他的头也会裂开』。」

Paṭhamabhāṇavāro niṭṭhito. · 第一诵品完

§24

‘‘Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca – ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi . Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetu’nti.

「那时,帕嘎瓦,某位离车大臣从座起立,对那集会如此说——『那么,诸位贤友,请稍候片刻,我去看看。或许我能够带无衣巴提咖子来这集会。』

‘‘Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā – abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājaya’nti.

「那时,帕嘎瓦,那位离车大臣前往天杜咖卡奴游方者园,去到无衣巴提咖子处。抵达后,对无衣巴提咖子如此说——『贤友巴提咖子,请前来,前来对你较好。已前来的离车族人是知名的,已前来的婆罗门大富豪、家主、富翁、种种外道的沙门婆罗门也是知名的。沙门果德玛也在具寿的园中日间住坐。然而,贤友巴提咖子,你在韦萨离的集会中说了这话——『沙门果德玛也是智论者……(中略)……我将作倍于彼、倍于彼之事。』贤友巴提咖子,请前来,甚至半路相遇。沙门果德玛最先来到,在具寿的园中日间住坐。然而,贤友巴提咖子,沙门果德玛在集会中说了这话——『无衣巴提咖子不舍弃那言语、不舍弃那心、不舍离那见,无能来到我面前。若他如此想——「我不舍弃那言语、不舍弃那心、不舍离那见而去到沙门果德玛面前」,他的头也会裂开。』贤友巴提咖子,请前来,仅以前来我们将为你作胜利,沙门果德玛的失败。』

‘‘Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātu’nti . Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.

「帕嘎瓦,如此说时,无衣巴提咖子说『我来,贤友,我来,贤友』后,就在那里蠕动,无能从座起立。那时,帕嘎瓦,那位离车大臣对无衣巴提咖子如此说——『贤友巴提咖子,为何你的臀部黏在座位上,或座位黏在你的臀部上?说「我来,贤友,我来,贤友」后,就在那里蠕动,无能从座起立。』帕嘎瓦,如此被说时,无衣巴提咖子说『我来,贤友,我来,贤友』后,就在那里蠕动,无能从座起立。

§25

‘‘Yadā kho so, bhaggava, licchavimahāmatto aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho , acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti , tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「帕嘎瓦,当那位离车大臣了知——『这无衣巴提咖子已呈失败相,说「我来,贤友,我来,贤友」后,就在那里蠕动,无能从座起立』,于是回到那集会,如此报告——『诸位贤友,无衣巴提咖子已呈失败相,说「我来,贤友,我来,贤友」后,就在那里蠕动,无能从座起立。』帕嘎瓦,如此说时,我对那集会如此说——『贤友们,无衣巴提咖子不舍弃那言语、不舍弃那心、不舍离那见,无能来到我面前。若他如此想——「我不舍弃那言语、不舍弃那心、不舍离那见而去到沙门果德玛面前」,他的头也会裂开。若诸位离车族人如此想——「我们以皮绳绑住无衣巴提咖子,用牛轭拖拉」,那些皮绳会断裂,或巴提咖子会断裂。然而无衣巴提咖子不舍弃那言语、不舍弃那心、不舍离那见,无能来到我面前。若他如此想——「我不舍弃那言语、不舍弃那心、不舍离那见而去到沙门果德玛面前」,他的头也会裂开。』

§26

‘‘Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca – ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetu’’nti.

「那时,帕嘎瓦,嘉利亚·达卢巴提咖的弟子从座起立,对那集会如此说——『那么,诸位贤友,请稍候片刻,我去看看。或许我能够带无衣巴提咖子来这集会。』

‘‘Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājaya’nti.

