3. Paribbājakavaggo3. 游方者品
3. Paribbājakavaggo3. 游方者品
1. Tevijjavacchasuttaṃ1. 三明瓦差经
§185
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva vesāliyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ , bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparise+saṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā’’ti.
如是我闻——一时,世尊住在韦萨离大林重阁讲堂。尔时,瓦恰果答游方者住在一莲池游方者园。那时,世尊在上午时分穿好衣,拿着钵与衣,为了托钵进入韦萨离。那时,世尊这样想:「现在在韦萨离托钵还太早;我何不前往一莲池游方者园,前往瓦恰果答游方者处?」那时,世尊前往一莲池游方者园,前往瓦恰果答游方者处。瓦恰果答游方者看见世尊从远处走来。看见后,对世尊这样说:「尊者,请世尊来!尊者,欢迎世尊!尊者,世尊很久才作此方便,即来到这里。尊者,请世尊坐在这已设的座位。」世尊坐在已设的座位上。瓦恰果答游方者也取了某个低座,在一旁坐下。在一旁坐下的瓦恰果答游方者对世尊这样说:「尊者,我听说:『沙门果德玛是一切知者、一切见者,宣称无余的智见:「无论我行走、站立、睡眠或觉醒,智见恒常持续地现起。」』尊者,那些这样说的人:『沙门果德玛是一切知者、一切见者,宣称无余的智见:「无论我行走、站立、睡眠或觉醒,智见恒常持续地现起。」』尊者,他们是否是世尊的所说之语者?他们是否不以非实诽谤世尊?他们是否如法地分别论?是否不会有任何如法的论说随论而到达应受呵责之处?」「瓦恰,那些这样说的人:『沙门果德玛是一切知者、一切见者,宣称无余的智见:「无论我行走、站立、睡眠或觉醒,智见恒常持续地现起。」』他们不是我的所说之语者,而且他们以非真实、非实诽谤我。」
§186
‘‘Kathaṃ byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?
「尊者,那么我们如何分别论才是世尊的所说之语者,才不会以非实诽谤世尊,才会如法地分别论,才不会有任何如法的论说随论而到达应受呵责之处?」
‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya. Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
「瓦恰,『沙门果德玛是三明者』,如此分别论者会是我的所说之语者,不会以非实诽谤我,会如法地分别论,不会有任何如法的论说随论而到达应受呵责之处。瓦恰,我随所希望忆念种种宿住,即:一生、二生……如此,我忆念有行相、有细相的种种宿住。瓦恰,我随所希望以清净、超越人的天眼,看见有情死时、生时,低劣、胜妙,美丽、丑陋,幸运、不幸……我了知有情随业流转。瓦恰,我以诸漏尽,于现法自己以证智作证、具足住于无漏的心解脱、慧解脱。瓦恰,『沙门果德玛是三明者』,如此分别论者会是我的所说之语者,不会以非实诽谤我,会如法地分别论,不会有任何如法的论说随论而到达应受呵责之处。」
‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti.
「瓦恰,『沙门果德玛是三明者』,如此分别论者会是我的所说之语者,不会以非实诽谤我,会如法地分别论,不会有任何如法的论说随论而到达应受呵责之处。」
Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti.
如此说时,瓦恰果答游方者对世尊这样说:「果德玛先生,是否有任何在家人未舍断在家结缚,身坏时作苦的终结者?」「瓦恰,没有任何在家人未舍断在家结缚,身坏时作苦的终结者。」
‘‘Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā’’ti .
「果德玛先生,那么是否有任何在家人未舍断在家结缚,身坏时往生天界?」「瓦恰,不只一百、不只二百、不只三百、不只四百、不只五百,而是更多的在家人未舍断在家结缚,身坏时往生天界。」
‘‘Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti.
「果德玛先生,是否有任何邪命外道身坏时作苦的终结者?」「瓦恰,没有任何邪命外道身坏时作苦的终结者。」
‘‘Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago’’ti? ‘‘Ito kho so, vaccha, ekanavuto kappo yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena; sopāsi kammavādī kiriyavādī’’ti. ‘‘Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti? ‘‘Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti.
「果德玛先生,那么是否有任何邪命外道身坏时往生天界?」「瓦恰,从此九十一劫以来,我所忆念的,我不知道有任何邪命外道往生天界,除了一人;而且他是业论者、作为论者。」「果德玛先生,如此说来,那个外道处所甚至连往生天界者也是空的。」「瓦恰,如此,那个外道处所甚至连往生天界者也是空的。」
Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.
世尊说了这些。心满意足的瓦恰果答游方者欢喜世尊所说。
Tevijjavacchasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 三明瓦差经完 第一
2. Aggivacchasuttaṃ2. 火瓦差经
§187
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –
如是我闻——一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。那时,瓦恰果答游方者前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的瓦恰果答游方者对世尊这样说——
‘‘Kiṃ nu kho, bho gotama, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.
「果德玛尊者,『世间是常的,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我不是这样见——『世间是常的,唯此为真,其余为虚妄』。」
‘‘Kiṃ pana, bho gotama, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『世间是无常的,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我不是这样见——『世间是无常的,唯此为真,其余为虚妄』。」
‘‘Kiṃ nu kho, bho gotama, ‘antavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘antavā loko, idameva saccaṃ moghamañña’’’nti.
「果德玛尊者,『世间是有边的,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我不是这样见——『世间是有边的,唯此为真,其余为虚妄』。」
‘‘Kiṃ pana, bho gotama, ‘anantavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘anantavā loko, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『世间是无边的,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我不是这样见——『世间是无边的,唯此为真,其余为虚妄』。」
‘‘Kiṃ nu kho, bho gotama, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.
「果德玛尊者,『命即是身,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我不是这样见——『命即是身,唯此为真,其余为虚妄』。」
‘‘Kiṃ pana, bho gotama, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『命是一,身是另一,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我不是这样见——『命是一,身是另一,唯此为真,其余为虚妄』。」
‘‘Kiṃ nu kho, bho gotama, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『如来死后存在,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我并非这样见——『如来死后存在,唯此为真,其余为虚妄』。」
‘‘Kiṃ pana, bho gotama, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『如来死后不存在,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我并非这样见——『如来死后不存在,唯此为真,其余为虚妄』。」
‘‘Kiṃ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti ? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『如来死后既存在又不存在,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我并非这样见——『如来死后既存在又不存在,唯此为真,其余为虚妄』。」
‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,『如来死后既非存在又非不存在,唯此为真,其余为虚妄』——果德玛尊者是这样见吗?」「瓦恰,我并非这样见——『如来死后既非存在又非不存在,唯此为真,其余为虚妄』。」
§188
‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi . ‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha , evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.
「『那么,果德玛尊者,世间是常恒的,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——世间是常恒的,唯此为真,其余为虚妄』。『那么,果德玛尊者,世间是非常恒的,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——世间是非常恒的,唯此为真,其余为虚妄』。『那么,果德玛尊者,世间是有边的,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——世间是有边的,唯此为真,其余为虚妄』。『那么,果德玛尊者,世间是无边的,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——世间是无边的,唯此为真,其余为虚妄』。『那么,果德玛尊者,命即是身,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——命即是身,唯此为真,其余为虚妄』。『那么,果德玛尊者,命是一身是另一,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——命是一身是另一,唯此为真,其余为虚妄』。『那么,果德玛尊者,如来死后存在,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——如来死后存在,唯此为真,其余为虚妄』。」
‘‘‘Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.
「『那么,果德玛尊者,如来死后不存在,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——如来死后不存在,唯此为真,其余为虚妄』。『那么,果德玛尊者,如来死后既存在又不存在,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——如来死后既存在又不存在,唯此为真,其余为虚妄』。『那么,果德玛尊者,如来死后既非存在又非不存在,唯此为真,其余为虚妄——果德玛尊者是这样见吗?』如此被问时,你说『瓦恰,我并非这样见——如来死后既非存在又非不存在,唯此为真,其余为虚妄』。」
‘‘Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti?
「那么,果德玛尊者,见到什么过患,而如此完全不趋入这一切见处呢?」
§189
‘‘‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati . ‘Asassato loko’ti kho, vaccha…pe… ‘antavā loko’ti kho, vaccha…pe… ‘anantavā loko’ti kho, vaccha…pe… ‘taṃ jīvaṃ taṃ sarīra’nti kho, vaccha…pe… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho, vaccha…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti.
「瓦恰,『世间是常恒的』,这见处是见丛林、见旷野、见歪曲、见动摇、见结缚,有苦、有恼害、有热恼、有热烧,不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃。『世间是非常恒的』,瓦恰……『世间是有边的』,瓦恰……『世间是无边的』,瓦恰……『命即是身』,瓦恰……『命是一身是另一』,瓦恰……『如来死后存在』,瓦恰……『如来死后不存在』,瓦恰……『如来死后既存在又不存在』,瓦恰……『如来死后既非存在又非不存在』,瓦恰,这见处是见丛林、见旷野、见歪曲、见动摇、见结缚,有苦、有恼害、有热恼、有热烧,不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃。瓦恰,我见到这过患,而如此完全不趋入这一切见处。」
‘‘Atthi pana bhoto gotamassa kiñci diṭṭhigata’’nti? ‘‘Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī’’ti.
「然而,尊敬的果德玛有任何见处吗?」「瓦洽,『见处』这对如来来说是已舍弃的。瓦洽,如来已见到:『如是色,如是色之集,如是色之灭没;如是受,如是受之集,如是受之灭没;如是想,如是想之集,如是想之灭没;如是行,如是行之集,如是行之灭没;如是识,如是识之集,如是识之灭没。』因此,我说如来由于一切思量、一切戏论、一切我慢、我所慢、慢随眠的尽、离贪、灭、舍弃、放弃,无取而解脱。」
§190
‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’’ti? ‘‘Upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, na upapajjatī’’ti? ‘‘Na upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’’ti? ‘‘Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’’ti? ‘‘Neva upapajjati na na upapajjatīti kho, vaccha, na upeti’’.
「然而,尊敬的果德玛,如此心解脱的比库投生到哪里?」「瓦洽,『投生』这不适用。」「那么,尊敬的果德玛,他不投生?」「瓦洽,『不投生』这不适用。」「那么,尊敬的果德玛,他既投生又不投生?」「瓦洽,『既投生又不投生』这不适用。」「那么,尊敬的果德玛,他既非投生也非不投生?」「瓦洽,『既非投生也非不投生』这不适用。」
‘‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā’’ti. ‘‘Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena’’ .
「尊敬的果德玛,当被问『然而,尊敬的果德玛,如此心解脱的比库投生到哪里?』时,你说『瓦洽,「投生」这不适用』。当被问『那么,尊敬的果德玛,他不投生?』时,你说『瓦洽,「不投生」这不适用』。当被问『那么,尊敬的果德玛,他既投生又不投生?』时,你说『瓦洽,「既投生又不投生」这不适用』。当被问『那么,尊敬的果德玛,他既非投生也非不投生?』时,你说『瓦洽,「既非投生也非不投生」这不适用』。尊敬的果德玛,在此我陷入无知,在此我陷入迷惑。我先前与尊敬的果德玛谈话时所生起的那些信心,现在也消失了。」「瓦洽,你陷入无知是适当的,陷入迷惑是适当的。瓦洽,这法甚深、难见、难觉、寂静、殊胜、超越思维、微妙、智者所体验。它对于你这持异见、异忍、异好、异修、异师承者来说是难知的。」
§191
‘‘Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi jalatī’’’ti? ‘‘Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi jalatī’’’ti.
「那么,瓦洽,我就此反问你;你可以随你认为适当的来回答。瓦洽,你认为如何?如果在你面前有火燃烧,你会知道『这火在我面前燃烧』吗?」「尊敬的果德玛,如果在我面前有火燃烧,我会知道『这火在我面前燃烧』。」
‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bho gotama, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ – ‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’’’ti.
「瓦洽,如果有人这样问你『在你面前燃烧的这火,这火缘于什么而燃烧?』,瓦洽,被如此问时,你会如何回答?」「尊敬的果德玛,如果有人这样问我『在你面前燃烧的这火,这火缘于什么而燃烧?』,被如此问时,尊敬的果德玛,我会这样回答『在我面前燃烧的这火,这火缘于草木之取而燃烧』。」
‘‘Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti? ‘‘Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti.
「瓦洽,如果在你面前的那火熄灭了,你会知道『在我面前的这火已熄灭』吗?」「尊敬的果德玛,如果在我面前的那火熄灭了,我会知道『在我面前的这火已熄灭』。」
‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī’’ti.
「瓦洽,如果有人这样问你『在你面前熄灭的那火,那火从这里去了哪个方向——东方、南方、西方还是北方?』,瓦洽,被如此问时,你会如何回答?」「尊敬的果德玛,这不适用。尊敬的果德玛,那火缘于草木之取而燃烧,由于那些的耗尽,又没有其他的供给,无燃料而熄灭,只能被算作『已熄灭』。」
§192
‘‘Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
「瓦洽,同样地,以那色来施设如来的话可以施设的那色,如来已舍弃,根已断,如多罗树头,使之成为非有,成为未来不生之法。瓦洽,如来从色之计数中解脱,甚深、不可测量、难以度量——犹如大海。『投生』不适用,『不投生』不适用,『既投生又不投生』不适用,『既非投生也非不投生』不适用。
‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
「瓦恰,凡以哪种受来施设如来,那受已被如来舍断,根已被切断,如多罗树的树桩,成为非有,未来不再生起。瓦恰,如来以受的灭尽而解脱,甚深、不可测量、难以究竟——犹如大海。『再生』不适用,『不再生』不适用,『既再生又不再生』不适用,『既非再生又非不再生』不适用。」
‘‘Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
「瓦恰,凡以哪种想来施设如来,那想已被如来舍断,根已被切断,如多罗树的树桩,成为非有,未来不再生起。瓦恰,如来以想的灭尽而解脱,甚深、不可测量、难以究竟——犹如大海。『再生』不适用,『不再生』不适用,『既再生又不再生』不适用,『既非再生又非不再生』不适用。」
‘‘Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti , na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
「瓦恰,凡以哪些行来施设如来,那些行已被如来舍断,根已被切断,如多罗树的树桩,成为非有,未来不再生起。瓦恰,如来以行的灭尽而解脱,甚深、不可测量、难以究竟——犹如大海。『再生』不适用,『不再生』不适用,『既再生又不再生』不适用,『既非再生又非不再生』不适用。」
‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti’’.
「瓦恰,凡以哪种识来施设如来,那识已被如来舍断,根已被切断,如多罗树的树桩,成为非有,未来不再生起。瓦恰,如来以识的灭尽而解脱,甚深、不可测量、难以究竟——犹如大海。『再生』不适用,『不再生』不适用,『既再生又不再生』不适用,『既非再生又非不再生』不适用。」
Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ , tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ ; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
如是说已,瓦恰果答游方者对世尊如此说:「果德玛尊者,譬如在村或镇不远处有一棵大娑罗树。由于无常,它的枝叶会脱落,树皮会脱落,树皮层会脱落,边材会脱落;过了一段时间,它脱离了枝叶,脱离了树皮,脱离了边材,清净,住立于心材。同样地,果德玛尊者的言教脱离了枝叶,脱离了树皮,脱离了边材,清净,住立于心材。殊胜,果德玛尊者……愿果德玛尊者忆持我为近事男,从今日起终生归依。」
Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ. · 火瓦差经完 第二
3. Mahāvacchasuttaṃ3. 大瓦差经
§193
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū’’ti. ‘‘Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca –
如是我闻——一时,世尊住在王舍城竹林咖兰达咖尼瓦巴。那时,瓦恰果答游方者前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的瓦恰果答游方者对世尊如此说:「我长久以来与果德玛尊者交谈。善哉,愿果德玛尊者为我简要地教导善与不善。」「瓦恰,我可以简要地为你教导善与不善,我也可以详细地为你教导善与不善;但是,瓦恰,我将简要地为你教导善与不善。你听!你要善作意,我将说。」「是的,尊者。」瓦恰果答游方者回答世尊。世尊如此说——
§194
‘‘Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.
「瓦恰,贪是不善,无贪是善;瓦恰,嗔是不善,无嗔是善;瓦恰,痴是不善,无痴是善。如此,瓦恰,这三法是不善,三法是善。
‘‘Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ , pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.
「瓦恰,杀生是不善,离杀生是善;瓦恰,不与取是不善,离不与取是善;瓦恰,欲邪行是不善,离欲邪行是善;瓦恰,妄语是不善,离妄语是善;瓦恰,两舌是不善,离两舌是善;瓦恰,粗恶语是不善,离粗恶语是善;瓦恰,杂秽语是不善,离杂秽语是善;瓦恰,贪欲是不善,无贪欲是善;瓦恰,嗔恨是不善,无嗔恨是善;瓦恰,邪见是不善,正见是善。如此,瓦恰,这十法是不善,十法是善。」
‘‘Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti.
「瓦洽,当比库的渴爱已被舍断,根已被切断,如多罗树的树桩,成为非有,于未来不再生起,他是阿拉汉比库,诸漏已尽,梵行已立,应作已作,已舍重担,已达自己的目的,有结已尽,以正智解脱。」
§195
‘‘Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.
「且置果德玛尊者。但是,果德玛尊者有一位比库弟子,以诸漏尽,于现法自己以证智作证后,具足住于无漏的心解脱、慧解脱吗?」「瓦洽,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是更多的比库弟子,以诸漏尽,于现法自己以证智作证后,具足住于无漏的心解脱、慧解脱。」
‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.
「且置果德玛尊者,且置诸比库。但是,果德玛尊者有一位比库尼弟子,以诸漏尽,于现法自己以证智作证后,具足住于无漏的心解脱、慧解脱吗?」「瓦洽,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是更多的比库尼弟子,以诸漏尽,于现法自己以证智作证后,具足住于无漏的心解脱、慧解脱。」
‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’’ti.
