1. Devadahavaggo1. 迭瓦达哈品
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Majjhimanikāye · 中部
Uparipaṇṇāsapāḷi · 后五十部
1. Devadahavaggo1. 迭瓦达哈品
1. Devadahasuttaṃ1. 迭瓦达哈经
§1
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādino, bhikkhave, nigaṇṭhā.
如是我闻——一时,世尊住在释迦人中,名为天臂的释迦人村落。于此,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:「诸比库,有一些沙门婆罗门如是说、如是见:『凡此人补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是过去所作为因。如此,以苦行灭尽旧业,以不造新业,未来无流入;未来无流入故,业尽;业尽故,苦尽;苦尽故,受尽;受尽故,一切苦将被耗尽。』诸比库,尼干陀们如是说。」
‘‘Evaṃvādāhaṃ , bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
「诸比库,我去到如是说的尼干陀们那里,如是说:『朋友尼干陀们,你们真的如是说、如是见吗——凡此人补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是过去所作为因。如此,以苦行灭尽旧业,以不造新业,未来无流入;未来无流入故,业尽;业尽故,苦尽;苦尽故,受尽;受尽故,一切苦将被耗尽?』诸比库,那些尼干陀们被我如是问时,承认说:『是的。』」
‘‘Tyāhaṃ evaṃ vadāmi – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? ‘No hidaṃ, āvuso’.
「我对他们如是说:『那么,朋友尼干陀们,你们知道——我们确实曾在过去存在,而非不存在吗?』『不,朋友,不知道。』」
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? ‘No hidaṃ, āvuso’.
「『那么,朋友尼干陀们,你们知道——我们确实曾在过去造了恶业,而非未造吗?』『不,朋友,不知道。』」
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’.
「『那么,朋友尼干陀们,你们知道——我们造了如此如此的恶业吗?』『不,朋友,不知道。』」
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’.
「『那么,朋友尼干陀们,你们知道——这么多苦已被耗尽,或这么多苦应被耗尽,或当这么多苦被耗尽时,一切苦将被耗尽吗?』『不,朋友,不知道。』」
‘‘‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.
「『那么,朋友尼干陀们,你们知道——于现法中舍断不善法、具足善法吗?』『不,朋友,不知道。』」
§2
‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti , na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
「『如此,朋友尼干陀们,你们不知道——我们确实曾在过去存在,而非不存在;不知道——我们确实曾在过去造了恶业,而非未造;不知道——我们造了如此如此的恶业;不知道——这么多苦已被耗尽,或这么多苦应被耗尽,或当这么多苦被耗尽时,一切苦将被耗尽;不知道——于现法中舍断不善法、具足善法;如此的情况下,尊者尼干陀们不适合记说——凡此人补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是过去所作为因。如此,以苦行灭尽旧业,以不造新业,未来无流入;未来无流入故,业尽;业尽故,苦尽;苦尽故,受尽;受尽故,一切苦将被耗尽。』」
‘‘Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
「贤友尼干陀们,如果你们能知道——『我们确实曾经存在过,并非不曾存在』,能知道——『我们确实曾经造过恶业,并非不曾造过』,能知道——『我们曾经造过如此如此的恶业』,能知道——『这么多的苦已被消尽,这么多的苦应被消尽,当这么多的苦被消尽时,一切苦将被消尽』,能知道——『于现法中舍断不善法,具足善法』;如此,具寿尼干陀们适合作此记说——『无论此人感受乐或苦或不苦不乐,一切都是过去所造之因。如此,通过苦行消尽旧业,通过不造新业,未来无流入;未来无流入故业尽;业尽故苦尽;苦尽故受尽;受尽故一切苦将被消尽』。」
§3
‘‘Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena ; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya . Tassa so bhisakko sallakatto sallaṃ abbuheyya ; so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa – ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi ; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo’’ti.
「贤友尼干陀们,譬如有人被涂有剧毒的箭所射中;他因箭的刺入而感受苦、强烈、剧烈的受。他的朋友、同僚、亲戚、血亲为他延请箭医。那位箭医用刀切开伤口;他因刀切开伤口而感受苦、强烈、剧烈的受。那位箭医用探针探寻箭;他因探针探寻箭而感受苦、强烈、剧烈的受。那位箭医拔出箭;他因拔出箭而感受苦、强烈、剧烈的受。那位箭医在伤口上敷药炭;他因在伤口上敷药炭而感受苦、强烈、剧烈的受。他在后来,伤口愈合、长出新皮,无病、快乐、自在、自主,随意而行。他如此想:『我以前被涂有剧毒的箭所射中。我因箭的刺入而感受苦、强烈、剧烈的受。我的朋友、同僚、亲戚、血亲为我延请了箭医。那位箭医用刀切开伤口;我因刀切开伤口而感受苦、强烈、剧烈的受。那位箭医用探针探寻箭;我因探针探寻箭而感受苦、强烈、剧烈的受。那位箭医拔出箭;我因拔出箭而感受苦、强烈、剧烈的受。那位箭医在伤口上敷药炭;我因在伤口上敷药炭而感受苦、强烈、剧烈的受。我现在伤口愈合、长出新皮,无病、快乐、自在、自主,随意而行』。」
‘‘Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
「同样地,贤友尼干陀们,如果你们能知道——『我们确实曾经存在过,并非不曾存在』,能知道——『我们确实曾经造过恶业,并非不曾造过』,能知道——『我们曾经造过如此如此的恶业』,能知道——『这么多的苦已被消尽,这么多的苦应被消尽,当这么多的苦被消尽时,一切苦将被消尽』,能知道——『于现法中舍断不善法,具足善法』;如此,具寿尼干陀们适合作此记说——『无论此人感受乐或苦或不苦不乐,一切都是过去所造之因。如此,通过苦行消尽旧业,通过不造新业,未来无流入;未来无流入故业尽;业尽故苦尽;苦尽故受尽;受尽故一切苦将被消尽』。」
‘‘Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
「然而,贤友尼干陀们,因为你们不知道——『我们确实曾经存在过,并非不曾存在』,不知道——『我们确实曾经造过恶业,并非不曾造过』,不知道——『我们曾经造过如此如此的恶业』,不知道——『这么多的苦已被消尽,这么多的苦应被消尽,当这么多的苦被消尽时,一切苦将被消尽』,不知道——『于现法中舍断不善法,具足善法』;因此,具寿尼干陀们不适合作此记说——『无论此人感受乐或苦或不苦不乐,一切都是过去所造之因。如此,通过苦行消尽旧业,通过不造新业,未来无流入;未来无流入故业尽;业尽故苦尽;苦尽故受尽;受尽故一切苦将被消尽』。」
§4
‘‘Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho , āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti . Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So evamāha – ‘atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā’’ti.
「诸比库,如是说时,那些尼干陀对我如此说:『贤友,尼干陀那他子是全知、全见者,宣称无余的智见:「无论我行、住、睡、醒,智见恒常、持续地现起」』。他如此说:『贤友尼干陀们,你们以前确实造过恶业,应通过此剧烈、难行的苦行来消尽它;而现在你们身防护、语防护、意防护,这是未来不造恶业。如此,通过苦行消尽旧业,通过不造新业,未来无流入;未来无流入故业尽;业尽故苦尽;苦尽故受尽;受尽故一切苦将被消尽』。这令我们喜欢、认可,我们对此感到满意。」
§5
‘‘Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ – ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
「诸比库,如是说时,我对那些尼干陀如此说:『贤友尼干陀们,这五法于现法中有两种果报。哪五种?信、喜好、传承、相思惟、见审察忍——贤友尼干陀们,这五法于现法中有两种果报。在此,具寿尼干陀们对过去世的导师有何信、有何喜好、有何传承、有何相思惟、有何见审察忍?』诸比库,如是说时,我在尼干陀中不见任何如法的反驳。」
‘‘Puna caparāhaṃ , bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’’’ti.
「诸比库,我又对那些尼干陀如此说:『贤友尼干陀们,你们认为如何?当你们有强烈的努力、强烈的精勤时,你们在那时感受强烈的、因努力而生的苦、强烈、剧烈的受;而当你们没有强烈的努力、没有强烈的精勤时,你们在那时不感受强烈的、因努力而生的苦、强烈、剧烈的受吗?』『贤友果德玛,当我们有强烈的努力、强烈的精勤时,我们在那时感受强烈的、因努力而生的苦、强烈、剧烈的受;而当我们没有强烈的努力、没有强烈的精勤时,我们在那时不感受强烈的、因努力而生的苦、强烈、剧烈的受』。」
§6
‘‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti.
「『如此,贤友尼干陀们,当你们有强烈的努力、强烈的精勤时,你们在那时感受强烈的、因努力而生的苦、强烈、剧烈的受;而当你们没有强烈的努力、没有强烈的精勤时,你们在那时不感受强烈的、因努力而生的苦、强烈、剧烈的受。如此,具寿尼干陀们不适合作此记说——「无论此人感受乐或苦或不苦不乐,一切都是过去所造之因。如此,通过苦行消尽旧业,通过不造新业,未来无流入;未来无流入故业尽;业尽故苦尽;苦尽故受尽;受尽故一切苦将被消尽」。如果,贤友尼干陀们,当你们有强烈的努力、强烈的精勤时,你们在那时不感受强烈的、因努力而生的苦、强烈、剧烈的受;而当你们没有强烈的努力、没有强烈的精勤时,你们在那时感受强烈的、因努力而生的苦、强烈、剧烈的受;如此,具寿尼干陀们才适合作此记说——「无论此人感受乐或苦或不苦不乐,一切都是过去所造之因。如此,通过苦行消尽旧业,通过不造新业,未来无流入;未来无流入故业尽;业尽故苦尽;苦尽故受尽;受尽故一切苦将被消尽」』。」
‘‘‘Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo ; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.
「诸位朋友尼干陀们,因为在你们努力激烈、精进激烈的时候,你们在那时感受激烈、痛苦、剧烈、辛辣的努力之受;而在你们努力不激烈、精进不激烈的时候,你们在那时不感受激烈、痛苦、剧烈、辛辣的努力之受;你们自己正感受激烈、痛苦、剧烈、辛辣的努力之受,却因无明、无智、愚痴而宣称——『凡此人士感受乐或苦或不苦不乐,一切都是以过去所作为因。如此,以苦行灭尽旧业,以不造新业,未来无流;未来无流故业灭尽;业灭尽故苦灭尽;苦灭尽故受灭尽;受灭尽故一切苦将被耗尽。』』如是说者,诸比库,我在尼干陀们中不见任何如法的反驳。
§7
‘‘Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhameta’nti? ‘No hidaṃ, āvuso’.
「诸比库,我再对那些尼干陀们如是说:『诸位朋友尼干陀们,你们认为如何?凡此现法受业,能以努力或精进使之成为来世受吗?』『不能,朋友。』『凡此来世受业,能以努力或精进使之成为现法受吗?』『不能,朋友。』『诸位朋友尼干陀们,你们认为如何?凡此乐受业,能以努力或精进使之成为苦受吗?』『不能,朋友。』『凡此苦受业,能以努力或精进使之成为乐受吗?』『不能,朋友。』『诸位朋友尼干陀们,你们认为如何?凡此成熟受业,能以努力或精进使之成为未成熟受吗?』『不能,朋友。』『凡此未成熟受业,能以努力或精进使之成为成熟受吗?』『不能,朋友。』『诸位朋友尼干陀们,你们认为如何?凡此多受业,能以努力或精进使之成为少受吗?』『不能,朋友。』『凡此少受业,能以努力或精进使之成为多受吗?』『不能,朋友。』『诸位朋友尼干陀们,你们认为如何?凡此有受业,能以努力或精进使之成为无受吗?』『不能,朋友。』『凡此无受业,能以努力或精进使之成为有受吗?』『不能,朋友。』
§8
‘‘Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ’’.
