6. Pāsādikasuttaṃ6. 可喜经
6. Pāsādikasuttaṃ6. 可喜经
§164
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.
如是我闻——一时,世尊住在释迦国名为韦达尼亚的释迦城,在芒果林的宫殿中。
Nigaṇṭhanāṭaputtakālaṅkiriyā尼干陀若提子命终
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati . Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā , tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
尔时,尼干陀·那他子刚在巴瓦城命终。由于他的命终,尼干陀们分裂成二派,生起争论,生起诤论,生起纷争,陷入争执,以口舌互相刺伤而住:「你不了知此法律,我了知此法律,你怎能了知此法律?你行邪道,我行正道。我的有条理,你的无条理。应先说的你后说,应后说的你先说。你深思熟虑的被推翻了,你的论点被驳倒了,你被折服了,去解脱你的论点吧,或者如果你能的话就解开它!」在尼干陀·那他子的追随者中,简直就像是杀戮在进行。那些尼干陀·那他子的在家弟子、穿白衣者,对尼干陀·那他子的追随者们也呈现厌离相、离贪相、厌恶相,因为那法律是恶说的、恶示的、非出离的、非导向寂静的、非正等正觉者所说的、支柱已破的、无依怙处的。
§165
Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’’ti.
那时,沙玛内拉纯陀在巴瓦城雨安居后,前往沙马村,去到具寿阿难处;抵达后,礼敬具寿阿难,在一旁坐下。在一旁坐下的沙玛内拉纯陀对具寿阿难这样说:「尊者,尼干陀·那他子刚在巴瓦城命终。由于他的命终,尼干陀们分裂成二派……(中略)……支柱已破的、无依怙处的。」
Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – ‘‘atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā’’ti . ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
如是说时,具寿阿难对沙玛内拉纯陀这样说:「贤友纯陀,这确实是应该带到世尊面前去见的话题。来吧,贤友纯陀,我们去见世尊;抵达后,我们将此事禀告世尊。」「是的,尊者。」沙玛内拉纯陀回答具寿阿难。
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā…pe… bhinnathūpe appaṭisaraṇe’’’ti.
那时,具寿阿难和沙玛内拉纯陀去到世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿难对世尊这样说:「尊者,这位沙玛内拉纯陀这样说:『尊者,尼干陀·那他子刚在巴瓦城命终,由于他的命终,尼干陀们分裂成二派……(中略)……支柱已破的、无依怙处的。』」
Asammāsambuddhappaveditadhammavinayo非正自觉者所宣说法律
§166
‘‘Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti , yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.
「纯陀,在恶说的法律中、恶示的、非出离的、非导向寂静的、非正等正觉者所说的,确实就是这样。纯陀,在此,导师是非正等正觉者,法是恶说的、恶示的、非出离的、非导向寂静的、非正等正觉者所说的,而弟子在那法中不随法而行地住,不正行,不随法行,离开那法而行。应该对他这样说:『贤友,你有所得,你善得,你的导师是非正等正觉者,法是恶说的、恶示的、非出离的、非导向寂静的、非正等正觉者所说的。而你在那法中不随法而行地住,不正行,不随法行,离开那法而行。』如此,纯陀,导师在那里应受呵责,法在那里应受呵责,而弟子在那里应如此赞叹。纯陀,若有人对这样的弟子这样说:『愿具寿如此行,如你的导师所教导、所施设的法那样。』劝导者、所劝导的、被劝导而如此行者,他们全都产生很多非福。那是什么原因?纯陀,在恶说的法律中、恶示的、非出离的、非导向寂静的、非正等正觉者所说的,确实就是这样。
§167
‘‘Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho , dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.