「且置果德玛尊者,且置诸比库,且置诸比库尼。但是,果德玛尊者有一位近事男弟子,在家白衣,行梵行者,以五下分结的灭尽,是化生者,在那里般涅槃,不从那个世间再来吗?」「瓦洽,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是更多的近事男弟子,在家白衣,行梵行者,以五下分结的灭尽,是化生者,在那里般涅槃,不从那个世间再来。」
‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni , atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.
「且置果德玛尊者,且置诸比库,且置诸比库尼,且置在家白衣行梵行的诸近事男。但是,果德玛尊者有一位近事男弟子,在家白衣,享受诸欲,奉行教诫,随顺劝导,已度疑惑,离犹豫,得无畏,于导师的教法中不依他而住吗?」「瓦洽,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是更多的近事男弟子,在家白衣,享受诸欲,奉行教诫,随顺劝导,已度疑惑,离犹豫,得无畏,于导师的教法中不依他而住。」
‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā’’ti.
「且置果德玛尊者,且置诸比库,且置诸比库尼,且置在家白衣行梵行的诸近事男,且置在家白衣享受诸欲的诸近事男。但是,果德玛尊者有一位近事女弟子,在家白衣,行梵行者,以五下分结的灭尽,是化生者,在那里般涅槃,不从那个世间再来吗?」「瓦洽,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是更多的近事女弟子,在家白衣,行梵行者,以五下分结的灭尽,是化生者,在那里般涅槃,不从那个世间再来。」
‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.
「且置果德玛尊者,且置诸比库,且置诸比库尼,且置在家白衣行梵行的诸近事男,且置在家白衣享受诸欲的诸近事男,且置在家白衣行梵行的诸近事女。但是,果德玛尊者有一位近事女弟子,在家白衣,享受诸欲,奉行教诫,随顺劝导,已度疑惑,离犹豫,得无畏,于导师的教法中不依他而住吗?」「瓦洽,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是更多的近事女弟子,在家白衣,享受诸欲,奉行教诫,随顺劝导,已度疑惑,离犹豫,得无畏,于导师的教法中不依他而住。」
§196
‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu ; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
「果德玛尊者,如果只有果德玛尊者成就此法,而诸比库不成就,那么此梵行在那方面就不圆满。因为,果德玛尊者,果德玛尊者成就此法,诸比库也成就,所以此梵行在那方面是圆满的。
‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
「尊敬的果德玛,如果对于此法,果德玛尊者您是成就者,比库们也是成就者,但比库尼们不是成就者;那么此梵行就会因那部分而不圆满。然而,尊敬的果德玛,由于对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者;因此此梵行因那部分而圆满。」
‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
「尊敬的果德玛,如果对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,但近事男在家众、着白衣者、行梵行者不是成就者;那么此梵行就会因那部分而不圆满。然而,尊敬的果德玛,由于对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者;因此此梵行因那部分而圆满。」
‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
「尊敬的果德玛,如果对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者,但近事男在家众、着白衣者、享受诸欲者不是成就者;那么此梵行就会因那部分而不圆满。然而,尊敬的果德玛,由于对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者,近事男在家众、着白衣者、享受诸欲者也是成就者;因此此梵行因那部分而圆满。」
‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā , upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
「尊敬的果德玛,如果对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者,近事男在家众、着白衣者、享受诸欲者也是成就者,但近事女在家女众、着白衣者、行梵行者不是成就者;那么此梵行就会因那部分而不圆满。然而,尊敬的果德玛,由于对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者,近事男在家众、着白衣者、享受诸欲者也是成就者,近事女在家女众、着白衣者、行梵行者也是成就者;因此此梵行因那部分而圆满。」
‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
「尊敬的果德玛,如果对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者,近事男在家众、着白衣者、享受诸欲者也是成就者,近事女在家女众、着白衣者、行梵行者也是成就者,但近事女在家女众、着白衣者、享受诸欲者不是成就者;那么此梵行就会因那部分而不圆满。然而,尊敬的果德玛,由于对于此法,果德玛尊者您是成就者,比库们也是成就者,比库尼们也是成就者,近事男在家众、着白衣者、行梵行者也是成就者,近事男在家众、着白衣者、享受诸欲者也是成就者,近事女在家女众、着白衣者、行梵行者也是成就者,近事女在家女众、着白衣者、享受诸欲者也是成就者;因此此梵行因那部分而圆满。」
§197
‘‘Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti . ‘‘Yo kho, vaccha, 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. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ 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 vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.
「尊敬的果德玛,譬如恒河趣向于海、倾向于海、朝向于海,到达海而住立;同样地,果德玛尊者的这个僧团,包括在家众与出家众,趣向于涅槃、倾向于涅槃、朝向于涅槃,到达涅槃而住立。殊胜,尊敬的果德玛……我归依果德玛尊者、法与比库僧团。愿我能在果德玛尊者座下得到出家,愿我能得到达上。」「瓦恰,凡是先前属于其他外道者,在此法与律中希望出家、希望达上,他要别住四个月。四个月过后,心意坚定的比库们使他出家、使他达上而成为比库;然而在此我已知晓人的差别。」「尊者,如果先前属于其他外道者,在此法与律中希望出家、希望达上,要别住四个月,四个月过后心意坚定的比库们使他出家、使他达上而成为比库;那么我将别住四年。四年过后,心意坚定的比库们可使我出家、使我达上而成为比库。」于是瓦恰果德游方者在世尊座下得到了出家,得到了达上。
Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca – ‘‘yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me bhagavā dhammaṃ desetū’’ti. ‘‘Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi – samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā – samatho ca vipassanā ca – anekadhātupaṭivedhāya saṃvattissanti.
达上不久,达上半个月的具寿瓦恰果德前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿瓦恰果德对世尊如此说:「尊者,凡是以有学智、以有学明所应达到的,我已达到了;愿世尊为我进一步教导法。」「那么,瓦恰,你应进一步修习两种法——止与观。瓦恰,这两种法进一步修习——止与观——将导向通达种种界。」
§198
‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.
「瓦恰,你只要希望:『愿我体验种种神变——成为一个后成为多个,成为多个后成为一个;显现、隐没;无碍地穿过墙壁、围墙、山岳,如同在虚空中;在地中出没,如同在水中;在水上不沉而行,如同在地上;在虚空中以跏趺坐而行,如同有翼之鸟;以手触摸、抚摸如此大神力、如此大威力的日月;乃至以身自在行至梵天界』,在那里那里,只要有基础,你就会达到作证的能力。」
‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.
「瓦恰,你只要愿意:『以清净、超越人的天耳界,我应听到两种声音——天的与人的,远的与近的』,在那里那里,你将达到作证的能力,如果有须跋。
‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.
「瓦恰,你只要愿意:『以心了知其他有情、其他补特伽罗的心,我应了知:有贪的心为有贪的心,我应了知;离贪的心为离贪的心,我应了知;有嗔的心为有嗔的心,我应了知;离嗔的心为离嗔的心,我应了知;有痴的心为有痴的心,我应了知;离痴的心为离痴的心,我应了知;收缩的心为收缩的心,我应了知;散乱的心为散乱的心,我应了知;广大的心为广大的心,我应了知;不广大的心为不广大的心,我应了知;有上的心为有上的心,我应了知;无上的心为无上的心,我应了知;得定的心为得定的心,我应了知;未得定的心为未得定的心,我应了知;解脱的心为解脱的心,我应了知;未解脱的心为未解脱的心,我应了知』,在那里那里,你将达到作证的能力,如果有须跋。
‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.
「瓦恰,你只要愿意:『我应忆念种种宿住,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、百千生,许多坏劫、许多成劫、许多坏成劫——在那里我是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我在那里出生;在那里我也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我在这里出生。如此我应忆念有行相、有细节的种种宿住』,在那里那里,你将达到作证的能力,如果有须跋。
‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – 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 upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.
「瓦恰,你只要愿意:『以清净、超越人的天眼,我应见到有情死时、生时,低劣的、殊胜的,美的、丑的,善趣的、恶趣的,我应了知随业而去的有情——这些尊者有情具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见,受持邪见业,他们身坏命终后,生于苦界、恶趣、堕处、地狱;或者这些尊者有情具足身善行、具足语善行、具足意善行,不诽谤圣者,正见,受持正见业,他们身坏命终后,生于善趣、天界。如此以清净、超越人的天眼,我应见到有情死时、生时,低劣的、殊胜的,美的、丑的,善趣的、恶趣的,我应了知随业而去的有情』,在那里那里,你将达到作证的能力,如果有须跋。
‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane’’ti.
「瓦恰,你只要愿意:『以诸漏尽,我应于现法自己以证智作证、具足无漏心解脱、慧解脱而住』,在那里那里,你将达到作证的能力,如果有须跋。」
§199
Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto 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 vacchagotto arahataṃ ahosi.
那时,具寿瓦恰果多欢喜、随喜世尊所说后,从座而起,礼敬世尊,作右绕后离去。那时,具寿瓦恰果多独自远离、不放逸、热诚、自励而住,不久,以善男子正确地从家出家、成为非家的目的——那无上的梵行终极,于现法自己以证智作证、具足而住。他证知:『生已尽,梵行已立,应作已作,不再有此存在。』具寿瓦恰果多成为阿拉汉之一。
§200
Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘handa! Kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā’’ti . ‘‘Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha – ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti – pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti – ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito – ‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’’’ti.
那时,众多比库前往见世尊。具寿瓦恰果多从远处看见那些比库来,看见后,前往那些比库处;前往后,对那些比库这样说:『来!诸具寿,你们要去哪里?』『贤友,我们要去见世尊。』『那么,诸具寿,请以我的名义以头礼敬世尊足,并这样说:「大德,比库瓦恰果多以头礼敬世尊足,并这样说:『世尊已被我遍知,善逝已被我遍知。』」』『是的,贤友。』那些比库回答具寿瓦恰果多。那时,那些比库前往世尊处;前往后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊这样说:『大德,具寿瓦恰果多以头礼敬世尊足,并这样说:「世尊已被我遍知,善逝已被我遍知。」』『诸比库,先前比库瓦恰果多已被我以心了知心而知道:「比库瓦恰果多是三明者、大神通者、大威力者。」诸天也向我报告此事:「大德,比库瓦恰果多是三明者、大神通者、大威力者。」』
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊说此。那些比库满意,欢喜世尊所说。
Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ. · 大瓦差经完 第三
4. Dīghanakhasuttaṃ4. 长爪经
§201
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘sabbaṃ me nakkhamatī’’’ti. ‘‘Yāpi kho te esā, aggivessana, diṭṭhi – ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī’’ti? ‘‘Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā’’ti. ‘‘Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti; santaggivessana , eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’ti.
如是我闻——一时,世尊住在王舍城灵鹫山的野猪窟。那时,长爪游方者前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的问候语后,站立于一旁。站立于一旁的长爪游方者对世尊如此说:「尊者果德玛,我是如此说者、如此见者——『一切于我不可接受』。」「阿其韦沙那,你这个见——『一切于我不可接受』,这个见于你也不可接受吗?」「尊者果德玛,如果这个见于我可接受,那也是同样的,那也是同样的。」「阿其韦沙那,从这点来说,世间有许多更多的人如此说——『那也是同样的,那也是同样的』。他们既不舍弃那个见,又执取另一个见。阿其韦沙那,从这点来说,世间有少数更少的人如此说——『那也是同样的,那也是同样的』。他们既舍弃那个见,又不执取另一个见。阿其韦沙那,有些沙门婆罗门是如此说者、如此见者——『一切于我可接受』;阿其韦沙那,有些沙门婆罗门是如此说者、如此见者——『一切于我不可接受』;阿其韦沙那,有些沙门婆罗门是如此说者、如此见者——『某些于我可接受,某些于我不可接受』。阿其韦沙那,在此,那些沙门婆罗门是如此说者、如此见者——『一切于我可接受』,他们这个见接近于贪、接近于结缚、接近于欢喜、接近于耽著、接近于取;阿其韦沙那,在此,那些沙门婆罗门是如此说者、如此见者——『一切于我不可接受』,他们这个见接近于无贪、接近于无结缚、接近于不欢喜、接近于不耽著、接近于不取。」
§202
Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigata’’nti. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
如此说时,长爪游方者对世尊如此说:「尊者果德玛赞叹我的见处,尊者果德玛极赞叹我的见处。」「阿其韦沙那,在此,那些沙门婆罗门是如此说者、如此见者——『某些于我可接受,某些于我不可接受』。凡于他们可接受的,那个见接近于贪、接近于结缚、接近于欢喜、接近于耽著、接近于取;凡于他们不可接受的,那个见接近于无贪、接近于无结缚、接近于不欢喜、接近于不耽著、接近于不取。阿其韦沙那,在此,那些沙门婆罗门是如此说者、如此见者——『一切于我可接受』,在此,有智之人如此省察:『我这个见——一切于我可接受,如果我以坚持、执取、固执这个见而说——唯此是真实,其他是虚妄,我将与两者有争论——凡那位沙门或婆罗门是如此说者、如此见者——一切于我不可接受,以及凡那位沙门或婆罗门是如此说者、如此见者——某些于我可接受,某些于我不可接受——我将与这两者有争论。有争论时有诤论,有诤论时有恼害,有恼害时有损害』。如此,他在自己身上看见争论、诤论、恼害、损害后,既舍弃那个见,又不执取另一个见。如此是这些见的舍弃,如此是这些见的放弃。
§203
‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
「阿其韦沙那,在此,那些沙门婆罗门是如此说者、如此见者——『一切于我不可接受』,在此,有智之人如此省察:『我这个见——一切于我不可接受,如果我以坚持、执取、固执这个见而说——唯此是真实,其他是虚妄,我将与两者有争论——凡那位沙门或婆罗门是如此说者、如此见者——一切于我可接受,以及凡那位沙门或婆罗门是如此说者、如此见者——某些于我可接受,某些于我不可接受——我将与这两者有争论。有争论时有诤论,有诤论时有恼害,有恼害时有损害』。如此,他在自己身上看见争论、诤论、恼害、损害后,既舍弃那个见,又不执取另一个见。如此是这些见的舍弃,如此是这些见的放弃。
§204
‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
「阿其韦沙那,在此,那些沙门婆罗门是如此说者、如此见者——『某些于我可接受,某些于我不可接受』,在此,有智之人如此省察:『我这个见——某些于我可接受,某些于我不可接受,如果我以坚持、执取、固执这个见而说——唯此是真实,其他是虚妄,我将与两者有争论——凡那位沙门或婆罗门是如此说者、如此见者——一切于我可接受,以及凡那位沙门或婆罗门是如此说者、如此见者——一切于我不可接受——我将与这两者有争论。有争论时有诤论,有诤论时有恼害,有恼害时有损害』。如此,他在自己身上看见争论、诤论、恼害、损害后,既舍弃那个见,又不执取另一个见。如此是这些见的舍弃,如此是这些见的放弃。
§205
‘‘Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo . Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.
「阿其韦沙那,这个身是色的、四大种所成的、父母所生的、饭粥所积聚的、无常所涂抹、磨擦、破坏、分散之法,应当随观为无常、苦、病、瘤、刺、祸、疾、他、坏灭、空、无我。当他随观这个身为无常、苦、病、瘤、刺、祸、疾、他、坏灭、空、无我时,凡对身的身欲、身爱、身随眠,那被舍断。
‘‘Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti , neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati ; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasa’’nti.
「阿其韦沙那,有这三种受——乐受、苦受、不苦不乐受。阿其韦沙那,当感受乐受时,在那时既不感受苦受,也不感受不苦不乐受;在那时只感受乐受。阿其韦沙那,当感受苦受时,在那时既不感受乐受,也不感受不苦不乐受;在那时只感受苦受。阿其韦沙那,当感受不苦不乐受时,在那时既不感受乐受,也不感受苦受;在那时只感受不苦不乐受。阿其韦沙那,乐受也是无常的、有为的、缘起的、尽法、灭法、离贪法、灭法;阿其韦沙那,苦受也是无常的、有为的、缘起的、尽法、灭法、离贪法、灭法;阿其韦沙那,不苦不乐受也是无常的、有为的、缘起的、尽法、灭法、离贪法、灭法。阿其韦沙那,如此见者,多闻圣弟子对乐受厌离,对苦受厌离,对不苦不乐受厌离;厌离而离贪,由离贪而解脱。于解脱时,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』。阿其韦沙那,如此心解脱的比库不与任何人一致,不与任何人争论,凡世间所说的,他以那个来表达,而不执取。」
§206
Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno . Atha kho āyasmato sāriputtassa etadahosi – ‘‘tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā’’ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘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 dakkhantīti – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
那时,具寿沙利子站在世尊背后,为世尊扇凉。那时,具寿沙利子生起这样的想法:「世尊确实说了对那些那些法的证知舍断,善逝确实说了对那些那些法的证知放弃。」如此,当具寿沙利子省察此时,由于不执取,心从诸漏解脱。而长爪游方者生起了远尘离垢的法眼:「凡任何集法,一切都是灭法。」那时,长爪游方者见法、得法、知法、深入法、度疑惑、离犹豫、得无畏、于导师教中不依他人,对世尊如此说:「殊胜,尊者果德玛!殊胜,尊者果德玛!尊者果德玛,犹如扶起倒者,或揭开覆盖者,或为迷者指示道路,或在黑暗中持来油灯——『有眼者将看见诸色』——同样地,尊者果德玛以种种方式阐明了法。我归依尊者果德玛、法以及比库僧团。愿尊者果德玛忆持我为近事男,从今日起终生归依。」
Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ. · 长爪经完 第四
5. Māgaṇḍiyasuttaṃ5. 马更地亚经
§207
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake . Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca – ‘‘kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe’’ti? ‘‘Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā’’ti. ‘‘Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā’’ti. ‘‘Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ , māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale’’ti. ‘‘Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā’’ti. ‘‘Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā’’ti.
