1. Gahapativaggo1. 居士品

281 段 · CSCD 巴利原典

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

Majjhimanikāye · 中部

Majjhimapaṇṇāsapāḷi · 中五十部

1. Kandarakasuttaṃ1. 干德拉咖经

§1

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – ‘‘acchariyaṃ , bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito’’ti.

「尊者，那自我折磨、致力于自我折磨修行的人，这种人不能令我心生欢喜。尊者，那折磨他人、致力于折磨他人修行的人，这种人也不能令我心生欢喜。尊者，那既折磨自己又致力于自我折磨的修行、亦折磨他人又致力于折磨他人修行的人，这种人也不能令我心生欢喜。尊者，而那既不折磨自己亦不致力于自我折磨修行、亦不折磨他人亦不致力于折磨他人修行的人，他不折磨自己、不折磨他人，当生便无饥渴、寂灭、清凉、感受安乐，以梵天之身自住——唯有这种人令我心生欢喜。」「尊者，我们现在该走了。我们事务繁多，要做的事很多。」「培索，现在你自知时宜吧。」于是象夫之子培索欢喜、随喜世尊所说，从座而起，礼敬世尊，右绕而去。

§2

‘‘Evametaṃ , kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

那时，象夫之子培索离去不久，世尊告诉诸比库：「诸比库，象夫之子培索是贤者；诸比库，象夫之子培索有大智慧。诸比库，假如象夫之子培索能再坐片刻，直到我为他详细分别论这四种人，他将获得大利益。然而诸比库，即便如此，象夫之子培索已获大利益。」「世尊，正是时候！善逝，正是时候！愿世尊详细分别论这四种人。听闻世尊的教导后，诸比库将受持。」「那么诸比库，听着，善作意，我将说。」「是的，尊者。」那些比库回答世尊。世尊如此说道——

‘‘Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’’nti.

「诸比库，哪一种人是自我折磨、致力于自我折磨修行的呢？诸比库，于此，有一种人是裸行者，放纵行为者，舔手为食，不应『来，尊者』之请，不应『住，尊者』之请；不接受特意带来的食物、特意为他做的食物、邀请的食物；他不从瓮口接受、不从锅口接受、不跨越门槛接受、不跨越棍棒接受、不跨越臼杵接受、不从两人共食者接受、不从孕妇接受、不从哺乳妇接受、不从与男人同居者接受、不从宣告的施舍食物接受、不从饲养狗的地方接受、不从有苍蝇群飞之处接受；他不吃鱼、不吃肉、不饮酒、不饮果酒、不饮米酒。他或入一家受一口，或入两家受两口……乃至……或入七家受七口；或以一小施维生，或以二小施维生……乃至……或以七小施维生；或一日一食，或两日一食……乃至……或七日一食——如此致力于种种半月一食的修行。他或以菜为食，或以稷为食，或以野米为食，或以剥皮草根为食，或以苔藓为食，或以米糠为食，或以饭汤为食，或以胡麻粉为食，或以草为食，或以牛粪为食；以野生根、果为食维生，食自然坠落之果。他着麻衣，着粗麻衣，着尸布衣，着尘堆衣，着树皮衣，着羚鹿皮，着条状羚鹿皮，着吉祥草衣，着树皮纤维衣，着木板衣，着人发毛衣，着马尾毛衣，着猫头鹰羽毛衣；拔发须，致力于拔发须的修行，常立不坐，拒绝座位，蹲踞致力于蹲踞修行，卧于刺床；于每日第三时亦致力于沐水的修行——如此致力于种种身体折磨与苦行的修行而住。诸比库，这便叫做自我折磨、致力于自我折磨修行的人。

§3

Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo’’ti.

「诸比库，哪一种人是折磨他人、致力于折磨他人修行的呢？诸比库，于此，有一种人是屠羊者、屠猪者、捕鸟者、捕猎者、猎人、捕鱼者、盗贼、杀盗贼者、屠牛者、狱卒，或其他任何从事残酷行业者。诸比库，这便叫做折磨他人、致力于折磨他人修行的人。

§4

‘‘Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ , pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto ; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

「诸比库，哪一种人既折磨自己又致力于自我折磨的修行，亦折磨他人又致力于折磨他人修行的呢？诸比库，于此，有一种人是灌顶的刹帝利王，或大富婆罗门。他在城之东建一新祭堂，剃除须发，着粗羚羊皮，以酥油涂身，以鹿角搔背，与第一王后、婆罗门司祭官一同进入新祭堂。他在不铺任何坐具、涂以青草的地上卧息。于一头有小牛的母牛，国王以其一乳头之乳维生，王后以其第二乳头之乳维生，婆罗门司祭官以其第三乳头之乳维生，以第四乳头之乳献火，余者归于小牛。他如此说：『屠这么多公牛以祭祀，屠这么多小公牛以祭祀，屠这么多小母牛以祭祀，屠这么多山羊以祭祀，屠这么多绵羊以祭祀，（屠这么多马匹以祭祀），砍这么多树以立祭柱，割这么多吉祥草以铺祭坛。』而他的那些奴仆、佣人、雇工，也被棍棒所威逼，为恐惧所威逼，满面泪痕、哭泣着作种种准备工作。诸比库，这便叫做既折磨自己又致力于自我折磨的修行、亦折磨他人又致力于折磨他人修行的人。

‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto , ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva me puggalo cittaṃ ārādhetī’’ti.

「诸比库，哪一种人是既不折磨自己亦不致力于自我折磨的修行、亦不折磨他人亦不致力于折磨他人的修行，他不折磨自己、不折磨他人，当生便无饥渴、寂灭、清凉、感受安乐，以梵天之身自住的呢？诸比库，于此，如来出现于世，是阿拉汉、正等正觉者、明行具足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。他以自己的通智现证此有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的世人、有天人的世人，并予以宣说。他开示初善、中善、后善、有义有文的法，显示纯一圆满、清净的梵行。居士或居士子，或生于其他家族者听闻此法。他听闻此法后，对如来生起信心。他具备此所得的信心后，如此思惟：『家居生活是拥挤的、尘垢之道；出家则是开阔的空间。住在家中，不易修习纯一圆满、纯一清净、如磨亮螺贝般的梵行。让我剃除须发、披着袈裟衣，从家趋向非家而出家吧！』他于后时，舍弃或少量财产或大量财产、或少量亲族或大量亲族，剃除须发，披着袈裟衣，从家趋向非家而出家。

§5

‘‘Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, pessa, kālaṃ maññasī’’ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

「如此出家后，他具足比库的学处与生活规范：舍断杀生，远离杀生，放下棍棒、放下刀剑，有惭有愧，具悲悯心，利益慈愍一切生类而住。舍断不与取，远离不与取，取所施、期待所施，以不盗、以清净自身而住。舍断非梵行，成为梵行者，远离俗法淫欲。舍断妄语，远离妄语，成为真实语者、信守真实者、可信者、可靠者、不欺世间者。舍断两舌，远离两舌；从此处听闻，不于他处说，以令此等分裂；从他处听闻，不于此处说，以令彼等分裂——如此他是分裂者的调解者、和合者的促成者，喜爱和合、欢喜和合、喜乐和合，说令和合之言。舍断粗恶语，远离粗恶语，凡是柔和、悦耳、可爱、入心、文雅、众人喜爱、众人悦意之语——他说如此之言。舍断杂秽语，远离杂秽语，应时而说、据实而说、有义而说、如法而说、如律而说，他说值得珍藏之言，应时、有理、有节、与义相应。他远离损害种子与植物，一日一食，夜间不食，远离非时食；远离歌舞音乐等观娱；远离华鬘、香料、涂油、装饰、庄严等放逸之因；远离高广大床；远离领受金银；远离领受生谷物；远离领受生肉；远离领受妇女童女；远离领受婢仆；远离领受山羊绵羊；远离领受鸡猪；远离领受象、牛、马、骡；远离领受田地；远离充任使者的差遣；远离买卖；远离斗秤欺骗、货币欺骗、量器欺骗；远离贿赂、欺骗、诈伪、曲取；远离砍伐、杀害、捆绑、抢劫、掠夺、暴行。

§6

Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – ‘‘paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi , mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

「他以眼见色后，不执取相、不执取随相。若因眼根不摄护而住，诸贪忧、恶不善法将漏入于彼，故为其律仪而行道，护眼根，于眼根成就律仪。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触触后……以意识法后，不执取相、不执取随相。若因意根不摄护而住，诸贪忧、恶不善法将漏入于彼，故为其律仪而行道，护意根，于意根成就律仪。他具备此圣根律仪后，内心感受无染的安乐。

§7

‘‘Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko ; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti ; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

「他往前时、返回时，正知而作；向前看时、向两侧看时，正知而作；屈伸肢体时，正知而作；持桑喀帝、钵、衣时，正知而作；食、饮、嚼、尝时，正知而作；大便、小便时，正知而作；行、住、坐、卧、醒、语、默时，正知而作。「他具备此圣戒蕴、具备此圣知足、具备此圣根律仪、具备此圣念正知后，亲近空闲的住处：阿兰若、树下、山、岩穴、石窟、尸林、林野、露地、草堆。他食后，从行乞处归来，结跏趺坐，端身而坐，安立正念于面前。他舍断世间的贪，以离贪之心而住，净化内心于贪；舍断瞋恚，以无瞋恚心而住，利益慈愍一切生类，净化内心于瞋恚；舍断昏沉睡眠，远离昏沉睡眠而住，具光明想、具念、正知，净化内心于昏沉睡眠；舍断掉举追悔，不掉举而住，内心寂静，净化内心于掉举追悔；舍断疑，越过疑而住，于诸善法无疑惑，净化内心于疑。「他舍断此五盖、心之染污、慧之羸弱者后，远离诸欲、远离诸不善法，有寻、有伺、离生喜乐，成就并住于初禅；寻伺寂止，内心清净、心一境性、无寻无伺、定生喜乐，成就并住于第二禅；离喜而住于舍，具念、正知，以身感受乐，圣者们所说的『舍、具念、乐住』，成就并住于第三禅；舍断乐、舍断苦，先前的喜忧已灭没，不苦不乐、舍念清净，成就并住于第四禅。

§8

‘‘Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

「他以此等持、清净、皎洁、无垢、离诸随烦恼、柔软、适于作业、稳固、不动之心，转向忆念宿住智。他忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、多个成劫、多个坏劫、多个成坏劫——『我于那里，如此名、如此姓、如此色、如此食、如此受乐苦、如此寿限；从那里死后，生于彼处；于彼处，如此名、如此姓、如此色、如此食、如此受乐苦、如此寿限；从那里死后，生于此处。』如此，他以行相与处所忆念种种宿住。

§9

‘‘Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti , yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) , ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti . Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

「他以此等持、清净、皎洁、无垢、离诸随烦恼、柔软、适于作业、稳固、不动之心，转向有情死生智。他以清净、超越人眼的天眼，见到有情之死与生——了知有情依其业而为下劣、优胜、美丽、丑陋、善趣、恶趣：『这些尊者有情，身行恶行，语行恶行，意行恶行，谤毁圣者、邪见、受持邪见之业；彼等身坏命终之后，生于苦界、恶趣、堕处、地狱。或这些尊者有情，身行善行，语行善行，意行善行，不谤毁圣者、正见、受持正见之业；彼等身坏命终之后，生于善趣、天界。』如此，他以清净、超越人眼的天眼，见到有情之死与生，了知有情依其业而为下劣、优胜、美丽、丑陋、善趣、恶趣。

§10

‘‘Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti . So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya , mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

「他以此等持、清净、皎洁、无垢、离诸随烦恼、柔软、适于作业、稳固、不动之心，转向漏尽智。他如实了知：『此是苦』；如实了知：『此是苦之集』；如实了知：『此是苦之灭』；如实了知：『此是趣向苦灭之道』。如实了知：『此等是漏』；如实了知：『此是漏之集』；如实了知：『此是漏之灭』；如实了知：『此是趣向漏灭之道』。他如此知、如此见，其心从欲漏而解脱，从有漏而解脱，从无明漏而解脱。于解脱时生起解脱智：『生已尽，梵行已立，应作已作，不受后有。』诸比库，这便叫做既不折磨自己亦不致力于自我折磨的修行、亦不折磨他人亦不致力于折磨他人修行的人；他不折磨自己、不折磨他人，当生便无饥渴、寂灭、清凉、感受安乐，以梵天之身自住。」世尊如此说。那些比库满意欢喜世尊之所说。

§11

‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti .

如是我闻——一时，具寿阿难住在韦萨离附近的竹芳村。当时，第十居士阿塔咖那咖罗因某事务而到达巴嗒厘子城。那时，第十居士阿塔咖那咖罗前往鸡林园某比库处；到了之后，礼敬那比库，坐于一旁。坐在一旁的第十居士阿塔咖那咖罗对那比库如此说道：「尊者，具寿阿难现在住在哪里？我们想拜见具寿阿难。」「居士，具寿阿难住在韦萨离附近的竹芳村。」于是，第十居士阿塔咖那咖罗在巴嗒厘子城事务完毕后，前往韦萨离竹芳村具寿阿难处；到了之后，礼敬具寿阿难，坐于一旁。

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati . So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

坐在一旁的第十居士阿塔咖那咖罗对具寿阿难如此说道：「阿难尊者，是否有非法品，为知者、见者、阿拉汉、正等正觉者世尊所开示，比库若不放逸、热诚、自我精勤而住于其中，则未解脱之心得以解脱，未尽之诸漏趋于尽除，未达到之无上瑜伽安稳得以达到？」「居士，确有非法品，为知者、见者、阿拉汉、正等正觉者世尊所开示，比库若不放逸、热诚、自我精勤而住于其中，则未解脱之心得以解脱，未尽之诸漏趋于尽除，未达到之无上瑜伽安稳得以达到。」「阿难尊者，那么是哪非法品，为知者、见者、阿拉汉、正等正觉者世尊所开示，比库若不放逸、热诚、自我精勤而住于其中，则未解脱之心得以解脱，未尽之诸漏趋于尽除，未达到之无上瑜伽安稳得以达到呢？」

§12

‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

「居士，于此，比库远离诸欲、远离诸不善法，有寻、有伺、离生喜乐，成就并住于初禅。他如此思惟：『此初禅也是造作的、思念所成的。凡造作、思念所成的皆是无常、灭尽之法。』他住立于此，达到诸漏的尽除。若未达到诸漏的尽除，则由于此法贪、此法喜，五下分结尽除，成为化生者，于彼处般涅槃，不再从彼世界回来。居士，此即是为知者、见者、阿拉汉、正等正觉者世尊所开示的非法品，比库若不放逸、热诚、自我精勤而住于其中，则未解脱之心得以解脱，未尽之诸漏趋于尽除，未达到之无上瑜伽安稳得以达到。

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

「复次，居士，比库寻伺寂止，内心清净……乃至……成就并住于第二禅。他如此思惟：『此第二禅也是造作的、思念所成的……乃至……达到无上瑜伽安稳。』「复次，居士，比库离喜……乃至……成就并住于第三禅。他如此思惟：『此第三禅也是造作的、思念所成的……乃至……达到无上瑜伽安稳。』「复次，居士，比库舍断乐……乃至……成就并住于第四禅。他如此思惟：『此第四禅也是造作的、思念所成的……乃至……达到无上瑜伽安稳。』「复次，居士，比库以与慈俱之心，遍满一方而住，如是第二、如是第三、如是第四。如是上、下、横、遍一切处、于一切，以与慈俱的、广大、无量、无怨、无恼害之心，遍满整个世界而住。他如此思惟：『此慈心解脱也是造作的、思念所成的。凡造作、思念所成的皆是无常、灭尽之法。』他住立于此……乃至……达到无上瑜伽安稳。「复次，居士，比库以与悲俱之心……乃至……以与喜俱之心……乃至……以与舍俱之心，遍满一方而住，如是第二、如是第三、如是第四。如是上、下、横、遍一切处、于一切，以与舍俱的、广大、无量、无怨、无恼害之心，遍满整个世界而住。他如此思惟：『此舍心解脱也是造作的、思念所成的。凡造作、思念所成的皆是无常、灭尽之法。』他住立于此……达到无上瑜伽安稳。「复次，居士，比库完全超越色想，灭除有对想，不作意于种种想，『无边的虚空』，成就并住于空无边处。他如此思惟：『此空无边处等至也是造作的、思念所成的。凡造作、思念所成的皆是无常、灭尽之法。』他住立于此……乃至……达到无上瑜伽安稳。「复次，居士，比库完全超越空无边处，『无边之识』，成就并住于识无边处。他如此思惟：『此识无边处等至也是造作的、思念所成的……』……乃至……达到无上瑜伽安稳。「复次，居士，比库完全超越识无边处，『无所有』，成就并住于无所有处。他如此思惟：『此无所有处等至也是造作的、思念所成的。凡造作、思念所成的皆是无常、灭尽之法。』他住立于此，达到诸漏的尽除。若未达到诸漏的尽除，则由于此法贪、此法喜，五下分结尽除，成为化生者，于彼处般涅槃，不再从彼世界回来。居士，此也是为知者、见者、阿拉汉、正等正觉者世尊所开示的非法品，比库若不放逸、热诚、自我精勤而住于其中，则未解脱之心得以解脱，未尽之诸漏趋于尽除，未达到之无上瑜伽安稳得以达到。」