「纯陀,然而在此,导师是非正等正觉者,法是恶说的、恶示的、非出离的、非导向寂静的、非正等正觉者所说的,而弟子在那法中随法而行地住,正行,随法行,受持那法而行。应该对他这样说:『贤友,你无所得,你恶得,你的导师是非正等正觉者,法是恶说的、恶示的、非出离的、非导向寂静的、非正等正觉者所说的。而你在那法中随法而行地住,正行,随法行,受持那法而行。』如此,纯陀,导师在那里应受呵责,法在那里应受呵责,弟子在那里也应如此呵责。纯陀,若有人对这样的弟子这样说:『确实具寿行正道,将达到正道。』赞叹者、所赞叹的、被赞叹而更加发起精进者,他们全都产生很多非福。那是什么原因?纯陀,在恶说的法律中、恶示的、非出离的、非导向寂静的、非正等正觉者所说的,确实就是这样。
Sammāsambuddhappaveditadhammavinayo正自觉者所宣说法律
§168
‘‘Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ , cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
「纯陀,然而在此,导师是正等正觉者,法是善说的、善示的、出离的、导向寂静的、正等正觉者所说的,而弟子在那法中不随法而行地住,不正行,不随法行,离开那法而行。应该对他这样说:『贤友,你无所得,你恶得,你的导师是正等正觉者,法是善说的、善示的、出离的、导向寂静的、正等正觉者所说的。而你在那法中不随法而行地住,不正行,不随法行,离开那法而行。』如此,纯陀,导师在那里应受赞叹,法在那里应受赞叹,而弟子在那里应如此呵责。纯陀,若有人对这样的弟子这样说:『愿具寿如此行,如你的导师所教导、所施设的法那样。』劝导者、所劝导的、被劝导而如此行者,他们全都产生很多福德。那是什么原因?纯陀,在善说的法律中、善示的、出离的、导向寂静的、正等正觉者所说的,确实就是这样。」
§169
‘‘Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te sammāsambuddho , dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
「然而,准达,于此,导师是正等正觉者,法是善说的、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的,弟子于彼法中住于随法而行、如理而行、随顺法而行,受持彼法而行。应对他如此说——『贤友,你获得利益,你善得利益,你的导师是正等正觉者,法是善说的、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的。而你于彼法中住于随法而行、如理而行、随顺法而行,受持彼法而行。』如此,准达,导师在此值得赞叹,法在此值得赞叹,弟子在此如此值得赞叹。准达,若有人对如此的弟子如此说——『确实,具寿随顺正理而行,将证得正理。』赞叹者、所赞叹者、被赞叹者更加精进。他们一切都生起许多福德。那是什么原因?准达,因为在善说的法与律中、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的,就是如此。」
Sāvakānutappasatthu弟子随悔导师
§170
‘‘Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.
「然而,准达,于此,导师在世间出现,是阿拉汉、正等正觉者,法是善说的、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的,但他的弟子们在正法中未被教导义理,他们的梵行未完全圆满地被阐明、被显示、被详细分别论、被揭示,直至被天人很好地阐明。然后他们的导师消失了。准达,如此的导师死后,弟子们有追悔。那是什么原因?『导师在世间出现,是阿拉汉、正等正觉者,法是善说的、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的,但我们在正法中未被教导义理,我们的梵行未完全圆满地被阐明、被显示、被详细分别论、被揭示,直至被天人很好地阐明。然后我们的导师消失了。』准达,如此的导师死后,弟子们有追悔。」
Sāvakānanutappasatthu弟子不随悔导师
§171
‘‘Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti . Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ . Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.
「然而,准达,于此,导师在世间出现,是阿拉汉、正等正觉者。法是善说的、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的。他的弟子们在正法中被教导义理,他们的梵行完全圆满地被阐明、被显示、被详细分别论、被揭示,直至被天人很好地阐明。然后他们的导师消失了。准达,如此的导师死后,弟子们无追悔。那是什么原因?『导师在世间出现,是阿拉汉、正等正觉者。法是善说的、善阐明的、导向出离的、导向寂静的、由正等正觉者所宣说的。我们在正法中被教导义理,我们的梵行完全圆满地被阐明、被显示、被详细分别论、被揭示,直至被天人很好地阐明。然后我们的导师消失了。』准达,如此的导师死后,弟子们无追悔。」
Brahmacariyaaparipūrādikathā梵行不圆满等论
§172
‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
「准达,即使梵行具足这些支分,但若没有导师是长老、耆宿、久出家者、已到达老年者,如此,彼梵行在此支分上不圆满。」
‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
「准达,当梵行具足这些支分,且导师是长老、耆宿、久出家者、已到达老年者,如此,彼梵行在此支分上圆满。」
§173
‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto , no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
「准达,即使梵行具足这些支分,且导师是长老、耆宿、久出家者、已到达老年者,但若他没有长老比库弟子们是聪慧的、已调御的、有自信的、已得安稳的,能够宣说正法,能够以正法善加折服已生起的外道邪说后宣说具神变的法,如此,彼梵行在此支分上不圆满。」
‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
「准达,当梵行具足这些支分,且导师是长老、耆宿、久出家者、已到达老年者,且他有长老比库弟子们是聪慧的、已调御的、有自信的、已得安稳的,能够宣说正法,能够以正法善加折服已生起的外道邪说后宣说具神变的法,如此,彼梵行在此支分上圆满。」
§174
‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti…pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti…pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti , no ca khvassa navā bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino…pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
「准达,即使梵行具足这些支分,且导师是长老、耆宿、久出家者、已到达老年者,且他有长老比库弟子们是聪慧的、已调御的、有自信的、已得安稳的,能够宣说正法,能够以正法善加折服已生起的外道邪说后宣说具神变的法,但若他没有中年比库弟子们……(中略)……他有中年比库弟子们,但若他没有新学比库弟子们……(中略)……他有新学比库弟子们,但若他没有长老比库尼弟子们……(中略)……他有长老比库尼弟子们,但若他没有中年比库尼弟子们……(中略)……他有中年比库尼弟子们,但若他没有新学比库尼弟子们……(中略)……他有新学比库尼弟子们,但若他没有近事男弟子们是在家、着白衣、行梵行者……(中略)……他有近事男弟子们是在家、着白衣、行梵行者,但若他没有近事男弟子们是在家、着白衣、享受欲乐者……(中略)……他有近事男弟子们是在家、着白衣、享受欲乐者,但若他没有近事女弟子们是在家女、着白衣、行梵行者……(中略)……他有近事女弟子们是在家女、着白衣、行梵行者,但若他没有近事女弟子们是在家女、着白衣、享受欲乐者……(中略)……他有近事女弟子们是在家女、着白衣、享受欲乐者,但若他的梵行不是兴盛的、繁荣的、广布的、人众的、广大的,直至被天人很好地阐明……(中略)……他的梵行是兴盛的、繁荣的、广布的、人众的、广大的,直至被天人很好地阐明,但若未达到利养与名声的顶点,如此,彼梵行在此支分上不圆满。」
‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti…pe… therā cassa bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti…pe… upāsakā cassa sāvakā honti…pe… gihī odātavasanā brahmacārino . Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
「准达,当梵行具足这些支分,并且导师是长老、久修、久出家、已到达老年、已达高龄,他的长老比库弟子们是熟练的、已调御的、有自信的、已达安稳处的,能够宣说正法,能够以如法善加折服已生起的外道邪说后宣说具神变的法。他的中等比库弟子们……他的新比库弟子们……他的长老比库尼弟子们……他的中等比库尼弟子们……他的新比库尼弟子们……他的近事男弟子们是在家白衣梵行者。他的近事男弟子们是在家白衣欲乐者……他的近事女弟子们是在家女白衣梵行者……他的近事女弟子们是在家女白衣欲乐者……他的梵行是兴盛的、繁荣的、广布的、人众的、广大的,直至被天人很好地显示,并且达到利养的顶点、达到名声的顶点。如此,那梵行以那支分而圆满。」
§175
‘‘Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.
「准达,我现今是在世间生起的导师、阿拉汉、正等正觉者。法是善说的、善宣说的、导向出离的、导向寂静的、由正等正觉者所宣说的。我的弟子们在正法中已被教导义理,他们的梵行是完全圆满的、已显示的、已阐明的、已作一切摄受句的、已作具神变的,直至被天人很好地显示。准达,我现今是导师、长老、久修、久出家、已到达老年、已达高龄。」
‘‘Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda , etarahi majjhimā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo…pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.
「准达,我现今有长老比库弟子们,他们是熟练的、已调御的、有自信的、已达安稳处的,能够宣说正法,能够以如法善加折服已生起的外道邪说后宣说具神变的法。准达,我现今有中等比库弟子们……准达,我现今有新比库弟子们……准达,我现今有长老比库尼弟子们……准达,我现今有中等比库尼弟子们……准达,我现今有新比库尼弟子们……准达,我现今有近事男弟子们是在家白衣梵行者……准达,我现今有近事男弟子们是在家白衣欲乐者……准达,我现今有近事女弟子们是在家女白衣梵行者……准达,我现今有近事女弟子们是在家女白衣欲乐者……准达,我现今的梵行是兴盛的、繁荣的、广布的、人众的、广大的,直至被天人很好地显示。」
§176
‘‘Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita’nti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… suppakāsita’nti.