如是我闻——一时,世尊住在库汝人中,名为甘马沙昙马的库汝人村镇,在婆罗兜瓦家婆罗门的火祭堂的草铺上。那时,世尊在上午时分穿好衣,持钵与衣,进入甘马沙昙马为了托钵。在甘马沙昙马托钵后,食后从托钵食返回,前往某个树林日中住。进入那个树林后,在某棵树下坐下日中住。那时,马根地亚游方者在散步、游行时,前往婆罗兜瓦家婆罗门的火祭堂。马根地亚游方者看见婆罗兜瓦家婆罗门的火祭堂铺设的草铺。看见后,对婆罗兜瓦家婆罗门如此说:「尊者婆罗兜瓦的火祭堂铺设的这个草铺是谁的?我想是沙门的卧具。」「马根地亚尊者,有沙门果德玛,释迦子,从释迦族出家。关于那位尊者果德玛,如此善美的名声已传播——『如此,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊』。这是为那位尊者果德玛铺设的卧具。」「尊者婆罗兜瓦,我们确实见到了不吉祥的;尊者婆罗兜瓦,我们确实见到了不吉祥的!我们竟然看见了那位尊者果德玛毁坏者的卧具。」「马根地亚,守护这个语!马根地亚,守护这个语!那位尊者果德玛有许多刹帝利智者、婆罗门智者、居士智者、沙门智者对他信乐、调伏于圣法、善法。」「尊者婆罗兜瓦,即使我们面对面看见那位尊者果德玛,我们也会面对面对他说:『沙门果德玛是毁坏者』。那是什么原因?因为我们的经典如此传承。」「如果马根地亚尊者不介意,我会告诉沙门果德玛。」「婆罗兜瓦尊者不必费心,只要如实告诉他即可。」
§208
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo’’ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca – ‘‘etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī’’ti. Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca –
世尊以清净、超越人的天耳界,听到了巴拉德瓦佳果德的婆罗门与游方者马根地亚的这番对话。于是,世尊在傍晚时从独坐中起来,前往巴拉德瓦佳果德婆罗门的火祭堂;抵达后,世尊坐在所设的草座上。那时,巴拉德瓦佳果德婆罗门前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。世尊对坐在一旁的巴拉德瓦佳果德婆罗门这样说:「巴拉德瓦佳,你是否与游方者马根地亚就这草座有过某些对话呢?」如此说时,巴拉德瓦佳果德婆罗门惊恐、汗毛竖立地对世尊这样说:「我们正想向果德玛尊者报告此事,但果德玛尊者却未说而说了。」这是世尊与巴拉德瓦佳果德婆罗门之间未完的对话。那时,游方者马根地亚在经行、游步时,前往巴拉德瓦佳果德婆罗门的火祭堂,前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。世尊对坐在一旁的游方者马根地亚这样说:
§209
‘‘Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sotaṃ kho, māgaṇḍiya, saddārāmaṃ…pe… ghānaṃ kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato…pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti.
「马根地亚,眼喜乐于色、染着于色、欢喜于色。那被如来调伏、守护、防护、抑制,他为了那抑制而说法。马根地亚,你是否就此而说『沙门果德玛是破坏者』呢?」「果德玛尊者,我正是就此而说『沙门果德玛是破坏者』。那是什么原因?因为我们的教义如此行持。」「马根地亚,耳喜乐于声……(中略)……马根地亚,鼻喜乐于香……马根地亚,舌喜乐于味、染着于味、欢喜于味。那被如来调伏、守护、防护、抑制,他为了那抑制而说法。马根地亚,你是否就此而说『沙门果德玛是破坏者』呢?」「果德玛尊者,我正是就此而说『沙门果德玛是破坏者』。那是什么原因?因为我们的教义如此行持。」「马根地亚,身喜乐于触、染着于触……(中略)……马根地亚,意喜乐于法、染着于法、欢喜于法。那被如来调伏、守护、防护、抑制,他为了那抑制而说法。马根地亚,你是否就此而说『沙门果德玛是破坏者』呢?」「果德玛尊者,我正是就此而说『沙门果德玛是破坏者』。那是什么原因?因为我们的教义如此行持。」
§210
‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’.
「马根地亚,你认为如何?『这里某人曾受用眼所识之色,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的,他在其后时如实了知诸色的集起、灭没、乐味、过患与出离后,舍断色渴爱,除去色热恼,离渴,内心寂静而住。马根地亚,对此你有何话可说呢?』」「果德玛尊者,没有什么可说的。」「马根地亚,你认为如何?『这里某人曾受用耳所识之声……(中略)……鼻所识之香……舌所识之味……身所识之触,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的,他在其后时如实了知诸触的集起、灭没、乐味、过患与出离后,舍断触渴爱,除去触热恼,离渴,内心寂静而住。马根地亚,对此你有何话可说呢?』」「果德玛尊者,没有什么可说的。」
§211
‘‘Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ – eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi . Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
「马根地亚,而我从前在家时,具备、具足五种欲功德而受用:眼所识之色,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的;耳所识之声……(中略)……鼻所识之香……舌所识之味……身所识之触,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的。马根地亚,我有三座宫殿——一座雨季用,一座冬季用,一座夏季用。马根地亚,我在雨季宫殿中,雨季四个月被无男子的乐师们须跋,不下到下层宫殿。我在其后时如实了知诸欲的集起、灭没、乐味、过患与出离后,舍断欲渴爱,除去欲热恼,离渴,内心寂静而住。我看见其他有情对诸欲未离贪,被欲渴爱所啃食,被欲热恼所烧燃,受用诸欲。我不羡慕他们,不喜乐于那里。那是什么原因?马根地亚,有此喜乐,离诸欲、离诸不善法——甚至达到天的快乐而住——以那喜乐而喜乐,我不羡慕下劣的,不喜乐于那里。
§212
‘‘Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi…pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.
「马根地亚,譬如有家主或家主之子,富有、大富、多财,具备、具足五种欲功德而受用:眼所识之色……(中略)……触,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的。他以身行善行,以语行善行,以意行善行,身坏命终后,往生善趣、天界,与三十三天共住。他在那里的欢喜园,被天女众围绕,具备、具足天的五种欲功德而受用。他看见家主或家主之子具备、具足五种欲功德而受用。
‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā’’ti? ‘‘No hidaṃ, bho gotama’’. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
「马根地亚,你认为如何?那天子在欢喜园,被天女众围绕,具备、具足天的五种欲功德而受用,他会羡慕那家主或家主之子,或会回到人的五种欲功德,或会回到人的诸欲吗?」「果德玛尊者,不会。那是什么原因?果德玛尊者,因为天的诸欲比人的诸欲更殊胜、更微妙。」「马根地亚,同样地,我从前在家时,具备、具足五种欲功德而受用:眼所识之色,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的;耳所识之声……(中略)……鼻所识之香……舌所识之味……身所识之触,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的。我在其后时如实了知诸欲的集起、灭没、乐味、过患与出离后,舍断欲渴爱,除去欲热恼,离渴,内心寂静而住。我看见其他有情对诸欲未离贪,被欲渴爱所啃食,被欲热恼所烧燃,受用诸欲,我不羡慕他们,不喜乐于那里。那是什么原因?马根地亚,有此喜乐,离诸欲、离诸不善法——甚至达到天的快乐而住——以那喜乐而喜乐,我不羡慕下劣的,不喜乐于那里。
§213
‘‘Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.
「马根地亚,譬如有麻风病人,身体溃烂、化脓,被虫啃食,以指甲抓破伤口,在炭火坑烤炙身体。他的朋友、同僚、亲戚、血亲为他延请医师外科医生。那医师外科医生为他制药。他服用那药后,从麻风病痊愈,成为无病者、快乐者、自在者、自主者,随意而行。他看见另一个麻风病人,身体溃烂、化脓,被虫啃食,以指甲抓破伤口,在炭火坑烤炙身体。
‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
「马根地亚,你认为如何?那人会羡慕那麻风病人的炭火坑或服药吗?」「果德玛尊者,不会。那是什么原因?果德玛尊者,因为有病时,需要用药;无病时,不需要用药。」「马根地亚,同样地,我从前在家时,具备、具足五种欲功德而受用:眼所识之色,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的;耳所识之声……(中略)……鼻所识之香……舌所识之味……身所识之触,那些可爱的、可喜的、合意的、可爱形色的、伴随欲的、能染的。我在其后时如实了知诸欲的集起、灭没、乐味、过患与出离后,舍断欲渴爱,除去欲热恼,离渴,内心寂静而住。我看见其他有情对诸欲未离贪,被欲渴爱所啃食,被欲热恼所烧燃,受用诸欲。我不羡慕他们,不喜乐于那里。那是什么原因?马根地亚,有此喜乐,离诸欲、离诸不善法——甚至达到天的快乐而住——以那喜乐而喜乐,我不羡慕下劣的,不喜乐于那里。」
§214
‘‘Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.
「马甘地亚,譬如有一位麻风病人,身体溃烂、化脓,被虫啃食,用指甲抓破伤口,在炭火坑边炙烤身体。他的朋友、同僚、亲戚、血亲为他延请医师外科医生。那位医师外科医生为他制药。他依靠那药而从麻风病中解脱,成为无病者、快乐者、自由者、自主者,可随意去任何地方。那时两位强壮的男子各抓住他的一只手臂,把他拖向炭火坑。
‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti ? ‘‘Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca , bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā’’ti. ‘‘Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.
「马甘地亚,你认为如何?那个人会不会以各种方式扭动身体?」「是的,果德玛先生。」「那是什么原因?」「果德玛先生,因为那火确实是苦触、大热恼、大炽燃。」「马甘地亚,你认为如何?是现在那火才是苦触、大热恼、大炽燃呢,还是以前那火也是苦触、大热恼、大炽燃?」「果德玛先生,现在那火是苦触、大热恼、大炽燃,以前那火也是苦触、大热恼、大炽燃。果德玛先生,因为那位麻风病人,身体溃烂、化脓,被虫啃食,用指甲抓破伤口,诸根受损,对苦触的火获得了『乐』的颠倒想。」「马甘地亚,正是如此,过去时诸欲也是苦触、大热恼、大炽燃,未来时诸欲也是苦触、大热恼、大炽燃,现在时诸欲也是苦触、大热恼、大炽燃。马甘地亚,这些众生对诸欲未离贪,被欲渴爱啃食,被欲炽燃烧灼,诸根受损,对苦触的诸欲获得了『乐』的颠倒想。
§215
‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca , hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.
「马甘地亚,譬如有一位麻风病人,身体溃烂、化脓,被虫啃食,用指甲抓破伤口,在炭火坑边炙烤身体。马甘地亚,那位麻风病人,身体溃烂、化脓,被虫啃食,用指甲抓破伤口,在炭火坑边炙烤身体,他越是如此,那些伤口就越须跋、越恶臭、越腐烂,但因搔抓伤口之故,也有某种程度的舒适与满足;马甘地亚,正是如此,众生对诸欲未离贪,被欲渴爱啃食,被欲炽燃烧灼,而追求诸欲。马甘地亚,众生对诸欲未离贪,被欲渴爱啃食,被欲炽燃烧灼,越是追求诸欲,那些众生的欲渴爱就越增长,被欲炽燃烧灼,但缘于五欲功德,也有某种程度的舒适与满足。
‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā’’ti ? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā’’ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
「马甘地亚,你认为如何?你是否见过或听过国王或大臣,具足、具备五欲功德而享用,不舍断欲渴爱,不遣除欲炽燃,离渴,内心寂静而住过、正住或将住?」「不,果德玛先生。」「马甘地亚,善哉!马甘地亚,我也未曾见过或听过国王或大臣,具足、具备五欲功德而享用,不舍断欲渴爱,不遣除欲炽燃,离渴,内心寂静而住过、正住或将住。马甘地亚,然而,凡任何沙门或婆罗门,离渴,内心寂静而住过、正住或将住者,他们全都如实了知诸欲的集起、灭没、味、患、出离后,舍断欲渴爱,遣除欲炽燃,离渴,内心寂静而住过、正住或将住。」那时,世尊在那个时刻说出这个优陀那:
‘‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;
「无病为最上利得,涅槃为最上之乐;
Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’’nti.
八支为诸道中,安稳、趣向不死。」
§216
Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti; tayidaṃ, bho gotama, sametī’’ti. ‘‘Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbāna’’nti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati – ‘‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī’’ti.
如是说已,游方者马甘地亚对世尊如此说:「果德玛先生,不可思议!果德玛先生,未曾有!果德玛先生所说『无病为最上利得,涅槃为最上之乐』,实在善说!果德玛先生,我也曾听过往昔游方者师师相传说:『无病为最上利得,涅槃为最上之乐』;果德玛先生,这与那相符。」「马甘地亚,但你曾听过往昔游方者师师相传说『无病为最上利得,涅槃为最上之乐』,那是什么无病?那是什么涅槃?」如是说已,游方者马甘地亚用手抚摸自己的肢体:「果德玛先生,这就是无病,这就是涅槃。果德玛先生,我现在无病、快乐,没有任何病痛。」
§217
‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho , odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!
「马甘地亚,譬如有一位生盲之人;他看不见黑白诸色,看不见青色,看不见黄色,看不见红色,看不见深红色,看不见平坦与不平,看不见星辰诸色,看不见日月。他听到有眼者说:『尊者,洁白的衣服确实美好、清净、洁净!』他寻求白色之物。那时某人用油污的破布欺骗他:『尊者,这是你的洁白衣服,美好、清净、洁净!』他接受了,接受后穿上,穿上后心满意足地说出满意之语:『尊者,洁白的衣服确实美好、清净、洁净!』
‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā’’ti? ‘‘Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā’’ti. ‘‘Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ , atha ca panimaṃ gāthaṃ bhāsanti – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –
「玛甘地亚,你怎么想?那位生盲者,他知道、看见而接受那块油污的粗布,接受后穿上,穿上后满意地说出满意之语——『确实,尊者,这是洁白的衣服,美好、无垢、清净』,还是出于对有眼者的信?」「尊敬的果德玛,那位生盲者不知道、不看见而接受那块油污的粗布,接受后穿上,穿上后满意地说出满意之语——『确实,尊者,这是洁白的衣服,美好、无垢、清净』,是出于对有眼者的信。」「玛甘地亚,同样地,其他外道游方者是盲者、无眼者,不知道健康,不看见涅槃,却说这偈颂——『健康是最上的利得,涅槃是最上的乐』。玛甘地亚,这偈颂是过去的阿拉汉、正等正觉者所说——
‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;
『健康是最上的利得,涅槃是最上的乐;
Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’nti.
八支道是诸道中,安稳、通往不死』。
§218
‘‘Sā etarahi anupubbena puthujjanagāthā . Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ – ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbāna’nti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.
「现在它逐渐成为凡夫的偈颂。玛甘地亚,这身是病的本质、疮的本质、箭的本质、灾祸的本质、疾病的本质,而你对这病的本质、疮的本质、箭的本质、灾祸的本质、疾病的本质的身说——『尊敬的果德玛,这是健康,这是涅槃』。玛甘地亚,你没有圣眼,以圣眼你能知道健康,能看见涅槃。」「我对果德玛尊者有如此的净信!果德玛尊者能够为我说法,使我能知道健康,能看见涅槃。」
§219
‘‘Seyyathāpi , māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.
「玛甘地亚,譬如有一位生盲者;他看不见黑白的色,看不见蓝色,看不见黄色,看不见红色,看不见深红色,看不见平坦与不平坦,看不见星辰,看不见日月。他的朋友、同僚、亲戚、血亲为他安排医生、外科医生。那位医生、外科医生为他制作药物。他服用那药物后,既不能生起眼,也不能清净眼。玛甘地亚,你怎么想?那位医生岂不是只得到疲劳与困扰?」「是的,尊敬的果德玛。」「玛甘地亚,同样地,如果我为你说法——『这是健康,这是涅槃』,而你不能知道健康,不能看见涅槃。那对我是疲劳,那对我是困扰。」「我对果德玛尊者有如此的净信!果德玛尊者能够为我说法,使我能知道健康,能看见涅槃。」
§220
‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya – uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho – idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa – ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho . Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyya’’nti.
「玛甘地亚,譬如有一位生盲者;他看不见黑白的色,看不见蓝色,看不见黄色,看不见红色,看不见深红色,看不见平坦与不平坦,看不见星辰,看不见日月。他听到有眼者说——『确实,尊者,这是洁白的衣服,美好、无垢、清净』!他寻求洁白之物。另一个人用油污的粗布欺骗他——『这是你的洁白衣服,朋友,美好、无垢、清净』!他接受它,接受后穿上。他的朋友、同僚、亲戚、血亲为他安排医生、外科医生。那位医生、外科医生为他制作药物——上泻药、下泻药、眼药、滴眼药、鼻药。他服用那药物后,生起眼,清净眼。随着眼的生起,对那块油污粗布的欲贪被舍断。他会把那个人视为敌人,视为仇敌,甚至认为应该夺取其生命——『长久以来,尊者,我被这个人用油污的粗布欺骗、诈骗、愚弄——这是你的洁白衣服,朋友,美好、无垢、清净』。玛甘地亚,同样地,如果我为你说法——『这是健康,这是涅槃』。你能知道健康,能看见涅槃。随着你眼的生起,对五取蕴的欲贪被舍断;你会这样想——『长久以来,尊者,我被这个心欺骗、诈骗、愚弄。我执取时只是执取色,执取时只是执取受,执取时只是执取想,执取时只是执取行,执取时只是执取识。以我的取为缘有生,以有为缘生,以生为缘老死、愁、悲、苦、忧、恼生起;如此,这整个苦蕴集起』。」「我对果德玛尊者有如此的净信!果德玛尊者能够为我说法,使我能从这座位起来而不是盲者。」
§221
‘‘Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi – ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.