「那时,帕嘎瓦,嘉利亚·达卢巴提咖的弟子前往天杜咖卡奴游方者园,去到无衣巴提咖子处。抵达后,对无衣巴提咖子如此说——『贤友巴提咖子,请前来,前来对你较好。已前来的离车族人是知名的,已前来的婆罗门大富豪、家主、富翁、种种外道的沙门婆罗门也是知名的。沙门果德玛也在具寿的园中日间住坐。然而,贤友巴提咖子,你在韦萨离的集会中说了这话——「沙门果德玛也是智论者……(中略)……我将作倍于彼、倍于彼之事。」贤友巴提咖子,请前来,甚至半路相遇。沙门果德玛最先来到,在具寿的园中日间住坐。然而,贤友巴提咖子,沙门果德玛在集会中说了这话——「无衣巴提咖子不舍弃那言语、不舍弃那心、不舍离那见,无能来到我面前。若他如此想——「我不舍弃那言语、不舍弃那心、不舍离那见而去到沙门果德玛面前」,他的头也会裂开。若诸位离车族人如此想——「我们以皮绳绑住无衣巴提咖子,用牛轭拖拉」,那些皮绳会断裂,或巴提咖子会断裂。然而无衣巴提咖子不舍弃那言语、不舍弃那心、不舍离那见,无能来到我面前。若他如此想——「我不舍弃那言语、不舍弃那心、不舍离那见而去到沙门果德玛面前」,他的头也会裂开。」贤友巴提咖子,请前来,仅以前来我们将为你作胜利,沙门果德玛的失败。』

‘‘Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātu’nti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘‘āyāmi āvuso, āyāmi āvuso’’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.

「帕嘎瓦,如此说时,无衣巴提咖子说『我来,贤友,我来,贤友』后,就在那里蠕动,无能从座起立。那时,帕嘎瓦,嘉利亚·达卢巴提咖的弟子对无衣巴提咖子如此说——『贤友巴提咖子,为何你的臀部黏在座位上,或座位黏在你的臀部上?说「我来,贤友,我来,贤友」后,就在那里蠕动,无能从座起立。』帕嘎瓦,如此被说时,无衣巴提咖子说『我来,贤友,我来,贤友』后,就在那里蠕动,无能从座起立。

§27

‘‘Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti, atha naṃ etadavoca –

「帕嘎瓦,当嘉利亚·达卢巴提咖的弟子了知——『这无衣巴提咖子已呈失败相,说「我来,贤友,我来,贤友」后,就在那里蠕动,无能从座起立』,于是对他如此说——

‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṃghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyya’nti.

「贤友巴提咖子!往昔,狮子兽王生起这样的念头:『我何不依某个森林丛建立住处。在那里建立住处后,傍晚时分从住处出来,从住处出来后伸展身体,伸展身体后遍观四方,遍观四方后三次发出狮子吼,三次发出狮子吼后前往觅食处。杀害兽群中最胜者后,食用最柔软的肉后,再回到那住处。』」

‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.

「贤友!于是,那狮子兽王依某个森林丛建立了住处。在那里建立住处后,傍晚时分从住处出来,从住处出来后伸展身体,伸展身体后遍观四方,遍观四方后三次发出狮子吼,三次发出狮子吼后前往觅食处。杀害兽群中最胜者后,食用最柔软的肉后,再回到那住处。」

§28

‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi – ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyya’nti.

「贤友巴提咖子!那狮子兽王的残食所养育的老豺狼变得肥胖且强壮。贤友!于是,那老豺狼生起这样的念头:『我是谁,狮子兽王又是谁?我何不也依某个森林丛建立住处。在那里建立住处后,傍晚时分从住处出来,从住处出来后伸展身体,伸展身体后遍观四方,遍观四方后三次发出狮子吼,三次发出狮子吼后前往觅食处。杀害兽群中最胜者后,食用最柔软的肉后,再回到那住处。』」

‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti .

「贤友!于是,那老豺狼依某个森林丛建立了住处。在那里建立住处后,傍晚时分从住处出来,从住处出来后伸展身体,伸展身体后遍观四方,遍观四方后『我将三次发出狮子吼』,却只发出豺狼的嚎叫,只发出豺狼的嚎叫。卑贱的豺狼算什么,狮子吼又算什么呢?」

‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.