「准达,凡在世间生起的诸导师中,准达,我不见有任何其他一位导师达到如此利养顶点、名声顶点,如我一样。准达,凡在世间生起的诸僧团或诸团体中,准达,我不见有任何其他一个僧团达到如此利养顶点、名声顶点,如这准达的比库僧团一样。准达,若正确地说者应说——『具足一切相、一切相圆满、无缺无余、善说的、完全圆满的梵行已被很好地显示』,正是这个正确地说者应说——『具足一切相……已被很好地显示』。」
‘‘Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati – ‘passaṃ na passatī’ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ , cunda, sammā vadamāno vadeyya – ‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno vadeyya – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati . Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati . Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati. Idaṃ vuccati cunda – ‘passaṃ na passatī’ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… brahmacariyaṃ suppakāsita’nti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita’nti.
「准达,优达咖·拉马子确实说这样的话——『见者不见』。什么是见者不见呢?他见到剃刀的善磨利的刀面,但他不见刀锋。这被称为『见者不见』。准达,但这由优达咖·拉马子所说的是低劣的、粗俗的、凡夫的、非圣的、无义利的,只是关于剃刀而说。准达,若正确地说者应说——『见者不见』,正是这个正确地说者应说——『见者不见』。什么是见者不见呢?如此具足一切相、一切相圆满、无缺无余、善说的、完全圆满的梵行已被很好地显示,他见到这个。『若从这里减去这个,如此那个会更清净』,他不见这个。『若在这里增加这个,如此那个会圆满』,他不见这个。准达,这被称为『见者不见』。准达,若正确地说者应说——『具足一切相……梵行已被很好地显示』,正是这个正确地说者应说——『具足一切相、一切相圆满、无缺无余、善说的、完全圆满的梵行已被很好地显示』。」
Saṅgāyitabbadhammo应合诵之法
§177
Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda , dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā , ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
「准达,因此在这里,凡我以证智所教导的诸法,在那里你们一切人应当集合、会合,以义理对照义理、以文句对照文句来合诵,不应争论,以使这梵行得以久住、长存,那将是为了众人的利益、为了众人的快乐、为了悲悯世间、为了天人的义利、利益、快乐。准达,什么是那些我以证智所教导的诸法,在那里你们一切人应当集合、会合,以义理对照义理、以文句对照文句来合诵,不应争论,以使这梵行得以久住、长存,那将是为了众人的利益、为了众人的快乐、为了悲悯世间、为了天人的义利、利益、快乐?即是——须跋、四正勤、四神足、五根、五力、七觉支、圣八支道。准达,这些是我以证智所教导的诸法,在那里你们一切人应当集合、会合,以义理对照义理、以文句对照文句来合诵,不应争论,以使这梵行得以久住、长存,那将是为了众人的利益、为了众人的快乐、为了悲悯世间、为了天人的义利、利益、快乐。」
Saññāpetabbavidhi令知方式
§178
‘‘Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti ? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.
「准达,当你们和合、欢喜、不争论地学习时,若某位同梵行者在僧团中说法。在那里,若你们这样想——『这位具寿错误地理解义理,也错误地安立文句』,不应对他随喜,也不应呵责,不随喜、不呵责后,应对他这样说——『具寿,对于这个义理,这些文句或那些文句,哪些更适合?对于这些文句,这个义理或那个义理,哪个更适合?』若他这样说——『具寿,对于这个义理,这些文句更适合,而非那些;对于这些文句,这个义理更适合,而非那个』,不应赞扬他,也不应贬低他,不赞扬、不贬低后,应善加教导他那个义理和那些文句的确定性。」
§179
‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya – ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.
「准达,若另一位同梵行者在僧团中说法。在那里,若你们这样想——『这位具寿虽然错误地理解义理,但正确地安立文句』,不应对他随喜,也不应呵责,不随喜、不呵责后,应对他这样说——『具寿,对于这些文句,这个义理或那个义理,哪个更适合?』若他这样说——『具寿,对于这些文句,这个义理更适合,而非那个』,不应赞扬他,也不应贬低他,不赞扬、不贬低后,应善加教导他那个义理的确定性。」
§180
‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī’ti . So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.