「玛甘地亚,那么你应该亲近善士。玛甘地亚,当你亲近善士时,玛甘地亚,那时你将听闻正法;玛甘地亚,当你听闻正法时,玛甘地亚,那时你将随法而行;玛甘地亚,当你随法而行时,玛甘地亚,那时你将自己知道,自己看见——这些是病、疮、箭;在此,病、疮、箭无余灭尽。以我的取灭故有灭,以有灭故生灭,以生灭故老死、愁、悲、苦、忧、恼灭;如此,这整个苦蕴灭。」
§222
Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘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 dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca . Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, māgaṇḍiya, 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. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ 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 māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo 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 māgaṇḍiyo arahataṃ ahosīti.
如是说已,游方者玛甘地亚对世尊如此说:「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,犹如扶正倾覆者,揭示被覆盖者,为迷路者指示道路,在黑暗中持来油灯——『有眼者将看见诸色』;同样地,果德玛尊者以种种方式阐明了法。我皈依果德玛尊者、法与比库僧团。愿我能在果德玛尊者座下得出家,愿我能得达上。」「玛甘地亚,凡先前是外道者,在此法、律中希求出家,希求达上,他要别住四个月;四个月过后,意乐的比库们使他出家,使他达上成为比库。但是,我知道这里有人的差别。」「大德,如果先前是外道者,在此法、律中希求出家,希求达上,要别住四个月,四个月过后意乐的比库们使他出家,使他达上成为比库;我将别住四年,四年过后意乐的比库们使我出家,使我达上成为比库。」游方者玛甘地亚在世尊座下得出家,得达上。达上不久,具寿玛甘地亚独自、远离、不放逸、热诚、自励而住,不久——为了彼义,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实现、作证后而住。他证知:『生已尽,梵行已立,应作已作,不再有此存在的状态。』具寿玛甘地亚成为阿拉汉之一。」
Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ. · 马更地亚经完 第五
6. Sandakasuttaṃ6. 散德咖经
§223
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.
如是我闻——一时,世尊住在国桑比的瞿师多园。尔时,散陀咖游方者与大游方者众俱,约五百游方者,住在毕喇卡洞窟。时,具寿阿难于傍晚时从独坐中起,告诸比库:「来吧,诸友,我们去天造洞窟观看洞窟。」「是的,友」,诸比库应诺具寿阿难。时,具寿阿难与众多比库俱,前往天造洞窟。尔时,散陀咖游方者与大游方者众俱坐着,发出喧闹声、大声、高声,谈论种种畜生论,即:王论、贼论、大臣论、军论、怖畏论、战争论、食论、饮论、衣论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、种种论、世间传说、海洋传说、如是有无有论等。散陀咖游方者从远处看见具寿阿难来,见已,使自己的众安静:「诸位请安静,诸位莫作声;这位沙门果德玛的弟子沙门阿难来了。凡沙门果德玛的弟子住在国桑比者,这位沙门阿难是其中之一。诸位具寿喜欢安静,受训于安静,赞叹安静;或许知道众安静,他会认为应前来。」于是,诸游方者沉默了。
§224
Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – ‘‘kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā’’ti. ‘‘Tena hi, sandaka, suṇāhi , sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – ‘‘cattārome , sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti. ‘‘Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?
时,具寿阿难前往散陀咖游方者处。时,散陀咖游方者对具寿阿难如是说:「请具寿阿难来,欢迎具寿阿难。具寿阿难久未作此方便,即来此处。请具寿阿难坐,此座已设。」具寿阿难坐于所设之座。散陀咖游方者亦取一低座,坐于一面。坐于一面的散陀咖游方者,具寿阿难对之如是说:「散陀咖,你们现在坐着谈论何事?你们中断的谈话是什么?」「尊者阿难,且置我们现在坐着谈论之事。具寿阿难以后也不难听到此话。善哉,愿具寿阿难自己讲说关于自己导师的法谈。」「那么,散陀咖,你听!善作意,我将说。」「是的,尊者」,散陀咖游方者应诺具寿阿难。具寿阿难如是说:「散陀咖,此四非梵行住,已被彼世尊、知者、见者、阿拉汉、正等正觉者所说;四无慰藉的梵行已被说,有智慧的人不应自己住于梵行,住者不能达到正理之法、善。」「尊者阿难,彼世尊、知者、见者、阿拉汉、正等正觉者所说的四非梵行住是哪些?有智慧的人不应自己住于梵行,住者不能达到正理之法、善。」
§225
‘‘Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati , ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
「散陀咖,于此,某位导师如是说、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,以自己的证智作证后宣说此世与他世。此人由四大所成,当他死时,地归于并入地身,水归于并入水身,火归于并入火身,风归于并入风身,诸根转入虚空。四人以床为第五抬死者而去,直到火葬场足迹显现。骨头成为鸽色。供物成为灰烬;布施是愚人所施设。凡说有者之说,彼等是虚妄、虚伪、戏论。愚者与智者,身坏时断灭、消失,死后不存在。』」
‘‘Tatra , sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati . Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「散陀咖,于此,有智慧的人如是思量:『此位尊者导师如是说、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,以自己的证智作证后宣说此世与他世。此人由四大所成,当他死时,地归于并入地身,水归于并入水身,火归于并入火身,风归于并入风身,诸根转入虚空。四人以床为第五抬死者而去,直到火葬场足迹显现。骨头成为鸽色。供物成为灰烬;布施是愚人所施设。凡说有者之说,彼等是虚妄、虚伪、戏论。愚者与智者,身坏时断灭、消失,死后不存在。若此位尊者导师之语是真实,我于此未作而作,未住而住。我们两者于此同等,达到沙门性,我不说「我们两者身坏时将断灭、消失,死后将不存在」。此位尊者导师过分地裸行、剃发、蹲踞苦行、拔发须,而我住于为子女所拥挤的卧处,受用咖尸咖旃檀,持用花鬘香涂料,接受金银,我将与此位尊者导师同等。我知道什么、见到什么,关于来世,而在此导师处行梵行?』『此是非梵行住』——如是知已,从彼梵行厌离而离去。散陀咖,此是彼世尊、知者、见者、阿拉汉、正等正觉者所说的第一非梵行住,有智慧的人不应自己住于梵行,住者不能达到正理之法、善。」
§226
‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘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 pacāpento, 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.
「散陀咖,再者,于此,某位导师如是说、如是见:『作者、令作者、切断者、令切断者、煮者、令煮者、悲伤者、令悲伤者、疲劳者、令疲劳者、颤动者、令颤动者、杀生者、取不与者、破门而入者、掠夺者、破家者、伏道者、行他人妻者、说妄语者,作者不作恶。即使以剃刀边缘的轮,将此大地上的生类作成一肉聚、一肉堆,由此因缘无恶,无恶之来。即使去恒河南岸,杀、令杀、切断、令切断、煮、令煮,由此因缘无恶,无恶之来。即使去恒河北岸,施、令施、祭祀、令祭祀,由此因缘无福,无福之来。以布施、调伏、自制、真实语,无福,无福之来。』」
‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato 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 pacāpento, 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. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpa’nti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「散陀咖,于此,有智慧的人如是思量:『此位尊者导师如是说、如是见——作者、令作者、切断者、令切断者、煮者、令煮者、悲伤者、令悲伤者、疲劳者、令疲劳者、颤动者、令颤动者、杀生者、取不与者、破门而入者、掠夺者、破家者、伏道者、行他人妻者、说妄语者,作者不作恶。即使以剃刀边缘的轮,将此大地上的生类作成一肉聚、一肉堆,由此因缘无恶,无恶之来。即使去恒河南岸,杀、令杀、切断、令切断、煮、令煮,由此因缘无恶,无恶之来。即使去恒河北岸,施、令施、祭祀、令祭祀,由此因缘无福,无福之来。以布施、调伏、自制、真实语,无福,无福之来。若此位尊者导师之语是真实,我于此未作而作,未住而住。我们两者于此同等,达到沙门性,我不说「我们两者作者不作恶」。此位尊者导师过分地裸行、剃发、蹲踞苦行、拔发须,而我住于为子女所拥挤的卧处,受用咖尸咖旃檀,持用花鬘香涂料,接受金银,我将与此位尊者导师同等。我知道什么、见到什么,关于来世,而在此导师处行梵行?』『此是非梵行住』——如是知已,从彼梵行厌离而离去。散陀咖,此是彼世尊、知者、见者、阿拉汉、正等正觉者所说的第二非梵行住,有智慧的人不应自己住于梵行,住者不能达到正理之法、善。」
§227
‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘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 niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.
「散陀咖,再者,于此,某位导师如是说、如是见:『无因、无缘有情杂染;无因、无缘,有情杂染。无因、无缘有情清净;无因、无缘,有情清净。无力、无精进、无人力、无人勤,一切有情、一切生类、一切有、一切命,无自在、无力、无精进,由命运、结合、自性转变,于六种种姓中感受苦乐。』」
‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – 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 niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「散陀咖,于此,有智慧的人如是思量:『此位尊者导师如是说、如是见——无因、无缘有情杂染;无因、无缘,有情杂染。无因、无缘有情清净;无因、无缘,有情清净。无力、无精进、无人力、无人勤,一切有情、一切生类、一切有、一切命,无自在、无力、无精进,由命运、结合、自性转变,于六种种姓中感受苦乐。若此位尊者导师之语是真实,我于此未作而作,未住而住。我们两者于此同等,达到沙门性,我不说「我们两者无因、无缘将清净」。此位尊者导师过分地裸行、剃发、蹲踞苦行、拔发须,而我住于为子女所拥挤的卧处,受用咖尸咖旃檀,持用花鬘香涂料,接受金银,我将与此位尊者导师同等。我知道什么、见到什么,关于来世,而在此导师处行梵行?』『此是非梵行住』——如是知已,从彼梵行厌离而离去。散陀咖,此是彼世尊、知者、见者、阿拉汉、正等正觉者所说的第三非梵行住,有智慧的人不应自己住于梵行,住者不能达到正理之法、善。」
§228
‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
「再者,散达咖,这里某位导师如是说、如是见——『有此七身,非所作、非所作成、非所造、非所造成、不孕、如山峰般坚固、如柱般直立,它们不动、不变易、不互相妨害,不能互相给予乐或苦或苦乐。哪七种?地身、水身、火身、风身、乐、苦、命为第七——此七身非所作、非所作成、非所造、非所造成、不孕、如山峰般坚固、如柱般直立。它们不动、不变易、不互相妨害。不能互相给予乐或苦或苦乐。在那里,没有杀者或令杀者,没有闻者或令闻者,没有识者或令识者。即使以利剑斩首,也没有任何人夺取任何人的生命。剑只是通过七身之间的空隙而已。有此十四亿十万种生门,六十百种、六百种、五百种业、五种业、三种业,业与半业,六十二道,六十二中劫,六种族,八人地,四千九百种邪命外道,四千九百种游方者,四千九百种龙居,二千种根,三千种地狱,三十六尘界,七种有想胎生,七种无想胎生,七种尼干陀胎生,七种天,七种人,七种饿鬼,七种湖,七种结,七种悬崖,七百种悬崖,七种梦,七百种梦,八百四十万大劫,愚者与智者流转轮回之后将作苦之终结。在那里,没有『我以此戒或誓或苦行或梵行,将使未成熟之业成熟,或接触接触已成熟之业而使之灭尽』。如是,苦乐已被量定,轮回已被限定,没有减少增长,没有高下。譬如抛出的线球,展开而转动,如是愚者与智者流转轮回之后将作苦之终结』。」
‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta ? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti . Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「在那里,散达咖,有智之人如是省察:『此具寿导师如是说、如是见——有此七身,非所作、非所作成、非所造、非所造成、不孕、如山峰般坚固、如柱般直立。它们不动、不变易、不互相妨害。不能互相给予乐或苦或苦乐。哪七种?地身、水身、火身、风身、乐、苦、命为第七——此七身非所作、非所作成、非所造、非所造成、不孕、如山峰般坚固、如柱般直立。它们不动、不变易、不互相妨害。不能互相给予乐或苦或苦乐。在那里,没有杀者或令杀者,没有闻者或令闻者,没有识者或令识者。即使以利剑斩首,也没有任何人夺取任何人的生命。剑只是通过七身之间的空隙而已。有此十四亿十万种生门,六十百种、六百种、五百种业、五种业、三种业,业与半业,六十二道,六十二中劫,六种族,八人地,四千九百种邪命外道,四千九百种游方者,四千九百种龙居,二千种根,三千种地狱,三十六尘界,七种有想胎生,七种无想胎生,七种尼干陀胎生,七种天,七种人,七种饿鬼,七种湖,七种结,七种悬崖,七百种悬崖,七种梦,七百种梦,八百四十万大劫,愚者与智者流转轮回之后将作苦之终结。在那里,没有『我以此戒或誓或苦行或梵行,将使未成熟之业成熟,或接触接触已成熟之业而使之灭尽』。如是,苦乐已被量定,轮回已被限定,没有减少增长,没有高下。譬如抛出的线球,展开而转动,如是愚者与智者流转轮回之后将作苦之终结』。然而,若此具寿导师之语为真实,我在此未作而作,未住而住。我们两者在此同等,达到沙门性,我不说『两者流转轮回之后将作苦之终结』。此具寿导师之裸行、剃发、蹲踞苦行、拔发须,实为过分,而我住于子孙拥挤之卧处,受用咖西咖旃檀,持用花鬘香涂料,接受金银,我将与此具寿导师同等。我知何、见何而于此导师处行梵行?来世我将如何?』『此为非梵行住』——如是知已,从彼梵行厌离而离去。散达咖,此为彼世尊知者、见者、阿拉汉、正等正觉者所说之第四种非梵行住,在那里有智之人不应自己住梵行,住者不能达到正法、善法。」
‘‘Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.
「散达咖,此等为彼世尊知者、见者、阿拉汉、正等正觉者所说之四种非梵行住,在那里有智之人不应自己住梵行,住者不能达到正法、善法。」
‘‘Acchariyaṃ , bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?
「尊者阿难,实为稀有!尊者阿难,实为未曾有!彼世尊知者、见者、阿拉汉、正等正觉者如实说此四种非梵行住为『非梵行住』,在那里有智之人不应自己住梵行,住者不能达到正法、善法。尊者阿难,那么,彼世尊知者、见者、阿拉汉、正等正觉者所说之四种无安慰梵行是哪些,在那里有智之人不应自己住梵行,住者不能达到正法、善法?」
§229
‘‘Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimida’nti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchi’nti . So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「散达咖,这里某位导师自称一切知、一切见、无余智见——『无论我行、住、眠、觉,智见恒常持续地现起』。他进入空屋,也不得食,被狗咬,遇到凶暴的象,遇到凶暴的马,遇到凶暴的牛,询问女人或男人的名与姓,询问村或镇的名与道路。他被问『这是什么』时说『我应进入空屋』,因此我进入;『我也应不得食』,因此我未得;『我应被狗咬』,因此我被咬;『我应遇到凶暴的象』,因此我遇到;『我应遇到凶暴的马』,因此我遇到;『我应遇到凶暴的牛』,因此我遇到;『我应询问女人或男人的名与姓』,因此我询问;『我应询问村或镇的名与道路』,因此我询问。在那里,散达咖,有智之人如是省察:『此具寿导师自称一切知、一切见、无余智见……『我应询问村或镇的名与道路,因此我询问』。』『此为无安慰梵行』——如是知已,从彼梵行厌离而离去。散达咖,此为彼世尊知者、见者、阿拉汉、正等正觉者所说之第一种无安慰梵行,在那里有智之人不应自己住梵行,住者不能达到正法、善法。」
§230
‘‘Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka , satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「再者,散达咖,这里某位导师是传闻者、以传闻为真实者。他以传闻、如是如是传承、藏集传承而说法。散达咖,传闻导师、以传闻为真实者,有善闻也有恶闻,有如是也有异是。在那里,散达咖,有智之人如是省察:『此具寿导师是传闻者、以传闻为真实者,他以传闻、如是如是传承、藏集传承而说法。传闻导师、以传闻为真实者,有善闻也有恶闻,有如是也有异是』。『此为无安慰梵行』——如是知已,从彼梵行厌离而离去。散达咖,此为彼世尊知者、见者、阿拉汉、正等正觉者所说之第二种无安慰梵行,在那里有智之人不应自己住梵行,住者不能达到正法、善法。」
§231
‘‘Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「再者,散达咖,这里某位导师是推理者、审察者。他说被推理所击、随审察而行、自己思惟之法。散达咖,推理导师、审察者,有善推理也有恶推理,有如是也有异是。在那里,散达咖,有智之人如是省察:『此具寿导师是推理者、审察者。他说被推理所击、随审察而行、自己思惟之法。推理导师、审察者,有善推理也有恶推理,有如是也有异是』。『此为无安慰梵行』——如是知已,从彼梵行厌离而离去。散达咖,此为彼世尊知者、见者、阿拉汉、正等正觉者所说之第三种无安慰梵行,在那里有智之人不应自己住梵行,住者不能达到正法、善法。」
§232
‘‘Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「再者,散达咖,这里某位导师愚钝、愚痴。他因愚钝、愚痴,在那里那里被问问题时,陷入言语回避、鳗鱼回避——『我不说如是,我不说如是,我不说异是,我不说非,我不说非非』。在那里,散达咖,有智之人如是省察:『此具寿导师愚钝、愚痴。他因愚钝、愚痴,在那里那里被问问题时,陷入言语回避、鳗鱼回避——我不说如是,我不说如是,我不说异是,我不说非,我不说非非』。『此为无安慰梵行』——如是知已,从彼梵行厌离而离去。散达咖,此为彼世尊知者、见者、阿拉汉、正等正觉者所说之第四种无安慰梵行,在那里有智之人不应自己住梵行,住者不能达到正法、善法。」
‘‘Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.
「桑达咖,这些是彼世尊、知者、见者、阿拉汉、正等正觉者所说的四种无安息的梵行,在那里,有智慧的人不应自己住于梵行,即使住也不能成就正法、善法。」
‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.