「如此,诸位朋友尼干陀们,凡此现法受业,不能以努力或精进使之成为来世受;凡此来世受业,不能以努力或精进使之成为现法受;凡此乐受业,不能以努力或精进使之成为苦受;凡此苦受业,不能以努力或精进使之成为乐受;凡此成熟受业,不能以努力或精进使之成为未成熟受;凡此未成熟受业,不能以努力或精进使之成为成熟受;凡此多受业,不能以努力或精进使之成为少受;凡此少受业,不能以努力或精进使之成为多受;凡此有受业,不能以努力或精进使之成为无受;凡此无受业,不能以努力或精进使之成为有受;如此,具寿尼干陀们的努力无果,精进无果。』
‘‘Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.
「诸比库,尼干陀们如是说。诸比库,如是说的尼干陀们,有十种如法的反驳论点到达应受呵责之处。
§9
‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
「诸比库,若众生以过去所作为因而感受苦乐,诸比库,尼干陀们必定是过去的恶业作者,因为他们现在感受如此激烈、痛苦、剧烈、辛辣的受。诸比库,若众生以自在天创造为因而感受苦乐,诸比库,尼干陀们必定是被恶自在天所创造,因为他们现在感受如此激烈、痛苦、剧烈、辛辣的受。诸比库,若众生以结合存在为因而感受苦乐,诸比库,尼干陀们必定是恶结合者,因为他们现在感受如此激烈、痛苦、剧烈、辛辣的受。诸比库,若众生以种姓为因而感受苦乐,诸比库,尼干陀们必定是恶种姓者,因为他们现在感受如此激烈、痛苦、剧烈、辛辣的受。诸比库,若众生以现法努力为因而感受苦乐,诸比库,尼干陀们必定是如此的现法努力者,因为他们现在感受如此激烈、痛苦、剧烈、辛辣的受。
‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.
「诸比库,若众生以过去所作为因而感受苦乐,尼干陀们应受呵责;若众生不以过去所作为因而感受苦乐,尼干陀们应受呵责。诸比库,若众生以自在天创造为因而感受苦乐,尼干陀们应受呵责;若众生不以自在天创造为因而感受苦乐,尼干陀们应受呵责。诸比库,若众生以结合存在为因而感受苦乐,尼干陀们应受呵责;若众生不以结合存在为因而感受苦乐,尼干陀们应受呵责。诸比库,若众生以种姓为因而感受苦乐,尼干陀们应受呵责;若众生不以种姓为因而感受苦乐,尼干陀们应受呵责。诸比库,若众生以现法努力为因而感受苦乐,尼干陀们应受呵责;若众生不以现法努力为因而感受苦乐,尼干陀们应受呵责。诸比库,尼干陀们如是说。诸比库,如是说的尼干陀们,这十种如法的反驳论点到达应受呵责之处。诸比库,如此,努力无果,精进无果。
§10
‘‘Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.
「诸比库,如何努力有果,精进有果?诸比库,于此,比库既不以苦折磨未受折磨的自己,也不舍弃如法之乐,对那乐不贪著。他如是了知:『对我这苦之源,以行精进、以行之精进而有离贪;对我这苦之源,以舍置、以修习舍而有离贪。』对他那以行精进、以行之精进而有离贪的苦之源,他在那里精进于行。对他那以舍置、以修习舍而有离贪的苦之源,他在那里修习舍。对他那苦之源,以行精进、以行之精进而有离贪——如此那苦对他被耗尽。对他那苦之源,以舍置、以修习舍而有离贪——如此那苦对他被耗尽。
§11
‘‘Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho . Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti. ‘‘Atha kho, bhikkhave, tassa purisassa evamassa – ‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyya’nti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā’’ti.
「诸比库,譬如有男子对某女人贪染、心被束缚、欲望激烈、期望激烈。他看见那女人与另一男子一起站立、交谈、嬉笑、欢笑。诸比库,你们认为如何?那男子看见那女人与另一男子一起站立、交谈、嬉笑、欢笑,会生起愁、悲、苦、忧、恼吗?」「是的,大德。」「那是什么原因?」「大德,因为那男子对那女人贪染、心被束缚、欲望激烈、期望激烈。因此,看见那女人与另一男子一起站立、交谈、嬉笑、欢笑,会生起愁、悲、苦、忧、恼。」「诸比库,那时那男子这样想:『我对那女人贪染、心被束缚、欲望激烈、期望激烈。看见那女人与另一男子一起站立、交谈、嬉笑、欢笑,我生起愁、悲、苦、忧、恼。我何不舍断对那女人的欲贪?』他舍断对那女人的欲贪。他在其后时看见那女人与另一男子一起站立、交谈、嬉笑、欢笑。诸比库,你们认为如何?那男子看见那女人与另一男子一起站立、交谈、嬉笑、欢笑,会生起愁、悲、苦、忧、恼吗?」「不会,大德。」「那是什么原因?」「大德,因为那男子对那女人已离贪。因此,看见那女人与另一男子一起站立、交谈、嬉笑、欢笑,不会生起愁、悲、苦、忧、恼。」
‘‘Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti . Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「诸比库!同样地,比库既不以苦来折磨未受折磨的自己,也不舍弃如法之乐,并且对那乐不耽著。他如此了知:『对我这个苦之源,通过努力行而以努力行之精勤而有离贪;对我这个苦之源,通过舍置而修习舍而有离贪。』对于那个通过努力行而以努力行之精勤而有离贪的苦之源,他在那里努力行;对于那个通过舍置而修习舍而有离贪的苦之源,他在那里修习舍。对他那个苦之源,通过努力行而以努力行之精勤而有离贪——如此那个苦对他被灭尽。对他那个苦之源,通过舍置而修习舍而有离贪——如此那个苦对他被灭尽。诸比库!如此,努力是有果的,精勤是有果的。」
§12
‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya’nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyya’nti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「诸比库!再者,比库如此省察:『当我随乐而住时,诸不善法增长,诸善法衰退;然而当我以苦来精勤自己时,诸不善法衰退,诸善法增长。让我以苦来精勤自己吧!』他以苦来精勤自己。当他以苦来精勤自己时,诸不善法衰退,诸善法增长。他在其后不以苦来精勤自己。那是什么原因?诸比库!那位比库为了那个目的而应以苦来精勤自己,那个目的对他已达成。因此他在其后不以苦来精勤自己。诸比库!譬如制箭师在两块火木之间加热、炙烤箭杆,使之正直、适于工作。诸比库!当制箭师的箭杆在两块火木之间已被加热、已被炙烤、已被做成正直、适于工作时,他在其后不再在两块火木之间加热、炙烤箭杆,使之正直、适于工作。那是什么原因?诸比库!制箭师为了那个目的而应在两块火木之间加热、炙烤箭杆,使之正直、适于工作,那个目的对他已达成。因此他在其后不再在两块火木之间加热、炙烤箭杆,使之正直、适于工作。诸比库!同样地,比库如此省察:『当我随乐而住时,诸不善法增长,诸善法衰退;然而当我以苦来精勤自己时,诸不善法衰退,诸善法增长。让我以苦来精勤自己吧!』他以苦来精勤自己。当他以苦来精勤自己时,诸不善法衰退,诸善法增长。他在其后不以苦来精勤自己。那是什么原因?诸比库!那位比库为了那个目的而应以苦来精勤自己,那个目的对他已达成。因此他在其后不以苦来精勤自己。诸比库!如此,努力是有果的,精勤是有果的。」
§13
‘‘Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
「诸比库!再者,如来、阿拉汉、正自觉者、明行具足、善至、世间解、无上士、调御丈夫、天人师、佛、世尊出现于世间。他以自己的证智证得后,宣说这个有天、有魔、有梵天的世间,有沙门、婆罗门、天、人的世代。他教导初善、中善、后善,有义、有文的法,宣示完全圆满、遍净的梵行。屋主或屋主之子,或生于其他族姓者听闻那个法。他听闻那个法后,对如来获得信。他具备那信之获得后,如此省察:『在家是障碍,是尘垢之路;出家是空旷处。住在家中不容易行完全圆满、完全清净、如磨光的螺贝的梵行。让我剃除须发,披著袈裟衣,从在家出家成为非家。』他在其后舍弃少量的财富积聚或舍弃大量的财富积聚,舍弃少量的亲族圈或舍弃大量的亲族圈,剃除须发,披著袈裟衣,从在家出家成为非家。」
§14
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti .
「他如此出家后,具足诸比库的学处与活命,舍断杀生后,他离杀生,已放下棍棒、已放下刀剑,有惭,有悲悯,对一切有生命者住于利益与悲悯。舍断不与取后,他离不与取,取所与、期待所与,以不盗取、清净的自己而住。舍断非梵行后,他是梵行者,是远离者,离欲邪行。舍断妄语后,他离妄语,是真实语者、真实结合者、坚固者、可信赖者、对世间不欺诳者。舍断离间语后,他离离间语;在这里听到后,不在那里说以破坏这些人,或在那里听到后,不在这里说以破坏那些人——如此,他是已分裂者的结合者,或已结合者的支持者,乐于和合、喜爱和合、欢喜和合,说作和合之语。舍断粗恶语后,他离粗恶语;凡那柔和的、悦耳的、可爱的、动心的、优雅的、众人所喜的、众人所意的语,他说如此之语。舍断杂秽语后,他离杂秽语,是时说者、实说者、义说者、法说者、律说者,说有价值的语,适时的、有理由的、有限度的、与义相应的。他离伤害种子类、草木类。他是一日一食者,夜间停止,离非时食。他离观听跳舞、歌唱、音乐、表演。他离持花鬘、香、涂香及装饰、庄严之具。他离高床、大床。他离接受金银。他离接受生谷。他离接受生肉。他离接受女人、少女。他离接受婢女、奴仆。他离接受山羊、绵羊。他离接受鸡、猪。他离接受象、牛、马、骡。他离接受田地、土地。他离从事传信、遣使之行。他离买卖。他离秤欺诈、伪币、度量欺诈。他离贿赂、欺骗、诈欺、不正之行。他离断截、杀害、捆缚、抢夺、掠夺、暴力行为。」
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
「他以护身的衣而知足,以护腹的钵食而知足。他无论去何处,只携带而去。譬如名为鸟的飞禽,无论飞到何处,只以翅膀之负担而飞,同样地,比库以护身的衣而知足,以护腹的钵食而知足;他无论去何处,只携带而去。他具备这圣戒蕴,于内受用无过患之乐。」
§15
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
「他以眼见色后,不取相,不取随相。因为当他住于眼根不防护时,贪忧、诸恶不善法会流入,他为其防护而行道,守护眼根,在眼根上达到防护。以耳听声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不取相,不取随相。因为当他住于意根不防护时,贪忧、诸恶不善法会流入,他为其防护而行道,守护意根,在意根上达到防护。他具备这圣根律仪,于内受用无染之乐。」
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti , asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
「他在前进、返回时是正知而行者,在前视、旁视时是正知而行者,在屈、伸时是正知而行者,在持桑喀帝、钵、衣时是正知而行者,在食、饮、咀嚼、尝味时是正知而行者,在大小便利时是正知而行者,在行、住、坐、卧、醒、语、默时是正知而行者。」
§16
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
「他具备这圣戒蕴,具备这圣知足,具备这圣根律仪,具备这圣念与正知,亲近远离的住所:林野、树下、山岳、洞窟、山洞、冢间、丛林、露地、稻草堆。他食后,从钵食返回,结跏趺坐,使身正直,使念现起于面前。他舍断世间的贪后,以离贪之心而住,从贪净化心。舍断嗔恨恼害后,以无嗔之心而住,对一切有生命者利益与悲悯,从嗔恨恼害净化心。舍断昏沉睡眠后,以离昏沉睡眠而住,有光明想,具念、正知,从昏沉睡眠净化心。舍断掉举追悔后,以不掉举而住,于内寂静之心,从掉举追悔净化心。舍断疑后,以度脱疑而住,对诸善法无疑惑,从疑净化心。」
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi , bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「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,证入初禅而住。诸比库,如此,努力是有果的,精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「再者,诸比库,比库以寻、伺的止息,内净,心一境性,无寻、无伺,定生喜、乐,证入第二禅而住。诸比库,如此,努力是有果的,精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「再者,诸比库,比库以喜的离去而住于舍,具念、正知,以身体验乐,正如诸圣者所说的『舍、具念、乐住』,证入第三禅而住。诸比库,如此,努力是有果的,精勤是有果的。
‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「再者,诸比库,比库以乐的舍断与苦的舍断,先前喜、忧已灭没,不苦不乐,舍念清净,证入第四禅而住。诸比库,如此,努力是有果的,精勤是有果的。
§17
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「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、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、体验这样的苦乐、这样的寿量,从那里死后,我生于那里;在那里,我也是这样的名、这样的姓、这样的容貌、这样的食物、体验这样的苦乐、这样的寿量,从那里死后,我生于此处。』如此,他忆念有行相、有细节的种种宿住。诸比库,如此,努力是有果的,精勤是有果的。
§18
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.