「再者,纯陀,若同梵行者在僧团中说法。对此,若你们如此想:『这位具寿确实正确地理解了义理,但错误地安立了文句。』对他既不应欢喜也不应反对;不欢喜、不反对后,应如此对他说:『贤友,对于这个义理,这些文句或那些文句,哪些更为适当?』若他如此说:『贤友,对于这个义理,这些文句更为适当,或那些文句更为适当。』他既不应被赞扬也不应被贬低;不赞扬、不贬低后,应善加教导他那些文句的适当性。」
§181
‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo – ‘lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupeta’nti.
「再者,纯陀,若同梵行者在僧团中说法。对此,若你们如此想:『这位具寿确实正确地理解了义理,也正确地安立了文句。』对他所说应欢喜、应随喜『善哉』;欢喜、随喜『善哉』后,应如此对他说:『贤友,我们获得利益,贤友,我们善得利益,我们得见具寿这样的同梵行者,如此具足义理、具足文句。』」
Paccayānuññātakāraṇaṃ
允许资具之因
§182
‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ – yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca . Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārāmatthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya .
「纯陀,我不只为了现法诸漏的防护而说法。纯陀,我也不只为了来世诸漏的对治而说法。纯陀,我既为了现法诸漏的防护而说法,也为了来世诸漏的对治而说法。因此,纯陀,我所允许你们的衣,那对你们足够——仅为了防护寒冷、防护炎热、防护虻蚊风日爬虫类的触恼,仅为了遮蔽羞处的目的。我所允许你们的钵食,那对你们足够——仅为了此身的住立、存续,为了止息伤害,为了资助梵行,如此『我将灭除旧受,不生起新受,我将有存续、无过、安乐住。』我所允许你们的住所,那对你们足够——仅为了防护寒冷、防护炎热、防护虻蚊风日爬虫类的触恼,仅为了避免季节的危险、乐于独处的目的。我所允许你们的病者所需药品资具,那对你们足够——仅为了对治已生起的病苦之受,以无病为最上。」
Sukhallikānuyogo乐住随行
§183
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino , cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘katamo so , āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
「然而,纯陀,确有可能异教的游方者如此说:『沙门释迦子从事、致力于乐住的追求而住。』纯陀,如此说的异教游方者应如此被告知:『贤友,什么是那乐住的追求?乐住的追求确实众多、种种、各式各样。』」
‘‘Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?
「纯陀,有这四种乐住的追求,是低劣的、粗俗的、凡夫的、非圣的、无义相应的,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。是哪四种?」
‘‘Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.
「纯陀,于此,某愚人杀害生类后又杀害,以此使自己快乐、满足。这是第一种乐住的追求。」
‘‘Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.
「再者,纯陀,于此,某人不与取后又不与取,以此使自己快乐、满足。这是第二种乐住的追求。」
‘‘Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.
「再者,准达,于此,某人一再说妄语后,使自己快乐、满足。这是第三种乐著之随行。」
‘‘Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.
「再者,准达,于此,某人具足、具备五种欲功德而受用。这是第四种乐著之随行。」
‘‘Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
「准达,这四种乐著之随行是低劣的、粗俗的、凡夫的、非圣的、无益的,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。」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘māhevaṃ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.
「准达,然而,这是可能的:外道游方者们可能会如此说——『沙门释迦子们从事、住于这四种乐著之随行』。对他们应当说『不是』。他们如此说并非正说,他们会以非真实、非事实来诽谤你们。」
§184
‘‘Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?
「准达,有这四种乐著之随行,导向完全的厌离、离贪、灭、寂止、证智、正觉、涅槃。哪四种?」
‘‘Idha , cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.
「准达,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅而住。这是第一种乐著之随行。」
‘‘Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.
「再者,准达,比库由于寻、伺的止息……证得第二禅而住。这是第二种乐著之随行。」
‘‘Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.
「再者,准达,比库由于喜的离去……证得第三禅而住。这是第三种乐著之随行。」
‘‘Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.
「再者,准达,比库以舍乐与舍苦……进入后住于第四禅那。这是第四种乐住随行。
‘‘Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
「准达,这四种乐住随行导向一向厌离、离贪、灭、寂止、证智、正觉、涅槃。
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṃ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.
「准达,这是可能的:异教的游方者们可能会这样说——『沙门果德玛之子们住于从事这四种乐住随行』。对他们应该说『是的』。他们如此说是正说,他们不会以非真实、非事实诽谤你们。
Sukhallikānuyogānisaṃso乐住随行利益
§185
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā’’ti.