「阿难尊者,真是稀有!阿难尊者,真是未曾有!彼世尊、知者、见者、阿拉汉、正等正觉者确实说这四种无安息的梵行为无安息的梵行,在那里,有智慧的人不应自己住于梵行,即使住也不能成就正法、善法。那么,阿难尊者,那位导师说什么、宣说什么,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法呢?」
§233
‘‘Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho , sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「桑达咖,于此,如来出现于世间,为阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊……(中略)……他舍断这五盖、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,具足住于初禅那。桑达咖,在那位导师处,弟子证得如此殊胜的特别成就,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法。
‘‘Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「再者,桑达咖,比库以寻、伺的止息……(中略)……具足住于第二禅那。桑达咖,在那位导师处,弟子证得如此殊胜的特别成就,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法。
‘‘Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「再者,桑达咖,比库以喜的离去而住于舍……(中略)……具足住于第三禅那。桑达咖,在那位导师处,弟子证得如此殊胜的特别成就,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法。
‘‘Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「再者,桑达咖,比库以乐的舍断……(中略)……具足住于第四禅那。桑达咖,在那位导师处,弟子证得如此殊胜的特别成就,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法。
‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「当他的心如此得定、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。他忆念种种宿住,即:一生、二生……(中略)……如此,他忆念有行相、有细相的种种宿住。桑达咖,在那位导师处,弟子证得如此殊胜的特别成就,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法。
‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
「当他的心如此得定、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,低劣、胜妙,美丽、丑陋,幸福、不幸……(中略)……他了知有情随业流转。桑达咖,在那位导师处,弟子证得如此殊胜的特别成就,在那里,有智慧的人应自己住于梵行,住时能成就正法、善法。
‘‘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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.
「当他如是心得定、清净、洁白、无斑、离随烦恼、柔软、适业、住立、达到不动时,他引导心向诸漏尽智。他如实了知『这是苦』,如实了知『这是苦集』,如实了知『这是苦灭』,如实了知『这是导至苦灭之道』;如实了知『这些是漏』,如实了知『这是漏集』,如实了知『这是漏灭』,如实了知『这是导至漏灭之道』。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』。散达咖,在那位导师座下,弟子证得如此殊胜之成就,有智之人应尽己力于彼处行梵行,行梵行者应成就此正法善法。」
§234
‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme’’ti? ‘‘Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritu’’nti.
「贤者阿难,那位比库是阿拉汉、漏尽者、已修行、所作已作、已卸重担、已达自己的目的、已尽有结、以正智而解脱,他会享用诸欲吗?」「散达咖,那位比库是阿拉汉、漏尽者、已修行、所作已作、已卸重担、已达自己的目的、已尽有结、以正智而解脱,他须跋行五处。漏尽比库须跋故意夺取生命,漏尽比库须跋取称为盗取的不与物,漏尽比库须跋行淫法,漏尽比库须跋正知而说妄语,漏尽比库须跋如以前在家时那样积蓄而享用诸欲。散达咖,那位比库是阿拉汉、漏尽者、已修行、所作已作、已卸重担、已达自己的目的、已尽有结、以正智而解脱,他须跋行此五处。」
§235
‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – ‘khīṇā me āsavā’’’ti? ‘‘Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti? ‘‘Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti. ‘‘Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti – ‘khīṇā me āsavā’’’ti.
「贤友阿难,那位比库是阿拉汉、漏尽者、已完成梵行、应作已作、已卸重担、已达自己的目的、已尽有结、以正智解脱,他在行走时、站立时、睡眠时、觉醒时,是否恒常持续地现起智见——『我的诸漏已尽』?」「那么,散德咖,我将为你作譬喻;通过譬喻,一些智者能了知所说的义理。散德咖,譬如有人手脚被砍断,他在行走时、站立时、睡眠时、觉醒时,是否恒常持续地知道『我的手脚已被砍断』,还是在省察时才知道『我的手脚已被砍断』?」「贤友阿难,那个人并非恒常持续地知道『我的手脚已被砍断』,而是在省察时才知道『我的手脚已被砍断』。」「同样地,散德咖,那位比库是阿拉汉、漏尽者、已完成梵行、应作已作、已卸重担、已达自己的目的、已尽有结、以正智解脱,他在行走时、站立时、睡眠时、觉醒时,智见并非恒常持续地现起『我的诸漏已尽』,而是在省察时才知道『我的诸漏已尽』。」
§236
‘‘Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro’’ti? ‘‘Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro’’ti. ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosāla’’nti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – ‘‘carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitu’’nti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.
「阿难贤友,在此法与律中有多少位出离者呢?」「散德咖,不只一百位,不只两百位,不只三百位,不只四百位,不只五百位,而是在此法与律中有更多的出离者。」「阿难贤友,真是稀有!阿难贤友,真是未曾有!不会有自法赞叹,不会有他法毁谤,只在适当处说法,却能显示如此众多的出离者。然而这些邪命外道,以子传子的方式,既赞叹自己,又毁谤他人,却只宣称有三位出离者,即:难德瓦差、基萨桑基吒、马卡离果萨喇。」于是散德咖游方者对自己的众会说:「诸位贤友,请到沙门果德玛座下修习梵行吧。现在我们已不容易舍弃利养、恭敬与名声了。」如是散德咖游方者将自己的众会送往世尊座下修习梵行。
Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 散德咖经完 第六
7. Mahāsakuludāyisuttaṃ7. 大萨咖卢达夷经
§237
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – ‘‘appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –
如是我闻。一时,世尊住在王舍城竹林栗鼠饲养处。尔时,众多有名的有名的游方者住在孔雀饲养处游方者园,即:安那巴罗、瓦拉达罗、萨咖卢答夷游方者以及其他有名的有名的游方者。
那时,世尊在上午时分穿好衣,拿着钵与衣,进入王舍城托钵。那时,世尊这样想:「现在在王舍城托钵还太早。我何不前往孔雀饲养处游方者园,去萨咖卢答夷游方者那里呢?」
那时,世尊前往孔雀饲养处游方者园。尔时,萨咖卢答夷游方者与大游方者众一起坐着,发出喧闹声、大声、高声,谈论种种畜生论,即:王论、贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、杂论、世界起源论、海洋起源论、如是有无论等。
萨咖卢答夷游方者看见世尊从远处走来。看见后,他使自己的众人安静:「诸位请安静,诸位不要出声。这位沙门果德玛来了。那位具寿喜欢安静,是赞叹安静者。也许知道众人安静后,他会认为应该前来。」那时,那些游方者沉默了。
那时,世尊前往萨咖卢答夷游方者处。那时,萨咖卢答夷游方者对世尊这样说:「尊者,请世尊来。尊者,欢迎世尊。尊者,世尊很久才作这样的方便,即来到这里。尊者,请世尊坐,这座位已准备好。」世尊坐在准备好的座位上。萨咖卢答夷游方者也取了某个低座,在一旁坐下。世尊对坐在一旁的萨咖卢答夷游方者这样说——
§238
‘‘Kāyanuttha , udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti?
伍答夷,你们现在坐着谈论什么话题?而你们中断的话题又是什么呢?「尊者,我们现在坐着谈论的那个话题可以暂且搁置。尊者,那个话题对世尊来说,以后也不难听到。尊者,前些日子,各种外道沙门婆罗门们在论议堂聚集坐着时,生起了这样的话题——『诸位,盎嘎马嘎达人真是有利益啊!诸位,盎嘎马嘎达人真是善得利益啊!因为这些有僧团的、有群众的、群众导师、知名的、有名声的、开宗立派者、被大众认为是善者的沙门婆罗门们都来到王舍城度雨安居。这位布勒纳咖萨巴既是有僧团的,也是有群众的,又是群众导师,是知名的、有名声的、开宗立派者、被大众认为是善者,他也来到王舍城度雨安居。这位马卡利果萨喇……(中略)……阿基德盖萨甘巴喇……巴古达咖吒亚那……散泽耶贝喇提子……尼干德纳德子既是有僧团的,也是有群众的,又是群众导师,是知名的、有名声的、开宗立派者、被大众认为是善者,他也来到王舍城度雨安居。这位沙门果德玛既是有僧团的,也是有群众的,又是群众导师,是知名的、有名声的、开宗立派者、被大众认为是善者,他也来到王舍城度雨安居。这些尊敬的有僧团的、有群众的、群众导师、知名的、有名声的、开宗立派者、被大众认为是善者的沙门婆罗门们当中,谁受到弟子们的尊敬、尊重、敬重、礼敬?而弟子们又是尊敬、尊重谁,依靠谁而住呢?』」
§239
‘‘Tatrekacce evamāhaṃsu – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – ‘‘mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā’’ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi , kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’’’ti.
「在那里,有些人这样说:『这位布勒纳咖萨巴是僧团领袖、群众领袖、群众导师,有名望、有声誉,是教派创立者,被许多人认为是善者;但他不被弟子们恭敬、尊重、尊敬、礼敬,而且布勒纳咖萨巴的弟子们也不恭敬、尊重他而依止而住。从前,布勒纳咖萨巴向数百人的集会说法。在那里,布勒纳咖萨巴的某位弟子发出声音:「诸位尊者,不要问布勒纳咖萨巴这个问题;他不知道这个,我们知道这个,请问我们这个问题;我们将为诸位解答。」从前,布勒纳咖萨巴伸出手臂哭泣着说不出:「诸位尊者请安静,诸位尊者不要发出声音。诸位尊者,他们不是问你们,他们是问我们;我们将为他们解答。」但是,布勒纳咖萨巴的许多弟子挑起争论后离去:「你不了解这法与律,我了解这法与律,你怎么能了解这法与律?你行邪道,我行正道,我的有条理,你的无条理,应先说的你后说,应后说的你先说,你长久思考的被推翻了,你的论点被驳倒了,你被折服了,去解脱你的论点吧,如果你能的话,请解开它。」如此,布勒纳咖萨巴不被弟子们恭敬、尊重、尊敬、礼敬,而且布勒纳咖萨巴的弟子们也不恭敬、尊重他而依止而住。而且布勒纳咖萨巴被法的责难所辱骂。』」
‘‘Ekacce evamāhaṃsu – ‘ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’’’ti.
「有些人这样说——『这位马卡利果萨喇……(中略)……阿基德盖萨甘巴喇……巴古德咖吒亚那……散泽耶贝拉德帕德……尼干德纳德子也是僧团领袖、群众领袖、群众导师、知名的、有名声的、开宗立派者、被众人认为是善者;但他不被弟子们恭敬、尊重、尊敬、礼敬,而且弟子们也不恭敬、尊重尼干德纳德子后依止而住。从前,尼干德纳德子向数百人的众会说法。在那里,尼干德纳德子的某位弟子发出声音——「诸位尊者不要问尼干德纳德子这个问题;他不知道这个,我们知道这个,请问我们这个问题;我们将为诸位解答。」从前,尼干德纳德子伸出手臂哭泣着无法得到——「诸位尊者请安静,诸位尊者不要发出声音。这些尊者不是在问你们,这些人是在问我们;我们将为他们解答。」而且尼干德纳德子的许多弟子挑起争论后离去——「你不了知这法与律,我了知这法与律。你怎能了知这法与律?你是邪行者。我是正行者。我的话前后一致,你的不一致,应先说的你后说,应后说的你先说,你长期坚持的被推翻了,你的论点被驳倒了,你被折服了,去解脱论点吧,或者如果你能的话就解开吧。」如此,尼干德纳德子不被弟子们恭敬、尊重、尊敬、礼敬,而且弟子们也不恭敬、尊重尼干德纳德子后依止而住。而且尼干德纳德子被法的责骂所责骂。』」
§240
‘‘Ekacce evamāhaṃsu – ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘‘appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī’’ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya . Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, ‘‘mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti.
「有些人这样说——『这位果德玛沙门也是有僧团的、有群众的、群众的导师、知名的、有名声的、宗派创立者、被大众认为是善者;他受弟子们恭敬、尊重、尊敬、礼敬,而且果德玛沙门的弟子们恭敬、尊重他之后依止而住。从前,果德玛沙门对数百人的集会说法。在那里,果德玛沙门的某位弟子咳嗽了。于是另一位同梵行者用膝盖碰他——「具寿请安静,具寿不要出声,我们的导师世尊正在说法」。当果德玛沙门对数百人的集会说法时,在那时,果德玛沙门的弟子们既没有喧哗声也没有咳嗽声。那大众群体期待地侍立着——「世尊将对我们说什么法,我们将听闻那法」。譬如有人在四衢道压榨纯净无渣的蜂蜜。那大众群体会期待地侍立着。同样地,当果德玛沙门对数百人的集会说法时,在那时,果德玛沙门的弟子们既没有喧哗声也没有咳嗽声。那大众群体期待地侍立着——「世尊将对我们说什么法,我们将听闻那法」。即使那些果德玛沙门的弟子,被同梵行者们劝导后,舍弃学而还归低劣,他们也赞叹导师,赞叹法,赞叹僧团,只责备自己不责备他人,「我们真是不幸,我们真是少福,我们在如此善说的法律中出家后,不能尽形寿行圆满清净的梵行」。他们成为园丁或成为近事男,受持五学处而行。如此,果德玛沙门受弟子们恭敬、尊重、尊敬、礼敬,而且果德玛沙门的弟子们恭敬、尊重他之后依止而住』」
§241
‘‘Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti? ‘‘Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「但是,伍大夷,你在我身上见到多少法,以此我的弟子们恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重我之后依止而住?」「尊者,我在世尊身上见到五法,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住。哪五个?尊者,世尊少食,也赞叹少食性。尊者,世尊少食,也赞叹少食性,尊者,这是我在世尊身上见到的第非法品,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住。
‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「再者,尊者,世尊满足于任何衣,也赞叹对任何衣的满足性。尊者,世尊满足于任何衣,也赞叹对任何衣的满足性,尊者,这是我在世尊身上见到的第二法,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住。
‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「再者,尊者,世尊满足于任何钵食,也赞叹对任何钵食的满足性。尊者,世尊满足于任何钵食,也赞叹对任何钵食的满足性,尊者,这是我在世尊身上见到的第三法,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住。
‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「再者,尊者,世尊满足于任何住所,也赞叹对任何住所的满足性。尊者,世尊满足于任何住所,也赞叹对任何住所的满足性,尊者,这是我在世尊身上见到的第四法,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住。
‘‘Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī . Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「再者,尊者,世尊远离,也赞叹远离。尊者,世尊远离,也赞叹远离,尊者,这是我在世尊身上见到的第五法,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住。
‘‘Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.
「尊者,这些是我在世尊身上见到的五法,以此世尊的弟子们恭敬世尊、尊重世尊、尊敬世尊、礼敬世尊,恭敬、尊重世尊之后依止而住」
§242
‘‘‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
「『果德玛沙门少食,也赞叹少食性』,伍大夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重我之后依止而住,伍大夷,但是我有些弟子食一柯沙迦或食半柯沙迦或食一毕路瓦或食半毕路瓦。伍大夷,而我有时用这钵吃满满的也吃更多。伍大夷,如果我的弟子们以『果德玛沙门少食,也赞叹少食性』恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重我之后依止而住,伍大夷,那些我的弟子食一柯沙迦或食半柯沙迦或食一毕路瓦或食半毕路瓦的,他们不会以此法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重我之后依止而住。
‘‘‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
「沙门果德玛知足于任何衣,并且赞叹知足于任何衣」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,然而,优达夷,我有些弟子是尘堆衣者、持粗衣者,他们从坟场、垃圾堆或商店拾取破布后缝制桑喀帝而穿着。而我,优达夷,有时穿着居士衣,坚固的、粗糙的、不含羊毛的。「沙门果德玛知足于任何衣,并且赞叹知足于任何衣」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,那些我的弟子,优达夷,是尘堆衣者、持粗衣者,他们从坟场、垃圾堆或商店拾取破布后缝制桑喀帝而穿着,他们就不会以此法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
‘‘‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
「沙门果德玛知足于任何钵食,并且赞叹知足于任何钵食」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,然而,优达夷,我有些弟子是乞食者、次第行乞者、乐于拾落穗之誓,他们进入村落间时,即使被邀请坐下也不接受。而我,优达夷,有时应邀而食用米饭、各种咖喇咖、多种汤、多种菜。「沙门果德玛知足于任何钵食,并且赞叹知足于任何钵食」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,那些我的弟子,优达夷,是乞食者、次第行乞者、乐于拾落穗之誓,他们进入村落间时,即使被邀请坐下也不接受,他们就不会以此法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
‘‘‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
「沙门果德玛知足于任何住所,并且赞叹知足于任何住所」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,然而,优达夷,我有些弟子是树下住者、露地住者,他们八个月不进入有顶盖处。而我,优达夷,有时住在重阁中,涂抹粉刷的、无风的、门闩紧闭的、窗户关闭的。「沙门果德玛知足于任何住所,并且赞叹知足于任何住所」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,那些我的弟子,优达夷,是树下住者、露地住者,他们八个月不进入有顶盖处,他们就不会以此法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
‘‘‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
「沙门果德玛远离,并且赞叹远离」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,然而,优达夷,我有些弟子是住阿兰若者、边鄙住所者,他们进入森林、丛林、边鄙的住所而住,他们每半月来到僧团中听诵巴帝摩卡。而我,优达夷,有时被比库、比库尼、近事男、近事女、国王、国王大臣、外道、外道弟子们围绕而住。「沙门果德玛远离,并且赞叹远离」,优达夷,如果我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住,那些我的弟子,优达夷,是住阿兰若者、边鄙住所者,他们进入森林、丛林、边鄙的住所而住,他们每半月来到僧团中听诵巴帝摩卡,他们就不会以此法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
‘‘Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
如此,优达夷,我的弟子们并非以这五法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
§243
‘‘Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti , sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi , mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi , paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
优达夷,另有五法,我的弟子们以这五法恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。哪五种?优达夷,在此,我的弟子们尊崇我的增上戒——「沙门果德玛具戒,具足最上戒蕴」。优达夷,我的弟子们尊崇我的增上戒——「沙门果德玛具戒,具足最上戒蕴」,优达夷,这是第非法品,我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
§244
‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
再者,优达夷,我的弟子们尊崇我殊胜的智见——「沙门果德玛确实知而说『我知』,确实见而说『我见』;沙门果德玛以证知说法而非不证知;沙门果德玛有因地说法而非无因;沙门果德玛有神变地说法而非无神变」。优达夷,我的弟子们尊崇我殊胜的智见——「沙门果德玛确实知而说『我知』,确实见而说『我见』;沙门果德玛以证知说法而非不证知;沙门果德玛有因地说法而非无因;沙门果德玛有神变地说法而非无神变」,优达夷,这是第二法,我的弟子们以此恭敬我、尊重我、尊敬我、礼敬我,恭敬、尊重后依止而住。
§245
‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyu’’nti?