「同样地,贤友巴提咖子!你依善逝的遗迹而活,享用善逝的剩余,却想要挑战如来、阿拉汉、正等正觉者。卑贱的巴提咖子算什么,对如来、阿拉汉、正等正觉者的挑战又算什么呢?」

§29

‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –

「跋嘎瓦!当木匠弟子嘉利亚以此譬喻也不能使裸行者巴提咖子从那座位上移动时,他对他说:」

‘Sīhoti attānaṃ samekkhiyāna,

「『自认为是狮子,」

Amaññi kotthu migarājāhamasmi;

「他以为:我确实是兽王;」

Tatheva so siṅgālakaṃ anadi,

他如此吼叫那只豺狼，

Ke ca chave siṅgāle ke pana sīhanāde’ti.

「死尸般的豺狼算什么，狮子吼又算什么？」

「同样地，朋友巴提咖子啊，你依靠善逝的施食而活命，享用善逝的剩余，却认为可以攻击如来、阿拉汉、正等正觉者。死尸般的巴提咖子算什么，攻击诸如来、阿拉汉、正等正觉者又算什么？」

§30

‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –

「跋嘎瓦啊，当木工匠嘉利亚用这个譬喻也无法使裸行者巴提咖子从那座位上移动时，他对他说：

‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;

「另一种游行，观察自己的一口食；

Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.

只要他看不见自己，他就认为『我是老虎』。

Tatheva so siṅgālakaṃ anadi;

他如此吼叫那只豺狼，

Ke ca chave siṅgāle ke pana sīhanāde’ti.

「死尸般的豺狼算什么，狮子吼又算什么？」

「同样地,朋友巴提咖子!你依靠善逝的施食而活命,享用善逝的剩余,却认为应该攻击如来、阿拉汉、正等正觉者。巴提咖子这具尸体算什么,如来、阿拉汉、正等正觉者的攻击又算什么?」

§31

‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –

「跋嘎瓦!当木板工匠的弟子嘉离亚用这个譬喻也无法使裸行者巴提咖子从那座位上移动时,他对他说:」

‘Bhutvāna bheke khalamūsikāyo,

「吃了青蛙、田鼠,」

Kaṭasīsu khittāni ca koṇapāni ;

「以及丢弃在垃圾堆中的尸体;」

Mahāvane suññavane vivaḍḍho,

「在大森林、空旷林中长大,」

Amaññi kotthu migarājāhamasmi.

「他认为『我确实是兽王狮子』。」

Tatheva so siṅgālakaṃ anadi;

「那豺狼就是这样嚎叫的;」

Ke ca chave siṅgāle ke pana sīhanāde’ti.

「尸体般的豺狼算什么,狮子吼又算什么?」

「友巴提咖子!同样地,你依靠善逝的施食而活命,享用善逝的剩余,却认为应该攻击如来、阿拉汉、正等正觉者。巴提咖子这具尸体算什么,对如来、阿拉汉、正等正觉者的攻击又算什么?」

§32

‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti.

「跋嘎瓦!当木板工学童嘉离亚以此譬喻也不能使裸行者巴提咖子从那座位起来时,他来到那群众处,如此告知:『诸位!裸行者巴提咖子已被击败,说「我来了,友!我来了,友!」之后,就在那里爬行,连从座位起来都做不到。』」

§33

‘‘Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi āviñcheyyāmāti . Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

「跋嘎瓦!如是说时,我对那群众如此说:『诸友!裸行者巴提咖子不舍弃那言语、不舍弃那心、不舍弃那见,是不能来到我面前的。如果他这样想:「我不舍弃那言语、不舍弃那心、不舍弃那见,就去沙门果德玛面前」,他的头会裂开。如果具寿离车人这样想:「我们用皮绳绑住裸行者巴提咖子,用牛拖拉」,那些皮绳会断裂,或者巴提咖子会断裂。但裸行者巴提咖子不舍弃那言语、不舍弃那心、不舍弃那见,是不能来到我面前的。如果他这样想:「我不舍弃那言语、不舍弃那心、不舍弃那见,就去沙门果德玛面前」,他的头会裂开。』」

§34

‘‘Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.