「准达,这是可能的:异教的游方者们可能会这样说——『贤友们,对住于从事这四种乐住随行者,应该期待多少果、多少功德利益呢?』准达,对如此说的异教游方者们应该这样说——『贤友们,对住于从事这四种乐住随行者,应该期待四果、四种功德利益。哪四种?贤友们,于此,比库以三结的灭尽,成为入流者,不退堕法,决定趣向正觉。这是第一果、第一功德利益。再者,贤友们,比库以三结的灭尽,以贪嗔痴的减弱,成为一来者,只来此世间一次后作苦的终结。这是第二果、第二功德利益。再者,贤友们,比库以五下分结的灭尽,成为化生者,在那里般涅槃,不从那个世间再来之法。这是第三果、第三功德利益。再者,贤友们,比库以诸漏的灭尽,于现法自己以证智实证后,进入后住于无漏的心解脱、慧解脱。这是第四果、第四功德利益。贤友们,对住于从事这四种乐住随行者,应该期待这四果、这四种功德利益。』
Khīṇāsavaabhabbaṭhānaṃ漏尽者不可能处
§186
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’nti.
「准达,这是可能的:异教的游方者们可能会这样说——『沙门果德玛之子们住于无依止法』。准达,对如此说的异教游方者们应该这样说——『贤友们,确实有彼世尊、知者、见者、阿拉汉、正等正觉者为诸弟子所教导、所施设的诸法,尽形寿不可超越。贤友们,譬如因陀罗柱或铁柱,根深蒂固,善埋入地,不动不摇。同样地,贤友们,彼世尊、知者、见者、阿拉汉、正等正觉者为诸弟子所教导、所施设的诸法,尽形寿不可超越。贤友们,凡彼比库是阿拉汉、漏尽者、已住梵行、所作已办、已舍重担、已达自己的目的、已尽有结、以正智解脱者,他不能行九事。贤友们,漏尽比库不能故意夺生命者的命;漏尽比库不能以盗心取未给予之物;漏尽比库不能行淫法;漏尽比库不能知而说妄语;漏尽比库不能如以前在家时那样为储藏而受用诸欲;漏尽比库不能行欲行;漏尽比库不能行嗔行;漏尽比库不能行痴行;漏尽比库不能行怖畏行。贤友们,凡彼比库是阿拉汉、漏尽者、已住梵行、所作已办、已舍重担、已达自己的目的、已尽有结、以正智解脱者,他不能行这九事。』
Pañhābyākaraṇaṃ问答
§187
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’ti. ‘Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti…pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
「准达,这是可能的:异教的游方者们可能会这样说——『沙门果德玛施设关于过去时的无边智见,但不施设关于未来时的无边智见,这是什么?这是如何?』那些异教的游方者们以另一种智见认为应该施设另一种智见,如同愚者、无能者那样。准达,关于过去时,如来有随念之智;他随念所希望的程度。而关于未来时,如来生起菩提生之智——『这是最后生,现在不再有后有』。准达,如果关于过去是非真实、非真正、非与义相应的,如来不记说那个。准达,如果关于过去是真实、真正、但非与义相应的,如来也不记说那个。准达,如果关于过去是真实、真正、与义相应的,在那里如来是知时者,对那个问题的解答。准达,如果关于未来是非真实、非真正、非与义相应的,如来不记说那个……对那个问题的解答。准达,如果关于现在是非真实、非真正、非与义相应的,如来不记说那个。准达,如果关于现在是真实、真正、但非与义相应的,如来也不记说那个。准达,如果关于现在是真实、真正、与义相应的,在那里如来是知时者,对那个问题的解答。
§188
‘‘Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā ‘tathāgato’ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
「准达,如此,关于过去、未来、现在诸法,如来是时说者、真实说者、义说者、法说者、律说者,因此被称为『如来』。准达,凡在有天的世间、有魔的、有梵天的、在有沙门婆罗门的世代、有天人的所见、所闻、所觉知、所认知、所得、所寻求、以意所寻思的,一切都被如来现等觉,因此被称为『如来』。准达,凡如来现等觉无上正自觉的那夜,凡以无余涅槃界般涅槃的那夜,在这中间所说、所言、所宣示的,一切都是如此而非其他,因此被称为『如来』。准达,如来如所说而行,如所行而说。如此,如所说而行,如所行而说,因此被称为『如来』。准达,在有天的世间、有魔的、有梵天的、在有沙门婆罗门的世代、有天人的,如来是征服者、非被征服者、遍见者、自在者,因此被称为『如来』。
Abyākataṭṭhānaṃ不记说处
§189
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho, āvuso, bhagavatā – ‘‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「准达,这是可能的:异教的游方者们可能会这样说——『贤友们,如来死后存在,唯此是真实,其他是虚妄吗?』准达,对如此说的异教游方者们应该这样说——『贤友们,世尊未记说——「如来死后存在,唯此是真实,其他是虚妄」。』