再者,优达夷,我的弟子们尊崇我的增上慧——「沙门果德玛有慧,具足最上慧蕴;他不能见到未来的论道,或者不能以如法善制伏已生起的他人论说——这是须跋的」。优达夷,你怎么想,我的弟子们如此知、如此见,会在中间打断话吗?」
‘‘No hetaṃ, bhante’’.
「不,尊者。」
‘‘Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi ; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.
「然而,伍达夷,我不期望从弟子们得到教诫;恰恰相反,我的弟子们期望从我得到教诫。
‘‘Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「伍达夷,我的弟子们以增上慧尊重我——『沙门果德玛是有慧者,具足最上慧蕴;他将不会看不到未来的论道,或者将不会如法地折服已生起的他人的邪说——这是须跋的』。伍达夷,这是第三法,以此我的弟子们恭敬、尊重、尊敬、礼敬我,恭敬、尊重之后依止而住。
§246
‘‘Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi , tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「再者,伍达夷,我的弟子们被某种苦所困、被苦所缠,他们来到我这里询问苦圣谛,我被问及苦圣谛后为他们解答,我以问题的解答使他们心满意足;他们询问我苦集……苦灭……导至苦灭之道圣谛,我被问及导至苦灭之道圣谛后为他们解答,我以问题的解答使他们心满意足。伍达夷,我的弟子们被某种苦所困、被苦所缠,他们来到我这里询问苦圣谛,我被问及苦圣谛后为他们解答,我以问题的解答使他们心满意足。他们询问我苦集……苦灭……导至苦灭之道圣谛。我被问及导至苦灭之道圣谛后为他们解答。我以问题的解答使他们心满意足。伍达夷,这是第四法,以此我的弟子们恭敬、尊重、尊敬、礼敬我,恭敬、尊重之后依止而住。
§247
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为弟子们宣说道路,如此修行的我的弟子们修习须跋。伍达夷,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受随观受而住……于心随观心而住……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。而且在那里,我的许多弟子住于已达到究竟圆满的证智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi , bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为弟子们宣说道路,如此修行的我的弟子们修习四正勤。伍达夷,于此,比库为了未生起的恶不善法不生起而生欲、努力、发勤、策励心、精勤;为了已生起的恶不善法断除而生欲、努力、发勤、策励心、精勤;为了未生起的善法生起而生欲、努力、发勤、策励心、精勤;为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、努力、发勤、策励心、精勤。而且在那里,我的许多弟子住于已达到究竟圆满的证智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为弟子们宣说道路,如此修行的我的弟子们修习四神足。伍达夷,于此,比库修习具足欲定勤行成就的神足,修习具足精进定勤行成就的神足,修习具足心定勤行成就的神足,修习具足观定勤行成就的神足。而且在那里,我的许多弟子住于已达到究竟圆满的证智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi , bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为弟子们宣说道路,如此修行的我的弟子们修习五根。伍达夷,于此,比库修习导向寂止、导向正觉的信根;修习精进根……修习念根……修习定根……修习导向寂止、导向正觉的慧根。而且在那里,我的许多弟子住于已达到究竟圆满的证智。
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道而修习五力。伍达夷,于此,比库修习信力,导向寂止、导向正觉;修习精进力……修习念力……修习定力……修习慧力,导向寂止、导向正觉。于此,我的众多弟子住于已达通智终结之彼岸。」
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道而修习七觉支。伍达夷,于此,比库修习念觉支,依远离、依离贪、依灭、转向舍遣;修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支,依远离、依离贪、依灭、转向舍遣。于此,我的众多弟子住于已达通智终结之彼岸。」
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti , sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道而修习圣八支道。伍达夷,于此,比库修习正见,修习正思惟,修习正语,修习正业,修习正命,修习正精进,修习正念,修习正定。于此,我的众多弟子住于已达通智终结之彼岸。」
§248
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道而修习八解脱。有色者见诸色,此为第一解脱;于内无色想者见外诸色,此为第二解脱;只专注于净,此为第三解脱;完全超越诸色想,诸有对想灭没,不作意种种想,『空无边』,证入空无边处而住,此为第四解脱;完全超越空无边处,『识无边』,证入识无边处而住,此为第五解脱;完全超越识无边处,『无所有』,证入无所有处而住,此为第六解脱;完全超越无所有处,证入非想非非想处而住,此为第七解脱;完全超越非想非非想处,证入想受灭而住,此为第八解脱。于此,我的众多弟子住于已达通智终结之彼岸。」
§249
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
「再者,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道而修习八胜处。于内有色想者见外诸色为少数、美丑。『制胜彼等,我知、我见』,如此有想。此为第一胜处。」
‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
「于内有色想者见外诸色为无量、美丑。『制胜彼等,我知、我见』,如此有想。此为第二胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
「于内无色想者见外诸色为少数、美丑。『制胜彼等,我知、我见』,如此有想。此为第三胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
「于内无色想者见外诸色为无量、美丑。『制胜彼等,我知、我见』,如此有想。此为第四胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ .
「于内无色想者,于外见诸色为青、青色、青显现、青光泽。犹如乌玛花为青、青色、青显现、青光泽,或犹如那巴拉纳西布两面磨光为青、青色、青显现、青光泽;如是,于内无色想者,于外见诸色为青、青色、青显现、青光泽。『我征服它们而知、而见』,他如此想。这是第五胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色为黄、黄色、黄显现、黄光泽。犹如咖尼咖拉花为黄、黄色、黄显现、黄光泽,或犹如那巴拉纳西布两面磨光为黄、黄色、黄显现、黄光泽;如是,于内无色想者,于外见诸色为黄、黄色、黄显现、黄光泽。『我征服它们而知、而见』,他如此想。这是第六胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色为红、红色、红显现、红光泽。犹如班度基瓦咖花为红、红色、红显现、红光泽,或犹如那巴拉纳西布两面磨光为红、红色、红显现、红光泽;如是,于内无色想者,于外见诸色为红、红色、红显现、红光泽。『我征服它们而知、而见』,他如此想。这是第七胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni . ‘Tāni abhibhuyya jānāmi , passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「于内无色想者,于外见诸色为白、白色、白显现、白光泽。犹如药草星为白、白色、白显现、白光泽,或犹如那巴拉纳西布两面磨光为白、白色、白显现、白光泽;如是,于内无色想者,于外见诸色为白、白色、白显现、白光泽。『我征服它们而知、而见』,他如此想。这是第八胜处。于此,我的诸弟子中有许多住于达到通智终点与究竟者。」
§250
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍达夷,我已为诸弟子宣说道路,如是行道的我的诸弟子修习十遍处。一者想地遍为上、下、横、不二、无量;一者想水遍……一者想火遍……一者想风遍……一者想青遍……一者想黄遍……一者想红遍……一者想白遍……一者想空遍……一者想识遍为上、下、横、不二、无量。于此,我的诸弟子中有许多住于达到通智终点与究竟者。」
§251
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
「再者,伍达夷,我已为诸弟子宣说道路,如是行道的我的诸弟子修习四禅那。伍达夷,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜、乐,具足住于初禅那。他以离生的喜、乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离生的喜、乐所遍满。伍达夷,犹如熟练的浴师或浴师的弟子,在铜盘中撒入浴粉后,以水一再地洒湿,使那浴粉团被湿润、充满湿润、内外遍满湿润而不滴落;如是,伍达夷,比库以离生的喜、乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离生的喜、乐所遍满。」
‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti . Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako . Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ , na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
「再者,伍达夷,比库由于寻、伺的止息,内净……具足住于第二禅那。他以定生的喜、乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被定生的喜、乐所遍满。伍达夷,犹如有水池深邃,泉水涌出。它在东方没有水的入口,在西方没有水的入口,在北方没有水的入口,在南方没有水的入口,天也不时时正确地降下雨水;然而从那水池涌出清凉的水流后,会以清凉的水遍满那水池、遍流那水池、遍充那水池、遍溢那水池,那水池全体没有任何地方不被清凉的水所遍满。如是,伍达夷,比库以定生的喜、乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被定生的喜、乐所遍满。」
‘‘Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
「再者,伍达夷,比库由于喜的离去……具足住于第三禅那。他以离喜之乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离喜之乐所遍满。伍达夷,犹如在青莲池、红莲池或白莲池中,一些青莲、红莲或白莲生于水中、长于水中、随顺于水、沉没而得养育,它们从顶至根被清凉的水遍满、遍流、遍充、遍溢,那些青莲、红莲或白莲全体没有任何地方不被清凉的水所遍满;如是,伍达夷,比库以离喜之乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离喜之乐所遍满。」
‘‘Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,比库舍断乐与舍断苦,先前喜忧已灭没,不苦不乐,由舍与念清净,成就第四禅那而住。他以清净、皎洁之心遍满此身而坐,他的全身没有任何地方不被清净、皎洁之心所遍满。伍大夷,犹如男子以白布连头覆盖而坐,他的全身没有任何地方不被白布所覆盖;同样地,伍大夷,比库以清净、皎洁之心遍满此身而坐,他的全身没有任何地方不被清净、皎洁之心所遍满。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§252
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子这样了知——『此我身是色,由四大种所成,父母所生,依饭粥积聚,无常、涂抹、按摩、破坏、分散之法;而此我识依此而住,于此被缚』。伍大夷,犹如琉璃宝珠,美好、天然、八面、善磨治、清澈、明净、具足一切相,其中穿有线,或青或黄或红或白或淡黄色线。有眼之人取之于手而观察——『此琉璃宝珠美好、天然、八面、善磨治、清澈、明净、具足一切相,其中穿有线,或青或黄或红或白或淡黄色线』。同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子这样了知——『此我身是色,由四大种所成,父母所生,依饭粥积聚,无常、涂抹、按摩、破坏、分散之法;而此我识依此而住,于此被缚』。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§253
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi , puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子从此身化作另一身,有色、意所成、具一切肢体、诸根无缺。伍大夷,犹如男子从文邪草抽出伊西咖草;他会这样想——『这是文邪草,这是伊西咖草;文邪草是一,伊西咖草是另一;伊西咖草是从文邪草抽出的』。伍大夷,又犹如男子从鞘抽出剑;他会这样想——『这是剑,这是鞘;剑是一,鞘是另一;剑是从鞘抽出的』。伍大夷,又犹如男子从笼提起蛇;他会这样想——『这是蛇,这是笼;蛇是一,笼是另一;蛇是从笼提起的』。同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子从此身化作另一身,有色、意所成、具一切肢体、诸根无缺。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§254
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti , seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子体验种种神变——一人成为多人,多人成为一人;显现、隐没;穿墙、穿壁、穿山无障碍而行,如在虚空;于地出没如在水中;于水上不沉而行如在地上;于虚空中结跏趺坐而行如有翼之鸟;以手触摸、抚摸如此大神力、大威力的日月;乃至以身自在行至梵天界。伍大夷,犹如熟练的陶师或陶师弟子,以善磨治的黏土,想要作何种器皿的变化,就能作成、完成那样的;伍大夷,又犹如熟练的象牙师或象牙师弟子,以善磨治的象牙,想要作何种象牙制品的变化,就能作成、完成那样的;伍大夷,又犹如熟练的金匠或金匠弟子,以善磨治的黄金,想要作何种金制品的变化,就能作成、完成那样的。同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子体验种种神变——一人成为多人,多人成为一人;显现、隐没;穿墙、穿壁、穿山无障碍而行,如在虚空;于地出没如在水中;于水上不沉而行如在地上;于虚空中结跏趺坐而行如有翼之鸟;以手触摸、抚摸如此大神力、大威力的日月;乃至以身自在行至梵天界。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§255
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子以清净、超越人的天耳界,听闻两种声音——天的与人的,远的与近的。伍大夷,犹如有力的吹螺者能轻易地使四方听闻;同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子以清净、超越人的天耳界,听闻两种声音——天的与人的,远的与近的。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§256
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya , akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子以心遍知其他有情、其他补特伽罗的心——有贪之心了知为『有贪之心』,离贪之心了知为『离贪之心』;有嗔之心了知为『有嗔之心』,离嗔之心了知为『离嗔之心』;有痴之心了知为『有痴之心』,离痴之心了知为『离痴之心』;收缩之心了知为『收缩之心』,散乱之心了知为『散乱之心』;广大之心了知为『广大之心』,不广大之心了知为『不广大之心』;有上之心了知为『有上之心』,无上之心了知为『无上之心』;得定之心了知为『得定之心』,无定之心了知为『无定之心』;解脱之心了知为『解脱之心』,未解脱之心了知为『未解脱之心』。伍大夷,犹如年轻、喜好装饰的女人或男子,于清净、皎洁、明净的镜中或水钵中观察自己的面相,有黑痣就知道『有黑痣』,无黑痣就知道『无黑痣』;同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子以心遍知其他有情、其他补特伽罗的心——有贪之心了知为『有贪之心』,离贪之心……有嗔之心……离嗔之心……有痴之心……离痴之心……收缩之心……散乱之心……广大之心……不广大之心……有上之心……无上之心……得定之心……无定之心……解脱之心……未解脱之心了知为『未解脱之心』。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§257
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子忆念种种宿住,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、百千生,许多坏劫、许多成劫、许多坏成劫——『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、感受这样的苦乐、这样的寿量,从那里死后生于那里;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、感受这样的苦乐、这样的寿量,从那里死后生于此处』。如此以形相、名称忆念种种宿住。伍大夷,犹如男子从自己的村去另一村,从那村又去另一村;他从那村回到自己的村;他会这样想——『我从自己的村去另一村,在那里这样站、这样坐、这样说、这样沉默;从那村又去那村,在那里也这样站、这样坐、这样说、这样沉默,我从那村回到自己的村』。同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子忆念种种宿住,即:一生……如此以形相、名称忆念种种宿住。在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§258
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – ‘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 passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā . Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.
「再者,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子以清净、超越人的天眼,见有情死时、生时,低贱、高贵、美丽、丑陋、善趣、恶趣,了知有情随业流转——『这些尊者有情具身恶行、具语恶行、具意恶行,诽谤圣者,邪见,持邪见业,他们身坏命终后生于苦处、恶趣、堕处、地狱;或者这些尊者有情具身善行、具语善行、具意善行,不诽谤圣者,正见,持正见业,他们身坏命终后生于善趣、天界』。如此以清净、超越人的天眼,见有情死时、生时,低贱、高贵、美丽、丑陋、善趣、恶趣,了知有情随业流转。伍大夷,犹如两座有门的房屋。有眼之人站在中间,能见人们进入房屋、离开、来回行走、往来;同样地,伍大夷,我已为诸弟子宣说道路,如此行道的我的诸弟子以清净、超越人的天眼,见有情死时、生时,低贱、高贵、美丽、丑陋、善趣、恶趣,了知有情随业流转……在此,我的诸弟子中有许多住于达到上智终点与彼岸者。」
§259
‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
「再者,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道,以诸漏尽,于现法自己以证智作证,具足无漏心解脱、慧解脱而住。伍达夷,譬如在山谷间有清澈、澄净、不浊的水池,有眼之人站在岸边能看见牡蛎、贝壳、砂砾、石块,以及鱼群游动或静止。他会这样想:『这水池清澈、澄净、不浊,这些牡蛎、贝壳、砂砾、石块,以及鱼群在游动或静止。』同样地,伍达夷,我已为诸弟子宣说道路,我的弟子如此行道,以诸漏尽,于现法自己以证智作证,具足无漏心解脱、慧解脱而住。而且我的诸弟子中,有许多住于证智的完成、到达彼岸。伍达夷,这是第五法,以此我的诸弟子恭敬、尊重、尊敬、礼敬我,恭敬、尊重之后依止而住。」
‘‘Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.
「伍达夷,这些是五法,以此我的诸弟子恭敬、尊重、尊敬、礼敬我,恭敬、尊重之后依止而住。」
Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.
世尊如此说。萨咖伍达夷游方者心悦,欢喜世尊所说。
Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ. · 大萨咖卢达夷经完 第七
8. Samaṇamuṇḍikasuttaṃ8. 沙门蒙地咖经
§260
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyya’’nti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.
如是我闻:一时,世尊住在沙瓦提,揭德林,阿那他宾地咖的园林。尔时,伍嘎哈马那游方者,沙门文荼子,与大游方者众俱,约五百游方者,住在玛利咖园的萨玛亚巴瓦达咖、丁杜咖吉拉、艾咖沙喇咖。时,五支工匠从沙瓦提出发,于日间前往见世尊。时,五支工匠生起此念:『现在还不是见世尊之时,世尊在独坐。也不是见可意诸比库之时,可意诸比库在独坐。我何不前往玛利咖园的萨玛亚巴瓦达咖、丁杜咖吉拉、艾咖沙喇咖,伍嘎哈马那游方者、沙门文荼子处?』时,五支工匠前往玛利咖园的萨玛亚巴瓦达咖、丁杜咖吉拉、艾咖沙喇咖,伍嘎哈马那游方者、沙门文荼子处。
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.
尔时,伍嘎哈马那游方者、沙门文荼子,与大游方者众俱坐着,喧闹、高声、大声,谈论种种畜生论,即:王论、贼论、大臣论、军论、怖畏论、战争论、食论、饮论、衣论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、杂论、世界起源论、海洋起源论、如是有无论等。
Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.