「跋嘎瓦!然后我以如法之语对那群众开示、劝导、鼓励、使之欢喜,以如法之语对那群众开示、劝导、鼓励、使之欢喜后,使他们从大束缚中解脱,救拔八万四千众生脱离大险难,进入火界,升上虚空七多罗树高,又化作另一道七多罗树高的火焰,燃烧、冒烟后,在大林重阁讲堂出现。」

§35

‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.

「跋嘎瓦!那时,离车人苏那卡他来到我处;来到后,礼敬我,坐于一旁。跋嘎瓦!我对坐在一旁的离车人苏那卡他如此说:『苏那卡他!你怎么想?我关于裸行者巴提咖子所记说的,结果是那样,还是不同?』『世尊!世尊关于裸行者巴提咖子所记说的,结果正是那样,不是不同。』」

‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akata’nti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’ti.

「『苏那卡他!你怎么想?如果是这样,是否已作了上人法神变?』『世尊!确实,如果是这样,已作了上人法神变,不是未作。』『愚人!即使我这样作上人法神变,你还这样说:「世尊!世尊不为我作上人法神变。」愚人!看看你在这方面犯了多大的过失!』」

‘‘Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

「跋嘎瓦!即使我这样对离车人苏那卡他说,他还是从此法、律退出,如同趣向恶趣、地狱者。」

Aggaññapaññattikathā起世因本论

§36

‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi , tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati .

「跋嘎瓦!我了知最上,也了知那个,也了知比那更殊胜的,但我不执取那所了知的,由于不执取,我自己证知寂静,如来了知那个而不趣向灾患。」

§37

‘‘Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –

「跋嘎瓦,有些沙门婆罗门施设自在主论、梵天主论、师主论、最上论。我前往他们那里,如此说:『诸位具寿真的施设自在主论、梵天主论、师主论、最上论吗?』他们被我如此问时,承认说:『是的。』我对他们如此说:『那么诸位具寿如何施设自在主论、梵天主论、师主论、最上论呢?』他们被我所问而不能回答,不能回答而反问我。我被他们所问而分别论——

§38

‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

『友,有这样的时候,当经过长时间之后,此世间坏灭。当世间坏灭时,众生大多生于光音天。他们在那里是意生的、以喜为食、自身发光、在空中行走、住于美妙,长久地住立长时间。

‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati . So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.

『友,有这样的时候,当经过长时间之后,此世间展开。当世间展开时,空的梵天宫殿出现。那时,某位众生由于寿尽或福尽,从光音天死没而投生于空的梵天宫殿。他在那里是意生的、以喜为食、自身发光、在空中行走、住于美妙,长久地住立长时间。

‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati – aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

『他在那里独自长久住后,生起不满足与焦虑——啊,愿其他众生也来此处!那时,其他众生也由于寿尽或福尽,从光音天死没而投生于梵天宫殿,成为那位众生的同伴。他们也在那里是意生的、以喜为食、自身发光、在空中行走、住于美妙,长久地住立长时间。

§39

‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti – ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – aho vata aññepi sattā itthattaṃ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.

『友,在那里,那位最初投生的众生如此想:「我是梵天、大梵天、征服者、不被征服者、一切见者、有权势者、自在者、作者、化作者、最胜者、调御者、自在者、已生与当生者之父,这些众生是由我所化作。那是什么原因?因为我先前有此念:啊,愿其他众生也来此处!如此是我的意愿。而这些众生来到此处。」

‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.