§13

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

如此说已，第十居士阿塔咖那咖罗对具寿阿难如此说道：「阿难尊者，譬如有人寻找一个宝藏之口，却一时获得了十一个宝藏之口；同样地，尊者，我寻找一个不死之门，却一时通过修习获得了十一个不死之门。又，尊者，譬如有人的房子有十一扇门，当房子着火时，他即使通过其中任何一扇门，都能使自己安全；同样地，尊者，我通过这十一个不死之门中的任何一个，都能使自己安全。尊者，那些外道尚且为其老师寻求奉师之资，我怎能不向具寿阿难致敬呢？」于是，第十居士阿塔咖那咖罗召集巴嗒厘子城与韦萨离的比库僧团，以美味的副食主食亲手款待、周遍奉献，并以一对布施每一位比库，以三衣供养具寿阿难，又为具寿阿难建造了一座价值五百金的精舍。

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati ; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

如是我闻——一时，世尊住在释迦族的咖毕拉瓦图，尼拘律园。当时，咖毕拉瓦图的释迦人新建的会堂刚落成不久，尚未被任何沙门、婆罗门或其他人类居住使用。于是，咖毕拉瓦图的释迦人前往世尊处；到了之后，礼敬世尊，坐于一旁。坐在一旁的咖毕拉瓦图的释迦人对世尊如此说道：「尊者，此咖毕拉瓦图的释迦人新建的会堂刚落成不久，尚未被任何沙门、婆罗门或其他人类居住使用。尊者，愿世尊最先使用它。世尊最先使用之后，咖毕拉瓦图的释迦人将随后使用。这将长久地为咖毕拉瓦图的释迦人带来利益、安乐。」世尊默然应允。那时，咖毕拉瓦图的释迦人知道世尊已允许后，从座而起，礼敬世尊，右绕而行，前往新会堂；到了之后，在会堂内铺上满地的坐席，设置座位，安置水瓮，点燃油灯，然后前往世尊处；到了之后，礼敬世尊，站于一旁。站在一旁的咖毕拉瓦图的释迦人对世尊如此说道：「尊者，会堂已铺满坐席，座位已备好，水瓮已安置，油灯已点燃。愿世尊现在自知时宜。」于是世尊着下衣，持钵与衣，与比库僧团一同前往会堂；到了之后，洗净双足，进入会堂，依中央柱面向东而坐。比库僧团也洗净双足，进入会堂，依西墙面向东而坐，以世尊为前导。咖毕拉瓦图的释迦人也洗净双足，进入会堂，依东墙面向西而坐，以世尊为前导。那时，世尊以法语向咖毕拉瓦图的释迦人开示、劝导、激励、令生欢喜，花了大半夜，然后对具寿阿难说：「阿难，你为咖毕拉瓦图的释迦人宣说有学之道迹吧。我的背有些疼痛，我要伸展一下。」「是的，尊者。」具寿阿难回答世尊。那时，世尊将大衣叠为四褶铺开，右胁作狮子卧，一足置于另一足上，具念、正知，作起身之想。

§14

那时，具寿阿难对释迦人玛哈那马说：「玛哈那马，于此，圣弟子戒具足、守护诸根门、于食知量、致力于警寤、具备七种正法、于此现法乐住的四禅，得之无艰、得之无难、得之无害。

§15

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

「玛哈那马，圣弟子如何戒具足呢？玛哈那马，于此，圣弟子是有戒者，以巴帝摩卡律仪防护而住，行处具足，见微细罪中之怖畏，于诸学处受持而学。玛哈那马，圣弟子如此戒具足。「玛哈那马，圣弟子如何守护诸根门呢？玛哈那马，于此，圣弟子以眼见色后，不执取相、不执取随相；若因眼根不摄护而住，诸贪忧、恶不善法将漏入于彼，故为其律仪而行道，护眼根，于眼根成就律仪。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触触后……以意识法后，不执取相、不执取随相；若因意根不摄护而住，诸贪忧、恶不善法将漏入于彼，故为其律仪而行道，护意根，于意根成就律仪。玛哈那马，圣弟子如此守护诸根门。「玛哈那马，圣弟子如何于食知量呢？玛哈那马，于此，圣弟子如理省思而取食：『非为嬉戏、非为骄慢、非为装饰、非为庄严；仅为此身的住立、维持、止息伤害、资益梵行。如此我将灭除旧受，不令新受生起；我将有活命、无罪过、安乐住。』玛哈那马，圣弟子如此于食知量。「玛哈那马，圣弟子如何致力于警寤呢？玛哈那马，于此，圣弟子白日以经行、坐禅，从诸盖法中净化其心；夜初分以经行、坐禅，从诸盖法中净化其心；夜中分右胁作狮子卧，一足置于另一足上，具念、正知，作起身之想；夜后分起身后，以经行、坐禅，从诸盖法中净化其心。玛哈那马，圣弟子如此致力于警寤。

§16

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti . ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto . So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

「玛哈那马，圣弟子如何具备七种正法呢？玛哈那马，于此，圣弟子有信，信如来之菩提：『彼世尊亦即是阿拉汉、正等正觉者、明行具足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。』有惭，对身恶行、语恶行、意恶行感到惭愧，对于到达恶不善法感到惭愧。有愧，对身恶行、语恶行、意恶行感到畏惧，对于到达恶不善法感到畏惧。多闻，持所闻、积集所闻。那些初善、中善、后善、有义有文、显示纯一圆满清净梵行之法，这样的法对他而言是多闻、持、以语熟习、以意所观察、以见善通达。精进而住，为了舍断诸不善法、为了成就诸善法，坚毅、坚固精进、于诸善法中不舍其负担。具念，成就最上念慧，久作、久说者亦能忆念、随忆念。有慧，具备圣、抉择、通达生灭之慧，正尽苦。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如是说。那些比库们心满意足,欢喜世尊所说。

Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 干德拉咖经完第一

2. Aṭṭhakanāgarasuttaṃ2. 阿塔咖那嘎拉经

§17

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake . Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.

如是我闻——一时,具寿阿难住在韦萨离附近的贝卢瓦村。尔时,第十居士,阿塔咖城人,因某事来到巴塔厘子城。于是第十居士阿塔咖城人前往鸡园,去到某位比库处;抵达后,礼敬那位比库,坐于一旁。坐于一旁的第十居士阿塔咖城人对那位比库如是说:「尊者,具寿阿难现在住在何处?我们想见那位具寿阿难。」「居士,那位具寿阿难住在韦萨离附近的贝卢瓦村。」于是第十居士阿塔咖城人在巴塔厘子城办完那件事后,前往韦萨离,去到贝卢瓦村,去到具寿阿难处;抵达后,礼敬具寿阿难,坐于一旁。

§18

Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti , ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

坐于一旁的第十居士阿塔咖城人对具寿阿难如是说:「尊者阿难,彼世尊、知者、见者、阿拉汉、正等正觉者,是否已宣说了非法品,于此法中,当比库不放逸、热诚、自励而住时,未解脱之心得解脱,未遍尽之诸漏走向遍尽,未证得之无上离轭安稳得以证得?」

‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

「居士,彼世尊、知者、见者、阿拉汉、正等正觉者,确实已宣说了非法品,于此法中,当比库不放逸、热诚、自励而住时,未解脱之心得解脱,未遍尽之诸漏走向遍尽,未证得之无上离轭安稳得以证得。」

‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

「尊者阿难,彼世尊、知者、见者、阿拉汉、正等正觉者所宣说的是哪非法品,于此法中,当比库不放逸、热诚、自励而住时,未解脱之心得解脱,未遍尽之诸漏走向遍尽,未证得之无上离轭安稳得以证得?」

§19

‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「居士,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住。他如是省察:『此初禅那也是有为的、思惟所成的。凡任何有为的、思惟所成的,那是无常的、灭法。』他了知。住立于彼处,他达到诸漏尽。若他未达到诸漏尽,则以彼法贪、以彼法喜,由五下分结的遍尽,成为化生者,在彼处般涅槃,不从彼世界再来。居士,这也是彼世尊、知者、见者、阿拉汉、正等正觉者所宣说的非法品,于此法中,当比库不放逸、热诚、自励而住时,未解脱之心得解脱,未遍尽之诸漏走向遍尽,未证得之无上离轭安稳得以证得。

§20

‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库由于寻伺的止息,内净……证入第二禅那而住。他如是省察:『此第二禅那也是有为的、思惟所成的……无上离轭安稳得以证得。

‘‘Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库由于喜的离去……证入第三禅那而住。他如是省察:『此第三禅那也是有为的、思惟所成的……无上离轭安稳得以证得。

‘‘Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库舍断乐与……(中略)……证得第四禅那而住。他如此省察:『这第四禅那也是有为的、思惟所成的……证得无上的离轭安稳。』

‘‘Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ . Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,对上、下、横、一切处、一切方面、整个世间,以与慈俱行之心,广大、无量、无怨、无害遍满而住。他如此省察:『这慈心解脱也是有为的、思惟所成的。凡任何有为的、思惟所成的,那是无常的、灭法。』他了知。他住于其中……(中略)……证得无上的离轭安稳。」

‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库以与悲俱行之心……(中略)……以与喜俱行之心……(中略)……以与舍俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,对上、下、横、一切处、一切方面、整个世间,以与舍俱行之心,广大、无量、无怨、无害遍满而住。他如此省察:『这舍心解脱也是有为的、思惟所成的。凡任何有为的、思惟所成的,那是无常的、灭法。』他了知。他住于其中……证得无上的离轭安稳。」

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库完全超越色想,灭有对想,不作意种种想,『虚空是无边的』,证得空无边处而住。他如此省察:『这空无边处等至也是有为的、思惟所成的。凡任何有为的、思惟所成的,那是无常的、灭法。』他了知。他住于其中……(中略)……证得无上的离轭安稳。」

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库完全超越空无边处,『识是无边的』,证得识无边处而住。他如此省察:『这识无边处等至也是有为的、思惟所成的。凡任何有为的、思惟所成的,那是无常的、灭法。』他了知。他住于其中……(中略)……证得无上的离轭安稳。」

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

「再者,居士,比库完全超越识无边处,『无所有』,证得无所有处而住。他如此省察:『这无所有处等至也是有为的、思惟所成的。凡任何有为的、思惟所成的,那是无常的、灭法。』他了知。他住于其中,达到诸漏尽。若他未达到诸漏尽,则以那法贪、那法喜,由于五下分结的灭尽,成为化生者,在那里般涅槃,不从那世间再来。居士,这也是彼世尊、知者、见者、阿拉汉、正等正觉者所说的非法品,比库住于不放逸、热诚、精勤,未解脱之心得解脱,未灭尽之漏得灭尽,未证得之无上离轭安稳得以证得。」

§21

Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti ! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.

如是说已,阿他咖那嘎喇的居士达沙玛对具寿阿难说:「尊者阿难,譬如有人寻求一个宝藏之口,一次即获得十一个宝藏之口;同样地,尊者,我寻求一个甘露门,一次即获得十一个甘露门以修习。尊者,譬如有人有一座十一门的房屋,当那房屋着火时,他能以任何一门使自己安全;同样地,尊者,我能以这十一个甘露门中的任何一个甘露门使自己安全。尊者,那些外道尚且会寻求对导师的导师财,何况我不对具寿阿难作供养呢!」于是,居士达沙玛召集巴他厘子城与韦萨离的比库僧团,亲手以殊胜的副食、主食使之满足、使之饱足,以一双衣布施每一位比库,以三衣布施具寿阿难,并为具寿阿难建造五百住所。

Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ. · 阿塔咖那嘎拉经完第二

3. Sekhasuttaṃ3. 有学经

§22

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti . Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante , bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi – ‘‘paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado . Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.

如是我闻:一时,世尊住在释迦国咖毕拉瓦图的尼拘律园。尔时,咖毕拉瓦图的释迦人新建了一座集会堂,未曾有沙门、婆罗门或任何人住过。于是,咖毕拉瓦图的释迦人前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的咖毕拉瓦图的释迦人对世尊如此说:「尊者,这里咖毕拉瓦图的释迦人新建了一座集会堂,未曾有沙门、婆罗门或任何人住过。尊者,请世尊首先使用它。世尊首先使用后,咖毕拉瓦图的释迦人将使用它。那将是咖毕拉瓦图的释迦人长久的利益与安乐。」世尊以沉默同意。于是,咖毕拉瓦图的释迦人知道世尊同意后,从座起立,礼敬世尊,右绕后,前往新集会堂;抵达后,以各种铺具铺满集会堂,设置座位,安置水瓶,点燃油灯后,前往世尊处;抵达后,礼敬世尊,站立一旁。站立一旁的咖毕拉瓦图的释迦人对世尊如此说:「尊者,集会堂已铺满各种铺具,座位已设置,水瓶已安置,油灯已点燃。尊者,现在请世尊考虑适当的时间。」于是,世尊着下衣,持钵衣,与比库僧团一起前往集会堂;抵达后,洗足,进入集会堂,背靠中柱,面向东而坐。比库僧团也洗足,进入集会堂,背靠西壁,面向东而坐,以世尊为首。咖毕拉瓦图的释迦人也洗足,进入集会堂,背靠东壁,面向西而坐,以世尊为首。于是,世尊以法谈对咖毕拉瓦图的释迦人开示、劝导、鼓励、使之欢喜大半夜后,呼唤具寿阿难:「阿难,你能为咖毕拉瓦图的释迦人讲说有学之道。我的背痛,我要舒展它。」「是的,尊者。」具寿阿难回答世尊。于是,世尊将桑喀帝折成四层,以右胁作狮子卧,足足相叠,具念、正知,作意起来之想。

§23

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi – ‘‘idha , mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

那时,具寿阿难对释迦人马哈那马说:「马哈那马,在此,圣弟子达上,在诸根上守护门,在食物上知量,致力于觉醒,具备七善法,对于四种增上心的、现法乐住的禅那,随其所欲而得,无困难地得,无艰难地得。

§24

‘‘Kathañca, mahānāma , ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

「马哈那马,圣弟子如何达上呢?马哈那马,在此,圣弟子有戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。马哈那马,圣弟子如此达上。

‘‘Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati . Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

「马哈那马,圣弟子如何在诸根上守护门呢?马哈那马,在此,圣弟子以眼见色后,不执取相,不执取随相。因为若住于不防护此眼根者,贪忧、诸恶不善法会流入,他为了其防护而行道,保护眼根,在眼根上达到防护。以耳听声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不执取相,不执取随相。因为若住于不防护此意根者,贪忧、诸恶不善法会流入,他为了其防护而行道,保护意根,在意根上达到防护。马哈那马,圣弟子如此在诸根上守护门。

‘‘Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya . Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

「马哈那马,圣弟子如何在食物上知量呢?马哈那马,在此,圣弟子如理省察而食用食物:『不为嬉戏,不为骄慢,不为装饰,不为庄严;只是为了此身的住立与存续,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、无过失与安乐住。』马哈那马,圣弟子如此在食物上知量。

‘‘Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

「马哈那马,圣弟子如何致力于觉醒呢?马哈那马,在此,圣弟子于日间以行走、坐着净化心,离诸障碍法;于夜间初时段以行走、坐着净化心,离诸障碍法;于夜间中时段以右胁作狮子卧,足足相叠,具念、正知,作意起来想;于夜间后时段起来后,以行走、坐着净化心,离诸障碍法。马哈那马,圣弟子如此致力于觉醒。

§25

‘‘Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.