「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,见到有情死时、生时,低劣、胜妙,美丽、丑陋,幸福、不幸,了知有情各随其业:『这些尊敬的有情具足身恶行、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,生于苦处、恶趣、堕处、地狱。而这些尊敬的有情具足身善行、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,他以清净、超越人的天眼,见到有情死时、生时,低劣、胜妙,美丽、丑陋,幸福、不幸,了知有情各随其业。诸比库,如此,努力是有果的,精勤是有果的。
§19
‘‘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. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.
「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。于解脱中,有『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在。』诸比库,如此,努力是有果的,精勤是有果的。诸比库,如来如此说。诸比库,对如此说的如来,有十个如法的赞叹之处。
§20
‘‘Sace , bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.
「诸比库,如果有情因过去所作之因而感受苦乐;诸比库,确实,如来过去是善业的作者,因此现在感受这样无漏的乐受。诸比库,如果有情因自在天创造之因而感受苦乐;诸比库,确实,如来被善的自在天所创造,因此现在感受这样无漏的乐受。诸比库,如果有情因结合存在之因而感受苦乐;诸比库,确实,如来是善结合者,因此现在感受这样无漏的乐受。诸比库,如果有情因种姓之因而感受苦乐;诸比库,确实,如来是善种姓者,因此现在感受这样无漏的乐受。诸比库,如果有情因现法勤勉之因而感受苦乐;诸比库,确实,如来是善现法勤勉者,因此现在感受这样无漏的乐受。
‘‘Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī’’ti.
「诸比库,若众生因过去所作之因而感受苦乐,如来应受赞叹;若众生非因过去所作之因而感受苦乐,如来应受赞叹。诸比库,若众生因自在天创造之因而感受苦乐,如来应受赞叹;若众生非因自在天创造之因而感受苦乐,如来应受赞叹。诸比库,若众生因结合存在之因而感受苦乐,如来应受赞叹;若众生非因结合存在之因而感受苦乐,如来应受赞叹。诸比库,若众生因种姓之因而感受苦乐,如来应受赞叹;若众生非因种姓之因而感受苦乐,如来应受赞叹。诸比库,若众生因现法精勤之因而感受苦乐,如来应受赞叹;若众生非因现法精勤之因而感受苦乐,如来应受赞叹。诸比库,如来如是说。诸比库,对如是说的如来们,这十种如法的赞叹之处到来。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊说此。那些比库们心满意足,欢喜世尊所说。
Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 迭瓦达哈经完 第一
2. Pañcattayasuttaṃ2. 五三经
§21
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Saññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘asaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti , diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti – ayamuddeso pañcattayassa.
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:「诸比库,有一些沙门婆罗门是后际论者、后际随见者,依后际而主张种种主张论。『有想的我于死后无病』——某些人如此主张;『无想的我于死后无病』——某些人如此主张;『非想非非想的我于死后无病』——某些人如此主张;或者他们施设现存有情的断灭、消失、无有,或者某些人主张现法涅槃。如此,他们施设现存的我于死后无病,或者他们施设现存有情的断灭、消失、无有,或者某些人主张现法涅槃。如此,这些五种成为三种,三种成为五种——这是五三法的摄颂。
§22
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ . Tayidaṃ, bhikkhave, tathāgato abhijānāti . Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā , yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati – yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,那些施设有想的我于死后无病的沙门婆罗门,那些尊者沙门婆罗门施设有色的有想的我于死后无病,或者那些尊者沙门婆罗门施设无色的有想的我于死后无病,或者那些尊者沙门婆罗门施设有色及无色的有想的我于死后无病,或者那些尊者沙门婆罗门施设非有色非无色的有想的我于死后无病,或者那些尊者沙门婆罗门施设一想的有想的我于死后无病,或者那些尊者沙门婆罗门施设种种想的有想的我于死后无病,或者那些尊者沙门婆罗门施设少想的有想的我于死后无病,或者那些尊者沙门婆罗门施设无量想的有想的我于死后无病,或者某些人主张超越此的无量不动的识遍。诸比库,如来了知此。那些尊者沙门婆罗门施设有想的我于死后无病,那些尊者沙门婆罗门施设有色的有想的我于死后无病,或者那些尊者沙门婆罗门施设无色的有想的我于死后无病,或者那些尊者沙门婆罗门施设有色及无色的有想的我于死后无病,或者那些尊者沙门婆罗门施设非有色非无色的有想的我于死后无病,或者那些尊者沙门婆罗门施设一想的有想的我于死后无病,或者那些尊者沙门婆罗门施设种种想的有想的我于死后无病,或者那些尊者沙门婆罗门施设少想的有想的我于死后无病,或者那些尊者沙门婆罗门施设无量想的有想的我于死后无病,或者那些想中被称为最清净、最上、最胜、无上的——无论是色想、无色想、一想或种种想。『无任何事物』——某些人主张无量不动的无所有处。『此是有为的、粗的,然而有诸行的灭,此存在』——如此了知,见其出离,如来已超越此。
§23
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘asañña’nti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,那些施设无想的我于死后无病的沙门婆罗门,那些尊者沙门婆罗门施设有色的无想的我于死后无病,或者那些尊者沙门婆罗门施设无色的无想的我于死后无病,或者那些尊者沙门婆罗门施设有色及无色的无想的我于死后无病,或者那些尊者沙门婆罗门施设非有色非无色的无想的我于死后无病。诸比库,于此,那些施设有想的我于死后无病的沙门婆罗门,他们反驳这些。那是什么原因?想是病,想是痈,想是刺,此是寂静的,此是胜妙的,即:『无想』。诸比库,如来了知此。那些尊者沙门婆罗门施设无想的我于死后无病,那些尊者沙门婆罗门施设有色的无想的我于死后无病,或者那些尊者沙门婆罗门施设无色的无想的我于死后无病,或者那些尊者沙门婆罗门施设有色及无色的无想的我于死后无病,或者那些尊者沙门婆罗门施设非有色非无色的无想的我于死后无病。诸比库,若任何沙门或婆罗门如此说:『我将施设离色、离受、离想、离诸行的识的来、去、死、生、增长、增大、广大』——这是须跋的。『此是有为的、粗的,然而有诸行的灭,此存在』——如此了知,见其出离,如来已超越此。
§24
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘nevasaññānāsañña’nti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya . Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,那些施设非想非非想的我于死后无病的沙门婆罗门,那些尊者沙门婆罗门施设有色的非想非非想的我于死后无病,或者那些尊者沙门婆罗门施设无色的非想非非想的我于死后无病,或者那些尊者沙门婆罗门施设有色及无色的非想非非想的我于死后无病,或者那些尊者沙门婆罗门施设非有色非无色的非想非非想的我于死后无病。诸比库,于此,那些施设有想的我于死后无病的沙门婆罗门,他们反驳这些,那些尊者沙门婆罗门施设无想的我于死后无病,他们也反驳这些。那是什么原因?想是病,想是痈,想是刺,无想是痴迷,此是寂静的,此是胜妙的,即:『非想非非想』。诸比库,如来了知此。那些尊者沙门婆罗门施设非想非非想的我于死后无病,那些尊者沙门婆罗门施设有色的非想非非想的我于死后无病,或者那些尊者沙门婆罗门施设无色的非想非非想的我于死后无病,或者那些尊者沙门婆罗门施设有色及无色的非想非非想的我于死后无病,或者那些尊者沙门婆罗门施设非有色非无色的非想非非想的我于死后无病。诸比库,凡任何沙门或婆罗门仅以所见、所闻、所思、所识知的有为之量而施设此处的具足,诸比库,这被称为此处具足的灾患。诸比库,此处不被称为以有行定的获得而可得;诸比库,此处被称为以有行残余定的获得而可得。『此是有为的、粗的,然而有诸行的灭,此存在』——如此了知,见其出离,如来已超越此。
§25
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti , tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ āsattiṃyeva abhivadanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti – ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho , tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati ; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,那些施设现存有情的断灭、消失、无有的沙门婆罗门,诸比库,于此,那些施设有想的我于死后无病的沙门婆罗门,他们反驳这些,那些尊者沙门婆罗门施设无想的我于死后无病,他们也反驳这些,那些尊者沙门婆罗门施设非想非非想的我于死后无病,他们也反驳这些。那是什么原因?所有这些尊者沙门婆罗门都主张向上攀缘的执取:『我们死后将如此,我们死后将如此』。譬如商人为商业而行,如此想:『从此我将有此,以此我将得此』,同样地,这些尊者沙门婆罗门我认为类似商人:『我们死后将如此,我们死后将如此』。诸比库,如来了知此。那些尊者沙门婆罗门施设现存有情的断灭、消失、无有,他们因怖畏身见、厌恶身见而只是随逐身见、随转身见。譬如狗被绳系缚于坚固的柱或桩,它只是随逐那柱或桩、随转那柱或桩;同样地,这些尊者沙门婆罗门因怖畏身见、厌恶身见而只是随逐身见、随转身见。『此是有为的、粗的,然而有诸行的灭,此存在』——如此了知,见其出离,如来已超越此。
§26
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.
「诸比库,凡任何沙门或婆罗门是后际论者、后际随见者,依后际而主张种种主张论,他们全部都主张这五处或其中之一。
§27
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti.