伍嘎哈马那游方者、沙门文荼子,从远处看见五支工匠走来。看见后,令自己的众会安静:『诸位尊者请安静,诸位尊者不要作声。这位是沙门果德玛的弟子,五支工匠来了。凡沙门果德玛的在家白衣弟子住在沙瓦提者,这位五支工匠是其中之一。那些具寿喜好少声,受训于少声,赞叹少声。或许知道是少声之众会,他会认为应当前来。』时,那些游方者沉默了。
§261
Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.
时,五支工匠前往伍嘎哈马那游方者、沙门文荼子处。到达后,与伍嘎哈马那游方者、沙门文荼子互相问候。交换了友好、可记念的话语后,在一旁坐下。在一旁坐下的五支工匠,伍嘎哈马那游方者、沙门文荼子对他如此说:『居士,我施设具足四法的补特伽罗为具足善、最上善、达到最上成就的沙门、无可责难者。哪四种?居士,于此,不以身作恶业,不说恶语,不思惟恶思惟,不以恶活命而活命。居士,我施设具足这四法的补特伽罗为具足善、最上善、达到最上成就的沙门、无可责难者。』
Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
时,五支工匠对伍嘎哈马那游方者、沙门文荼子所说,既不欢喜也不反对。不欢喜、不反对后,从座起立离去,心想:『我将在世尊面前了知此所说之义。』时,五支工匠前往世尊处。到达后,礼敬世尊,在一旁坐下。在一旁坐下的五支工匠,将与伍嘎哈马那游方者、沙门文荼子的一切对话,全部告诉世尊。
§262
Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā! Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.
如是说已,世尊对五支长者如此说:「长者,如此的话,幼小的孩童、愚钝的仰卧者将会是具足善巧者、最上善巧者、达到最高成就的沙门、无可责难者,如同游方者沙门摩嘎剌那子所执取的言说。长者,因为幼小的孩童、愚钝的仰卧者连『身』也没有,何况以身造恶业,除了仅仅挥动!长者,因为幼小的孩童、愚钝的仰卧者连『语』也没有,何况说恶语,除了仅仅啼哭!长者,因为幼小的孩童、愚钝的仰卧者连『思惟』也没有,何况思惟恶思惟,除了仅仅呜咽!长者,因为幼小的孩童、愚钝的仰卧者连『生活』也没有,何况以恶生活而生活,除了母乳!长者,如此的话,幼小的孩童、愚钝的仰卧者将会是具足善巧者、最上善巧者、达到最高成就的沙门、无可责难者,如同游方者沙门摩嘎剌那子所执取的言说。」
§263
‘‘Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.
「长者,我施设具足四法的人既非具足善巧者、非最上善巧者、非达到最高成就的沙门、非无可责难者,反而停留在幼小的孩童、愚钝的仰卧者的程度。哪四种?长者,于此,不以身造恶业,不说恶语,不思惟恶思惟,不以恶生活而生活——长者,我施设具足这四法的人既非具足善巧者、非最上善巧者、非达到最高成就的沙门、非无可责难者,反而停留在幼小的孩童、愚钝的仰卧者的程度。」
‘‘Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Ime akusalā sīlā; tamahaṃ , thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
「长者,我施设具足十法的人为具足善巧者、最上善巧者、达到最高成就的沙门、无可责难者。『这些是不善戒』;长者,我说这应被了知。『从此生起不善戒』;长者,我说这应被了知。『在此处不善戒无余灭尽』;长者,我说这应被了知。『如此行道者是为不善戒之灭而行道者』;长者,我说这应被了知。」
‘‘Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
「『这些是善戒』;长者,我说这应被了知。『从此生起善戒』;长者,我说这应被了知。『在此处善戒无余灭尽』;长者,我说这应被了知。『如此行道者是为善戒之灭而行道者』;长者,我说这应被了知。」
‘‘Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
「『这些是不善思惟』;长者,我说这应被了知。『从此生起不善思惟』;长者,我说这应被了知。『在此处不善思惟无余灭尽』;长者,我说这应被了知。『如此行道者是为不善思惟之灭而行道者』;长者,我说这应被了知。」
‘‘Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
「『这些是善思惟』;长者,我说这应被了知。『从此生起善思惟』;长者,我说这应被了知。『在此处善思惟无余灭尽』;长者,我说这应被了知。『如此行道者是为善思惟之灭而行道者』;长者,我说这应被了知。」
§264
‘‘Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.
「长者,什么是不善戒?不善的身业、不善的语业、恶的生活——长者,这些被称为不善戒。」
‘‘Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.
「长者,这些不善戒从何生起?它们的生起也已被说。应该说『从心生起』。什么心?心也是多种、各式各样、种种不同的。凡是有贪的心、有嗔的心、有痴的心,从此生起不善戒。」
‘‘Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – etthete akusalā sīlā aparisesā nirujjhanti.
「这些不善戒在哪里无余灭尽呢?村长,它们的灭也已说。村长,于此,比库舍断身恶行后修习身善行,舍断语恶行后修习语善行,舍断意恶行后修习意善行,舍断邪命后以正命维持生活——这些不善戒在此处无余灭尽。」
‘‘Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.
「村长,如何行道者是为了不善戒的灭尽而行道呢?村长,于此,比库为了未生起的恶不善法不生起,生起欲,努力,激发精进,策励心,精勤;为了已生起的恶不善法的舍断,生起欲,努力,激发精进,策励心,精勤;为了未生起的善法生起,生起欲,努力,激发精进,策励心,精勤;为了已生起的善法的住立、不忘失、增长、广大、修习、圆满,生起欲,努力,激发精进,策励心,精勤。村长,如此行道者是为了不善戒的灭尽而行道。」
§265
‘‘Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.
「村长,什么是善戒呢?善的身业、善的语业,村长,我也说活命清净是戒。村长,这些称为善戒。」
‘‘Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.
「村长,这些善戒从什么生起呢?它们的生起也已说。应该说『从心生起』。什么心呢?心也是多种、种种、各别的。凡是离贪、离嗔、离痴的心,善戒从此生起。」
‘‘Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.
「村长,这些善戒在哪里无余灭尽呢?它们的灭也已说。村长,于此,比库持戒但不成为戒,他如实了知那心解脱、慧解脱;他的那些善戒在此处无余灭尽。」
‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati ; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.
「村长,如何行道者是为了善戒的灭尽而行道呢?村长,于此,比库为了未生起的恶不善法不生起,生起欲,努力,激发精进,策励心,精勤;为了已生起的恶不善法的舍断……为了未生起的善法生起……为了已生起的善法的住立、不忘失、增长、广大、修习、圆满,生起欲,努力,激发精进,策励心,精勤。村长,如此行道者是为了善戒的灭尽而行道。」
§266
‘‘Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.
「村长,什么是不善思惟呢?欲思惟、嗔恨思惟、加害思惟——村长,这些称为不善思惟。」
‘‘Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.
「村长,这些不善思惟从什么生起呢?它们的生起也已说。应该说『从想生起』。什么想呢?想也是多种、种种、各别的。欲想、嗔恨想、加害想——不善思惟从此生起。」
‘‘Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.
「长者,这些不善思惟在何处无余灭尽?它们的灭也已说。长者,于此,比库离诸欲……(中略)……证得初禅而住;在此,这些不善思惟无余灭尽。」
‘‘Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.
「长者,如何行道者是为不善思惟的灭尽而行道?长者,于此,比库为未生起的恶不善法的不生起,生起欲,努力,发勤精进,策励心,精勤;为已生起的恶不善法的断除……(中略)……为未生起的善法的生起……(中略)……为已生起的善法的住立、不忘失、增长、广大、修习、圆满,生起欲,努力,发勤精进,策励心,精勤。长者,如是行道者是为不善思惟的灭尽而行道。」
§267
‘‘Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.
「长者,什么是善思惟?出离思惟、无嗔思惟、无害思惟——长者,这些称为善思惟。」
‘‘Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.
「长者,这些善思惟从何而起?它们的起源也已说。应说『从想而起』。什么想?想也是众多的、种种的、各别的。出离想、无嗔想、无害思想——善思惟从此而起。」
‘‘Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.
「长者,这些善思惟在何处无余灭尽?它们的灭也已说。长者,于此,比库由于寻伺的止息……(中略)……证得第二禅而住;在此,这些善思惟无余灭尽。」
‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.
「长者,如何行道者是为善思惟的灭尽而行道?长者,于此,比库为未生起的恶不善法的不生起,生起欲,努力,发勤精进,策励心,精勤;为已生起的恶不善法的断除……(中略)……为未生起的善法的生起……(中略)……为已生起的善法的住立、不忘失、增长、广大、修习、圆满,生起欲,努力,发勤精进,策励心,精勤。长者,如是行道者是为善思惟的灭尽而行道。」
§268
‘‘Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.
「长者,我以具足哪十法来施设人补特伽罗为具足善、最上善、达到最上成就的沙门、无可责难者?长者,于此,比库具足无学正见,具足无学正思惟,具足无学正语,具足无学正业,具足无学正命,具足无学正精进,具足无学正念,具足无学正定,具足无学正智,具足无学正解脱——长者,我以具足这十法来施设人补特伽罗为具足善、最上善、达到最上成就的沙门、无可责难者。」
Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.
世尊如是说。心悦的五支长者欢喜世尊所说。
Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 沙门蒙地咖经完 第八
9. Cūḷasakuludāyisuttaṃ9. 小萨咖卢达夷经
§269
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.
如是我闻——一时,世尊住在王舍城竹林栗鼠庇护所。尔时,游方者萨咖卢达伊与大游方者众一起住在孔雀庇护所游方者园。那时,世尊在上午时分穿好衣,拿着钵与衣,进入王舍城托钵。那时,世尊这样想:「现在在王舍城托钵还太早。我何不前往孔雀庇护所游方者园,去游方者萨咖卢达伊那里呢?」那时,世尊前往孔雀庇护所游方者园。
Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ .
尔时,游方者萨咖卢达伊与大游方者众一起坐着,发出喧闹声、高声、大声,谈论种种畜生论,即:王论、贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、杂论、世界起源论、海洋起源论、如是有无论等等。游方者萨咖卢达伊看见世尊从远处走来。看见后,他使自己的众会安静:「诸位尊者请安静,诸位尊者不要作声。这位果德玛沙门来了;那位具寿喜欢安静,是赞叹安静者。也许他知道众会安静后,会认为应该前来。」那时,那些游方者们沉默了。
§270
Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti – ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ sossāmā’ti; yadā pana , bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa – ‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’’’ti.
那时,世尊前往游方者萨咖卢达伊那里。那时,游方者萨咖卢达伊对世尊这样说:「尊者,请世尊来。尊者,欢迎世尊。尊者,世尊很久才作这样的方便,即来到这里。尊者,请世尊坐;这座位已准备好。」世尊坐在已准备好的座位上。游方者萨咖卢达伊也取了某个低座,在一旁坐下。世尊对在一旁坐着的游方者萨咖卢达伊这样说:「乌达伊,你们现在坐在一起谈论什么话题?你们中间的话题被中断了什么?」「尊者,让那个我们现在坐在一起谈论的话题搁置。尊者,那个话题对世尊来说,以后要听闻也不难得到。尊者,当我没有前来这个众会时,这个众会坐着谈论种种畜生论;但当我前来这个众会时,这个众会坐着仰望我的面容:『我们将听闻沙门乌达伊所说的法。』但是,尊者,当世尊前来这个众会时,我和这个众会坐着仰望世尊的面容:『我们将听闻世尊所说的法。』」
§271
‘‘Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā’’si. ‘‘Purimāni , bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So mayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo’’’ti. ‘‘Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī’’ti? ‘Nigaṇṭho, bhante, nāṭaputto’ti.
「那么,乌达伊,就让你在这里说出你所想说的,如你会对我说的那样。」「尊者,前些日子,有一位自称一切知者、一切见者,宣称无余的智见:『无论我行、住、睡、醒,智见恒常、持续地现起。』他被我问及关于过去的问题时,却以此彼回避,转移话题到外面,显示愤怒、嗔恨和不满。尊者,那时我对世尊生起了念:『啊,愿世尊!啊,愿善逝!他是这些法的善巧者。』」「但是,乌达伊,那位自称一切知者、一切见者,宣称无余的智见:『无论我行、住、睡、醒,智见恒常、持续地现起』,被你问及关于过去的问题时,却以此彼回避,转移话题到外面,显示愤怒、嗔恨和不满的是谁?」「尊者,是尼干陀·那他子。」
‘‘Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.
「乌达伊,若有人能忆念种种宿住,即:一生、二生……乃至如此有相、有细节地忆念种种宿住,他可以问我关于过去的问题,或者我可以问他关于过去的问题;他可以以对关于过去的问题的解答使我心满意,或者我可以以对关于过去的问题的解答使他心满意。
‘‘Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.
「乌达伊,若有人以清净、超越人的天眼,能见到众生死时、生时,卑贱、高贵,美丽、丑陋,幸福、不幸,能了知众生随业流转,他可以问我关于未来的问题,或者我可以问他关于未来的问题;他可以以对关于未来的问题的解答使我心满意,或者我可以以对关于未来的问题的解答使他心满意。
‘‘Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti.
「但是,乌达伊,让过去搁置,让未来搁置。我将为你说法——此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。」
‘‘Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ, kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṃ pana maṃ, bhante, bhagavā evamāha – ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyosomattāya na pakkhāyati. Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’’ti.
「尊者,我连以这个身体所经验的,也不能有相、有细节地忆念,我怎能忆念种种宿住,即:一生、二生……乃至如此有相、有细节地忆念种种宿住,如世尊那样呢?尊者,我现在连尘土鬼也看不见,我怎能以清净、超越人的天眼,见到众生死时、生时,卑贱、高贵,美丽、丑陋,幸福、不幸,了知众生随业流转,如世尊那样呢?但是,尊者,世尊对我这样说:『但是,乌达伊,让过去搁置,让未来搁置;我将为你说法——此有故彼有,此生故彼生;此无故彼无,此灭故彼灭』,那个对我来说更加不明白。尊者,也许我能以对自己导师的问题的解答使世尊心满意。」
§272
‘‘Kinti pana te, udāyi, sake ācariyake hotī’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’’ti.
「然而,伍大夷,你自己的师承如何说呢?」「尊者,我们自己的师承如此说——『这是最上的色,这是最上的色』。」
‘‘Yaṃ pana te etaṃ, udāyi, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti, katamo so paramo vaṇṇo’’ti? ‘‘Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.
「然而,伍大夷,你自己的师承如此说——『这是最上的色,这是最上的色』,那最上的色是什么呢?」「尊者,因为没有其他色比这色更殊胜或更上妙,所以是最上的色。」
‘‘Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti? ‘‘Yasmā , bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.
「然而,那最上的色是什么,因为没有其他色比这色更殊胜或更上妙呢?」「尊者,因为没有其他色比这色更殊胜或更上妙,所以是最上的色。」
‘‘Dīghāpi kho te esā, udāyi, phareyya – ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, udāyi, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’’ti? Iti puṭṭho ‘āmā’ti vadeyya.
「伍大夷,你这样说『尊者,因为没有其他色比这色更殊胜或更上妙,所以是最上的色』,可能会拖得很长,但你却没有说明那色。伍大夷,譬如有人这样说——『我想要、我欲求这国土中的国土第一美女』。他们会这样对他说——『喂,男子,你想要、欲求的那国土第一美女,你知道那国土第一美女吗——是刹帝利女、婆罗门女、吠舍女,还是首陀罗女呢?』如此被问,他会说『不』。他们会这样对他说——『喂,男子,你想要、欲求的那国土第一美女,你知道那国土第一美女吗——她是这样的名、这样的姓吗?……(中略)……是高、是矮、是中等,是黑、是褐、是金色皮肤吗?……在某村、某镇、某城吗?』如此被问,他会说『不』。他们会这样对他说——『喂,男子,你不知道、不见的,你却想要、欲求吗?』如此被问,他会说『是的』。」
‘‘Taṃ kiṃ maññasi, udāyi – nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.
「伍大夷,你认为如何——如此的话,那男子所说的岂不是不成立吗?」「尊者,确实如此的话,那男子所说的是不成立的。」
‘‘Evameva kho tvaṃ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti.
「同样地,伍大夷,你说『尊者,因为没有其他色比这色更殊胜或更上妙,所以是最上的色』,但你却没有说明那色。」
‘‘Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.
「尊者,譬如琉璃宝珠,美好、纯种、八面、善加工,放在黄色毛毯上,它发光、发亮、发耀,如此,我有色,无病,死后。」
§273
‘‘Taṃ kiṃ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「伍大夷,你认为如何——琉璃宝珠,美好、纯种、八面、善加工,放在黄色毛毯上,它发光、发亮、发耀,或者在夜晚黑暗中被虫蛀的萤火虫——这两种色中,哪一种色更殊胜、更上妙呢?」「尊者,那在夜晚黑暗中被虫蛀的萤火虫——这两种色中,这个更殊胜、更上妙。」
‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「你怎么想,伍达夷,在夜晚黑暗幽暗中被虫蛀的破布,与在夜晚黑暗幽暗中的油灯——这两种光色中,哪一种光色更殊胜、更优越?」「世尊,在夜晚黑暗幽暗中的油灯——这是这两种光色中更殊胜、更优越的。」
‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「你怎么想,伍达夷,在夜晚黑暗幽暗中的油灯,与在夜晚黑暗幽暗中的大火聚——这两种光色中,哪一种光色更殊胜、更优越?」「世尊,在夜晚黑暗幽暗中的大火聚——这是这两种光色中更殊胜、更优越的。」
‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「你怎么想,伍达夷,在夜晚黑暗幽暗中的大火聚,与在夜晚破晓时分晴朗无云的天空中的晨星——这两种光色中,哪一种光色更殊胜、更优越?」「世尊,在夜晚破晓时分晴朗无云的天空中的晨星——这是这两种光色中更殊胜、更优越的。」
‘‘Taṃ kiṃ maññasi, udāyi, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「你怎么想,伍达夷,在夜晚破晓时分晴朗无云的天空中的晨星,与在那天伍波萨他日十五日晴朗无云的天空中半夜时分的月亮——这两种光色中,哪一种光色更殊胜、更优越?」「世尊,在那天伍波萨他日十五日晴朗无云的天空中半夜时分的月亮——这是这两种光色中更殊胜、更优越的。」
‘‘Taṃ kiṃ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「你怎么想,伍达夷,在那天伍波萨他日十五日晴朗无云的天空中半夜时分的月亮,与在雨季最后一个月秋季时晴朗无云的天空中正午时分的太阳——这两种光色中,哪一种光色更殊胜、更优越?」「世尊,在雨季最后一个月秋季时晴朗无云的天空中正午时分的太阳——这是这两种光色中更殊胜、更优越的。」
‘‘Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!