「马哈那马,圣弟子如何具备七善法呢?马哈那马,在此,圣弟子有信,信如来的觉悟:『如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人师、佛陀、世尊。』有惭,对身恶行、语恶行、意恶行感到惭,对诸恶不善法的获得感到惭。有愧,对身恶行、语恶行、意恶行感到愧,对诸恶不善法的获得感到愧。多闻,持闻,积集闻。凡那些法初善、中善、后善,有义、有文,宣说完全圆满、遍净的梵行,这样的法他多闻、忆持、以语熟习、以意思惟、以见善通达。发勤精进而住,为了断诸不善法,为了具足诸善法,努力、坚固精勤,于诸善法不舍负担。有念,具备最胜的念与慧,忆念、随念久已所作、久已所说。有慧,具备导向生灭的慧,圣的、抉择的、正导至苦尽的。马哈那马,圣弟子如此具备七善法。

§26

‘‘Kathañca , mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

「马哈那马,圣弟子如何对于四种增上心的、现法乐住的禅那,随其所欲而得,无困难地得,无艰难地得呢?马哈那马,在此,圣弟子离诸欲,离诸不善法,有寻、有伺,离生喜、乐,具足初禅而住;由于寻、伺的止息,内净……具足第二禅而住;由于喜的离去……具足第三禅而住;由于乐的舍断与苦的舍断,先前喜忧已灭没……具足第四禅而住。马哈那马,圣弟子如此对于四种增上心的、现法乐住的禅那,随其所欲而得,无困难地得,无艰难地得。

§27

‘‘Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno , bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

「马哈那马,当圣弟子如此达上,如此在诸根上守护门,如此在食物上知量,如此致力于觉醒,如此具备七善法,如此对于四种增上心的、现法乐住的禅那,随其所欲而得,无困难地得,无艰难地得时,马哈那马,这被称为圣弟子是有学、在道迹上,达到不退转,有能力通达,有能力正觉,有能力证得无上离轭安稳。马哈那马,譬如母鸡有八个、十个或十二个蛋,那些蛋被母鸡正确地覆盖、正确地温暖、正确地孵育,即使那母鸡不生起这样的欲求:『啊,愿我的小鸡们以足爪尖或以嘴喙破蛋壳后安全地出生!』然而那些小鸡们确实有能力以足爪尖或以嘴喙破蛋壳后安全地出生。同样地,马哈那马,当圣弟子如此达上,如此在诸根上守护门,如此在食物上知量,如此致力于觉醒,如此具备七善法,如此对于四种增上心的、现法乐住的禅那,随其所欲而得,无困难地得,无艰难地得时,马哈那马,这被称为圣弟子是有学、在道迹上,达到不退转,有能力通达,有能力正觉,有能力证得无上离轭安稳。」

§28

‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

「摩诃那摩,那位圣弟子依此无上的舍念清净,忆念种种宿住,即:一生、二生……乃至……如是有行相、有方所地忆念种种宿住,这是他的第一通智,犹如小鸡从蛋壳中破出。

‘‘Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

「摩诃那摩,那位圣弟子依此无上的舍念清净,以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙、美丽、丑陋、善趣、恶趣……乃至……了知众生随业流转,这是他的第二通智,犹如小鸡从蛋壳中破出。

‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

「摩诃那摩,那位圣弟子依此无上的舍念清净,以诸漏尽故,于现法中自己以证智作证后,证入无漏的心解脱、慧解脱而住,这是他的第三通智,犹如小鸡从蛋壳中破出。

§29

‘‘Yampi , mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

「摩诃那摩,圣弟子达上,这是他的行;摩诃那摩,圣弟子守护诸根门,这是他的行;摩诃那摩,圣弟子于食知量,这是他的行;摩诃那摩,圣弟子致力于觉醒,这是他的行;摩诃那摩,圣弟子具足七善法,这是他的行;摩诃那摩,圣弟子随意获得、不难获得、不费力获得四禅那——增上心、现法乐住,这是他的行。

‘‘Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

「摩诃那摩,圣弟子忆念种种宿住,即:一生、二生……乃至……如是有行相、有方所地忆念种种宿住,这是他的明;摩诃那摩,圣弟子以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙、美丽、丑陋、善趣、恶趣……乃至……了知众生随业流转,这是他的明。摩诃那摩,圣弟子以诸漏尽故,于现法中自己以证智作证后,证入无漏的心解脱、慧解脱而住,这是他的明。

‘‘Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

「摩诃那摩,这被称为圣弟子具足明,也具足行,也具足明行。

§30

‘‘Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā –

「摩诃那摩,梵天沙南咖玛拉也说了这个偈颂——

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

「『刹帝利在人群中最胜,彼等依凭种姓;』

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

明行具足者,他是天人中最胜者。

‘‘Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā’’ti.

「大名,梵天沙南咖玛拉所唱的那首偈颂确实是善唱而非恶唱,是善说而非恶说,与义相应而非与义不相应,为世尊所认可。」

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī’’ti.

于是世尊起身告诉具寿阿难:「善哉!善哉!阿难,阿难,你确实善为咖毕拉瓦图的萨咖们宣说了有学之道。」

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

具寿阿难说了此。导师认可了。咖毕拉瓦图的萨咖们心满意足,欢喜具寿阿难所说。

Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ. · 有学经完第三

4. Potaliyasuttaṃ4. 播德利亚经

§31

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, potaliyo gahapati ‘‘gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. ‘‘Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano bhagavantaṃ etadavoca – ‘‘tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī’’ti. ‘‘Te hi te, gahapati, ākārā, te liṅgā , te nimittā yathā taṃ gahapatissā’’ti. ‘‘Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti? ‘‘Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me , bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante , bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi.

如是我闻:一时,世尊住在鸯古答拉的阿巴那,名为鸯古答拉人的城镇。于是世尊在上午时分着衣,持钵与衣,进入阿巴那为了托钵。在阿巴那行托钵后,食后从托钵食返回,前往某个树林为了日中住。进入那树林后,在某棵树下坐下日中住。家主波答利亚也穿着完整的衣服与外衣,持伞与鞋,为了散步而经行游行,前往那树林;抵达后,进入那树林,前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,站立一旁。世尊对站立一旁的家主波答利亚这样说:「家主,有座位;如果你愿意,请坐。」如此说时,家主波答利亚「沙门果德玛以家主之称呼对我」,愤怒、不悦,保持沉默。世尊第二次……第三次对家主波答利亚这样说:「家主,有座位;如果你愿意,请坐。」如此说时,家主波答利亚「沙门果德玛以家主之称呼对我」,愤怒、不悦,对世尊这样说:「果德玛先生,这对你不适当,这对你不合宜,你以家主之称呼对我。」「家主,你确实有那些形相、那些特征、那些标记,如同家主。」「果德玛先生,虽然如此,我的一切事业已舍弃,一切交易已断绝。」「家主,但你如何一切事业已舍弃,一切交易已断绝?」「果德玛先生,在此,凡我所有的财富、谷物、银、金,一切都已作为遗产交给儿子们,在那里我不劝告、不指责,仅以食物与衣服为限而住。果德玛先生,如此我的一切事业已舍弃,一切交易已断绝。」「家主,你所说的交易断绝是一回事,但在圣者之律中的交易断绝是另一回事。」「尊者,但在圣者之律中交易断绝如何?尊者,请世尊为我说法,如何在圣者之律中有交易断绝。」「那么,家主,你听!你要善作意,我将说。」「是的,尊者。」家主波答利亚回答世尊。

§32

Bhagavā etadavoca – ‘‘aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī’’ti. ‘‘Ye me , bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

世尊这样说:「家主,这八法在圣者之律中导向交易断绝。哪八个?依于不杀生,杀生应被舍断;依于施与所得,不与取应被舍断;依于真实语,妄语应被舍断;依于不离间语,离间语应被舍断;依于无贪婪,贪婪应被舍断;依于无诽谤嗔恨,诽谤嗔恨应被舍断;依于无愤怒恼害,愤怒恼害应被舍断;依于无过慢,过慢应被舍断。家主,这八法简略地说,未详细分别论,在圣者之律中导向交易断绝。」「尊者,世尊为我简略地说、未详细分别论的这八法,在圣者之律中导向交易断绝,尊者,请世尊为我详细分别论这八法,出于怜悯。」「那么,家主,你听!你要善作意,我将说。」「是的,尊者。」家主波答利亚回答世尊。世尊这样说:

§33

‘‘‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于不杀生,杀生应被舍断』——如此已说,这是缘于什么而说?家主,在此,圣弟子如此省察:『凡我因为那些结而会是杀生者,我为了舍断、断绝那些结而行道。若我是杀生者,自己也会因杀生之缘而责备我,有智者经审察后也会因杀生之缘而呵责我,身坏命终后因杀生之缘而恶趣可期待。这正是结,这是盖,即杀生。凡因杀生之缘而会生起的诸漏、恼害、热恼,对于离杀生者,那些漏、恼害、热恼不存在。』『依于不杀生,杀生应被舍断』——如此所说,这是缘于此而说。

§34

‘‘‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于施与所得,不与取应被舍断』——如此已说,这是缘于什么而说?家主,在此,圣弟子如此省察:『凡我因为那些结而会是不与取者,我为了舍断、断绝那些结而行道。若我是不与取者,自己也会因不与取之缘而责备我,有智者经审察后也会因不与取之缘而呵责我,身坏命终后因不与取之缘而恶趣可期待。这正是结,这是盖,即不与取。凡因不与取之缘而会生起的诸漏、恼害、热恼,对于离不与取者,那些漏、恼害、热恼不存在。』『依于施与所得,不与取应被舍断』——如此所说,这是缘于此而说。

§35

‘‘‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo . Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于实语应舍断妄语』如此所说,这是缘于什么而说的呢?居士,在此,圣弟子如此省察:『凡我因为诸结之因而成为妄语者,我为了舍断、根除那些结而行道。若我是妄语者,自己也会因妄语之缘而责备我,有智者经审察后也会因妄语之缘而呵责我,身坏命终后因妄语之缘应期待恶趣。这正是结,这是盖,即此妄语。凡因妄语之缘而生起的诸漏、恼害、热恼,对于离妄语者,如此那些漏、恼害、热恼不存在。』『依于实语应舍断妄语』——如此所说,这是缘于此而说的。

§36

‘‘‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā , anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于不离间语应舍断离间语』如此所说,这是缘于什么而说的呢?居士,在此,圣弟子如此省察:『凡我因为诸结之因而成为离间语者,我为了舍断、根除那些结而行道。若我是离间语者,自己也会因离间语之缘而责备我,有智者经审察后也会因离间语之缘而呵责我,身坏命终后因离间语之缘应期待恶趣。这正是结,这是盖,即此离间语。凡因离间语之缘而生起的诸漏、恼害、热恼,对于离离间语者,如此那些漏、恼害、热恼不存在。』『依于不离间语应舍断离间语』——如此所说,这是缘于此而说的。

§37

‘‘‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于无贪婪应舍断贪婪』如此所说,这是缘于什么而说的呢?居士,在此,圣弟子如此省察:『凡我因为诸结之因而成为贪婪者,我为了舍断、根除那些结而行道。若我是贪婪者,自己也会因贪婪之缘而责备我,有智者经审察后也会因贪婪之缘而呵责我,身坏命终后因贪婪之缘应期待恶趣。这正是结,这是盖,即此贪婪。凡因贪婪之缘而生起的诸漏、恼害、热恼,对于离贪婪者,如此那些漏、恼害、热恼不存在。』『依于无贪婪应舍断贪婪』——如此所说,这是缘于此而说的。

§38

‘‘‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于无诽谤嗔恚应舍断诽谤嗔恚』如此所说,这是缘于什么而说的呢?居士,在此,圣弟子如此省察:『凡我因为诸结之因而成为诽谤嗔恚者,我为了舍断、根除那些结而行道。若我是诽谤嗔恚者,自己也会因诽谤嗔恚之缘而责备我,有智者经审察后也会因诽谤嗔恚之缘而呵责我,身坏命终后因诽谤嗔恚之缘应期待恶趣。这正是结,这是盖,即此诽谤嗔恚。凡因诽谤嗔恚之缘而生起的诸漏、恼害、热恼,对于无诽谤嗔恚者,如此那些漏、恼害、热恼不存在。』『依于无诽谤嗔恚应舍断诽谤嗔恚』——如此所说,这是缘于此而说的。

§39

‘‘‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā , anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于无忿怒恼害应舍断忿怒恼害』如此所说,这是缘于什么而说的呢?居士,在此,圣弟子如此省察:『凡我因为诸结之因而成为忿怒恼害者,我为了舍断、根除那些结而行道。若我是忿怒恼害者,自己也会因忿怒恼害之缘而责备我,有智者经审察后也会因忿怒恼害之缘而呵责我,身坏命终后因忿怒恼害之缘应期待恶趣。这正是结,这是盖,即此忿怒恼害。凡因忿怒恼害之缘而生起的诸漏、恼害、热恼,对于无忿怒恼害者,如此那些漏、恼害、热恼不存在。』『依于无忿怒恼害应舍断忿怒恼害』——如此所说,这是缘于此而说的。

§40

‘‘‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

「『依于无过慢应舍断过慢』如此所说,这是缘于什么而说的呢?居士,在此,圣弟子如此省察:『凡我因为诸结之因而成为过慢者,我为了舍断、根除那些结而行道。若我是过慢者,自己也会因过慢之缘而责备我,有智者经审察后也会因过慢之缘而呵责我,身坏命终后因过慢之缘应期待恶趣。这正是结,这是盖,即此过慢。凡因过慢之缘而生起的诸漏、恼害、热恼,对于无过慢者,如此那些漏、恼害、热恼不存在。』『依于无过慢应舍断过慢』——如此所说,这是缘于此而说的。

§41

‘‘Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā , ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti.

「居士,这些八法已总说,已详细分别论,它们在圣者之律中导向言说的根除;然而在圣者之律中,尚未一切一切、一切方式、一切言说的根除。」

‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

「然而,大德,如何在圣者之律中有一切一切、一切方式、一切言说的根除呢?善哉,大德,愿世尊为我说法,如何在圣者之律中有一切一切、一切方式、一切言说的根除。」「那么,居士,你听!你要善作意,我将说。」「是的,大德。」玻达利耶居士回答世尊。世尊说此:

Kāmādīnavakathā欲过患论

§42

‘‘Seyyathāpi , gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya . Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā’’ti?

「居士,譬如一只饥饿虚弱的狗站在屠牛场旁边。熟练的屠牛者或屠牛者的弟子会把一副骨架——完全剔净、剔得干净、无肉、涂满血——扔给它。居士,你怎么想:那只狗舔那副完全剔净、剔得干净、无肉、涂满血的骨架,能消除饥饿虚弱吗?」

‘‘No hetaṃ, bhante’’.

「不能,尊者。」

‘‘Taṃ kissa hetu’’?

「那是什么原因?」

‘‘Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā , ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

「尊者,因为那副骨架是完全剔净、剔得干净、无肉、涂满血的。那只狗只会得到疲劳与损害的份。」「居士,同样地,圣弟子如此省察:『诸欲被世尊说为如骨架,多苦、多恼,在此有更多的过患。』以正慧如实见此之后,舍离那种种种性、依止于种种的舍,修习那种一性、依止于一的舍——在那里,一切对世间物的执取无余灭尽。」

§43

‘‘Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya . Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ . Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

「居士,譬如秃鹫、乌鸦或鹰叼着一块肉飞起。其他秃鹫、乌鸦或鹰会追逐它、追逐它,啄它、撕扯它。居士,你怎么想:如果那只秃鹫、乌鸦或鹰不迅速放弃那块肉,它会因此而遭受死亡或等同死亡的痛苦吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

「居士,同样地,圣弟子如此省察:『诸欲被世尊说为如肉块,多苦、多恼,在此有更多的过患。』以正慧如实见此之后,舍离那种种种性、依止于种种的舍,修习那种一性、依止于一的舍——在那里,一切对世间物的执取无余灭尽。」

§44

‘‘Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

「居士,譬如一个人拿着燃烧的草炬逆风而行。居士,你怎么想:如果那个人不迅速放弃那燃烧的草炬,那燃烧的草炬会烧他的手,或烧他的臂,或烧他的某个肢体,他会因此而遭受死亡或等同死亡的痛苦吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

「居士,同样地,圣弟子如此省察:『世尊说诸欲如草炬,多苦、多恼,于此有更多过患。』以正慧如实见此……乃至……修习那舍。

§45

‘‘Seyyathāpi , gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā’’ti?

「居士,譬如有一炭火坑,深过人身,充满无焰、无烟的炭火。那时,有一个人来了,他想要活命、不想死,想要快乐、厌恶痛苦。两个有力的男子各抓住他的一只手臂,把他拖向炭火坑。居士,你认为如何?那个人岂不会极力扭转身体吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Taṃ kissa hetu’’?

「那是什么原因?」

‘‘Viditañhi , bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkha’’nti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

「尊者,因为那个人知道:『我若掉入这炭火坑,将因此而遭受死亡或等同死亡的痛苦。』」「居士,同样地,圣弟子如此省察:『世尊说诸欲如炭火坑,多苦、多恼,于此有更多过患。』以正慧如实见此……乃至……修习那舍。

§46

‘‘Seyyathāpi , gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya . Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

「居士,譬如有人在梦中见到可爱的园林、可爱的森林、可爱的大地、可爱的莲池。他醒来后什么也看不到。同样地,居士,圣弟子如此省察:『世尊说诸欲如梦,多苦、多恼,于此有更多过患。』……乃至……修习那舍。

§47

‘‘Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya – ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā’’ti?

「居士,譬如有人借来财物,借得车乘或殊胜的耳环。他被那些借来的财物围绕、装饰着,进入市场。人们见到他后说:『先生,这人真是富有者!据说富有者就是这样享用财富的!』债主们无论在哪里看到他,就在那里收回那些财物。居士,你认为如何?那个人岂不是足以失望吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Taṃ kissa hetu’’?