「诸比库,有一些沙门婆罗门是过去边际论者、过去边际随见者,他们依过去边际而主张种种增上说法。『我与世间是常,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是无常,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是常亦无常,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间非常非无常,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是有边,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是无边,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是有边亦无边,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间非有边非无边,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是一想,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是种种想,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是少想,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是无量想,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是一向乐,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是一向苦,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是苦乐,唯此是真实,其余是虚妄』——如此某些人主张;『我与世间是不苦不乐,唯此是真实,其余是虚妄』——如此某些人主张。」
§28
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti , tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,凡那些如是说、如是见的沙门婆罗门——『我与世间是常,唯此是真实,其余是虚妄』,他们离信、离喜好、离传闻、离行相思惟、离见审察忍可而有自己的清净、皎洁之智——这是须跋的。诸比库,当没有自己的清净、皎洁之智时,凡那些尊者沙门婆罗门在那里仅净化智分,那也被称为那些尊者沙门婆罗门的取。『那是有为的、粗的,然而有诸行之灭,那是存在的』——如此了知,见其出离,如来已超越那个。」
§29
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca, idameva saccaṃ moghamañña’nti…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,凡那些如是说、如是见的沙门婆罗门——『我与世间是无常,唯此是真实,其余是虚妄』……『我与世间是常亦无常』……『我与世间非常非无常』……『我与世间是有边』……『我与世间是无边』……『我与世间是有边亦无边』……『我与世间非有边非无边』……『我与世间是一想』……『我与世间是种种想』……『我与世间是少想』……『我与世间是无量想』……『我与世间是一向乐』……『我与世间是一向苦』……『我与世间是苦乐』……『我与世间是不苦不乐,唯此是真实,其余是虚妄』,他们离信、离喜好、离传闻、离行相思惟、离见审察忍可而有自己的清净、皎洁之智——这是须跋的。诸比库,当没有自己的清净、皎洁之智时,凡那些尊者沙门婆罗门在那里仅净化智分,那也被称为那些尊者沙门婆罗门的取。『那是有为的、粗的,然而有诸行之灭,那是存在的』——如此了知,见其出离,如来已超越那个。」
§30
‘‘Idha , bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,于此,某位沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,证得远离之喜而住——『这是寂静的,这是殊胜的,即我证得远离之喜而住』。他的那远离之喜灭。由远离之喜的灭而生起忧,由忧的灭而生起远离之喜。诸比库,譬如阴影离去之处,阳光照触;阳光离去之处,阴影照触;同样地,诸比库,由远离之喜的灭而生起忧,由忧的灭而生起远离之喜。诸比库,如来证知那个。这位尊者沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,证得远离之喜而住——『这是寂静的,这是殊胜的,即我证得远离之喜而住』。他的那远离之喜灭。由远离之喜的灭而生起忧,由忧的灭而生起远离之喜。『那是有为的、粗的,然而有诸行之灭,那是存在的』——如此了知,见其出离,如来已超越那个。」
§31
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ . Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā , pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,再者,于此,某位沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,超越远离之喜,证得无染之乐而住——『这是寂静的,这是殊胜的,即我证得无染之乐而住』。他的那无染之乐灭。由无染之乐的灭而生起远离之喜,由远离之喜的灭而生起无染之乐。诸比库,譬如阴影离去之处,阳光照触;阳光离去之处,阴影照触;同样地,诸比库,由无染之乐的灭而生起远离之喜,由远离之喜的灭而生起无染之乐。诸比库,如来证知那个。这位尊者沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,超越远离之喜,证得无染之乐而住——『这是寂静的,这是殊胜的,即我证得无染之乐而住』。他的那无染之乐灭。由无染之乐的灭而生起远离之喜,由远离之喜的灭而生起无染之乐。『那是有为的、粗的,然而有诸行之灭,那是存在的』——如此了知,见其出离,如来已超越那个。」
§32
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,再者,于此,某位沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,超越远离之喜,超越无染之乐,证得不苦不乐受而住——『这是寂静的,这是殊胜的,即我证得不苦不乐受而住』。他的那不苦不乐受灭。由不苦不乐受的灭而生起无染之乐,由无染之乐的灭而生起不苦不乐受。诸比库,譬如阴影离去之处,阳光照触;阳光离去之处,阴影照触;同样地,诸比库,由不苦不乐受的灭而生起无染之乐,由无染之乐的灭而生起不苦不乐受。诸比库,如来证知那个。这位尊者沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,超越远离之喜,超越无染之乐,证得不苦不乐受而住——『这是寂静的,这是殊胜的,即我证得不苦不乐受而住』。他的那不苦不乐受灭。由不苦不乐受的灭而生起无染之乐,由无染之乐的灭而生起不苦不乐受。『那是有为的、粗的,然而有诸行之灭,那是存在的』——如此了知,见其出离,如来已超越那个。」
§33
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
「诸比库,再者,于此,某位沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,超越远离之喜,超越无染之乐,超越不苦不乐受——『我是寂静的,我是清凉的,我是无取的』——如此随观。诸比库,如来证知那个。这位尊者沙门或婆罗门舍断过去边际随见,舍断未来边际随见,完全不住于诸欲结,超越远离之喜,超越无染之乐,超越不苦不乐受——『我是寂静的,我是清凉的,我是无取的』——如此随观;的确,这位具寿主张适合涅槃的道。然而,这位尊者沙门或婆罗门或者执取而执取过去边际随见,或者执取而执取未来边际随见,或者执取而执取欲结,或者执取而执取远离之喜,或者执取而执取无染之乐,或者执取而执取不苦不乐受。而这位具寿『我是寂静的,我是清凉的,我是无取的』——如此随观,那也被称为这位尊者沙门婆罗门的取。『那是有为的、粗的,然而有诸行之灭,那是存在的』——如此了知,见其出离,如来已超越那个。」
‘‘Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ – channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkho’’ti .
「诸比库,这无上寂静最胜句已被如来现等觉,即如实了知六触处的集、灭、味、患、出离之后的无取解脱。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊如是说。那些比库们对世尊所说感到欢喜,表示随喜。
Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ. · 五三经完 第二
3. Kintisuttaṃ3. 金提经
§34
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pisinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘kinti vo , bhikkhave, mayi hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’’’ti.
如是我闻——一时,世尊住在毕西那拉雅的巴利哈拉那林丛中。在那里,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊如是说:「诸比库,你们对我有何想法——『沙门果德玛为了衣的缘故说法,或者沙门果德玛为了食物的缘故说法,或者沙门果德玛为了住所的缘故说法,或者沙门果德玛为了如此有或无有的缘故说法』?」「尊者,我们对世尊并非如此想——『沙门果德玛为了衣的缘故说法,或者沙门果德玛为了食物的缘故说法,或者沙门果德玛为了住所的缘故说法,或者沙门果德玛为了如此有或无有的缘故说法』。」
‘‘Na ca kira vo, bhikkhave, mayi evaṃ hoti – ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti…pe… itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’ti; atha kinti carahi vo , bhikkhave, mayi hotī’’ti? ‘‘Evaṃ kho no, bhante, bhagavati hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’’’ti. ‘‘Evañca kira vo, bhikkhave, mayi hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’’’ti.
「诸比库,你们对我并非如此想——『沙门果德玛为了衣的缘故说法……乃至……或者沙门果德玛为了如此有或无有的缘故说法』;那么,诸比库,你们对我究竟有何想法?」「尊者,我们对世尊如此想——『世尊有悲悯心,是利益的寻求者;世尊摄取悲悯而说法』。」「诸比库,你们对我如此想——『世尊有悲悯心,是利益的寻求者;世尊摄取悲悯而说法』。」
§35
‘‘Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu dve bhikkhū abhidhamme nānāvādā. Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nāna’nti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
「诸比库,因此,在这里,凡是我以证智为你们所说的法,即:须跋、四正勤、四神足、五根、五力、七觉支、圣八支道,在那里,你们一切人应当和合、欢喜、不诤地学习。诸比库,当你们和合、欢喜、不诤地学习时,可能会有两位比库对上法有不同的说法。在那里,如果你们如此想:『这些具寿在义理上不同,在文句上也不同』,那时,你们应当前往你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上不同,在文句上也不同。愿诸具寿知道这一点——如何在义理上不同,在文句上也不同。愿诸具寿不要陷入诤论』。然后,应当前往另一方的比库中你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上不同,在文句上也不同。愿诸具寿知道这一点——如何在义理上不同,在文句上也不同。愿诸具寿不要陷入诤论』。如此,应当把错误执取的作为错误执取而持守,应当把正确执取的作为正确执取而持守。把错误执取的作为错误执取而持守,把正确执取的作为正确执取而持守后,应当说那法、那律。
§36
‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti . Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
「在那里,如果你们如此想:『这些具寿在义理上确实不同,但在文句上一致』,那时,你们应当前往你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上确实不同,但在文句上一致。愿诸具寿知道这一点——如何在义理上确实不同,但在文句上一致。愿诸具寿不要陷入诤论』。然后,应当前往另一方的比库中你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上确实不同,但在文句上一致。愿诸具寿知道这一点——如何在义理上确实不同,但在文句上一致。愿诸具寿不要陷入诤论』。如此,应当把错误执取的作为错误执取而持守,应当把正确执取的作为正确执取而持守。把错误执取的作为错误执取而持守,把正确执取的作为正确执取而持守后,应当说那法、那律。
§37
‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nāna’nti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
「在那里,如果你们如此想:『这些具寿在义理上确实一致,但在文句上不同』,那时,你们应当前往你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上确实一致,但在文句上不同。愿诸具寿知道这一点——如何在义理上确实一致,但在文句上不同。然而这是微小的,即:文句。愿诸具寿不要为了微小之事而陷入诤论』。然后,应当前往另一方的比库中你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上确实一致,但在文句上不同。愿诸具寿知道这一点——如何在义理上确实一致,但在文句上不同。然而这是微小的,即:文句。愿诸具寿不要为了微小之事而陷入诤论』。如此,应当把正确执取的作为正确执取而持守,应当把错误执取的作为错误执取而持守。把正确执取的作为正确执取而持守,把错误执取的作为错误执取而持守后,应当说那法、那律。
§38
‘‘Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
「在那里,如果你们如此想:『这些具寿在义理上一致,在文句上也一致』,那时,你们应当前往你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上一致,在文句上也一致。愿诸具寿知道这一点——如何在义理上一致,在文句上也一致。愿诸具寿不要陷入诤论』。然后,应当前往另一方的比库中你们认为较易受劝的比库处,应当如此对他说:『诸具寿在义理上一致,在文句上也一致。愿诸具寿知道这一点——如何在义理上一致,在文句上也一致。愿诸具寿不要陷入诤论』。如此,应当把正确执取的作为正确执取而持守。把正确执取的作为正确执取而持守后,应当说那法、那律。
§39
‘‘Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, tatra, bhikkhave, na codanāya taritabbaṃ . Puggalo upaparikkhitabbo – ‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.
「诸比库,当你们和合、欢喜、不诤地学习时,某位比库可能会有罪过,会有违犯。诸比库,在那里,不应急于呵责。应当审察那个人:『如此,我将不受损害,而那个人也不受恼害,因为那个人不易怒、不怀恨、不固执己见、易于舍弃,而且我能够使那个人从不善中出离,安立于善中』。诸比库,如果如此,则适合说话。
‘‘Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – parassa puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti . Sace, bhikkhave, evamassa, kallaṃ vacanāya.
「诸比库,然而,若如此:『我将无恼害,而对他人将有损害,因为那人易怒、怀恨、见不坚固、易舍弃,而我能使那人从不善中出离,安立于善。这确实是少许的,即对他人的损害。然而这更多,即我能使那人从不善中出离,安立于善。』诸比库,若如此,适合说话。」
‘‘Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhaṃ vihesā . Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.