「伍达夷,比这更多的是,有许许多多的天人,他们的光辉超过这些日月的光辉,我了知他们。然而我并不说:『除了光色之外,没有其他更超越、更优越的。』然而你,伍达夷,却说:『这种被虫蛀的破布的光色更低劣、更可厌,那是最高的光色』,但你并未指出那种光色。」「世尊已截断了话,善逝已截断了话!」
‘‘Kiṃ pana tvaṃ, udāyi, evaṃ vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti.
「伍达夷,你为何这样说:『世尊已截断了话,善逝已截断了话』?」「世尊,我们自己的导师这样认为:『这是最高的光色,这是最高的光色。』世尊,我们被世尊追问、追究、追查,在自己的导师方面空无、虚无、失败了。」
§274
‘‘Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti.
「那么,伍达夷,有一向乐的世界吗?有实现一向乐世界的有方法的道路吗?」「世尊,我们自己的导师这样认为:『有一向乐的世界,有实现一向乐世界的有方法的道路。』」
‘‘Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.
「然而,伍大夷,什么是为了现证一向乐世间的有行道呢?」「尊者,于此,某人舍断杀生后,离杀生;舍断不与取后,离不与取;舍断欲邪行后,离欲邪行;舍断妄语后,离妄语;或者受持某种苦行德而行。尊者,这就是为了现证一向乐世间的有行道。」
‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.
「伍大夷,你怎么想:当舍断杀生后,离杀生时,在那时自己是一向乐呢,还是有乐有苦呢?」「有乐有苦,尊者。」
‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.
「伍大夷,你怎么想:当舍断不与取后,离不与取时,在那时自己是一向乐呢,还是有乐有苦呢?」「有乐有苦,尊者。」
‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.
「伍大夷,你怎么想:当舍断欲邪行后,离欲邪行时,在那时自己是一向乐呢,还是有乐有苦呢?」「有乐有苦,尊者。」
‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.
「伍大夷,你怎么想:当舍断妄语后,离妄语时,在那时自己是一向乐呢,还是有乐有苦呢?」「有乐有苦,尊者。」
‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.
「伍大夷,你怎么想:当受持某种苦行德而行时,在那时自己是一向乐呢,还是有乐有苦呢?」「有乐有苦,尊者。」
‘‘Taṃ kiṃ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī’’ti ? ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!
「伍大夷,你怎么想:依混杂乐苦的道,能现证一向乐世间吗?」「世尊所说确实如此,善逝所说确实如此!」
‘‘Kiṃ pana tvaṃ, udāyi, vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti .
「然而,伍大夷,你为何说『世尊所说确实如此,善逝所说确实如此』呢?」「尊者,我们自己的导师有如此说:『有一向乐世间,有为了现证一向乐世间的有行道。』尊者,当我们被世尊就自己的导师反复询问、反复追究、反复审察时,我们空无、虚妄、错误了。」
§275
‘‘Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.
「尊者,然而,有一向乐的世间吗?有实现一向乐世间的有行相之道吗?」「伍达夷,确实有一向乐的世间,有实现一向乐世间的有行相之道。」
‘‘Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati – ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.
「尊者,那么,什么是实现一向乐世间的有行相之道呢?」「伍达夷,在此,比库离诸欲……(中略)……证得初禅而住;由于寻伺的止息……证得第二禅而住;由于喜的离去……证得第三禅而住——伍达夷,这就是实现一向乐世间的有行相之道。」
‘‘Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī’’ti. ‘‘Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.
「尊者,那不是实现一向乐世间的有行相之道,尊者,因为到此为止,一向乐的世间已被实现了。」「伍达夷,到此为止,一向乐的世间并未被实现;那只是实现一向乐世间的有行相之道。」
Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi – ‘‘ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā’’ti.
如是说时,游方者萨咖伍达夷的众会变得喧哗,发出高声大声——「在此我们连同导师都不知道,在此我们连同导师都不知道!我们不知道比这更高更上的了。」
Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – ‘‘kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī’’ti? ‘‘Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ… upasampajja viharati. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī’’ti.
于是,游方者萨咖伍达夷使那些游方者安静后,对世尊如此说道——「尊者,然而,到什么程度,一向乐的世间被实现了呢?」「伍达夷,在此,比库以舍断乐……(中略)……第四禅……证得而住。他与那些生于一向乐世间的天人们一起站立、交谈、进入讨论。伍达夷,到此为止,一向乐的世间被实现了。」
§276
‘‘Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, udāyi , aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.
「尊者,那么,诸比库是为了实现这一向乐世间的缘故而在世尊座下行梵行吗?」「伍达夷,诸比库不是为了实现一向乐世间的缘故而在我座下行梵行。伍达夷,确实有其他更高更殊胜的法,为了实现那些法的缘故,诸比库在我座下行梵行。」
‘‘Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti’’.
「尊者,那么,什么是那些更高更殊胜的法,为了实现那些法的缘故,诸比库在世尊座下行梵行呢?」「伍达夷,在此,如来出现于世间,是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫者、天人师、佛、世尊……(中略)……他舍断这五盖——心的随烦恼、慧的弱化者——离诸欲……(中略)……证得初禅而住。伍达夷,这也是更高更殊胜的法,为了实现它的缘故,诸比库在我座下行梵行。」
‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.
「再者,伍达夷,比库由于寻伺的止息……(中略)……证得第二禅……第三禅……第四禅而住。伍达夷,这也是更高更殊胜的法,为了实现它的缘故,诸比库在我座下行梵行。」
‘‘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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.
「当他如此心得定、清净、净化、无斑、离随烦恼、柔软、适业、住立、达到不动时,他引导心向于宿住随念智。他忆念种种宿住,即:一生、二生……乃至……如此,他忆念有行相、有细相的种种宿住。乌达夷,这也是更殊胜、更微妙之法,为了现证此法,诸比库在我这里修习梵行。」
‘‘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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.
「当他如此心得定、清净、净化、无斑、离随烦恼、柔软、适业、住立、达到不动时,他引导心向于有情死生智。他以清净、超越人的天眼,见到有情死时、生时,低劣、殊胜、美色、丑陋、善趣、恶趣……乃至……他如实了知有情随业流转。乌达夷,这也是更殊胜、更微妙之法,为了现证此法,诸比库在我这里修习梵行。」
‘‘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…pe… ‘ayaṃ dukkhanirodho’ti… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti… ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti… ‘ayaṃ āsavanirodho’ti… ‘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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.
「当他如此心得定、清净、净化、无斑、离随烦恼、柔软、适业、住立、达到不动时,他引导心向于诸漏尽智。他如实了知『这是苦』,『这是苦集』……乃至……『这是苦灭』……『这是导至苦灭之道』……『这些是漏』,他如实了知,『这是漏集』……『这是漏灭』……『这是导至漏灭之道』,他如实了知。当他如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。于解脱,生起『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』。乌达夷,这也是更殊胜、更微妙之法,为了现证此法,诸比库在我这里修习梵行。乌达夷,这些是更殊胜、更微妙之法,为了现证这些法,诸比库在我这里修习梵行。」
§277
Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante , abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.
如是说已,萨咖乌达夷游方者对世尊如此说:「尊者,太稀有了!尊者,太稀有了!尊者,犹如扶起倒者,或揭开覆盖物,或为迷路者指示道路,或在黑暗中持来油灯——『有眼者将见诸色』;同样地,世尊以种种方式阐明了法。尊者,我皈依世尊、法与比库僧团。尊者,愿我能在世尊座下得出家,愿我能得受达上。」
Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ – ‘‘mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṃ sampadamidaṃ bhoto udāyissa bhavissati. Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī’’ti. Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.
如是说已,萨咖乌达夷游方者的众会对萨咖乌达夷游方者如此说:「尊者乌达夷,不要在沙门果德玛处修习梵行;尊者乌达夷,不要作为导师而住于弟子之位。犹如水罐者成为汲水者,同样地,这将成为尊者乌达夷的状况。尊者乌达夷,不要在沙门果德玛处修习梵行;尊者乌达夷,不要作为导师而住于弟子之位。」如此,萨咖乌达夷游方者的众会对萨咖乌达夷游方者造作了障碍,使其不能在世尊处修习梵行。
Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ. · 小萨咖卢达夷经完 第九
10. Vekhanasasuttaṃ10. 韦卡那萨经
§278
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi – ‘‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’ti.
如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。尔时,韦卡那沙游方者来到世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的话语后,站立一旁。站立一旁的韦卡那沙游方者在世尊面前说出感叹语:「这是最胜的种姓,这是最胜的种姓。」
‘‘Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo’’ti?
「咖吒亚那,你为何如此说——『这是最胜的种姓,这是最胜的种姓』?咖吒亚那,那最胜的种姓是什么?」
‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.
「果德玛尊者,因为没有比种姓更殊胜或更微妙的其他种姓,所以那是最胜的种姓。」
‘‘Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti?
「咖吒亚那,那么,哪一种色是『从诸色中没有其他更殊胜或更优越的色』呢?」
‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.
「果德玛尊者,从诸色中没有其他更殊胜或更优越的色,那就是最上的色。」
‘‘Dīghāpi kho te esā, kaccāna, phareyya – ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, kaccāna, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ ‘evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’’ti? Iti puṭṭho ‘āmā’ti vadeyya.
「咖吒亚那,你这话说得太长了——你说『果德玛尊者,从诸色中没有其他更殊胜或更优越的色,那就是最上的色』,但你却没有指明那种色。咖吒亚那,譬如有人这样说:『我想要、我欲求这个国土中的国土美女。』他们会这样对他说:『喂,男子,你所想要、欲求的那位国土美女,你知道那位国土美女是刹帝利女、婆罗门女、吠舍女,还是首陀罗女吗?』如此被问,他会说『不知道』。他们会这样对他说:『喂,男子,你所想要、欲求的那位国土美女,你知道那位国土美女「如此名、如此姓」吗?……(中略)……是高、是矮、是中等,是黑、是褐、是金色皮肤吗?……在某村、某镇、某城吗?』如此被问,他会说『不知道』。他们会这样对他说:『喂,男子,你所不知道、不见的,你却想要、欲求吗?』如此被问,他会说『是的』。」
‘‘Taṃ kiṃ maññasi, kaccāna, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. ‘‘Evameva kho tvaṃ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.
「咖吒亚那,你认为如何?如此,那位男子的言说岂不是不成立吗?」「果德玛尊者,确实如此,那位男子的言说不成立。」「咖吒亚那,同样地,你说『果德玛尊者,从诸色中没有其他更殊胜或更优越的色,那就是最上的色』,但你却没有指明那种色。」「果德玛尊者,譬如琉璃宝珠,美好、天然、八面、善加工,放在黄色毛毯上,它发光、发亮、发耀,如此,色是自我,死后无病。」
§279
‘‘Taṃ kiṃ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「咖吒亚那,你认为如何?琉璃宝珠,美好、天然、八面、善加工,放在黄色毛毯上,它发光、发亮、发耀,或者在夜晚黑暗时的萤火虫,这两种色中,哪一种色更殊胜、更优越呢?」「果德玛尊者,在夜晚黑暗时的萤火虫,这两种色中,它更殊胜、更优越。」
‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「咖吒亚那,你认为如何?在夜晚黑暗时的萤火虫,或者在夜晚黑暗时的油灯,这两种色中,哪一种色更殊胜、更优越呢?」「果德玛尊者,在夜晚黑暗时的油灯,这两种色中,它更殊胜、更优越。」
‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.
「咖吒亚那,你认为如何?在夜晚黑暗时的油灯,或者在夜晚黑暗时的大火聚,这两种色中,哪一种色更殊胜、更优越呢?」「果德玛尊者,在夜晚黑暗时的大火聚,这两种色中,它更殊胜、更优越。」
‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṃ, kaccāna, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesi’’.
「咖吒亚那,你认为如何?在夜晚黑暗时的大火聚,或者在夜晚黎明时分,天空晴朗无云时的晨星,这两种色中,哪一种色更殊胜、更优越呢?」「果德玛尊者,在夜晚黎明时分,天空晴朗无云时的晨星,这两种色中,它更殊胜、更优越。」「咖吒亚那,你认为如何?在夜晚黎明时分,天空晴朗无云时的晨星,或者在那天的伍波萨他日十五日,天空晴朗无云时,午夜时分的月亮,这两种色中,哪一种色更殊胜、更优越呢?」「果德玛尊者,在那天的伍波萨他日十五日,天空晴朗无云时,午夜时分的月亮,这两种色中,它更殊胜、更优越。」「咖吒亚那,你认为如何?在那天的伍波萨他日十五日,天空晴朗无云时,午夜时分的月亮,或者在雨季最后一个月的秋季时节,天空晴朗无云时,正午时分的太阳,这两种色中,哪一种色更殊胜、更优越呢?」「果德玛尊者,在雨季最后一个月的秋季时节,天空晴朗无云时,正午时分的太阳——这两种色中,它更殊胜、更优越。」「咖吒亚那,从此之外,还有众多、更众多的天人,他们的光辉超越这些日月的光辉,我了知他们。然而我却不说『从诸色中没有其他更殊胜、更优越的色』。但是,咖吒亚那,你却说『这种色比萤火虫更低劣、更可厌,那就是最上的色』,但你却没有指明那种色。」
§280
‘‘Pañca kho ime, kaccāna, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, kaccāna, pañca kāmaguṇā. Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’’ti.
「咖吒亚那,这五种欲功德。哪五种?眼识知的色,可喜、可爱、可意、可爱形色、与欲相应、能引起染著;耳识知的声……鼻识知的香……舌识知的味……身识知的触,可喜、可爱、可意、可爱形色、与欲相应、能引起染著——咖吒亚那,这些是五种欲功德。咖吒亚那,缘这五种欲功德而生起的乐与喜悦,这称为欲乐。如此,从诸欲而有欲乐,从欲乐而有欲最上乐,在那里被称为最上。」
Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’ti. (‘Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī’ti) – ‘‘dujjānaṃ kho etaṃ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā te kho etaṃ jāneyyuṃ – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā’’ti.
如是所说已,韦咖那沙游方者对世尊如此说:「果德玛尊者,不可思议!果德玛尊者,未曾有!果德玛尊者所说的『从诸欲而有欲乐,从欲乐而有欲最上乐,在那里被称为最上』,实在是善说!」(「果德玛尊者,从诸欲而有欲乐,从欲乐而有欲最上乐,在那里被称为最上。」)——「咖吒亚那,这对你来说是难以了知的,因为你是异见者、异忍者、异好者、异修者、异师承者——诸欲或欲乐或欲最上乐。咖吒亚那,那些比库是阿拉汉、诸漏已尽、梵行已立、应作已作、已舍重担、已达自己的目的、有结已尽、以正智解脱,他们才能了知——诸欲或欲乐或欲最上乐。」
§281
Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno ‘‘samaṇo gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti . Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī’’ti. ‘‘Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ , apassantā aparantaṃ, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti; tesaṃ soyeva sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti – evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ; so mokkhomhīti kho jāneyya no ca bandhanaṃ . Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi; yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññe ñassati , sāmaṃ dakkhiti – ‘evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā’’’ti.
如是所说已,韦咖那沙游方者愤怒、不悦,诽谤世尊、贬损世尊、攻击世尊,说「沙门果德玛将被击败」,对世尊如此说:「正是如此,某些沙门婆罗门不知过去际、不见未来际,却宣称『生已尽,梵行已立,应作已作,不再有此存在,我了知』。他们的这些话只是可笑的、只是虚名的、只是空洞的、只是虚妄的。」「咖吒亚那,那些沙门婆罗门不知过去际、不见未来际,却宣称『生已尽,梵行已立,应作已作,不再有此存在,我了知』,对他们只有如法的驳斥。但是,咖吒亚那,且置过去际,且置未来际。让有智慧的人来,不狡诈、不虚伪、正直的人,我教导他,我为他说法。如其所教而行道,不久他将自己了知、自己见到——『确实,从束缚而有正确的解脱,即从无明的束缚』。咖吒亚那,譬如幼小的婴儿,愚痴、仰卧,被五种颈部的束缚所缚,即线的束缚;随着他的成长,随着诸根的成熟,那些束缚会解开;他会知道『我已解脱』,而不再有束缚。同样地,咖吒亚那,让有智慧的人来,不狡诈、不虚伪、正直的人,我教导他,我为他说法;如其所教而行道,不久他将自己了知、自己见到——『确实,从束缚而有正确的解脱,即从无明的束缚』。」
Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
如是所说已,韦咖那沙游方者对世尊如此说:「果德玛尊者,太殊胜了!……愿果德玛尊者忆持我为近事男,从今天起终生归依。」
Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ. · 韦卡那萨经完 第十
Paribbājakavaggo niṭṭhito tatiyo. · 游方者品完 第三
Tassuddānaṃ –
其摄颂——
Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;
「本达利、阿其、咖提那摩,地伽那咖,又婆罗堕瓦迦种姓;
Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.
「桑达咖、伍达夷、目地咖子,玛尼咖,如是咖吒亚那,殊胜品。」