『那些后来投生的众生也如此想:「这位尊者是梵天、大梵天、征服者、不被征服者、一切见者、有权势者、自在者、作者、化作者、最胜者、调御者、自在者、已生与当生者之父;我们是由这位尊者梵天所化作。那是什么原因?因为我们看见他最初投生于此处;而我们是后来投生的。」

§40

‘Tatrāvuso , yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

『友,在那里,那位最初投生的众生寿命更长、容色更美、威力更大。而那些后来投生的众生寿命更短、容色更劣、威力更小。

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.

『友,这是可能的,某位众生从那身死没而来到此处。来到此处后,从在家出家成为非家。从在家出家成为非家后,依热诚、依精勤、依专修、依不放逸、依如理作意,达到如此的心定,以定心忆念那前世住处;从那以上则不能忆念。

‘So evamāha – yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.

「他如此说——『那位尊者梵天是大梵天、征服者、不被征服者、遍见者、自在者、主宰者、作者、化作者、最胜者、调御者、自在者、已生与当生者之父,我们被那位尊者梵天所化作。他是常的、恒的、永恒的、不变易法、将如是永远安住。而我们被那位尊者梵天所化作,我们是无常的、不恒的、短寿的、应灭法、来到此处。』如此建立的,你们诸具寿宣说主宰论、梵天论、师论为本初。」「他们如此说——『朋友果德玛,我们确实如此听闻,正如具寿果德玛所说。』」「跋嘎瓦,我了知本初,我了知那个,我了知比那更殊胜的,我了知那个而不执取,由于不执取,我自己证知寂静。如来如此了知而不陷入灾患。」

§41

‘‘Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho byākaromi –

「跋嘎瓦,有些沙门婆罗门宣说戏笑腐败论为师论、本初。我前往他们处如此说——『诸具寿,你们确实宣说戏笑腐败论为师论、本初吗?』他们被我如此问时承认『是的』。我如此对他们说——『那么,诸具寿,你们如何建立戏笑腐败论为师论、本初呢?』他们被我所问而不能回答,不能回答而反问我,我被问而分别论——」

§42

‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.

「『朋友们,有名为戏笑腐败的天人。他们过度沉溺于笑、戏、喜乐法而住。他们过度沉溺于笑、戏、喜乐法而住时,念混乱了,由于念的混乱,那些天人从那身死没。」

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati, agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.

「『朋友们,这是可能的,某位有情从那身死没后来到此处,来到此处后从在家出家成为非家,从在家出家成为非家后,依热诚、依精勤、依相应、依不放逸、依如理作意,触到如是心定,以如是得定之心忆念那前生住处;从那以上不能忆念。」

‘So evamāha – ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi…pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.

「『他如此说——那些尊者天人不是戏笑腐败者,他们不过度沉溺于笑、戏、喜乐法而住。他们不过度沉溺于笑、戏、喜乐法而住时,念不混乱,由于念的不混乱,那些天人不从那身死没,是常的、恒的、永恒的、不变易法、将如是永远安住。而我们是戏笑腐败者,我们过度沉溺于笑、戏、喜乐法而住,我们过度沉溺于笑、戏、喜乐法而住时,念混乱了,由于念的混乱,我们如是从那身死没,是无常的、不恒的、短寿的、应灭法、来到此处。』如此建立的,你们诸具寿宣说戏笑腐败论为师论、本初。」「他们如此说——『朋友果德玛,我们确实如此听闻,正如具寿果德玛所说。』」「跋嘎瓦,我了知本初……乃至……如来如此了知而不陷入灾患。」

§43

‘‘Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –

「跋嘎瓦,有些沙门婆罗门宣说意腐败论为师论、本初。我前往他们处如此说——『诸具寿,你们确实宣说意腐败论为师论、本初吗?』他们被我如此问时承认『是的』。我如此对他们说——『那么,诸具寿,你们如何建立意腐败论为师论、本初呢?』他们被我所问而不能回答,不能回答而反问我。我被问而分别论——」

§44

‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.