「那是什么原因?」

‘‘Sāmino hi, bhante, sāni harantī’’ti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

「尊者,因为镰刀割取镰刀的。」「居士,同样地,圣弟子如此省察:『诸欲如乞得物,世尊已说,多苦多恼,于此过患更多。』……(中略)……他修习那舍。

§48

‘‘Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ . Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

「居士,譬如在村或镇不远处有茂密的森林。那里有一棵树,果实成熟且果实丰盛,但没有任何果实落在地上。那时,有一个人为了果实、寻求果实、行于果实的寻求而来。他进入那森林后,看见那棵树果实成熟且果实丰盛。他这样想:『这棵树果实成熟且果实丰盛,没有任何果实落在地上。我知道如何攀爬树。让我攀爬这棵树后,随意吃且装满怀中。』他攀爬那棵树后,随意吃且装满怀中。那时,第二个人为了果实、寻求果实、行于果实的寻求而来,拿着锋利的斧头。他进入那森林后,看见那棵树果实成熟且果实丰盛。他这样想:『这棵树果实成熟且果实丰盛,没有任何果实落在地上。但我不知道如何攀爬树。让我从根部砍断这棵树后,随意吃且装满怀中。』他从根部砍断那棵树。居士,你认为如何?那个最初攀爬树的人,如果他不迅速下来,那棵树倒下时会折断他的手,或折断他的脚,或折断某个肢体,他会因此而遭受死亡或等同死亡的痛苦吗?」

‘‘Evaṃ, bhante’’.

「是的,尊者。」

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

「居士,同样地,圣弟子如此省察:『诸欲如树果,世尊已说,多苦多恼,于此过患更多。』以正慧如实见此后,舍离那种种、依于种种的舍,修习那统一、依于统一的舍,于此一切世间物的执取无余灭尽。

§49

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

「居士,那位圣弟子依此无上的舍念清净,忆念种种宿住,即:一生、二生……(中略)……如此,他忆念有行相、有细节的种种宿住。

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti.

「居士,那位圣弟子依此无上的舍念清净,以清净、超越人的天眼,见到众生死时、生时,卑贱、高贵,美好、丑陋,幸福、不幸……(中略)……他了知众生随业流转。

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.

居士,那位圣弟子依此无上的舍念清净,以诸漏尽,于现法中以自己的证智实现、证得、住于无漏的心解脱、慧解脱。居士,到此程度,在圣者之律中,一切一切完全一切的言说断绝。

§50

‘‘Taṃ kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī’’ti? ‘‘Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante ! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

居士,你认为如何?如在圣者之律中一切一切完全一切的言说断绝,你是否在自己身上看见这样的言说断绝呢?」「尊者,我算什么,圣者之律中一切一切完全一切的言说断绝又算什么!尊者,我远离圣者之律中一切一切完全一切的言说断绝。尊者,我们以前对外道游方者,虽然他们不是良马,却认为是良马;虽然他们不是良马,却给他们吃良马的食物;虽然他们不是良马,却把他们安置在良马的位置。尊者,但对比库们,虽然他们是良马,我们却认为不是良马;虽然他们是良马,却给他们吃非良马的食物;虽然他们是良马,却把他们安置在非良马的位置。尊者,但从现在起,我们对外道游方者,虽然他们不是良马,将知道他们不是良马;虽然他们不是良马,将给他们吃非良马的食物;虽然他们不是良马,将把他们安置在非良马的位置。尊者,但对比库们,虽然他们是良马,我们将知道他们是良马;虽然他们是良马,将给他们吃良马的食物;虽然他们是良马,将把他们安置在良马的位置。尊者,世尊确实在我心中生起了对沙门的沙门之爱,对沙门的沙门之净信,对沙门的沙门之恭敬。尊者,太殊胜了!尊者,太殊胜了!尊者,犹如把倾覆者扶正,或揭开被覆盖者,或为迷路者指示道路,或在黑暗中持来油灯,使有眼者能见诸色;同样地,尊者,世尊以种种方便开示了法。尊者,我皈依世尊、法与比库僧团。愿世尊忆持我为近事男,从今日起乃至命终皈依。」

Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ. · 播德利亚经完第四

5. Jīvakasuttaṃ5. 基瓦咖经

§51

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti , taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

如是我闻——一时,世尊住在王舍城,基瓦咖·库马拉跋渣的芒果园。那时,基瓦咖·库马拉跋渣去见世尊;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的基瓦咖·库马拉跋渣对世尊如此说:「尊者,我听说:『为沙门果德玛而杀生命,沙门果德玛知道而享用为他而杀的肉,接受业。』尊者,那些如此说『为沙门果德玛而杀生命,沙门果德玛知道而享用为他而杀的肉,接受业』的人,他们是否是世尊的所说之说者,他们是否不以非实诽谤世尊,是否随法而分别论法,是否没有任何如法的论说随论而来到应受呵责之处?」

§52

‘‘Ye te, jīvaka, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka , tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.

「基瓦咖,那些如此说『为沙门果德玛而杀生命,沙门果德玛知道而享用为他而杀的肉,接受业』的人,他们不是我的所说之说者,他们以非实、非真诽谤我。基瓦咖,我说以三种情况肉不可食用:见、闻、疑。基瓦咖,我说以这三种情况肉不可食用。基瓦咖,我说以三种情况肉可食用:不见、不闻、不疑。基瓦咖,我说以这三种情况肉可食用。

§53

‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova , jīvaka, bhikkhu adhivāseti . So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka , api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

基瓦咖,在此,比库依止某村或镇而住。他以与慈俱行之心遍满一方而住,同样第二方,同样第三方,同样第四方。如此,对上、下、横、一切处、一切情况、一切方面,以与慈俱行之心,广大、无量、无怨、无害,遍满全世界而住。那时,居士或居士子前来,邀请他明日受食。基瓦咖,比库若愿意,即接受。他于那夜过后,在上午时分,着下衣,持钵衣,前往那位居士或居士子的住处;抵达后,坐在所设之座。那位居士或居士子以殊胜的钵食供养他。他不如此想:『善哉,愿这位居士或居士子以殊胜的钵食供养我!啊,愿这位居士或居士子将来也以这样殊胜的钵食供养我!』——他不如此想。他不贪着、不迷恋、不耽着于那钵食,见过患,以出离之慧而享用。基瓦咖,你认为如何?那位比库在那时是为自己的苦恼而思,或为他人的苦恼而思,或为双方的苦恼而思吗?」

‘‘No hetaṃ, bhante’’.

「不,尊者。」

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

「基瓦咖,那位比库在那时岂不是食用无过失的食物吗?」

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā mettāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’ .

「是的,尊者。尊者,我听说:『梵天住于慈。』尊者,这对我来说,世尊是亲眼所见的证明;因为,尊者,世尊住于慈。」「基瓦咖,凡因贪、因嗔、因痴而有嗔恨者,那贪、那嗔、那痴,如来已断除,根已断,如多罗树头,使之成为非有,成为未来不生之法。基瓦咖,如果你是指此而说,我允许你这样说。」「尊者,我正是指此而说。」

§54

‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

「基瓦咖,于此,比库依止某村或某镇而住。他以悲俱之心……(中略)……以喜俱之心……(中略)……以舍俱之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,对上、下、横、一切处、一切方面、一切世间,以舍俱之心,广大、无量、无怨、无害遍满而住。彼时,屋主或屋主之子前来,邀请他明日受食。基瓦咖,若愿意,比库即接受。彼于那夜过后,于上午时分,着下衣,持钵衣,前往彼屋主或屋主之子的住处;前往后,坐于所设之座。彼屋主或屋主之子以殊妙的钵食供养他。他不如此想:『善哉!愿此屋主或屋主之子以殊妙的钵食供养我!啊!愿此屋主或屋主之子将来也以如此殊妙的钵食供养我!』——他不如此想。他不被束缚、不被迷醉、不被耽溺,见过患、了知出离而受用彼钵食。基瓦咖,你认为如何?彼比库于彼时是为自害而思,或为害他而思,或为害两者而思吗?」

‘‘No hetaṃ, bhante’’.

「不,世尊。」

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

「基瓦咖,彼比库于彼时岂非受用无过失之食吗?」

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā upekkhāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.

「是的,世尊。世尊,我曾听闻:『梵天住于舍』。世尊,我亲见此事;世尊确实住于舍。」「基瓦咖,若以贪、以嗔、以痴而有恼害、有不喜、有对抗,彼贪、彼嗔、彼痴,如来已断、根已断、如多罗树头被截断、成为非有、于未来不生起之法。基瓦咖,若你是指此而说,我允许你这样说。」「世尊,我正是指此而说。」

§55

‘‘Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti , iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī’’ti.

「基瓦咖,凡为如来或如来之声闻而杀害生命者,他以五种情况造作许多非福。当他如此说:『去,带来某名生命』时,以此第一种情况造作许多非福。当彼生命被绳索牵引而来时,体验苦与忧,以此第二种情况造作许多非福。当他如此说:『去,杀害此生命』时,以此第三种情况造作许多非福。当彼生命被杀害时,体验苦与忧,以此第四种情况造作许多非福。当他以不如法之物供养如来或如来之声闻时,以此第五种情况造作许多非福。基瓦咖,凡为如来或如来之声闻而杀害生命者,他以此五种情况造作许多非福。」

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti ; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已,童子医基瓦咖对世尊如此说:「世尊,不可思议!世尊,未曾有!世尊,诸比库确实受用如法之食;世尊,诸比库确实受用无过失之食。世尊,殊胜!世尊,殊胜!……(中略)……愿世尊忆持我为近事男,从今日起终生归依。」

Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ. · 基瓦咖经完第五

6. Upālisuttaṃ6. 伍巴离经

§56

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, tapassi , āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

如是我闻:一时,世尊住在那喇兰达的巴瓦利咖芒果园。尔时,尼干陀那他子与大尼干陀众俱住在那喇兰达。时,尼干陀长苦行者于那喇兰达行乞后,食后从乞食返回,前往巴瓦利咖芒果园,前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念之语后,站立一旁。世尊对站立一旁的尼干陀长苦行者如此说:「苦行者,有座位;若你愿意,请坐。」如是说已,尼干陀长苦行者取某低座,坐于一旁。世尊对坐于一旁的尼干陀长苦行者如此说:「苦行者,尼干陀那他子施设多少业,为恶业之作、为恶业之行?」

‘‘Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamma’nti paññapetuṃ; ‘daṇḍaṃ, daṇḍa’nti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetu’’nti.

「果德玛贤友,尼干陀那他子不习惯施设『业、业』;果德玛贤友,尼干陀那他子习惯施设『杖、杖』。」

‘‘Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

「那么,答巴西,尼干陀·那他子施设多少杖用于恶业的作、恶业的行?」

‘‘Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍa’’nti.

「具寿果德玛,尼干陀·那他子施设三杖用于恶业的作、恶业的行,即:身杖、语杖、意杖。」

‘‘Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti?

「那么,答巴西,身杖是一种,语杖是另一种,意杖是另一种吗?」

‘‘Aññadeva , āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti.

「具寿果德玛,身杖是一种,语杖是另一种,意杖是另一种。」

‘‘Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā , yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍa’’nti?

「那么,答巴西,对于这三杖如此分别论、如此区分,尼干陀·那他子施设哪一杖为最有罪过的,用于恶业的作、恶业的行——是身杖,或是语杖,或是意杖?」

‘‘Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍa’’nti.

「具寿果德玛,对于这三杖如此分别论、如此区分,尼干陀·那他子施设身杖为最有罪过的,用于恶业的作、恶业的行,不是那样的语杖,不是那样的意杖。」

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

「答巴西,你说身杖吗?」

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

「具寿果德玛,我说身杖。」

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

「苦行者,你说『身杖』吗?」

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

「果德玛贤友,我说『身杖』。」

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

「苦行者,你说『身杖』吗?」

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmī’’ti.

「果德玛贤友,我说『身杖』。」

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

如此,世尊在此论题上三次确立了离系派的长苦行者。

§57

Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – ‘‘tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

如是说已,离系派的长苦行者对世尊如此说:「那么,果德玛贤友,你施设多少杖用于恶业的造作、恶业的进行呢?」

‘‘Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍa’nti paññapetuṃ; ‘kammaṃ, kamma’nti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetu’’nti?

「苦行者,如来不习惯施设『杖、杖』;苦行者,如来习惯施设『业、业』。」

‘‘Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

「那么,果德玛贤友,你施设多少业用于恶业的造作、恶业的进行呢?」

‘‘Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamma’’nti.

「答巴西,我施设三种业来造作恶业、来进行恶业,即:身业、语业、意业。」

‘‘Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti?

「果德玛贤友,身业是一种,语业是另一种,意业又是另一种吗?」

‘‘Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti.

「答巴西,身业是一种,语业是另一种,意业又是另一种。」

‘‘Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamma’’nti?

「果德玛贤友,对于这三种业如此分别论、如此区分,你施设哪一种业为最有罪过来造作恶业、来进行恶业,是身业呢,还是语业呢,还是意业呢?」

‘‘Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamma’’nti.

「答巴西,对于这三种业如此分别论、如此区分,我施设意业为最有罪过来造作恶业、来进行恶业,不像身业那样,不像语业那样。」

‘‘Manokammanti, āvuso gotama, vadesi’’?

「果德玛贤友,你说是意业吗?」

‘‘Manokammanti, tapassi, vadāmi’’.

「答巴西,我说是意业。」

‘‘Manokammanti, āvuso gotama, vadesi’’?

「果德玛贤友,你说是意业吗?」

‘‘Manokammanti, tapassi, vadāmi’’.

「苦行者,我说是意业」。

‘‘Manokammanti , āvuso gotama, vadesi’’?

「朋友果德玛,你说是意业吗」?

‘‘Manokammanti, tapassi, vadāmī’’ti.

「苦行者,我说是意业」。

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

如此,长苦行者尼干陀在此论题上三次确立世尊后,从座起立,前往尼干陀那他子处。

§58

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti ? ‘‘Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

尔时,尼干陀那他子与大在家众会一起坐着,那是以巴喇咖尼亚众会为首、以伍巴离为首的。尼干陀那他子看见长苦行者尼干陀从远处走来;看见后,对长苦行者尼干陀说此:「来,苦行者,你从何处来,在白天时分」?「尊者,我从沙门果德玛处来」。「苦行者,你与沙门果德玛之间有某些谈话吗」?「尊者,我与沙门果德玛之间有某些谈话」。「苦行者,你与沙门果德玛之间有怎样的某些谈话」?于是,长苦行者尼干陀将与世尊之间所有的谈话,全部告知尼干陀那他子。如是说时,尼干陀那他子对长苦行者尼干陀说此:「善哉善哉,苦行者!如同多闻的弟子正确地了知导师的教诫,长苦行者尼干陀如是对沙门果德玛作了回答。与此如是粗重的身杖相比,微弱的意杖有何可取!身杖才是在作恶业、在行恶业方面最有罪过的,不是语杖那样,不是意杖那样」。

§59

Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sādhu sādhu, bhante dīghatapassī ! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi . Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya , evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi . Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī’’ti. ‘‘Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti.

如是说时,伍巴离居士对尼干陀那他子说此:「善哉善哉,尊者长苦行者!如同多闻的弟子正确地了知导师的教诫,尊者苦行者如是对沙门果德玛作了回答。与此如是粗重的身杖相比,微弱的意杖有何可取!身杖才是在作恶业、在行恶业方面最有罪过的,不是语杖那样,不是意杖那样。来,尊者,我将前往沙门果德玛处,在此论题上提起论诤。如果沙门果德玛如尊者苦行者所确立的那样确立,那么,譬如有力的男子抓住长毛羊的毛,拖拉、拉扯、完全拉扯,我也将如是以论诤拖拉沙门果德玛、拉扯、完全拉扯。譬如有力的酒工将大酒滤器投入深水池中,抓住耳朵,拖拉、拉扯、完全拉扯,我也将如是以论诤拖拉沙门果德玛、拉扯、完全拉扯。譬如有力的酒徒抓住滤网的耳朵,摇动、抖动、拍打,我也将如是以论诤摇动沙门果德玛、抖动、拍打。譬如六十岁的象进入深莲池,玩所谓麻布洗涤的游戏,我也将认为对沙门果德玛玩麻布洗涤的游戏。来,尊者,我将前往沙门果德玛处,在此论题上提起论诤」。「居士,你去,在此论题上对沙门果德玛提起论诤。居士,我或者对沙门果德玛提起论诤,或者长苦行者尼干陀,或者你」。

§60

Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. ‘‘Evaṃ, bhante’’ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – ‘‘āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho’’ti?

如是说时,长苦行者尼干陀对尼干陀那他子说此:「尊者,我不喜欢伍巴离居士对沙门果德玛提起论诤。尊者,沙门果德玛是幻术师,知道转变的幻术,以此转变其他外道的弟子」。「苦行者,这是须跋的,没有机会,伍巴离居士会成为沙门果德玛的弟子。这是可能的,有机会,沙门果德玛会成为伍巴离居士的弟子。居士,你去,在此论题上对沙门果德玛提起论诤。居士,我或者对沙门果德玛提起论诤,或者长苦行者尼干陀,或者你」。第二次,长苦行者……第三次,长苦行者尼干陀对尼干陀那他子说此:「尊者,我不喜欢伍巴离居士对沙门果德玛提起论诤。尊者,沙门果德玛是幻术师,知道转变的幻术,以此转变其他外道的弟子」。「苦行者,这是须跋的,没有机会,伍巴离居士会成为沙门果德玛的弟子。这是可能的,有机会,沙门果德玛会成为伍巴离居士的弟子。居士,你去,在此论题上对沙门果德玛提起论诤。居士,我或者对沙门果德玛提起论诤,或者长苦行者尼干陀,或者你」。「是的,尊者」,伍巴离居士应诺尼干陀那他子后,从座起立,礼敬尼干陀那他子,作右绕后,前往巴瓦离咖芒果林,前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的伍巴离居士对世尊说此:「尊者,长苦行者尼干陀来到这里了吗」?