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – ‘‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「纯陀,确实有此可能性,其他外道游方者会如此说:『朋友,如来死后不存在,唯此为真,其余为虚妄。』纯陀,对如此说的其他外道游方者应如此说:『朋友,这也是世尊所未记说的——「如来死后不存在,唯此为真,其余为虚妄。」』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「纯陀,确实有此可能性,其他外道游方者会如此说:『朋友,如来死后既存在又不存在,唯此为真,其余为虚妄。』纯陀,对如此说的其他外道游方者应如此说:『朋友,这也是世尊所未记说的——「如来死后既存在又不存在,唯此为真,其余为虚妄。」』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「纯陀,确实有此可能性,其他外道游方者会如此说:『朋友,如来死后既非存在也非不存在,唯此为真,其余为虚妄。』纯陀,对如此说的其他外道游方者应如此说:『朋友,这也是世尊所未记说的——「如来死后既非存在也非不存在,唯此为真,其余为虚妄。」』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākata’nti.
「纯陀,确实有此可能性,其他外道游方者会如此说:『朋友,为何沙门果德玛未记说此?』纯陀,对如此说的其他外道游方者应如此说:『朋友,这不与义相应,不与法相应,非梵行之初,不导向厌离、离贪、灭、寂止、证智、正觉、涅槃,因此世尊未记说此。』」
Byākataṭṭhānaṃ记说处
§190
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, samaṇena gotamena byākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākata’nti.
「纯陀,确实有此可能性,其他外道游方者会如此说:『朋友,沙门果德玛记说了什么?』纯陀,对如此说的其他外道游方者应如此说:『朋友,「此是苦」,世尊已记说;「此是苦集」,朋友,世尊已记说;「此是苦灭」,朋友,世尊已记说;「此是导向苦灭之道」,朋友,世尊已记说。』」
‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākata’nti.
「纯陀,确实有此可能性,其他外道游方者会如此说:『朋友,为何沙门果德玛记说此?』纯陀,对如此说的其他外道游方者应如此说:『朋友,因为这与义相应,这与法相应,这是梵行之初,导向完全厌离、离贪、灭、寂止、证智、正觉、涅槃。因此世尊记说此。』」
Pubbantasahagatadiṭṭhinissayā前际相应见依
§191
‘‘Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) ? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña’nti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña’nti.
「纯陀,那些与过去有关的见依处,我也已为你们记说,如其应被记说的。而那些不应被记说的,我为何要为你们如此记说?纯陀,那些与未来有关的见依处,我也已为你们记说,如其应被记说的。而那些不应被记说的,我为何要为你们如此记说?纯陀,哪些是与过去有关的见依处,我已为你们记说,如其应被记说的?(而那些不应被记说的,我为何要为你们如此记说?)纯陀,有些沙门婆罗门如此说、如此见:『我与世间是常,唯此为真,其余为虚妄。』纯陀,又有些沙门婆罗门如此说、如此见:『我与世间是无常……我与世间既是常又是无常……我与世间既非常也非无常……我与世间是自作……我与世间是他作……我与世间既是自作又是他作……我与世间非自作非他作而无因生,唯此为真,其余为虚妄。』苦乐是常……苦乐是无常……苦乐既是常又是无常……苦乐既非常也非无常……苦乐是自作……苦乐是他作……苦乐既是自作又是他作……苦乐非自作非他作而无因生,唯此为真,其余为虚妄。」
§192
‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘sassato attā ca loko cā’’ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
「纯陀,在此,那些沙门婆罗门如此说、如此见:『我与世间是常,唯此为真,其余为虚妄。』我去到他们那里如此说:『朋友,确实有此所说——「我与世间是常」吗?』而他们如此说:『唯此为真,其余为虚妄。』我不认可他们那个。那是什么原因?纯陀,因为在此有些众生有不同的想。纯陀,以此施设,我不见有与自己相等者,何况超胜者。然而在此我确实更超胜,即在增上施设方面。」
§193
‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha’’’nti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā . Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti ?