「『朋友们,有名为意腐败的天人。他们过度互相凝视。他们过度互相凝视而互相损坏心。他们互相以损坏之心,身疲倦、心疲倦。那些天人从那身死没。」

「『朋友们,这是可能的,某位有情从那身死没后来到此处。来到此处后从在家出家成为非家。从在家出家成为非家后,依热诚、依精勤、依相应、依不放逸、依如理作意,触到如是心定,以如是得定之心忆念那前生住处,从那以上不能忆念。」

‘So evamāha – ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā . Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi…pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.

「他如此说——『那些尊者天人不是意恼者,他们不过度地互相凝视。他们不过度地互相凝视,不互相污染心。他们互相心不恼害,身不疲倦,心不疲倦。那些天人不从那身死没,是常、恒、永恒、不变易法,将如是永恒地住立。而我们是意恼者,我们过度地互相凝视。我们过度地互相凝视,互相污染心。我们互相心恼害,身疲倦,心疲倦。如是我们从那身死没,是无常、非恒、寿命短、死没法,来到此处。』如此你们诸位具寿施设意恼的、师承的、本初论吗?」「他们如此说——『确实如此,果德玛道友,我们所听闻的,正如具寿果德玛所说。』」「婆嘎瓦,我了知本初论……乃至……如来知此而不陷于灾患。

§45

‘‘Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –

「婆嘎瓦,有些沙门婆罗门施设无因生的、师承的、本初论。我去到他们那里如此说——『听说你们诸位具寿施设无因生的、师承的、本初论,是真实的吗?』他们被我如此问时承认『是的』。我如此对他们说——『那么你们诸位具寿如何施设无因生的、师承的、本初论呢?』他们被我所问而不能作答,不能作答而反问我。我被问时分别论——

§46

‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.

『诸位道友,有名为无想有情的天人。由于想的生起,那些天人从那身死没。

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati.

『诸位道友,这是可能的:某个有情从那身死没后来到此处。来到此处后,从在家出家成为非家。从在家出家成为非家后,依精勤、依努力、依专修、依不放逸、依如理作意,触到如是心定,以定心忆念那想的生起,不忆念更前的。

‘So evamāha – adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇatoti. Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.

『他如此说——我与世间是无因生的。那是什么原因呢?因为我以前不存在,现在我从不存在而转成存在。如此你们诸位具寿施设无因生的、师承的、本初论吗?』「他们如此说——『确实如此,果德玛道友,我们所听闻的,正如具寿果德玛所说。』」「婆嘎瓦,我了知本初论,也了知那个,也了知比那更殊胜的,了知那个而不执取,不执取故我自己证知寂静。如来知此而不陷于灾患。

§47

‘‘Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti . Na kho panāhaṃ, bhaggava, evaṃ vadāmi – ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi – ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’ti.

「婆嘎瓦,我如是说、如是宣说,有些沙门婆罗门以非实、虚妄、虚假、不实来诽谤——『沙门果德玛与诸比库是颠倒的。沙门果德玛如此说——当进入净解脱而住时,在那时了知一切为须跋。』婆嘎瓦,我并不如此说——『当进入净解脱而住时,在那时了知一切为须跋。』婆嘎瓦,我如此说——『当进入净解脱而住时,在那时了知为净。』」

‘‘Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca. Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyya’’nti.

「大德,那些以颠倒来诽谤世尊与诸比库的人是颠倒的。大德,我对世尊如此净信。世尊能为我说法,使我进入净解脱而住。」

§48

‘‘Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā’’ti. ‘‘Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī’’ti. Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

「婆嘎瓦,这对你是难做的——以异见、异忍、异好、异修、异师承而进入净解脱而住。来吧,婆嘎瓦,你对我的这个净信,你就好好地守护它。」「大德,如果这对我是难做的——以异见、异忍、异好、异修、异师承而进入净解脱而住,大德,我对世尊的这个净信,我将好好地守护它。」世尊说此。婆嘎瓦果德游方者心满意足,欢喜世尊所说。

Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 巴提咖经完第一