‘‘Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho’’ti.

「居士,长苦行者尼干陀来到这里了」。

‘‘Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

「尊者,您与那位长苦行者尼干陀有过某些交谈吗?」

‘‘Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti.

「居士,我与长苦行者尼干陀确实有过某些交谈。」

‘‘Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

「尊者,您与长苦行者尼干陀的交谈是怎样的呢?」

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

于是世尊将与长苦行者尼干陀的全部交谈告知了伍巴离居士。

§61

Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – ‘‘sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti. ‘‘Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo’’ti. ‘‘Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’ti.

如是说已,伍巴离居士对世尊如此说:「善哉!善哉!尊者苦行者!正如那位多闻的弟子正确地了知导师的教诫,长苦行者尼干陀就是这样向世尊分别论的。与这如此粗重的身杖相比,死尸般的意杖有何可贵?因此,身杖在造作恶业、进行恶业方面最为有罪,而非语杖,而非意杖。」「居士,如果你依真谛而论,我们之间可以有交谈。」「尊者,我将依真谛而论;让我们之间有交谈吧。」

§62

‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī’’ti?

「居士,你认为如何?这里有一位尼干陀,患病、痛苦、重病,拒绝冷水,只用热水。他得不到冷水而死去。居士,尼干陀那他子宣说他会投生到何处?」

‘‘Atthi, bhante, manosattā nāma devā tattha so upapajjati’’.

「尊者,有名为意所成的天人,他会投生到那里。」

‘‘Taṃ kissa hetu’’?

「那是什么原因?」

‘‘Asu hi, bhante , manopaṭibaddho kālaṅkarotī’’ti.

「尊者,他确实是心所束缚而死的。」

‘‘Manasi karohi, gahapati , manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

「居士,你要作意!居士,作意之后再回答。你前后所说不一致。居士,你曾说过这句话:『尊者,我将依真实而思考,让我们在此有所讨论。』」「尊者,即使世尊如此说,但身罚确实是最严重的恶业之作、恶业之行,而非语罚,也非意罚。」

§63

‘‘Taṃ kiṃ maññasi, gahapati , idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī’’ti?

「居士,你认为如何?这里有一位尼干陀·那他子的弟子,具足四种禁戒律仪,被一切水所围绕,与一切水相应,被一切水所洗涤,被一切水所充满。他在前进后退时,杀害了许多微小的生命。居士,对此,尼干陀·那他子施设什么果报?」

‘‘Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī’’ti.

「尊者,尼干陀·那他子施设无意的不是大罪。」

‘‘Sace pana, gahapati, cetetī’’ti?

「但是,居士,如果是有意的呢?」

‘‘Mahāsāvajjaṃ, bhante, hotī’’ti.

「尊者,那就是大罪。」

‘‘Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī’’ti?

「居士,尼干陀·那他子将思施设在什么当中?」

‘‘Manodaṇḍasmiṃ, bhante’’ti.

「尊者,在意罚当中。」

‘‘Manasi karohi, gahapati , manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

「居士,你要作意!居士,作意之后再回答。你的前后不一致,后与前不一致。居士,你说了这句话:『尊者,我将依于真实而思考;让我们在此有所讨论。』」「尊者,即使世尊这样说,但身罚确实是最严重的恶业之作、恶业之行,而非语罚,而非意罚。」

§64

‘‘Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti?

「居士,你认为如何?这那烂陀繁荣、兴盛、人口众多、人满为患。」

‘‘Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti.

「是的,尊者,这那烂陀繁荣、兴盛、人口众多、人满为患。」

‘‘Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – ‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātu’’nti?

「居士,你认为如何?假如这里有一个人拿着举起的剑来。他这样说:『我将在一刹那、一须臾之间,把这那烂陀所有的众生变成一块肉、一堆肉。』居士,你认为如何?那个人能够在一刹那、一须臾之间,把这那烂陀所有的众生变成一块肉、一堆肉吗?」

‘‘Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso’’ti!

「尊者,十个人也不能,尊者,二十个人也不能,尊者,三十个人也不能,尊者,四十个人也不能,尊者,五十个人也不能在一刹那、一须臾之间,把这那烂陀所有的众生变成一块肉、一堆肉。一个卑劣的人算什么呢!」

‘‘Taṃ kiṃ maññasi, gahapati , idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – ‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātu’’nti ?

「居士,你认为如何?假如这里有一位具神通、心自在的沙门或婆罗门来。他这样说:『我将以一次心的嗔恨把这那烂陀烧成灰烬。』居士,你认为如何?那位具神通、心自在的沙门或婆罗门能够以一次心的嗔恨把这那烂陀烧成灰烬吗?」

‘‘Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā’’ti!

「尊者,十个那烂陀、二十个那烂陀、三十个那烂陀、四十个那烂陀、五十个那烂陀,那位具神通、心自在的沙门或婆罗门都能以一次心的嗔恨烧成灰烬。一个卑劣的那烂陀算什么呢!」

「居士,你要作意!居士,作意之后再回答。你的前后不一致,后与前不一致。居士,你说了这句话:『尊者,我将依于真实而思考;让我们在此有所讨论。』」

‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

「大德,尽管世尊如此说,然而身罚确实是最应受责备的,为了恶业的造作、为了恶业的进行,而非如此语罚,非如此意罚。」

§65

‘‘Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

「居士,你认为如何?你曾听说丹达咖林、咖林嘎林、玛基哈林、玛当嘎林成为森林、成为荒野吗?」

‘‘Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

「是的,大德,我曾听说丹达咖林、咖林嘎林、玛基哈林、玛当嘎林成为森林、成为荒野。」

‘‘Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

「居士,你认为如何?你曾听说那丹达咖林、咖林嘎林、玛基哈林、玛当嘎林是因何而成为森林、成为荒野的?」

‘‘Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

「大德,我曾听说那丹达咖林、咖林嘎林、玛基哈林、玛当嘎林是因仙人们的意嗔恨而成为森林、成为荒野的。」

「居士,作意吧!居士,作意之后再回答。你的前后不一致。居士,你曾说过这话:『大德,我将依真实而思量;让我们在此有对话。』」

§66

‘‘Purimenevāhaṃ , bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

「大德,我早已因第一个譬喻而对世尊满意、欢喜。但我想听闻世尊这些种种巧妙的问答,所以我认为应当对世尊作反对者。大德,太殊胜了!大德,太殊胜了!大德,犹如扶起倒者,或揭开覆盖物,或为迷者指示道路,或在黑暗中持油灯——『有眼者将见诸色』;同样地,世尊以种种方便阐明了法。大德,我归依世尊、法与比库僧团。愿世尊忆持我为近事男,从今日起终生归依。」

§67

‘‘Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – ‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti. Atha ca pana maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

「居士,应当审察,审察对你们这样的知名人士是善的。」「大德,我因此对世尊更加满意、欢喜,因为世尊对我如此说:『居士,应当审察,审察对你们这样的知名人士是善的。』大德,其他外道若得到我为弟子,他们会在整个那喇陀举旗游行——『近事男伍巴离成为我们的弟子』。然而世尊却对我如此说:『居士,应当审察,审察对你们这样的知名人士是善的。』大德,我第二次归依世尊、法与比库僧团。愿世尊忆持我为近事男,从今日起终生归依。」

§68

‘‘Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

「居士,你的家族长久以来一直是尼干陀们的施食处,你应当认为应该给前来的他们施食。」「大德,我对世尊更加欢喜、更加信受,因为世尊对我这样说:『居士,你的家族长久以来一直是尼干陀们的施食处,你应当认为应该给前来的他们施食。』大德,我听说:『沙门果德玛这样说:「应该只布施给我,不应该布施给其他人;应该只布施给我的弟子们,不应该布施给其他人的弟子们;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子们才有大果报,布施给其他人的弟子们没有大果报。」』然而世尊却劝导我对尼干陀们布施。大德,我们在此将知道适当的时机。大德,我第三次归依世尊、法与比库僧团。请世尊忆持我为近事男,从今天起终生归依。」

§69

Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’nti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, gahapati, kālaṃ maññasī’’ti.

那时,世尊对乌巴离居士次第说法,即:布施论、持戒论、生天论,诸欲的过患、低劣、杂染,出离的利益。当世尊了知乌巴离居士心已准备好、柔软、离盖、欢喜、净信时,就阐明诸佛特有的法说:苦、集、灭、道。犹如清净的、离去黑斑的布能如实地接受染料,同样地,就在那座位上,乌巴离居士生起了离尘、离垢的法眼:「凡任何集法,一切都是灭法。」那时,已见法、已得法、已知法、已深入法、已度疑、已离犹豫、已得无畏、在导师的教法中不依他人的乌巴离居士对世尊这样说:「大德,现在我们要走了,我们有许多事务,有许多应作的事。」「居士,现在你认为是时候了。」

§70

Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paccassosi.

那时,乌巴离居士欢喜、随喜世尊所说后,从座起立,礼敬世尊,作右绕后,前往自己的住所;到达后,告诉守门人:「朋友守门人,从今天起,我关闭门给尼干陀们、尼干陀女们,开放门给世尊的比库们、比库尼们、近事男们、近事女们。如果有任何尼干陀前来,你应该对他这样说:『大德,请停步,不要进入。从今天起,乌巴离居士已成为沙门果德玛的弟子。门对尼干陀们、尼干陀女们是关闭的,门对世尊的比库们、比库尼们、近事男们、近事女们是开放的。大德,如果你需要施食,就在这里等候,他们会在这里拿给你。』」「是的,大德。」守门人回答乌巴离居士。

§71

Assosi kho dīghatapassī nigaṇṭho – ‘‘upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti . Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti. ‘‘Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

长苦行尼干陀听说:「据说乌巴离居士已成为沙门果德玛的弟子。」那时,长苦行尼干陀前往尼干陀那他子处;到达后,对尼干陀那他子这样说:「大德,我听说,据说乌巴离居士已成为沙门果德玛的弟子。」「苦行者,这是须跋的,没有机会乌巴离居士会成为沙门果德玛的弟子。但有可能沙门果德玛会成为乌巴离居士的弟子。」第二次,长苦行尼干陀……第三次,长苦行尼干陀对尼干陀那他子这样说:「大德,我听说……会成为乌巴离居士的弟子。」「大德,让我前去,以便我知道乌巴离居士是否已成为沙门果德玛的弟子。」「苦行者,你去,了知乌巴离居士是否已成为沙门果德玛的弟子。」

§72

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Na me, āvuso, piṇḍakena attho’’ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handa cāhaṃ , tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

那时,长苦行尼干陀前往乌巴离居士的住所。守门人看见长苦行尼干陀从远处走来。看见后,对长苦行尼干陀这样说:「大德,请停步,不要进入。从今天起,乌巴离居士已成为沙门果德玛的弟子。门对尼干陀们、尼干陀女们是关闭的,门对世尊的比库们、比库尼们、近事男们、近事女们是开放的。大德,如果你需要施食,就在这里等候,他们会在这里拿给你。」「朋友,我不需要施食。」说完后,从那里返回,前往尼干陀那他子处;到达后,对尼干陀那他子这样说:「大德,确实如此,乌巴离居士已成为沙门果德玛的弟子。大德,我没有得到这个,大德,我不赞成乌巴离居士去与沙门果德玛辩论。大德,因为沙门果德玛是幻术师,他知道转变的幻术,用它来转变其他外道的弟子。大德,乌巴离居士被沙门果德玛用转变的幻术转变了。」「苦行者,这是须跋的,没有机会乌巴离居士会成为沙门果德玛的弟子。但有可能沙门果德玛会成为乌巴离居士的弟子。」第二次,长苦行尼干陀对尼干陀那他子这样说:「大德,确实……会成为乌巴离居士的弟子。」第三次,长苦行尼干陀对尼干陀那他子这样说:「大德,确实……会成为乌巴离居士的弟子。」「苦行者,那么让我前去,以便我自己知道乌巴离居士是否已成为沙门果德玛的弟子。」

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’ti. ‘‘Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī’’ti.

那时,尼干陀那他子与大尼干陀众一起前往乌巴离居士的住所。守门人看见尼干陀那他子从远处走来。看见后,对尼干陀那他子这样说:「大德,请停步,不要进入。从今天起,乌巴离居士已成为沙门果德玛的弟子。门对尼干陀们、尼干陀女们是关闭的,门对世尊的比库们、比库尼们、近事男们、近事女们是开放的。大德,如果你需要施食,就在这里等候,他们会在这里拿给你。」「那么,朋友守门人,你前往乌巴离居士处;到达后,对乌巴离居士这样说:『大德,尼干陀那他子与大尼干陀众一起站在门外的庭院,他想见你。』」「是的,大德。」守门人回答尼干陀那他子后,前往乌巴离居士处;到达后,对乌巴离居士这样说:「大德,尼干陀那他子与大尼干陀众一起站在门外的庭院,他想见你。」「那么,朋友守门人,在中间的门厅里铺设座位。」「是的,大德。」守门人回答乌巴离居士后,在中间的门厅里铺设座位后,前往乌巴离居士处;到达后,对乌巴离居士这样说:「大德,已在中间的门厅里铺设了座位。现在你认为是时候了。」

§73

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – ‘‘tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – ‘upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘upāli, bhante, gahapati evamāha – ‘pavisa kira, bhante, sace ākaṅkhasī’’’ti. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – ‘‘ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! ‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā’’ti.

那时,乌巴离居士前往中间的门厅;到达后,自己坐在那里最上、最胜、最高、最妙的座位上后,告诉守门人:「那么,朋友守门人,你前往尼干陀那他子处;到达后,对尼干陀那他子这样说:『大德,乌巴离居士这样说:「大德,如果你愿意,请进来。」』」「是的,大德。」守门人回答乌巴离居士后,前往尼干陀那他子处;到达后,对尼干陀那他子这样说:「大德,乌巴离居士这样说:『大德,如果你愿意,请进来。』」那时,尼干陀那他子与大尼干陀众一起前往中间的门厅。那时,乌巴离居士——以前当他从远处看见尼干陀那他子走来时,就从那里前去迎接,用上衣擦拭那里最上、最胜、最高、最妙的座位后,扶持他坐下——现在自己坐在那里最上、最胜、最高、最妙的座位上后,对尼干陀那他子这样说:「大德,有座位;如果你愿意,请坐。」这样说时,尼干陀那他子对乌巴离居士这样说:「居士,你疯了,居士,你被迷惑了!你说『大德,我要去与沙门果德玛辩论』,去了却被大的辩论束缚击败而回来。居士,犹如有人去取蛋,却带着破蛋回来;或者,居士,犹如有人去取眼睛,却带着挖出的眼睛回来;同样地,居士,你说『大德,我要去与沙门果德玛辩论』,去了却被大的辩论束缚击败而回来。居士,你被沙门果德玛用转变的幻术转变了。」

§74

‘‘Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

「大德,转变的幻术是吉祥的;大德,转变的幻术是善妙的;大德,愿我亲爱的亲族血亲被这转变的幻术转变;这对我亲爱的亲族血亲会长久地有利益、有快乐;大德,如果所有刹帝利都被这转变的幻术转变;这对所有刹帝利会长久地有利益、有快乐;大德,如果所有婆罗门……所有吠舍……所有首陀罗都被这转变的幻术转变;这对所有首陀罗会长久地有利益、有快乐;大德,如果有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的人群、有天人的世间都被这转变的幻术转变;这对有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的人群、有天人的世间会长久地有利益、有快乐。大德,那么我将为你作譬喻。通过譬喻,一些有智慧的人能了知所说的意义。」

§75

‘‘Bhūtapubbaṃ , bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – ‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti.

「尊者,过去世时,有一位年老、衰老、年迈的婆罗门,有一位年轻的女学童作为妻子,她怀孕了,即将临产。尊者,那时那位女学童对那位婆罗门这样说:『你去吧,婆罗门,从市场买一只小猴子带来,它将成为我儿子的玩具。』如是所说时,尊者,那位婆罗门对那位女学童这样说:『贤女,请等一等,直到生产。贤女,如果你生下男孩,那时我将从市场买一只小公猴带来给你,它将成为你儿子的玩具。但是,贤女,如果你生下女孩,那时我将从市场买一只小母猴带来给你,它将成为你女儿的玩具。』尊者,第二次那位女学童……尊者,第三次那位女学童对那位婆罗门这样说:『你去吧,婆罗门,从市场买一只小猴子带来,它将成为我儿子的玩具。』尊者,那时那位婆罗门对那位女学童贪染、心被束缚,从市场买了一只小猴子带来,对那位女学童这样说:『贤女,这只小猴子已从市场买来给你,它将成为你儿子的玩具。』尊者,如是所说时,那位女学童对那位婆罗门这样说:『你去吧,婆罗门,拿着这只小猴子,去见染手拉渣咖之子;去见后,对染手拉渣咖之子这样说:朋友染手,我想要这只小猴子被染成名为黄涂料的染料种类,染色、捶打、反复捶打、两面擦拭。』」

‘‘Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo , no vimajjanakkhamo’ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā’’ti.