「准达,于此,那些如是说、如是见的沙门婆罗门——『我与世间是无常的……我与世间是常的……我与世间既是常的又是无常的……我与世间既非常的又非无常的……我与世间是自作的……我与世间是他作的……我与世间既是自作的又是他作的……我与世间非自作、非他作、无因生的……苦乐是常的……苦乐是无常的……苦乐既是常的又是无常的……苦乐既非常的又非无常的……苦乐是自作的……苦乐是他作的……苦乐既是自作的又是他作的……苦乐非自作、非他作、无因生的,唯此是真实,其余是虚妄』。我前往他们那里,如是说:『朋友们,是否有这个被称为「苦乐非自作、非他作、无因生的」?』当他们如是说『唯此是真实,其余是虚妄』时,我不认可他们那个。那是什么原因?准达,于此,确实有一些有情是持异想的。准达,以此施设,我不见有与自己相等者,何况更胜者。然而,我在那里确实更胜,即是超越施设。准达,这些是与过去边相关的见依处,已被我所分别论,如其应被分别论的。而如其不应被分别论的,我为何要为你们如是分别论呢?」
Aparantasahagatadiṭṭhinissayā后际相应见依
§194
‘‘Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) ? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘rūpī attā hoti arogo paraṃ maraṇā’’’ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
「准达,什么是那些与未来边相关的见依处,已被我所分别论,如其应被分别论的(而如其不应被分别论的,我为何要为你们如是分别论呢)?准达,有一些沙门婆罗门如是说、如是见——『我死后是有色的、无病的,唯此是真实,其余是虚妄』。准达,然而,有一些沙门婆罗门如是说、如是见——『我死后是无色的……我死后既是有色的又是无色的……我死后既非有色的又非无色的……我死后是有想的……我死后是无想的……我死后是非想非非想的……我死后断灭、消失、不存在,唯此是真实,其余是虚妄』。准达,于此,那些如是说、如是见的沙门婆罗门——『我死后是有色的、无病的,唯此是真实,其余是虚妄』。我前往他们那里,如是说:『朋友们,是否有这个被称为「我死后是有色的、无病的」?』当他们如是说『唯此是真实,其余是虚妄』时,我不认可他们那个。那是什么原因?准达,于此,确实有一些有情是持异想的。准达,以此施设,我不见有与自己相等者,何况更胜者。然而,我在那里确实更胜,即是超越施设。」
§195
‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘attā ucchijjati vinassati na hoti paraṃ maraṇā’’’ti? Yañca kho te, cunda, evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā , yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti ?
「准达,于此,那些如是说、如是见的沙门婆罗门——『我死后是无色的……我死后既是有色的又是无色的……我死后既非有色的又非无色的……我死后是有想的……我死后是无想的……我死后是非想非非想的……我死后断灭、消失、不存在,唯此是真实,其余是虚妄』。我前往他们那里,如是说:『朋友们,是否有这个被称为「我死后断灭、消失、不存在」?』准达,当他们如是说『唯此是真实,其余是虚妄』时,我不认可他们那个。那是什么原因?准达,于此,确实有一些有情是持异想的。准达,以此施设,我不见有与自己相等者,何况更胜者。然而,我在那里确实更胜,即是超越施设。准达,这些是与未来边相关的见依处,已被我所分别论,如其应被分别论的。而如其不应被分别论的,我为何要为你们如是分别论呢?」
§196
‘‘Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā’’ti.
「准达,为了舍断、超越这些与过去边相关的见依处和这些与未来边相关的见依处,我如是教导、施设了须跋。哪四个?准达,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。于受随观受……于心随观心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。准达,为了舍断、超越这些与过去边相关的见依处和这些与未来边相关的见依处,我如是教导、施设了这须跋。」
§197
Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī’’ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.
尔时,具寿伍巴瓦那站在世尊背后,为世尊扇凉。于是,具寿伍巴瓦那对世尊如是说:「尊者,不可思议!尊者,未曾有!尊者,这法门确实是令人净信的!尊者,这法门确实是极令人净信的!尊者,这法门名为什么?」「伍巴瓦那,因此,你应忆持这法门为『令人净信的』。」世尊说此。具寿伍巴瓦那心悦,欢喜世尊所说。
Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 可喜经完,第六