「诸比库,然而,若如此:『我将有恼害,而对他人将无损害。因为那人不易怒、不怀恨、见坚固、难舍弃,而我能使那人从不善中出离,安立于善。这确实是少许的,即我的恼害。然而这更多,即我能使那人从不善中出离,安立于善。』诸比库,若如此,适合说话。」
‘‘Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.
「诸比库,然而,若如此:『我将有恼害,而对他人也将有损害。因为那人易怒、怀恨、见坚固、难舍弃,而我能使那人从不善中出离,安立于善。这确实是少许的,即我将有恼害,而对他人也将有损害。然而这更多,即我能使那人从不善中出离,安立于善。』诸比库,若如此,适合说话。」
‘‘Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetu’nti. Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.
「诸比库,然而,若如此:『我将有恼害,而对他人也将有损害。因为那人易怒、怀恨、见坚固、难舍弃,而我不能使那人从不善中出离,安立于善。』诸比库,对这样的人,不应轻视舍。」
§40
‘‘Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi. Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti . Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti.
「诸比库,你们和合、欢喜、不诤、学习时,若彼此之间生起言语冲突、见的荆棘、心的击打、不喜、不满意。在那里,对一方的诸比库中,你们认为哪位比库较易受劝,应前往他处,应如此对他说:『贤友,我们和合、欢喜、不诤、学习时,彼此之间生起了言语冲突、见的荆棘、心的击打、不喜、不满意,若沙门知道这个,会呵责。』诸比库,正确回答的比库应如此回答:『贤友,我们和合、欢喜、不诤、学习时,彼此之间生起了言语冲突、见的荆棘、心的击打、不喜、不满意,若沙门知道这个,会呵责。然而,贤友,不舍弃这个法,能现证涅槃吗?』诸比库,正确回答的比库应如此回答:『贤友,不舍弃这个法,不能现证涅槃。』」
‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’’’ti.
「然后,对另一方的诸比库中,你们认为哪位比库较易受劝,应前往他处,应如此对他说:『贤友,我们和合、欢喜、不诤、学习时,彼此之间生起了言语冲突、见的荆棘、心的击打、不喜、不满意,若沙门知道这个,会呵责。』诸比库,正确回答的比库应如此回答:『贤友,我们和合、欢喜、不诤、学习时,彼此之间生起了言语冲突、见的荆棘、心的击打、不喜、不满意,若沙门知道这个,会呵责。然而,贤友,不舍弃这个法,能现证涅槃吗?』诸比库,正确回答的比库应如此回答:『贤友,不舍弃这个法,不能现证涅槃。』」
‘‘Taṃ ce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ. Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū’ti. Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti.
「诸比库,若他人如此问那位比库:『具寿使那些比库从不善中出离,安立于善了吗?』诸比库,正确回答的比库应如此回答:『贤友,在此,我前往世尊处,世尊为我说法,我听闻那个法后,对那些比库说了。那些比库听闻那个法后,从不善中出离,安立于善了。』诸比库,如此回答的比库,既不高举自己,也不贬低他人,如法地随顺法而回答,任何如法的随言论难也不会到达应受呵责之处。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊说此。那些比库心满意足,欢喜世尊所说。
Kintisuttaṃ niṭṭhitaṃ tatiyaṃ. · 金提经完 第三
4. Sāmagāmasuttaṃ4. 萨玛嘎马经
§41
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca , pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī’’ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
如是我闻——一时,世尊住在萨咖国的沙马咖马。尔时,尼干陀·那他子刚在巴瓦城命终。由于他的命终,尼干陀们分裂,成为二派,生起争论,生起诤论,生起争执,陷入争辩,以口舌互相刺伤而住:「你不了知此法律,我了知此法律。你怎能了知此法律!你行邪道,我行正道。我的有条理,你的无条理。应先说的你后说,应后说的你先说。你的深思熟虑被推翻了。你的论被驳倒了。你被折服了,去解脱论吧;或者如果你能的话,请解开它。」在尼干陀·那他子的追随者中,简直就像是杀戮在进行。那些尼干陀·那他子的在家弟子、白衣们,对尼干陀·那他子的追随者们也呈现厌离相、离欲相、厌恶相,因为那是恶说的法律、恶示的、非出离的、非导向寂静的、非正等正觉者所宣说的、破坏了支柱的、无依怙的。
§42
Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’’ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – ‘‘atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
那时,沙玛内拉准陀在巴瓦度过雨安居后,前往沙马咖马,去到具寿阿难处;抵达后,礼敬具寿阿难,在一旁坐下。在一旁坐下的沙玛内拉准陀对具寿阿难这样说:「尊者,尼干陀·那他子刚在巴瓦城命终。由于他的命终,尼干陀们分裂,成为二派……破坏了支柱的、无依怙的。」如是说时,具寿阿难对沙玛内拉准陀这样说:「贤友准陀,这确实是应当带到世尊面前见的话题。来吧,贤友准陀,我们去见世尊;抵达后,我们将此事禀告世尊。」「是的,尊者。」沙玛内拉准陀回答具寿阿难。
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha – ‘nigaṇṭho , bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘māheva bhagavato accayena saṅghe vivādo uppajji; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna’’’nti.
那时,具寿阿难与沙玛内拉准陀前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿难对世尊这样说:「世尊,这位沙玛内拉准陀这样说:『尊者,尼干陀·那他子刚在巴瓦城命终。由于他的命终,尼干陀们分裂,成为二派……破坏了支柱的、无依怙的。』世尊,我这样想:『愿世尊逝世后,僧团中不生起争论;这样的争论会导致众人无利益、众人不快乐、众人无义利、天人的无利益与痛苦。』」
§43
‘‘Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde’’ti? ‘‘Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho , bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussāna’’nti. Appamattako so, ānanda, vivādo yadidaṃ – ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
「阿难,你怎么想?我所证知而教导你们的那些法,即:须跋、四正勤、四神足、五根、五力、七觉支、八支圣道,阿难,你看见在这些法上有两位比库持不同见解吗?」「世尊,世尊所证知而教导的那些法,即:须跋、四正勤、四神足、五根、五力、七觉支、八支圣道,我不看见在这些法上有两位比库持不同见解。世尊,然而那些依止世尊而住的人们,他们在世尊逝世后,可能会在僧团中制造关于生活方式或关于巴帝摩卡的争论。这样的争论会导致众人无利益、众人不快乐、众人无义利、天人的无利益与痛苦。」「阿难,那是微小的争论,即:关于生活方式或关于巴帝摩卡的。阿难,若在僧团中生起关于道或关于道迹的争论,这样的争论会导致众人无利益、众人不快乐、众人无义利、天人的无利益与痛苦。
§44
‘‘Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
「阿难,有这六种诤论根。哪六种?阿难,这里,比库易怒、怀恨。阿难,凡是易怒、怀恨的比库,他对导师也无恭敬而住、无尊重,对法也无恭敬而住、无尊重,对僧团也无恭敬而住、无尊重,对学处也不圆满履行。阿难,凡是对导师无恭敬而住、无尊重,对法……对僧团无恭敬而住、无尊重,对学处不圆满履行的比库,他在僧团中制造争论;这是导致众人无利益、众人不快乐、众人无义利、天人的无利益与痛苦的争论。阿难,如果你们在内或在外看见这样的诤论根,阿难,那时你们应当努力断除那恶的诤论根。阿难,如果你们在内或在外不看见这样的诤论根,阿难,那时你们应当实行使那恶的诤论根未来不再流入。如此是那恶的诤论根的断除,如此是那恶的诤论根未来的不再流入。
§45
‘‘Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī…pe… saṭho hoti māyāvī…pe… pāpiccho hoti micchādiṭṭhi …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe… sikkhāya na paripūrakārī hoti so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti , evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.
「再者,阿难,比库轻蔑、恶口……嫉妒、悭吝……狡诈、虚伪……恶欲、邪见……执取己见、坚持执取、难以舍弃。阿难,凡是执取己见、坚持执取、难以舍弃的比库,他对导师也无恭敬而住、无尊重,对法也无恭敬而住、无尊重,对僧团也无恭敬而住、无尊重,对学处也不圆满履行。阿难,凡是对导师无恭敬而住、无尊重,对法……对僧团……对学处不圆满履行的比库,他在僧团中制造争论;这是导致众人无利益、众人不快乐、众人无义利、天人的无利益与痛苦的争论。阿难,如果你们在内或在外看见这样的诤论根,阿难,那时你们应当努力断除那恶的诤论根。阿难,如果你们在内或在外不看见这样的诤论根,那时你们应当实行使那恶的诤论根未来不再流入。如此是那恶的诤论根的断除,如此是那恶的诤论根未来的不再流入。阿难,这些是六种诤论根。
§46
‘‘Cattārimāni , ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
「阿难,有这四种诤事。哪四种?诤论诤事、诽谤诤事、犯罪诤事、义务诤事——阿难,这些是四种诤事。阿难,有这七种诤事止息法——为了已生起的诤事的平息、止息:应给予现前毗尼,应给予忆念毗尼,应给予不痴毗尼,应令自认,多数决,更重罪相,如草覆地。
§47
‘‘Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā . Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sammukhāvinayena.
「阿难,如何是现前毗尼?阿难,这里,比库们争论:『是法』或『非法』,『是律』或『非律』。阿难,那些比库们全体应当和合集会。集会后,应当审察法的准则。审察法的准则后,应当依照在那里所一致的来平息那诤事。阿难,如此是现前毗尼;如此,某些诤事的止息是通过现前毗尼。」
§48
‘‘Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – yebhuyyasikāya.
「阿难,如何是多数决?阿难,若那些比库们不能在那住处平息那诤事。阿难,那些比库们应前往有较多比库的住处。到那里后,一切和合者应集会。集会后,应寻求法的轨则。寻求法的轨则后,应如在那里所一致同意的那样平息那诤事。阿难,如此是多数决,如此某些诤事的平息是以多数决。」
§49
‘‘Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tassa kho , ānanda, bhikkhuno sativinayo dātabbo. Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sativinayena.
「阿难,如何是忆念律?阿难,于此,诸比库以如此重罪责难比库——以巴拉基咖或近巴拉基咖:『具寿忆念犯了如此重罪——巴拉基咖或近巴拉基咖吗?』他如此说:『诸友,我不忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』阿难,应给予那位比库忆念律。阿难,如此是忆念律,如此某些诤事的平息是以忆念律。」
§50
‘‘Kathañcānanda , amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? (So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.) So evamāha – ‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ . Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ kata’nti. Tassa kho , ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda , amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – amūḷhavinayena.
「阿难,如何是不痴律?阿难,于此,诸比库以如此重罪责难比库——以巴拉基咖或近巴拉基咖:『具寿忆念犯了如此重罪——巴拉基咖或近巴拉基咖吗?』(他如此说:『诸友,我不忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』他对正在解释的他过度追问:『来吧,具寿,请善加了知你是否忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』)他如此说:『诸友,我陷入疯狂、心的错乱。以那疯狂,我行了许多非沙门行、言说行为。我不忆念那。那是我痴迷时所作。』阿难,应给予那位比库不痴律。阿难,如此是不痴律,如此某些诤事的平息是以不痴律。」
§51
‘‘Kathañcānanda, paṭiññātakaraṇaṃ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti . Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti. So evamāha – ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti. (‘Saṃvarissāmī’ti.) Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – paṭiññātakaraṇena.