「尊者,那时那位婆罗门对那位女学童贪染、心被束缚,拿着那只小猴子,去见染手拉渣咖之子;去见后,对染手拉渣咖之子这样说:『朋友染手,我想要这只小猴子被染成名为黄涂料的染料种类,染色、捶打、反复捶打、两面擦拭。』尊者,如是所说时,染手拉渣咖之子对那位婆罗门这样说:『这只小猴子确实能承受染色,但不能承受捶打,不能承受擦拭。』尊者,同样地,愚痴的尼干陀们的言论确实能承受染色对愚者而非智者,不能承受追问,不能承受擦拭。尊者,那时那位婆罗门在另一时,拿着一对新布,去见染手拉渣咖之子;去见后,对染手拉渣咖之子这样说:『朋友染手,我想要这对新布被染成名为黄涂料的染料种类,染色、捶打、反复捶打、两面擦拭。』尊者,如是所说时,染手拉渣咖之子对那位婆罗门这样说:『尊者,这对新布既能承受染色,也能承受捶打,也能承受擦拭。』尊者,同样地,那位世尊、阿拉汉、正等正觉者的言论既能承受染色对智者而非愚者,也能承受追问,也能承受擦拭。」

‘‘Sarājikā kho, gahapati, parisā evaṃ jānāti – ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā’’ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tena hi, bhante, suṇohi yassāhaṃ sāvako’’ti –

「居士,有王的众会这样知道:『居士伍巴离是尼干陀那他子的弟子。』居士,我们应当认为你是谁的弟子呢?」如是所说时,居士伍巴离从座起立,将上衣偏袒一肩,向世尊合掌,对尼干陀那他子这样说:「那么,尊者,请听我是谁的弟子」——

‘‘Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;

「贤者、离痴者、破桩者、胜利的征服者;」

Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;

「无恼者、善平等心者、增长戒者、善慧者;」

Vesamantarassa vimalassa, bhagavato tassa sāvakohamasmi.

「离疑惑者、清净者,我是那位世尊的弟子。」

‘‘Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;

「无疑惑者、满足者、吐出世间诱饵者、喜悦者;」

Katasamaṇassa manujassa, antimasārīrassa narassa;

「已作沙门者、人中者、最后身者、人者;」

Anopamassa virajassa, bhagavato tassa sāvakohamasmi.

无比的、离尘的世尊，我是他的弟子。

‘‘Asaṃsayassa kusalassa, venayikassa sārathivarassa;

无疑的、善巧的、调御者中最上的御者；

Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa ;

无上的、具妙法的、无犹豫的、光辉的；

Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.

断慢的、勇者的世尊，我是他的弟子。

‘‘Nisabhassa appameyyassa, gambhīrassa monapattassa;

无畏的、无量的、甚深的、达寂静的；

Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;

作安稳的、吠陀的、住于法的、具防护的；

Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.

超越执着的、解脱的世尊，我是他的弟子。

‘‘Nāgassa pantasenassa, khīṇasaṃyojanassa muttassa;

龙象的、独居林的、尽结的、解脱的；

Paṭimantakassa dhonassa, pannadhajassa vītarāgassa;

对于已反思、已洗净、已竖立旗帜、离贪者；

Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.

已调御、无戏论者，我是彼世尊的弟子。

‘‘Isisattamassa akuhassa, tevijjassa brahmapattassa;

对于仙人中最胜、无谄曲、三明、已达梵者；

Nhātakassa padakassa, passaddhassa viditavedassa;

已沐浴、已到达、寂静、已知受者；

Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.

布林达达、萨咖，我是彼世尊的弟子。

‘‘Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;

对于圣者、已修习自己、已得通达、记说者；

Satimato vipassissa, anabhinatassa no apanatassa;

具念、维巴西、不倾向、不背离者；

Anejassa vasippattassa, bhagavato tassa sāvakohamasmi .

不动、已得自在者，我是彼世尊的弟子。

‘‘Samuggatassa jhāyissa, ananugatantarassa suddhassa;

「对于已出离、修禅那者、内无随行、清净者；

Asitassa hitassa , pavivittassa aggappattassa;

已食、已利益、已远离、已达最上者；

Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.

已渡、令渡者，我是彼世尊的声闻。

‘‘Santassa bhūripaññassa, mahāpaññassa vītalobhassa;

「对于寂静、广慧者、大慧者、离贪者；

Tathāgatassa sugatassa, appaṭipuggalassa asamassa;

如来、善逝、无对者、无等者；

Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.

无畏者、善巧者，我是彼世尊的声闻。

‘‘Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;

「对于已断渴爱的佛陀、离烟者、无染者；

Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;

应请者、亚卡、最上人、无比者；

Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī’’ti.

「我是那位获得大名声的世尊的弟子。」

§77

‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti? ‘‘Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi , tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī’’ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti .

「居士,你对沙门果德玛的这些赞叹是何时积聚的?」「尊者,譬如有各种花的大花堆,熟练的花鬘师或花鬘师的学徒会编结成杂色的花鬘;同样地,尊者,那位世尊有无数的赞叹,有数百种赞叹。尊者,谁不对值得赞叹者作赞叹呢?」那时,尼干陀·那他子因不能忍受对世尊的恭敬,当场从口中喷出热血。

Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 伍巴离经完第六

7. Kukkuravatikasuttaṃ7. 狗戒者经

§78

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ , bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

如是我闻:一时,世尊住在库汝人中,名为哈利达瓦萨那的库汝人村落。那时,牛行者库利亚子本那和裸行者狗行者些尼亚前往世尊处;抵达后,牛行者库利亚子本那礼敬世尊后坐于一旁。而裸行者狗行者些尼亚与世尊互相问候。交换了友好、值得忆念的交谈后,像狗一样蜷缩着坐于一旁。坐于一旁的牛行者库利亚子本那对世尊如此说:「尊者,这位裸行者些尼亚是狗行者,是难行者,食用丢在地上的食物。他长久以来完全地受持那狗行。他的趣向如何?来世如何?」「够了,本那,停止这个;不要问我这个。」牛行者库利亚子本那第二次……第三次对世尊如此说:「尊者,这位裸行者些尼亚是狗行者,是难行者,食用丢在地上的食物。他长久以来完全地受持那狗行。他的趣向如何?来世如何?」

§79

‘‘Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ , kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

「本那,我确实没能让你满意。够了,本那,停止这个;不要问我这个。但我将为你分别论。本那,这里,某人修习狗行,圆满、不间断;修习狗戒,圆满、不间断;修习狗心,圆满、不间断;修习狗仪态,圆满、不间断。他修习狗行,圆满、不间断;修习狗戒,圆满、不间断;修习狗心,圆满、不间断;修习狗仪态,圆满、不间断后,身坏命终后,投生到狗的同伴处。但如果他有这样的见:『我以此戒、或誓行、或苦行、或梵行,将成为天人或某位天人』,那是他的邪见。本那,我说邪见者有两种趣向之一:地狱或畜生趣。如此,本那,成就的狗行导向狗的同伴处,失败的则导向地狱。」如此说时,裸行者狗行者些尼亚哭泣,流下眼泪。

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

那时,世尊对牛行者库利亚子本那如此说:「本那,我没能让你满意这个。够了,本那,停止这个;不要问我这个。」「尊者,我不是因为世尊对我如此说而哭泣;但是,尊者,我长久以来完全地受持这狗行。尊者,这位牛行者库利亚子本那,他长久以来完全地受持那牛行。他的趣向如何?来世如何?」「够了,些尼亚,停止这个;不要问我这个。」裸行者些尼亚第二次……第三次对世尊如此说:「尊者,这位牛行者库利亚子本那,他长久以来完全地受持那牛行。他的趣向如何?来世如何?」

§80

‘‘Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti , sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

「些尼亚,我确实没能让你满意。够了,些尼亚,停止这个;不要问我这个。但我将为你分别论。些尼亚,这里,某人修习牛行,圆满、不间断;修习牛戒,圆满、不间断;修习牛心,圆满、不间断;修习牛仪态,圆满、不间断。他修习牛行,圆满、不间断;修习牛戒,圆满、不间断;修习牛心,圆满、不间断;修习牛仪态,圆满、不间断后,身坏命终后,投生到牛的同伴处。但如果他有这样的见:『我以此戒、或誓行、或苦行、或梵行,将成为天人或某位天人』,那是他的邪见。些尼亚,我说邪见者有两种趣向之一:地狱或畜生趣。如此,些尼亚,成就的牛行导向牛的同伴处,失败的则导向地狱。」如此说时,牛行者库利亚子本那哭泣,流下眼泪。

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, seniya , nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā’’ti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –

那时,世尊对裸行者狗行者些尼亚如此说:「些尼亚,我没能让你满意这个。够了,些尼亚,停止这个;不要问我这个。」「尊者,我不是因为世尊对我如此说而哭泣;但是,尊者,我长久以来完全地受持这牛行。尊者,我对世尊有如此的净信;世尊能够如此说法,使我舍弃这牛行,而这位裸行者狗行者些尼亚舍弃那狗行。」「那么,本那,你听!你要善加作意,我将说。」「是的,尊者。」牛行者库利亚子本那回答世尊。世尊如此说:

§81

‘‘Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati .

「本那,这四种业已被我自己以证智作证后宣说。哪四种?本那,有黑业有黑果报;本那,有白业有白果报;本那,有黑白业有黑白果报;本那,有非黑非白业有非黑非白果报,导向业的灭尽。

‘‘Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā . Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

「富那,什么是黑业黑果报?富那,于此,某人造作有害的身行,造作有害的语行,造作有害的意行。他造作了有害的身行,造作了有害的语行,造作了有害的意行后,投生到有害的世间。当他投生到有害的世间时,有害的触触到他。当他被有害的触所触时,他感受有害的受,纯粹是苦的,犹如地狱的众生。如此,富那,从有情到有情的投生发生;他以所造作的而投生,当他投生后,诸触触到他。富那,我如此说『众生是业的继承者』。富那,这称为黑业黑果报。

‘‘Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho , puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.

「富那,什么是白业白果报?富那,于此,某人造作无害的身行,造作无害的语行,造作无害的意行。他造作了无害的身行,造作了无害的语行,造作了无害的意行后,投生到无害的世间。当他投生到无害的世间时,无害的触触到他。当他被无害的触所触时,他感受无害的受,纯粹是乐的,犹如遍净天的诸天。如此,富那,从有情到有情的投生发生;他以所造作的而投生,当他投生后,诸触触到他。富那,我如此说『众生是业的继承者』。富那,这称为白业白果报。

‘‘Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

「富那,什么是黑白业黑白果报?富那,于此,某人造作有害亦无害的身行,造作有害亦无害的语行,造作有害亦无害的意行。他造作了有害亦无害的身行,造作了有害亦无害的语行,造作了有害亦无害的意行后,投生到有害亦无害的世间。当他投生到有害亦无害的世间时,有害亦无害的触触到他。当他被有害亦无害的触所触时,他感受有害亦无害的受,混杂着苦乐的,犹如某些人类、某些天人和某些堕恶趣者。如此,富那,从有情到有情的投生发生;他以所造作的而投生。当他投生后,诸触触到他。富那,我如此说『众生是业的继承者』。富那,这称为黑白业黑白果报。

‘‘Katamañca , puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti.

「富那,什么是非黑非白业非黑非白果报,导向业的灭尽?富那,于此,为了舍断那黑业黑果报的思,为了舍断那白业白果报的思,为了舍断那黑白业黑白果报的思——富那,这称为非黑非白业非黑非白果报,导向业的灭尽。富那,这四种业已被我自己以证智作证后宣说。」

§82

Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, seniya , aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.

如此说已,富那·果利亚子牛行者对世尊如此说:「尊者,太殊胜了!尊者,太殊胜了!尊者……(中略)……愿世尊忆持我为近事男,从今日起终生归依。」而裸行者些尼亚狗行者对世尊如此说:「尊者,太殊胜了!尊者,太殊胜了!尊者……(中略)……已被阐明。尊者,我归依世尊、法和比库僧团。尊者,愿我能在世尊座下得出家,愿我能得受达上。」「些尼亚,凡先前是外道者,在此法与律中希求出家、希求受达上,他须别住四个月。四个月过后,意已决定的诸比库令他出家,令他受达上成为比库身份。然而,我知道这里有个人的差别。」

‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.

「尊者,如果先前是外道者在此法与律中希求出家、希求受达上,他们须别住四个月,四个月过后意已决定的诸比库令他们出家,令他们受达上成为比库身份,我将别住四年。四年过后,意已决定的诸比库令我出家,令我受达上成为比库身份。」裸行者些尼亚狗行者在世尊座下得了出家,得了受达上。具寿些尼亚受达上不久,独自远离、不放逸、热诚、自励而住,不久——为了那个目的,善男子们正确地从在家出家成为非家——那无上的梵行终极,在现法中以自己的证智作证后,具足而住。他证知:「生已尽,梵行已立,应作已作,不再有此存在的状态。」具寿些尼亚成为阿拉汉之一。

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ. · 狗戒者经完第七

8. Abhayarājakumārasuttaṃ8. 无畏王子经

§83

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca – ‘‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’’’ti. ‘‘Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’’ti? ‘‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, devadatto byākato – ‘‘āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto’’ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’nti. ‘‘Evaṃ, bhante’’ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

如是我闻:一时,世尊住在王舍城竹林栗鼠庇护所。那时,阿巴亚王子前往尼干陀·那他子处;抵达后,礼敬尼干陀·那他子,在一旁坐下。尼干陀·那他子对坐在一旁的阿巴亚王子如此说:「来吧,王子,你去挑起沙门果德玛的论诤。如此,你的美好名声将会传扬——『阿巴亚王子对如此大神通、如此大威力的沙门果德玛挑起了论诤』。」「尊者,但我如何能对如此大神通、如此大威力的沙门果德玛挑起论诤呢?」「来吧,王子,你前往沙门果德玛处;抵达后,对沙门果德玛如此说:『尊者,如来会说那对他人不可喜、不可意的话吗?』如果沙门果德玛被如此问而如此回答:『王子,如来会说那对他人不可喜、不可意的话』,那么你应对他如此说:『那么,尊者,你与凡夫有什么差别呢?凡夫也会说那对他人不可喜、不可意的话。』但如果沙门果德玛被如此问而如此回答:『王子,如来不会说那对他人不可喜、不可意的话』,那么你应对他如此说:『那么,尊者,为何你记说迭瓦达德——「迭瓦达德是堕恶趣者,迭瓦达德是地狱者,迭瓦达德是一劫住者,迭瓦达德是无救者」?而迭瓦达德因那话而愤怒、不悦。』王子,沙门果德玛被问到这个两难问题时,既不能吐出也不能吞下。犹如一个人的铁钩卡在喉咙,他既不能吐出也不能吞下;同样地,王子,沙门果德玛被问到这个两难问题时,既不能吐出也不能吞下。」「是的,尊者。」阿巴亚王子应诺尼干陀·那他子后,从座起立,礼敬尼干陀·那他子,作右绕后,前往世尊处;抵达后,礼敬世尊,在一旁坐下。

§84

Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ ulloketvā etadahosi – ‘‘akālo kho ajja bhagavato vādaṃ āropetuṃ . Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī’’ti bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhatta’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

坐在一旁的阿巴亚王子观察太阳后,如此想:「今天不是对世尊挑起论诤的时候。明天我将在自己的住处对世尊挑起论诤。」他对世尊如此说:「尊者,愿世尊连同三人明天接受我的食物供养。」世尊以沉默同意。那时,阿巴亚王子知道世尊已同意后,从座起立,礼敬世尊,作右绕后离去。那时,世尊在那夜过后,在上午时分穿好衣,拿着钵与衣,前往阿巴亚王子的住处;抵达后,坐在设置好的座位上。那时,阿巴亚王子亲手以殊胜的副食、主食款待、满足世尊。那时,阿巴亚王子见世尊已食毕、手离钵后,取了某个低座,在一旁坐下。

§85

Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’’ti? ‘‘Na khvettha, rājakumāra, ekaṃsenā’’ti. ‘‘Ettha, bhante, anassuṃ nigaṇṭhā’’ti. ‘‘Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi – ‘ettha , bhante, anassuṃ nigaṇṭhā’’’ti? ‘‘Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca – ‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti. Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā kathaṃ panāhaṃ , bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti? ‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, devadatto byākato – āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadattoti? Tāya ca pana te vācāya devadatto kupito ahosi anattamanoti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’’nti.

坐于一边的阿巴亚王子对世尊如此说:「尊者,如来会说那对他人不可爱、不可意的言语吗?」「王子,这里不能一概而论。」「尊者,在这点上,尼干陀们失败了。」「王子,你为何如此说:『尊者,在这点上,尼干陀们失败了』?」「尊者,这里,我去到尼干陀·那他子处;去到后,礼敬尼干陀·那他子,坐于一边。尊者,坐于一边的我,尼干陀·那他子对我如此说:『来吧,王子,你去向沙门果德玛挑起论战。如此,你的美好名声将会传扬——阿巴亚王子向如此大神通、如此大威力的沙门果德玛挑起了论战。』如此说时,尊者,我对尼干陀·那他子如此说:『尊者,我如何能向如此大神通、如此大威力的沙门果德玛挑起论战呢?』『来吧,王子,你去到沙门果德玛处;去到后,对沙门果德玛如此说:尊者,如来会说那对他人不可爱、不可意的言语吗?如果沙门果德玛被如此问时如此回答:王子,如来会说那对他人不可爱、不可意的言语,你应对他如此说:那么,尊者,你与凡夫有何不同?凡夫也会说那对他人不可爱、不可意的言语。如果沙门果德玛被如此问时如此回答:王子,如来不会说那对他人不可爱、不可意的言语,你应对他如此说:那么,尊者,你为何宣说迭瓦达德——迭瓦达德是堕恶趣者,迭瓦达德是地狱有情,迭瓦达德是一劫住者,迭瓦达德是无救者?而迭瓦达德因那言语而愤怒、不悦。王子,沙门果德玛被问到这个两难问题时,既不能吐出,也不能吞下。譬如有人的铁钩卡在喉咙,他既不能吐出,也不能吞下;同样地,王子,沙门果德玛被问到这个两难问题时,既不能吐出,也不能吞下。』」

§86

Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca – ‘‘taṃ kiṃ maññasi, rājakumāra, sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya, kinti naṃ kareyyāsī’’ti? ‘‘Āhareyyassāhaṃ, bhante. Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ , vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ. Taṃ kissa hetu? Atthi me, bhante, kumāre anukampā’’ti. ‘‘Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṃ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā’’ti.

尔时,一个幼小的、愚痴的、仰卧的婴儿坐在阿巴亚王子的膝上。于是世尊对阿巴亚王子如此说:「王子,你认为如何?如果这婴儿因你的放逸或乳母的放逸而把木棍或石块放入口中,你会对他做什么?」「尊者,我会取出来。尊者,如果我不能立即取出,我会用左手握住头,用右手弯曲手指,即使带血也会取出来。那是什么原因?尊者,因为我对婴儿有悲悯。」「同样地,王子,如来知道那言语是不真实、不正确、无利益相应的,且对他人不可爱、不可意的,如来不说那言语。如来知道那言语是真实、正确、无利益相应的,且对他人不可爱、不可意的,如来也不说那言语。如来知道那言语是真实、正确、利益相应的,且对他人不可爱、不可意的,在那里,如来是知时者,知道分别论那言语的时机。如来知道那言语是不真实、不正确、无利益相应的,且对他人可爱、可意的,如来不说那言语。如来知道那言语是真实、正确、无利益相应的,且对他人可爱、可意的,如来也不说那言语。如来知道那言语是真实、正确、利益相应的,且对他人可爱、可意的,在那里,如来是知时者,知道分别论那言语的时机。那是什么原因?王子,因为如来对众生有悲悯。」

§87

‘‘Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṃ, bhante , bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti?

「尊者,那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,准备好问题后,去到如来处询问,尊者,这是否在世尊心中预先思考过:『那些来到我处如此询问的人,我被如此问时将如此回答』,或者这是当场浮现于如来的?」

‘‘Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgāna’’nti?

「那么,王子,关于这点,我反问你,你可以随你认为适当的来回答。王子,你认为如何?你精通车的支分与部分吗?」

‘‘Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgāna’’nti.

「是的,尊者,我精通车的支分与部分。」

‘‘Taṃ kiṃ maññasi, rājakumāra, ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ – ‘kiṃ nāmidaṃ rathassa aṅgapaccaṅga’nti? Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā’’ti?

「王子,你认为如何?如果那些人来到你处如此询问:『这是车的什么支分与部分?』这是否在你心中预先思考过:『那些来到我处如此询问的人,我被如此问时将如此回答』,或者这会当场浮现?」

‘‘Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṃ maṃ paṭibhāseyyā’’ti .

「尊者,我是著名的车夫,精通车的支分与部分。车的所有支分与部分我都善知。这会当场浮现于我。」

‘‘Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti. Taṃ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti.

「同样地,王子,那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,准备好问题后,去到如来处询问,这会当场浮现于如来。那是什么原因?王子,因为如来的法界已善通达,由于法界的善通达,这会当场浮现于如来。」

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是所说已,阿巴亚王子对世尊如此说道:「尊者,太殊胜了!尊者,太殊胜了!……(中略)……从今日起终生归依。」

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 无畏王子经完第八

9. Bahuvedanīyasuttaṃ9. 多受经

§88

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati , vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante , adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。尔时,木匠般遮康嘎前往具寿伍大夷处;抵达后,礼敬具寿伍大夷,坐于一旁。坐于一旁的木匠般遮康嘎对具寿伍大夷如此说道:「尊者伍大夷,世尊说了多少种受呢?」「木匠,世尊说了三种受:乐受、苦受、不苦不乐受——木匠,世尊说了这三种受。」如是所说已,木匠般遮康嘎对具寿伍大夷如此说道:「尊者伍大夷,世尊并非说了三种受;世尊说了二种受:乐受、苦受。尊者,这不苦不乐受,世尊说它是在寂静、胜妙的乐中。」具寿伍大夷第二次对木匠般遮康嘎如此说道:「居士,世尊并非说了二种受;世尊说了三种受:乐受、苦受、不苦不乐受——木匠,世尊说了这三种受。」木匠般遮康嘎第二次对具寿伍大夷如此说道:「尊者伍大夷,世尊并非说了三种受;世尊说了二种受:乐受、苦受。尊者,这不苦不乐受,世尊说它是在寂静、胜妙的乐中。」具寿伍大夷第三次对木匠般遮康嘎如此说道:「木匠,世尊并非说了二种受;世尊说了三种受:乐受、苦受、不苦不乐受——木匠,世尊说了这三种受。」木匠般遮康嘎第三次对具寿伍大夷如此说道:「尊者伍大夷,世尊并非说了三种受;世尊说了二种受:乐受、苦受。尊者,这不苦不乐受,世尊说它是在寂静、胜妙的乐中。」具寿伍大夷未能说服木匠般遮康嘎,木匠般遮康嘎也未能说服具寿伍大夷。

§89

Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – ‘‘santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi. Dvepānanda, vedanā vuttā mayā pariyāyena , tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti’’.

具寿阿难听到了具寿伍大夷与木匠般遮康嘎的这番对话。尔时,具寿阿难前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难将具寿伍大夷与木匠般遮康嘎的全部对话向世尊报告。如是所说已,世尊对具寿阿难如此说道:「阿难,木匠般遮康嘎确实有一种方式,伍大夷未能同意;伍大夷也确实有一种方式,木匠般遮康嘎未能同意。阿难,我以一种方式说了二种受,也以一种方式说了三种受,也以一种方式说了五种受,也以一种方式说了六种受,也以一种方式说了十八种受,也以一种方式说了三十六种受,也以一种方式说了一百零八种受。阿难,我如此以方式教导了法。阿难,当我如此以方式教导了法时,那些不会认可、不会同意、不会随喜彼此善说、善语者,可以预期他们将会生起争论、生起诤论、陷入争执,以口舌之箭互相刺伤而住。阿难,我如此以方式教导了法。阿难,当我如此以方式教导了法时,那些会认可、会同意、会随喜彼此善说、善语者,可以预期他们将会和合、欢喜、不争论,如水乳交融,以慈眼互相看待而住。」

§90

‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā…pe… jivhāviññeyyā rasā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.

「阿难,有这五种欲功德。哪五种呢?眼所识之色,令人喜爱的、可意的、合意的、可爱的形色、与欲相应的、能引起染著的;耳所识之声……(中略)……鼻所识之香……(中略)……舌所识之味……(中略)……身所识之触,令人喜爱的、可意的、合意的、可爱的形色、与欲相应的、能引起染著的——阿难,这就是五种欲功德。阿难,缘于这五种欲功德而生起的乐与喜悦,这称为欲乐。」

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati . Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人如此说:『这是众生所体验的最上的乐与喜悦』,我不认可这个。那是什么原因呢?阿难,有比这种乐更殊胜、更胜妙的另一种乐。阿难,什么是比这种乐更殊胜、更胜妙的另一种乐呢?阿难,于此,比库远离诸欲,远离诸不善法,有寻、有伺,由远离而生喜与乐,具足住于初禅。阿难,这就是比那种乐更殊胜、更胜妙的另一种乐。」

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人如此说:『这是众生所体验的最上的乐与喜悦』,我不认可这个。那是什么原因呢?阿难,有比这种乐更殊胜、更胜妙的另一种乐。阿难,什么是比这种乐更殊胜、更胜妙的另一种乐呢?阿难,于此,比库由于寻与伺的止息……(中略)……具足住于第二禅。阿难,这就是比那种乐更殊胜、更胜妙的另一种乐。」

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人如此说……(中略)……阿难,什么是比这种乐更殊胜、更胜妙的另一种乐呢?阿难,于此,比库由于喜的离去……(中略)……具足住于第三禅。阿难,这就是比那种乐更殊胜、更胜妙的另一种乐。」

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人如此说……(中略)……阿难,什么是比这种乐更殊胜、更胜妙的另一种乐呢?阿难,于此,比库由于乐的舍断……(中略)……具足住于第四禅。阿难,这就是比那种乐更殊胜、更胜妙的另一种乐。」

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca ? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

阿难,若有人这样说……(中略)……阿难,什么是比此乐更殊胜、更微妙的其他乐呢?阿难,在此,比库完全超越色想,有对想灭没,不作意种种想,了知「虚空无边」,成就并安住于空无边处。阿难,这就是比此乐更殊胜、更微妙的其他乐。

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若如此说……(中略)……阿难,什么是比此乐更殊胜、更微妙的其他乐呢?阿难,于此,比库完全超越空无边处,『识是无边的』,成就识无边处而住。阿难,这是比此乐更殊胜、更微妙的其他乐。

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人如此说……(中略)……阿难,什么是比此乐更殊胜、更微妙的其他乐呢?阿难,于此,比库完全超越识无边处,『无所有』,成就住于无所有处。阿难,这是比此乐更殊胜、更微妙的其他乐。

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人这样说……(中略)……阿难,什么是比此乐更殊胜、更上妙的其他乐呢?阿难,于此,比库完全超越无所有处,成就住于非想非非想处。阿难,这就是比此乐更殊胜、更上妙的其他乐。

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

「阿难,若有人这样说:『这是众生所感受的最高乐与喜悦』,我不认可他这样说。那是什么原因呢?阿难,有比这个乐更殊胜、更微妙的其他乐。阿难,什么是比这个乐更殊胜、更微妙的其他乐呢?阿难,在此,比库完全超越非想非非想处,进入并住于想受灭。阿难,这就是比那个乐更殊胜、更微妙的其他乐。

§91

‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti; api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti.

「阿难,这是可能的:其他外道游方者可能会这样说:『沙门果德玛说想受灭,却将它施设为乐。这是什么?这如何说呢?』阿难,如此说的其他外道游方者应当这样回答:『朋友们,世尊并非只就乐受而施设为乐;然而,朋友们,无论在何处、无论在哪里获得乐,如来都在那里施设为乐。』」

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这些。具寿阿难对世尊所说感到欢喜、随喜。

Bahuvedanīyasuttaṃ niṭṭhitaṃ navamaṃ. · 多受经完第九

10. Apaṇṇakasuttaṃ10. 无戏论经

§92

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

如是我闻:一时,世尊与大比库僧团一起在国萨拉游行,抵达了名为沙喇的国萨拉婆罗门村。沙喇的婆罗门居士们听说:「尊敬的果德玛沙门,释迦子,从释迦族出家,与大比库僧团一起在国萨拉游行,已抵达沙喇。关于那位尊敬的果德玛,有如此美好的名声传扬:『如是,彼世尊是阿拉汉、正自觉者、明行具足、善至、世间解、无上士、调御丈夫、天人师、佛、世尊。』他以自己的证智证悟后,宣说这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的世代。他说法初善、中善、后善,有义、有文,显示完全圆满、遍净的梵行。见这样的阿拉汉确实是善的。」于是,沙喇的婆罗门居士们前往世尊处。抵达后,有些人礼敬世尊后坐于一旁;有些人与世尊互相问候,交谈了值得忆念的友善之语后坐于一旁;有些人向世尊合掌后坐于一旁;有些人在世尊面前通报姓名后坐于一旁;有些人保持沉默坐于一旁。

§93

Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – ‘‘atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā’’ti? ‘‘Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā’’ti. ‘‘Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo’’?

坐于一边的沙喇亚咖婆罗门居士们,世尊对他们这样说——「居士们,你们有任何可意的导师,对他获得了有理由的信吗?」「尊者,我们没有任何可意的导师,对他获得了有理由的信。」「居士们,未得可意的导师者,应受持并实行这无过失法。居士们,无过失法完全受持后,将长久地带来利益与安乐。居士们,什么是无过失法?」

§94

‘‘Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo – ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’’ti? ‘‘Evaṃ, bhante’’.

「居士们,有些沙门婆罗门如是说、如是见:『无布施,无供养,无祭祀;无善作恶作诸业的果与异熟;无此世,无他世;无母,无父;无化生有情;世间无正行、正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世。』居士们,对那些沙门婆罗门,有些沙门婆罗门持完全相反之说。他们这样说:『有布施,有供养,有祭祀;有善作恶作诸业的果与异熟;有此世,有他世;有母,有父;有化生有情;世间有正行、正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世。』居士们,你们认为如何——这些沙门婆罗门岂非彼此持完全相反之说?」「是的,尊者。」

§95

‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti ; sāssa hoti asaddhammasaññatti . Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

「居士们,在那里,那些如是说、如是见的沙门婆罗门——『无布施,无供养……乃至……他们以自己的证智作证后宣说此世与他世』,对他们应期待什么?即:身善行、语善行、意善行——舍离这三种善法后,身恶行、语恶行、意恶行——他们将受持并实行这三种不善法。那是什么原因?因为那些尊敬的沙门婆罗门不见诸不善法的过患、卑劣、杂染,不见诸善法中出离的利益、清净的一面。他世确实存在,他的见是『无他世』;那是他的邪见。他世确实存在,他思惟『无他世』;那是他的邪思惟。他世确实存在,他说『无他世』之语;那是他的邪语。他世确实存在,他说『无他世』;他与那些知他世的阿拉汉们作对。他世确实存在,他教导他人『无他世』;那是他的非正法教导。以那非正法教导,他自赞毁他。如此,他先前的善戒已舍断,恶戒现起——这邪见、邪思惟、邪语、与诸圣者作对、非正法教导、自赞、毁他。如此,他的这许多恶不善法生起,以邪见为缘。

‘‘Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

「居士们,在那里,有慧者如此省察:『若无他世,这位尊敬的人在身坏时将使自己安全;若有他世,这位尊敬的人在身坏、死后将往生于苦处、恶趣、堕处、地狱。即使无他世,那些尊敬的沙门婆罗门的言语是真实的;然而这位尊敬的人在现法中即被有慧者呵责——恶戒者、邪见者、虚无论者。』若确实有他世,如此这位尊敬的人两方面都遭受不幸——既在现法中被有慧者呵责,又在身坏、死后往生于苦处、恶趣、堕处、地狱。如此,他的这无过失法被恶受持,只遍取一边而住,舍弃了善的立场。

§96

‘‘Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

「居士们,在那里,那些如是说、如是见的沙门婆罗门——『有布施……乃至……他们以自己的证智作证后宣说此世与他世』,对他们应期待什么?即:身恶行、语恶行、意恶行——舍离这三种不善法后,身善行、语善行、意善行——他们将受持并实行这三种善法。那是什么原因?因为那些尊敬的沙门婆罗门见诸不善法的过患、卑劣、杂染,见诸善法中出离的利益、清净的一面。他世确实存在,他的见是『有他世』;那是他的正见。他世确实存在,他思惟『有他世』;那是他的正思惟。他世确实存在,他说『有他世』之语;那是他的正语。他世确实存在,他说『有他世』;他不与那些知他世的阿拉汉们作对。他世确实存在,他教导他人『有他世』;那是他的正法教导。以那正法教导,他既不自赞,也不毁他。如此,他先前的恶戒已舍断,善戒现起——这正见、正思惟、正语、不与诸圣者作对、正法教导、不自赞、不毁他。如此,他的这许多善法生起,以正见为缘。

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi paro loko , evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

「居士们,在那里,有慧者如此省察:『若有他世,这位尊敬的人在身坏、死后将往生于善趣、天界。即使无他世,那些尊敬的沙门婆罗门的言语是真实的;然而这位尊敬的人在现法中即被有慧者赞叹——持戒者、正见者、有见论者。』若确实有他世,如此这位尊敬的人两方面都获得幸运——既在现法中被有慧者赞叹,又在身坏、死后往生于善趣、天界。如此,他的这无过失法被善受持,遍取两边而住,舍弃了不善的立场。

§97

‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato , adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’.