「阿难,如何是自认行?阿难,于此,比库被责难或未被责难而忆念罪,揭露、显露。阿难,那位比库应前往较长老的比库处,偏袒一肩衣,礼敬足,蹲踞,合掌后,应如此说:『尊者,我犯了名为如此的罪,我发露那。』他如此说:『你见吗?』『是的,我见。』『未来应防护。』(『我将防护。』)阿难,如此是自认行,如此某些诤事的平息是以自认行。」
§52
‘‘Kathañcānanda , tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho napaṭijānissāmī’ti? So evamāha – ‘imañhi nāma tvaṃ, āvuso , appamattikaṃ āpattiṃ āpajjitvā apuṭṭho napaṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha – ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ – nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tassapāpiyasikāya.
「阿难,如何是多人惩彼过?阿难,于此,比库以如此重罪责难比库——以巴拉基咖或近巴拉基咖:『具寿忆念犯了如此重罪——巴拉基咖或近巴拉基咖吗?』他如此说:『诸友,我不忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』他对正在解释的他过度追问:『来吧,具寿,请善加了知你是否忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』他如此说:『诸友,我不忆念犯了如此重罪——巴拉基咖或近巴拉基咖;但我忆念,诸友,犯了如此微小的罪。』他对正在解释的他过度追问:『来吧,具寿,请善加了知你是否忆念犯了如此重罪——巴拉基咖或近巴拉基咖?』他如此说:『诸友,我犯了这微小的罪,未被问而将承认。那么我犯了如此重罪——巴拉基咖或近巴拉基咖,被问而将不承认吗?』他如此说:『诸友,你犯了这微小的罪,未被问而将不承认,那么你犯了如此重罪——巴拉基咖或近巴拉基咖,被问而将承认吗?来吧,具寿,请善加了知你是否忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』他如此说:『诸友,我忆念犯了如此重罪——巴拉基咖或近巴拉基咖。那是我戏笑所说,那是我嬉戏所说——我不忆念犯了如此重罪——巴拉基咖或近巴拉基咖。』阿难,如此是多人惩彼过,如此某些诤事的平息是以多人惩彼过。」
§53
‘‘Kathañcānanda , tiṇavatthārako hoti? Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –
「阿难,如何是如草覆地?阿难,于此,诸比库生起争论、生起诤吵、陷入争执而住,行了许多非沙门行、言说行为。阿难,那些比库们一切和合者应集会。集会后,一方比库中有能力的比库应起座,偏袒一肩衣,合掌后,应告知僧团——」
‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ . Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta’’’nti.
「尊者们,请僧团听我说。我们生起争论、生起诤吵、陷入争执而住,行了许多非沙门行、言说行为。若僧团适时,我将这些具寿们的罪与自己的罪,为了这些具寿们的利益与自己的利益,在僧团中以如草覆地发露,除了重罪,除了与在家人有关的。」
‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –
「然后另一方比库中有能力的比库应起座,偏袒一肩衣,合掌后,应告知僧团——」
‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta’’’nti.
「尊者,请僧团听我说。我们这些生起争论、生起诤吵、陷入争执而住者,已造作了许多非沙门行、已超越所说。若僧团认为适当,我将为了这些具寿们的利益以及自己的利益,在僧团中以覆草法披露这些具寿们的罪以及自己的罪,除了重罪,除了与在家人有关的。」
‘‘Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tiṇavatthārakena.
「阿难,如此是覆草法,如此某些诤事的止息是——以覆草法。」
§54
‘‘Chayime , ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
「阿难,这六法是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。哪六个呢?阿难,在此,比库对梵行者现起慈身业,无论公开或私下。此法也是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。」
‘‘Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
「再者,阿难,比库对梵行者现起慈语业,无论公开或私下。此法也是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。」
‘‘Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
「再者,阿难,比库对梵行者现起慈意业,无论公开或私下。此法也是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。」
‘‘Puna caparaṃ, ānanda, bhikkhu – ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi – apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
「再者,阿难,比库对那些如法的、如法所得的利养——乃至钵中所受的——对如此的利养,是不分别论受用者,与具戒的梵行者共同受用。此法也是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。」
‘‘Puna caparaṃ, ānanda, bhikkhu – yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu – sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
「再者,阿难,比库对那些无缺、无穿、无斑、无杂、自在、智者所赞叹、无所执取、导向定的诸戒——对如此的诸戒,与梵行者戒相同而住,无论公开或私下。此法也是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。」
‘‘Puna caparaṃ, ānanda, bhikkhu – yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayā tathārūpāya diṭṭhiyā – diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.
「再者,阿难,比库对那圣的、出离的、引导行者正向苦尽的见——对如此的见,与梵行者见相同而住,无论公开或私下。此法也是可忆念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。阿难,这六个可忆念法是可爱的、可尊敬的,导向摄受、无诤、和合、一致。」
‘‘Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātihānanda , ime cha sāraṇīye dhamme samādāya vattatha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti.
「阿难,如果你们受持并实行这六种可喜法,阿难,你们是否看见那样的言路,无论是细微的或粗重的,是你们所不能忍受的呢?」「世尊,确实没有。」「阿难,因此,你们应受持并实行这六种可喜法。那将长久地带给你们利益与安乐。」
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
世尊说了这些。具寿阿难心满意足,欢喜世尊所说。
Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ. · 萨玛嘎马经完 第四
5. Sunakkhattasuttaṃ5. 苏纳卡德经
§55
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti – ‘‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Assosi kho sunakkhatto licchaviputto – ‘‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. ‘‘Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsūti?
如是我闻——一时,世尊住在韦萨离大林重阁讲堂。尔时,众多比库在世尊面前宣称智:「我们了知:『生已尽,梵行已立,应作已作,不再有此存在。』」离车子须那卡答听闻:「据说众多比库在世尊面前宣称智:『生已尽,梵行已立,应作已作,不再有此存在,我们了知。』」于是离车子须那卡答前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的离车子须那卡答对世尊如此说:「世尊,我听闻:『据说众多比库在世尊面前宣称智——生已尽,梵行已立,应作已作,不再有此存在,我们了知。』世尊,那些在世尊面前宣称智的比库们:『生已尽,梵行已立,应作已作,不再有此存在,我们了知』,世尊,那些比库是否正确地宣称智,或者其中有些比库以增上慢宣称智呢?」
§56
‘‘Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti . ‘‘Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi aññaṃ byākaṃsu. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti; ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessa’nti . Evañcettha, sunakkhatta, tathāgatassa hoti – ‘dhammaṃ nesaṃ desessa’nti. Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti. Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessa’nti tassapi hoti aññathatta’’nti. ‘‘Etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, sunakkhatta suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca –
「须那卡答,那些在我面前宣称智的比库们:『生已尽,梵行已立,应作已作,不再有此存在,我们了知』,其中有些比库确实正确地宣称智,但也有些比库以增上慢宣称智。须那卡答,对于那些正确地宣称智的比库们,对他们来说确实如此;而对于那些以增上慢宣称智的比库们,须那卡答,如来如此想:『我将为他们说法。』须那卡答,如来如此想:『我将为他们说法。』然而,须那卡答,某些愚痴人一再地构想问题后,前来如来处提问。须那卡答,对于如来所想的『我将为他们说法』,那也会变成不同。」「世尊,现在正是时候,善逝,现在正是时候,愿世尊说法。比库们听闻世尊所说后将受持。」「须那卡答,那么你要听!要善加作意,我将说。」「是的,世尊。」离车子须那卡答回答世尊。世尊如此说:
§57
‘‘Pañca kho ime, sunakkhatta, 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, sunakkhatta, pañca kāmaguṇā.
「须那卡答,有这五种欲功德。哪五种?眼所识的色,令人喜爱的、可意的、合意的、可爱形色的、伴随着欲的、能引起染着的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,令人喜爱的、可意的、合意的、可爱形色的、伴随着欲的、能引起染着的——须那卡答,这就是五种欲功德。
§58
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti , na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ. So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto lokāmisādhimutto purisapuggalo’’’ti.
「须那卡答,确实有这种可能:这里某个人是倾向于世间利养的。须那卡答,对于倾向于世间利养的人,与那相应的谈话会停留,他会随顺地寻思、伺察,他会亲近那样的人,并从那里获得满足;但当与不动相应的谈话被说时,他不愿听,不倾耳,不现起了知之心,不亲近那样的人,也不从那里获得满足。须那卡答,譬如有人长久离开自己的村或镇。他看见另一个人刚从那个村或镇离开。他会询问那个人关于那个村或镇的安稳、丰足和少病;那个人会告诉他关于那个村或镇的安稳、丰足和少病。须那卡答,你认为如何?那个人会愿意听那个人说,会倾耳,会现起了知之心,会亲近那个人,并从那里获得满足吗?」「是的,世尊。」「须那卡答,同样地,确实有这种可能:这里某个人是倾向于世间利养的。须那卡答,对于倾向于世间利养的人,与那相应的谈话会停留,他会随顺地寻思、伺察,他会亲近那样的人,并从那里获得满足;但当与不动相应的谈话被说时,他不愿听,不倾耳,不现起了知之心,不亲近那样的人,也不从那里获得满足。应如此了知他:『这个倾向于世间利养的人,确实已从不动之结解脱。』」
§59
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte. So evamassa veditabbo – ‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’’’ti.
「须那卡答,确实有这种可能:这里某个人是倾向于不动的。须那卡答,对于倾向于不动的人,与那相应的谈话会停留,他会随顺地寻思、伺察,他会亲近那样的人,并从那里获得满足;但当与世间利养相应的谈话被说时,他不愿听,不倾耳,不现起了知之心,不亲近那样的人,也不从那里获得满足。须那卡答,譬如黄叶从束缚脱落,须跋再变绿;须那卡答,同样地,对于倾向于不动的人,那些世间利养之结已脱落。应如此了知他:『这个倾向于不动的人,确实已从世间利养之结解脱。』」
§60
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati ; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti , na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’’’ti.
「须那卡答,确实有这种可能:这里某个人是倾向于无所有处的。须那卡答,对于倾向于无所有处的人,与那相应的谈话会停留,他会随顺地寻思、伺察,他会亲近那样的人,并从那里获得满足;但当与不动相应的谈话被说时,他不愿听,不倾耳,不现起了知之心,不亲近那样的人,也不从那里获得满足。须那卡答,譬如大石一分为二,须跋再接合;须那卡答,同样地,对于倾向于无所有处的人,那些不动之结已破碎。应如此了知他:『这个倾向于无所有处的人,确实已从不动之结解脱。』」
§61
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya . Taṃ kiṃ maññasi, sunakkhatta, api nu tassa purisassa tasmiṃ bhatte puna bhottukamyatā assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bhante, bhattaṃ paṭikūlasammata’’nti. ‘‘Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante. So evamassa veditabbo – ‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.
「然而,善那咖答,这是可能的:在此,某位人士倾向于非想非非想处。善那咖答,倾向于非想非非想处的人士,与其相应的谈话会使他满足,他随顺地思惟、伺察,亲近那样的人,与他交往;但当与无所有处相应的谈话进行时,他不乐于听,不倾耳,不住立于了知之心,不亲近那样的人,不与他交往。善那咖答,犹如一个人吃了可意的食物后会丢弃它。善那咖答,你认为如何?那个人对那食物还会有再吃的欲望吗?」「不会,世尊。」「那是什么原因?」「世尊,因为那食物被认为是厌恶的。」「善那咖答,同样地,倾向于非想非非想处的人士,那些无所有处的结已被他吐出。应如此了知他:『倾向于非想非非想处的人士,确实已离无所有处的结。』」
§62
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate āyatiṃ anuppādadhamme. So evamassa veditabbo – ‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’’’ti.