「居士们,有些沙门婆罗门如是说、如是见:『作者、令作者,斩者、令斩者,煮者、令煮者,悲恼者、令悲恼者,疲劳者、令疲劳者,颤抖者、令颤抖者,杀生者,取不与者,破门而入者,掠夺者,入一家者,伏击道路者,侵犯他人之妻者,说虚妄者;作者不造恶。即使以剑轮的边缘使这大地上的众生成为一堆肉、一团肉,由此因缘无恶,无恶的到来。即使前往恒河南岸杀害、屠杀,斩断、令斩断,煮、令煮;由此因缘无恶,无恶的到来。即使前往恒河北岸布施、令布施,祭祀、令祭祀;由此因缘无福,无福的到来。以布施、调伏、自制、真实语,无福,无福的到来。』居士们,对那些沙门婆罗门,有些沙门婆罗门持完全相反之说,他们这样说:『作者、令作者,斩者、令斩者,煮者、令煮者,悲恼者、令悲恼者,疲劳者、令疲劳者,颤抖者、令颤抖者,杀生者,取不与者,破门而入者,掠夺者,入一家者,伏击道路者,侵犯他人之妻者,说虚妄者;作者造恶。即使以剑轮的边缘使这大地上的众生成为一堆肉、一团肉,由此因缘有恶,有恶的到来。即使前往恒河南岸杀害、屠杀,斩断、令斩断,煮、令煮;由此因缘有恶,有恶的到来。即使前往恒河北岸布施、令布施,祭祀、令祭祀;由此因缘有福,有福的到来。以布施、调伏、自制、真实语,有福,有福的到来。』居士们,你们认为如何,这些沙门婆罗门岂非彼此持完全相反之说?」「是的,尊者。」

§98

‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

「居士们,在那里,那些如是说、如是见的沙门婆罗门——『作者、令作者,斩者、令斩者,煮者、令煮者,悲恼者、令悲恼者,疲劳者、令疲劳者,颤抖者、令颤抖者,杀生者,取不与者,破门而入者,掠夺者,入一家者,伏击道路者,侵犯他人之妻者,说虚妄者;作者不造恶。即使以剑轮的边缘使这大地上的众生成为一堆肉、一团肉,由此因缘无恶,无恶的到来。即使前往恒河南岸杀害、屠杀……乃至……以布施、调伏、自制、真实语,无福,无福的到来』,对他们应期待什么?即:身善行、语善行、意善行——舍离这三种善法后,身恶行、语恶行、意恶行——他们将受持并实行这三种不善法。那是什么原因?因为那些尊敬的沙门婆罗门不见诸不善法的过患、卑劣、杂染,不见诸善法中出离的利益、清净的一面。业确实存在,他的见是『无业』;那是他的邪见。业确实存在,他思惟『无业』;那是他的邪思惟。业确实存在,他说『无业』之语;那是他的邪语。业确实存在,他说『无业』;他与那些持业论的阿拉汉们作对。业确实存在,他教导他人『无业』;那是他的非正法教导。以那非正法教导,他自赞毁他。如此,他先前的善戒已舍断,恶戒现起——这邪见、邪思惟、邪语、与诸圣者作对、非正法教导、自赞、毁他。如此,他的这许多恶不善法生起,以邪见为缘。

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

「在那里,诸家主,有智慧的人如此省察:『如果没有业,这位尊者人士在身坏之后将使自己安稳;如果有业,这位尊者人士在身坏、死后将投生到苦界、恶趣、堕处、地狱。即使没有业,让那些尊者沙门婆罗门的话语是真实的;然而这位尊者人士在现法中就被有智慧者呵责——是恶戒的人士、邪见者、无业论者。』如果确实有业,这样这位尊者人士在两方面都遭受不利——既在现法中被有智慧者呵责,又在身坏、死后将投生到苦界、恶趣、堕处、地狱。如此,这无过失法被他拙劣地受持,只遍取一边而住,舍弃了善的立场。」

§99

‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ , manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

「在那里,诸家主,那些如是说、如是见的沙门婆罗门——『作者、令作者、切断者、令切断者、烧煮者、令烧煮者、使悲伤者、令悲伤者、使疲劳者、令疲劳者、使颤动者、令颤动者、杀害生命者、不与取者、破门而入者、掠夺财物者、入室行窃者、拦路抢劫者、去他人之妻者、说虚妄语者;作者造作恶。即使以剃刀边缘的轮使这大地上的众生成为一堆肉、一团肉,从那因缘没有恶,没有恶的到来。即使去恒河南岸杀害、令杀害、切断、令切断、烧煮、令烧煮,从那因缘没有恶,没有恶的到来。即使去恒河北岸布施、令布施、祭祀、令祭祀,从那因缘没有福,没有福的到来。以布施、调御、自制、真实语,没有福,没有福的到来』——对他们应该期待什么呢?即:舍弃身恶行、语恶行、意恶行这三种不善法,受持身善行、语善行、意善行这三种善法而行。那是什么原因呢?因为那些尊者沙门婆罗门看见诸不善法的过患、卑劣、杂染,诸善法在出离中的利益、清净的一面。确实存在业而『有业』是他的见,那是他的正见。确实存在业而思惟『有业』,那是他的正思惟。确实存在业而说『有业』之语,那是他的正语。确实存在业而说『有业』,他不与那些业论的阿拉汉们对立。确实存在业而以『有业』教导他人,那是他的正法教导。以那正法教导,他既不自赞,也不毁他。如此,他先前的恶戒已被舍弃,善戒现起——这正见、正思惟、正语、不与诸圣者对立、正法教导、不自赞、不毁他。如此,以正见为缘,他生起这许多善法。」

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

「在那里,诸家主,有智慧的人如此省察:『如果有业,这位尊者人士在身坏、死后将投生到善趣、天界。即使没有业,让那些尊者沙门婆罗门的话语是真实的;然而这位尊者人士在现法中就被有智慧者称赞——是持戒的人士、正见者、业论者。』如果确实有业,这样这位尊者人士在两方面都获得利益——既在现法中被有智慧者称赞,又在身坏、死后将投生到善趣、天界。如此,这无过失法被他善巧地受持,遍取两边而住,舍弃了不善的立场。」

§100

‘‘Santi , gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ , natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.

「诸家主,有一些沙门婆罗门如是说、如是见:『没有因、没有缘使众生杂染;无因、无缘众生杂染。没有因、没有缘使众生清净;无因、无缘众生清净。没有力、没有精进、没有人的力量、没有人的勤勇;一切众生、一切生类、一切有情、一切生命无自在、无力、无精进,被命运、结合、自性所转变,在六种种姓中感受苦乐。』诸家主,正是对那些沙门婆罗门,有一些沙门婆罗门持直接相反的主张。他们如是说:『有因、有缘使众生杂染;有因、有缘众生杂染。有因、有缘使众生清净;有因、有缘众生清净。有力、有精进、有人的力量、有人的勤勇;并非一切众生、一切生类、一切有情、一切生命无自在、无力、无精进,被命运、结合、自性所转变,在六种种姓中感受苦乐。』你们认为如何,诸家主,这些沙门婆罗门岂非彼此持直接相反的主张?」「是的,尊者。」

§101

‘‘Tatra , gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti ; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

「在那里,诸家主,那些如是说、如是见的沙门婆罗门——『没有因、没有缘使众生杂染;无因、无缘众生杂染。没有因、没有缘使众生清净;无因、无缘众生清净。没有力、没有精进、没有人的力量、没有人的勤勇;一切众生、一切生类、一切有情、一切生命无自在、无力、无精进,被命运、结合、自性所转变,在六种种姓中感受苦乐』——对他们应该期待什么呢?即:舍弃身善行、语善行、意善行这三种善法,受持身恶行、语恶行、意恶行这三种不善法而行。那是什么原因呢?因为那些尊者沙门婆罗门不看见诸不善法的过患、卑劣、杂染,诸善法在出离中的利益、清净的一面。确实存在因而『没有因』是他的见,那是他的邪见。确实存在因而思惟『没有因』,那是他的邪思惟。确实存在因而说『没有因』之语,那是他的邪语。确实存在因而说『没有因』,他与那些因论的阿拉汉们对立。确实存在因而以『没有因』教导他人,那是他的非正法教导。以那非正法教导,他自赞、毁他。如此,他先前的善戒已被舍弃,恶戒现起——这邪见、邪思惟、邪语、与诸圣者对立、非正法教导、自赞、毁他。如此,以邪见为缘,他生起这许多恶不善法。」

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

「在那里,诸家主,有智慧的人如此省察:『如果没有因,这位尊者人士在身坏、死后将使自己安稳;如果有因,这位尊者人士在身坏、死后将投生到苦界、恶趣、堕处、地狱。即使没有因,让那些尊者沙门婆罗门的话语是真实的;然而这位尊者人士在现法中就被有智慧者呵责——是恶戒的人士、邪见者、无因论者。』如果确实有因,这样这位尊者人士在两方面都遭受不利——既在现法中被有智慧者呵责,又在身坏、死后将投生到苦界、恶趣、堕处、地狱。如此,这无过失法被他拙劣地受持,只遍取一边而住,舍弃了善的立场。」

§102

‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

「在那里,诸家主,那些如是说、如是见的沙门婆罗门——『有因、有缘使众生杂染;有因、有缘众生杂染。有因、有缘使众生清净;有因、有缘众生清净。有力、有精进、有人的力量、有人的勤勇;并非一切众生、一切生类、一切有情、一切生命无自在、无力、无精进,被命运、结合、自性所转变,在六种种姓中感受苦乐』——对他们应该期待什么呢?即:舍弃身恶行、语恶行、意恶行这三种不善法,受持身善行、语善行、意善行这三种善法而行。那是什么原因呢?因为那些尊者沙门婆罗门看见诸不善法的过患、卑劣、杂染,诸善法在出离中的利益、清净的一面。确实存在因而『有因』是他的见,那是他的正见。确实存在因而思惟『有因』,那是他的正思惟。确实存在因而说『有因』之语,那是他的正语。确实存在因而说『有因』,他不与那些因论的阿拉汉们对立。确实存在因而以『有因』教导他人,那是他的正法教导。以那正法教导,他既不自赞,也不毁他。如此,他先前的恶戒已被舍弃,善戒现起——这正见、正思惟、正语、不与诸圣者对立、正法教导、不自赞、不毁他。如此,以正见为缘,他生起这许多善法。」

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu , evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

「在那里,诸家主,有智慧的人如此省察:『如果有因,这位尊者人士在身坏、死后将投生到善趣、天界。即使没有因,让那些尊者沙门婆罗门的话语是真实的;然而这位尊者人士在现法中就被有智慧者称赞——是持戒的人士、正见者、因论者。』如果有因,这样这位尊者人士在两方面都获得利益——既在现法中被有智慧者称赞,又在身坏、死后将投生到善趣、天界。如此,这无过失法被他善巧地受持,遍取两边而住,舍弃了不善的立场。」

§103

‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra , gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’’’ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

「诸居士,有一些沙门婆罗门如是说、如是见——『完全无无色』。诸居士,正是那些沙门婆罗门中,有一些沙门婆罗门持完全相反之说。他们如是说——『有完全无色』。诸居士,你们认为如何,这些沙门婆罗门岂非彼此持完全相反之说?」「是的,尊者。」「诸居士,于此,有智之人如是省察:『那些尊敬的沙门婆罗门如是说、如是见——「完全无无色」,这是我未见的;那些尊敬的沙门婆罗门如是说、如是见——「有完全无色」,这是我未知的。我若不知、不见而执取一边说——「唯此为真,其余为虚妄」,这对我不适合。那些尊敬的沙门婆罗门如是说、如是见——「完全无无色」,若那些尊敬的沙门婆罗门所言为真,则有此可能——我将确定投生于那些有色、意生的天人中。而那些尊敬的沙门婆罗门如是说、如是见——「有完全无色」,若那些尊敬的沙门婆罗门所言为真,则有此可能——我将确定投生于那些无色、想生的天人中。然而,可见因色之缘故而有执杖、执刀、争吵、诤论、论战、互相诽谤、两舌、妄语。但在完全无色中则无此。』他如是省察后,行于诸色的厌离、离贪、灭尽。

§104

‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi . Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’’ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

「诸居士,有一些沙门婆罗门如是说、如是见——『完全无有灭』。诸居士,正是那些沙门婆罗门中,有一些沙门婆罗门持完全相反之说。他们如是说——『有完全有灭』。诸居士,你们认为如何,这些沙门婆罗门岂非彼此持完全相反之说?」「是的,尊者。」「诸居士,于此,有智之人如是省察:『那些尊敬的沙门婆罗门如是说、如是见——「完全无有灭」,这是我未见的;那些尊敬的沙门婆罗门如是说、如是见——「有完全有灭」,这是我未知的。我若不知、不见而执取一边说——「唯此为真,其余为虚妄」,这对我不适合。那些尊敬的沙门婆罗门如是说、如是见——「完全无有灭」,若那些尊敬的沙门婆罗门所言为真,则有此可能——我将确定投生于那些无色、想生的天人中。而那些尊敬的沙门婆罗门如是说、如是见——「有完全有灭」,若那些尊敬的沙门婆罗门所言为真,则有此可能——我将于现法般涅槃。那些尊敬的沙门婆罗门如是说、如是见——「完全无有灭」,他们的此见近于贪、近于结缚、近于欢喜、近于耽着、近于执取。而那些尊敬的沙门婆罗门如是说、如是见——「有完全有灭」,他们的此见近于无贪、近于不结缚、近于不欢喜、近于不耽着、近于不执取。』他如是省察后,行于诸有的厌离、离贪、灭尽。

§105

‘‘Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

「诸居士,此四种补特伽罗存在、见于世间。哪四种?诸居士,于此,某补特伽罗自我折磨,从事于折磨自我之行。诸居士,于此,某补特伽罗折磨他人,从事于折磨他人之行。诸居士,于此,某补特伽罗自我折磨,从事于折磨自我之行,且折磨他人,从事于折磨他人之行。诸居士,于此,某补特伽罗既不自我折磨,不从事于折磨自我之行,也不折磨他人,不从事于折磨他人之行;他不自我折磨、不折磨他人,于现法无渴求、已涅槃、清凉、感受安乐,以梵为自我而住。

§106

‘‘Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto ? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

「诸居士,什么是自我折磨、从事于折磨自我之行的补特伽罗?诸居士,于此,某补特伽罗是裸行者、放逸行者、舔手者……乃至……如是从事于种种折磨、苦行身体之行而住。诸居士,这称为自我折磨、从事于折磨自我之行的补特伽罗。

‘‘Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

「诸居士,什么是折磨他人、从事于折磨他人之行的补特伽罗?诸居士,于此,某补特伽罗是屠羊者、屠猪者……乃至……或任何其他从事残酷业者。诸居士,这称为折磨他人、从事于折磨他人之行的补特伽罗。

‘‘Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

「诸居士,什么是自我折磨、从事于折磨自我之行,且折磨他人、从事于折磨他人之行的补特伽罗?诸居士,于此,某补特伽罗是国王或灌顶刹帝利……乃至……他们被杖所迫、被恐怖所迫,面带泪水、哭泣着从事诸作务。诸居士,这称为自我折磨、从事于折磨自我之行,且折磨他人、从事于折磨他人之行的补特伽罗。

‘‘Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati.

「诸居士,什么是既不自我折磨、不从事于折磨自我之行,也不折磨他人、不从事于折磨他人之行的补特伽罗;他不自我折磨、不折磨他人,于现法无渴求、已涅槃、清凉、感受安乐,以梵为自我而住?诸居士,于此,如来出现于世间,是阿拉汉、正等正觉者……乃至……他舍断此五盖、心的随烦恼、慧的弱化者后,离诸欲,离诸不善法,有寻、有伺,离生喜乐,成就初禅而住。由于寻伺的止息,内净、心一境性,无寻、无伺,定生喜乐,成就第二禅……乃至……第三禅……成就第四禅而住。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

「当其心如是得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于宿住随念智。他随念种种宿住,即:一生、二生……乃至……如是以相、以细节随念种种宿住。当其心如是得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于有情死生智。他以清净、超越人的天眼,见有情死时、生时,卑贱、高贵、美丽、丑陋、善趣、恶趣……乃至……如实了知有情随业流转。当其心如是得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于诸漏尽智。他如实了知『这是苦』……乃至……如实了知『这是导向漏尽之道』。当他如是知、如是见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。于解脱有『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在』。诸居士,这称为既不自我折磨、不从事于折磨自我之行,也不折磨他人、不从事于折磨他人之行的补特伽罗;他不自我折磨、不折磨他人,于现法无渴求、已涅槃、清凉、感受安乐,以梵为自我而住。」

Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

如是说已,沙喇的婆罗门居士们对世尊如是说:「尊敬的果德玛,太殊胜了!尊敬的果德玛,太殊胜了!尊敬的果德玛,犹如将倾覆者扶正,或将覆盖者揭开,或为迷路者指示道路,或在黑暗中持来油灯『有眼者得见诸色』;正是如此,法已被尊敬的果德玛以种种方式阐明。我们归依尊敬的果德玛、法以及比库僧团。愿尊敬的果德玛忆持我们为近事男,从今日起终生归依。」

Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ. · 无戏论经完第十

Gahapativaggo niṭṭhito paṭhamo. · 居士品完第一

Tassuddānaṃ –

其摄颂——

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;

甘达拉、那咖喇、些卡瓦多,再者波答利亚、基瓦咖、跋吉;

Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.

伍巴离、驯服、狗行者、阿跋亚,多受、叶为第十。