「然而,善那咖答,这是可能的:在此,某位人士正确地倾向于涅槃。善那咖答,正确地倾向于涅槃的人士,与其相应的谈话会使他满足,他随顺地思惟、伺察,亲近那样的人,与他交往;但当与非想非非想处相应的谈话进行时,他不乐于听,不倾耳,不住立于了知之心,不亲近那样的人,不与他交往。善那咖答,犹如顶部被切断的多罗树,不能再生长;善那咖答,同样地,正确地倾向于涅槃的人士,那些非想非非想处的结已被根断,如多罗树桩,成为非有,于未来不再生起之法。应如此了知他:『正确地倾向于涅槃的人士,确实已离非想非非想处的结。』」
§63
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni assa atathaṃ samānaṃ . So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya , asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
「然而,善那咖答,这是可能的:在此,某位比库会如此想:『沙门说渴爱是箭,无明的毒液,因欲贪嗔恨而受伤。我的渴爱之箭已被舍断,无明的毒液已被除去,我正确地倾向于涅槃。』他如此认为,但实际并非如此。他会从事那些对正确地倾向于涅槃者不适宜的事:他会从事以眼不适宜地看色,会从事以耳不适宜地听声,会从事以鼻不适宜地嗅香,会从事以舌不适宜地尝味,会从事以身不适宜地触所触,会从事以意不适宜地知法。当他从事以眼不适宜地看色,从事以耳不适宜地听声,从事以鼻不适宜地嗅香,从事以舌不适宜地尝味,从事以身不适宜地触所触,从事以意不适宜地知法时,贪会侵袭他的心。他以被贪侵袭的心,会遭遇死亡或等同死亡的痛苦。」
‘‘Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ. Saupādisesoti jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso . Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti . Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya. Na ca vaṇānurakkhī vihareyya na vaṇasāropī. Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya. So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
「善那咖答,犹如一个人被箭射中,箭有毒,涂抹浓厚。他的朋友、同伴、亲戚、血亲会为他安排外科医生。那外科医生会用刀切开伤口。用刀切开伤口后,会用探针寻找箭。用探针寻找箭后,会拔出箭,除去毒液,但留有残余。知道有残余后,他会如此说:『好人,你的箭已被拔出,毒液已被除去,但有残余。它不足以成为障碍。你应该吃适宜的食物,不要吃不适宜的食物,以免伤口化脓。你应该时时清洗伤口,时时涂抹伤口,以免不时时清洗伤口、不时时涂抹伤口,脓血包围伤口。不要在风吹日晒中行走,以免在风吹日晒中行走时,尘土侵袭伤口。好人,你应该守护伤口而住,照料伤口。』他会如此想:『我的箭已被拔出,毒液已被除去,没有残余。它不足以成为障碍。』他会吃不适宜的食物。因吃不适宜的食物,他的伤口会化脓。他不时时清洗伤口,不时时涂抹伤口。因不时时清洗伤口、不时时涂抹伤口,脓血会包围伤口。他会在风吹日晒中行走。因在风吹日晒中行走,尘土会侵袭伤口。他不守护伤口而住,不照料伤口。因这不适宜的行为,以及须跋的毒液被除去但有残余,由于这两者,伤口会恶化。因伤口恶化,他会遭遇死亡或等同死亡的痛苦。」
‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni assa atathaṃ samānaṃ. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati; maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpajjati.
「善那咖答,同样地,这是可能的:在此,某位比库会如此想:『沙门说渴爱是箭,无明的毒液,因欲贪嗔恨而受伤。我的渴爱之箭已被舍断,无明的毒液已被除去,我正确地倾向于涅槃。』他如此认为,但实际并非如此。他会从事那些对正确地倾向于涅槃者不适宜的事:他会从事以眼不适宜地看色,会从事以耳不适宜地听声,会从事以鼻不适宜地嗅香,会从事以舌不适宜地尝味,会从事以身不适宜地触所触,会从事以意不适宜地知法。当他从事以眼不适宜地看色,从事以耳不适宜地听声,从事以鼻不适宜地嗅香,从事以舌不适宜地尝味,从事以身不适宜地触所触,从事以意不适宜地知法时,贪会侵袭他的心。他以被贪侵袭的心,会遭遇死亡或等同死亡的痛苦。善那咖答,在圣者之律中,舍弃学而还归低劣,这就是死亡;善那咖答,犯某种染污之罪,这就是等同死亡的痛苦。」
§64
‘‘Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.
「然而,善那咖答,这是可能的:在此,某位比库会如此想:『沙门说渴爱是箭,无明的毒液,因欲贪嗔恨而受伤。我的渴爱之箭已被舍断,无明的毒液已被除去,我正确地倾向于涅槃。』他确实正确地倾向于涅槃,具念,他不会从事那些对正确地倾向于涅槃者不适宜的事:他不会从事以眼不适宜地看色,不会从事以耳不适宜地听声,不会从事以鼻不适宜地嗅香,不会从事以舌不适宜地尝味,不会从事以身不适宜地触所触,不会从事以意不适宜地知法。当他不从事以眼不适宜地看色,不从事以耳不适宜地听声,不从事以鼻不适宜地嗅香,不从事以舌不适宜地尝味,不从事以身不适宜地触所触,不从事以意不适宜地知法时,贪不会侵袭他的心。他以心不被贪侵袭,既不会遭遇死亡,也不会遭遇等同死亡的痛苦。」
‘‘Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ. Anupādisesoti jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi . Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya. Vaṇānurakkhī ca vihareyya vaṇasāropī. Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.
「善那咖答,犹如一个人被箭射中,箭有毒,涂抹浓厚。他的朋友、同伴、亲戚、血亲会为他安排外科医生。那外科医生会用刀切开伤口。用刀切开伤口后,会用探针寻找箭。用探针寻找箭后,会拔出箭,除去毒液,没有残余。知道没有残余后,他会如此说:『好人,你的箭已被拔出,毒液已被除去,没有残余。它不足以成为障碍。你应该吃适宜的食物,不要吃不适宜的食物,以免伤口化脓。你应该时时清洗伤口,时时涂抹伤口,以免不时时清洗伤口、不时时涂抹伤口,脓血包围伤口。不要在风吹日晒中行走,以免在风吹日晒中行走时,尘土侵袭伤口。好人,你应该守护伤口而住,照料伤口。』他会如此想:『我的箭已被拔出,毒液已被除去,没有残余。它不足以成为障碍。』他会吃适宜的食物。因吃适宜的食物,他的伤口不会化脓。他时时清洗伤口,时时涂抹伤口。因时时清洗伤口、时时涂抹伤口,脓血不会包围伤口。他不在风吹日晒中行走。因不在风吹日晒中行走,尘土不会侵袭伤口。他守护伤口而住,照料伤口。因这适宜的行为,以及须跋的毒液被除去且没有残余,由于这两者,伤口会愈合。因伤口愈合,长出新皮,他既不会遭遇死亡,也不会遭遇等同死亡的痛苦。」
‘‘Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.
「善那咖答,同样地,这是可能的:在此,某位比库会如此想:『沙门说渴爱是箭,无明的毒液,因欲贪嗔恨而受伤。我的渴爱之箭已被舍断,无明的毒液已被除去,我正确地倾向于涅槃。』他确实正确地倾向于涅槃,具念,他不会从事那些对正确地倾向于涅槃者不适宜的事:他不会从事以眼不适宜地看色,不会从事以耳不适宜地听声,不会从事以鼻不适宜地嗅香,不会从事以舌不适宜地尝味,不会从事以身不适宜地触所触,不会从事以意不适宜地知法。当他不从事以眼不适宜地看色,不从事以耳不适宜地听声,不从事以鼻不适宜地嗅香,不从事以舌不适宜地尝味,不从事以身不适宜地触所触,不从事以意不适宜地知法时,贪不会侵袭他的心。他以心不被贪侵袭,既不会遭遇死亡,也不会遭遇等同死亡的痛苦。」
§65
‘‘Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya. Ayaṃyevettha attho – vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ; sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ; esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ; satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
「须那卡答,我作此譬喻是为了使义理得以了知。这里的义理是这样的:须那卡答,『伤口』是六内处的同义语;须那卡答,『脓』是无明的同义语;须那卡答,『箭』是渴爱的同义语;须那卡答,『探针』是念的同义语;须那卡答,『手术刀』是圣慧的同义语;须那卡答,『外科医生』是如来、阿拉汉、正等正觉者的同义语。」
‘‘So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā – ‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āsīviso ghoraviso. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā yaṃ jaññā – ‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjatī’’ti.
「须那卡答,那位在六触处已防护的比库,如此了知『依是苦的根源』后,已无依、于诸依的灭尽而解脱,他会将身投向于依或生起心——这是须跋的。须那卡答,譬如有一杯饮料,色具足、香具足、味具足,但它混有毒药。那时,有一个想要活命、不想死、想要快乐、厌恶痛苦的人来了。须那卡答,你怎么想,那个人会喝那杯饮料吗?他知道『我喝了这个,将会遭受死亡或等同死亡的痛苦』?」「不会的,尊者。」「须那卡答,同样地,那位在六触处已防护的比库,如此了知『依是苦的根源』后,已无依、于诸依的灭尽而解脱,他会将身投向于依或生起心——这是须跋的。须那卡答,譬如有一条毒蛇,剧毒。那时,有一个想要活命、不想死、想要快乐、厌恶痛苦的人来了。须那卡答,你怎么想,那个人会将手或手指给那条剧毒的毒蛇吗?他知道『我被它咬了,将会遭受死亡或等同死亡的痛苦』?」「不会的,尊者。」「须那卡答,同样地,那位在六触处已防护的比库,如此了知『依是苦的根源』后,已无依、于诸依的灭尽而解脱,他会将身投向于依或生起心——这是须跋的。」
Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.
世尊说了这个。心满意足的离车人须那卡答欢喜世尊所说。
Sunakkhattasuttaṃ niṭṭhitaṃ pañcamaṃ. · 苏纳卡德经完 第五
6. Āneñjasappāyasuttaṃ6. 不动适宜经
§66
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘aniccā, bhikkhave, kāmā tucchā musā mosadhammā. Māyākatame taṃ, bhikkhave, bālalāpanaṃ. Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvita’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati’’.
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。在那里,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊说了这个:「诸比库,诸欲是无常的、空虚的、虚妄的、欺诳法。诸比库,那是幻术,是愚人的饶舌。无论是现法的诸欲,还是来世的诸欲;无论是现法的欲想,还是来世的欲想——这两者都是魔的领域,是魔的境界,是魔的诱饵,是魔的牧场。在这里,这些恶不善的心意——贪、嗔恨、愤怒也会生起。它们对在此修学的圣弟子成为障碍。诸比库,在那里,圣弟子如此省察:『无论是现法的诸欲,还是来世的诸欲;无论是现法的欲想,还是来世的欲想——这两者都是魔的领域,是魔的境界,是魔的诱饵,是魔的牧场。在这里,这些恶不善的心意——贪、嗔恨、愤怒也会生起,它们对在此修学的圣弟子成为障碍。我何不以广大、无量的心而住,征服世间后以心确立?当我以广大、无量的心而住,征服世间后以心确立时,那些恶不善的心意——贪、嗔恨、愤怒将不会有。由于舍断它们,我的心将成为无量的、无边的、善修习的。』当他如此行道,多如此住时,心在那处净信。当净信时,或者现在就证得不动,或者以慧胜解,身坏命终后,有可能那导向于彼的识会趣向不动。诸比库,这被称为第一适合于不动的道。」
§67
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā , yā ca samparāyikā kāmasaññā; yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.
「诸比库,再者,圣弟子如此省察:『无论是现法的诸欲,还是来世的诸欲;无论是现法的欲想,还是来世的欲想;无论什么色(一切色),都是四大种,以及四大种所造色。』当他如此行道,多如此住时,心在那处净信。当净信时,或者现在就证得不动,或者以慧胜解,身坏命终后,有可能那导向于彼的识会趣向不动。诸比库,这被称为第二适合于不动的道。」
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā – ubhayametaṃ aniccaṃ. Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositu’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.
「诸比库,再者,圣弟子如此省察:『无论是现法的诸欲,还是来世的诸欲;无论是现法的欲想,还是来世的欲想;无论是现法的诸色,还是来世的诸色;无论是现法的色想,还是来世的色想——这两者都是无常的。凡是无常的,那不值得欢喜,不值得欢迎,不值得执取。』当他如此行道,多如此住时,心在那处净信。当净信时,或者现在就证得不动,或者以慧胜解,身坏命终后,有可能那导向于彼的识会趣向不动。诸比库,这被称为第三适合于不动的道。」
§68
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ ākiñcaññāyatana’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
「诸比库,再者,圣弟子如此省察:『无论是现法的诸欲,还是来世的诸欲;无论是现法的欲想,还是来世的欲想;无论是现法的诸色,还是来世的诸色;无论是现法的色想,还是来世的色想;以及不动想——一切想。凡在那里这些无余灭尽,这是寂静的,这是殊胜的,即:无所有处。』当他如此行道,多如此住时,心在那处净信。当净信时,或者现在就证得无所有处,或者以慧胜解,身坏命终后,有可能那导向于彼的识会趣向无所有处。诸比库,这被称为第一适合于无所有处的道。」
§69
‘‘Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
「诸比库,再者,圣弟子去到林野,或去到树下,或去到空屋,如此省察:『此是空的,无我或我所。』当他如此行道,多如此住时,心在那处净信。当净信时,或者现在就证得无所有处,或者以慧胜解,身坏命终后,有可能那导向于彼的识会趣向无所有处。诸比库,这被称为第二适合于无所有处的道。」
§70
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘nāhaṃ kvacani kassaci kiñcanatasmiṃ , na ca mama kvacani kismiñci kiñcanaṃ natthī’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
「再者,诸比库,圣弟子如此省察:『我于任何处对任何人无任何所有,于任何处对任何事物我亦无任何所有。』当他如此行道、多住于此时,心于彼处得净信。当有净信时,或者现在证入无所有处,或者以慧胜解,身坏命终之后,有此可能:导向彼处的识到达无所有处。诸比库,这被称为第三种适合无所有处的道。」
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā ; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ nevasaññānāsaññāyatana’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī’’ti.
「再者,诸比库,圣弟子如此省察:『凡现法的诸欲与来世的诸欲;凡现法的欲想与来世的欲想;凡现法的诸色与来世的诸色;凡现法的色想与来世的色想;凡不动想与无所有处想——一切想。凡这些无余灭尽之处,此是寂静的,此是殊胜的,即:非想非非想处。』当他如此行道、多住于此时,心于彼处得净信。当有净信时,或者现在证入非想非非想处,或者以慧胜解,身坏命终之后,有此可能:导向彼处的识到达非想非非想处。诸比库,这被称为适合非想非非想处的道。」
§71
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘idha, bhante, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā’’ti? ‘‘Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā’’ti. ‘‘Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā’’ti? ‘‘Idhānanda, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. Saupādāno, ānanda, bhikkhu na parinibbāyatī’’ti. ‘‘Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī’’ti? ‘‘Nevasaññānāsaññāyatanaṃ, ānandā’’ti. ‘‘Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī’’ti? ‘‘Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ – nevasaññānāsaññāyatanaṃ’’.
如是说已,具寿阿难对世尊如此说:「尊者,于此,比库如此行道:『愿无彼,愿无我所;将不有,将不有我所;凡所有的、所成的——我舍断它。』如此获得舍。尊者,彼比库会般涅槃,还是不会般涅槃?」「阿难,于此,某位比库会般涅槃,某位比库不会般涅槃。」「尊者,什么因、什么缘,以致于此某位比库会般涅槃,某位比库不会般涅槃?」「阿难,于此,比库如此行道:『愿无彼,愿无我所;将不有,将不有我所;凡所有的、所成的——我舍断它。』如此获得舍。他欢喜彼舍、欢迎、住于执着。当他欢喜彼舍、欢迎、住于执着时,识依止于彼、执取于彼。阿难,有取的比库不般涅槃。」「尊者,那么,彼比库执取时执取于何处?」「阿难,非想非非想处。」「尊者,彼比库执取时,执取于最上的取!」「阿难,彼比库执取时,确实执取于最上的取。阿难,这确实是最上的取,即:非想非非想处。」
§72
‘‘Idhānanda, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. Anupādāno, ānanda, bhikkhu parinibbāyatī’’ti.
「阿难,于此,比库如此行道:『愿无彼,愿无我所;将不有,将不有我所;凡所有的、所成的——我舍断它。』如此获得舍。他不欢喜彼舍、不欢迎、不住于执着。当他不欢喜彼舍、不欢迎、不住于执着时,识不依止于彼、不执取于彼。阿难,无取的比库般涅槃。」
§73
‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. Katamo pana, bhante, ariyo vimokkho’’ti? ‘‘Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā , yā ca nevasaññānāsaññāyatanasaññā – esa sakkāyo yāvatā sakkāyo. Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’’ti.
「尊者,不可思议!尊者,未曾有!尊者,世尊确实已说示依止又依止而度瀑流。尊者,然而什么是圣解脱?」「阿难,于此,圣弟子如此省察:『凡现法的诸欲与来世的诸欲;凡现法的欲想与来世的欲想;凡现法的诸色与来世的诸色;凡现法的色想与来世的色想;凡不动想、无所有处想与非想非非想处想——此是有身,凡有身之所及。此是不死的,即:由于无取而心解脱。』如是,阿难,我已说示适合不动的道,已说示适合无所有处的道,已说示适合非想非非想处的道,已说示依止又依止而度瀑流,已说示圣解脱。阿难,凡导师出于利益、出于悲愍而应为弟子们做的,我已为你们做了。阿难,这些是树根,这些是空屋。阿难,你们应禅修,莫放逸,莫后来追悔。这是我们对你们的教诫。」
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
世尊如是说。具寿阿难心悦,欢喜世尊所说。
Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 不动适宜经完 第六
7. Gaṇakamoggallānasuttaṃ7. 算师摩嘎剌那经
§74
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca –
如是我闻:一时,世尊住在沙瓦提,东园鹿母讲堂。时,算数者目嘎喇那婆罗门前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的算数者目嘎喇那婆罗门对世尊如此说:
‘‘Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – yāva pacchimasopānakaḷevarāः imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – ajjheneः imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – issatthe . Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – saṅkhāne. Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema – ‘ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetu’’nti?
「果德玛尊者,譬如这鹿母讲堂可见有次第学、次第作、次第道,即:直到最后的阶梯板;果德玛尊者,这些婆罗门也可见有次第学、次第作、次第道,即:于诵习;果德玛尊者,这些弓术师也可见有次第学、次第作、次第道,即:于弓术。果德玛尊者,我们这些算数者、以计算为生者,也可见有次第学、次第作、次第道,即:于计算。果德玛尊者,我们得到学徒后,首先如此教算:『一一、二二、三三、四四、五五、六六、七七、八八、九九、十十』;果德玛尊者,我们也教算一百,也教算更多。果德玛尊者,在此法与律中,是否也能如此施设次第学、次第作、次第道?」
§75
‘‘Sakkā , brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’’’ti.
「婆罗门,在此法与律中也能施设次第学、次第作、次第行道。婆罗门,譬如善巧的调马师得到良马后,首先使其习惯口衔,然后使其习惯更进一步的训练;同样地,婆罗门,如来得到应调御的人后,首先如此调御——『来吧,比库,你应持戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。』」
‘‘Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī’’’ti.
「婆罗门,当比库持戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处时,如来更进一步调御他——『来吧,比库,你应守护诸根门,以眼见色后,不要执取相,不要执取随相。因为若住于不防护眼根者,贪忧、诸恶不善法会流入,你应行持其防护;你应守护眼根,你应达到眼根的防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不要执取相,不要执取随相。因为若住于不防护意根者,贪忧、诸恶不善法会流入,你应行持其防护;你应守护意根,你应达到意根的防护。』」
‘‘Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi – neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya – iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’’ti.
「婆罗门,当比库守护诸根门时,如来更进一步调御他——『来吧,比库,你应于食知量。如理省察而食用食物——不为嬉戏,不为骄慢,不为装饰,不为庄严,只是为了此身的住立与存续,为了止息伤害,为了资助梵行——如此我将灭除旧受,不生起新受,我将有存续、无过、安乐住。』」
‘‘Yato kho, brāhmaṇa , bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī’’’ti.
「婆罗门,当比库于食知量时,如来更进一步调御他——『来吧,比库,你应致力于觉醒而住,于日间以行走、坐禅,从诸障碍法净化心;于夜间初更以行走、坐禅,从诸障碍法净化心;于夜间中更,以右胁作狮子卧,足足相叠,具念、正知,作意起来之想;于夜间后更,起来后以行走、坐禅,从诸障碍法净化心。』」
‘‘Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī , ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī , uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’’’ti.
「婆罗门,当比库致力于觉醒时,如来更进一步调御他——『来吧,比库,你应具备念与正知,于前进、后退时是正知而行者,于前视、旁视时是正知而行者,于屈、伸时是正知而行者,于持桑喀帝、钵、衣时是正知而行者,于食、饮、嚼、尝时是正知而行者,于大小便利时是正知而行者,于行、住、坐、卧、醒、语、默时是正知而行者。』」
‘‘Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
「婆罗门,当比库具备念与正知时,如来更进一步调御他——『来吧,比库,你应亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、草堆。』他亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、草堆。他于午后,从行乞食归来,结跏趺坐,正直其身,现起面前之念而坐。他舍断世间的贪,以离贪之心而住,从贪净化心;舍断嗔恨恼害,以无嗔之心而住,对一切有情众生起慈愍,从嗔恨恼害净化心;舍断昏沉睡眠,以离昏沉睡眠而住,有光明想,具念、正知,从昏沉睡眠净化心;舍断掉举追悔,以不掉举而住,内心寂静,从掉举追悔净化心;舍断疑,以度脱疑而住,于诸善法无疑惑,从疑净化心。」
§76
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati.
「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,具足第一禅那而住。以寻伺的止息,内净……具足第二禅那而住。以喜的离去……具足第三禅那而住。以乐的舍断……具足第四禅那而住。」
‘‘Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā’’ti.
「婆罗门,那些有学的、未达其心、希求无上离轭安稳而住的诸比库,对他们我有如此的教诫。而那些阿拉汉、漏尽者、已住梵行者、应作已作者、已卸重担者、已达自利者、已尽有结者、以正智解脱者,对他们而言,这些法导向现法乐住,以及念与正知。」
Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti udāhu ekacce nārādhentī’’ti? ‘‘Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti.
如是说已,算数家目嘎喇那婆罗门对世尊如此说:「尊敬的果德玛,尊敬的果德玛如此教诫、如此教导尊敬的果德玛的弟子们,他们是全部都证得究竟终极的涅槃,还是有些证得、有些不证得呢?」「婆罗门,我的弟子们被我如此教诫、如此教导,有些证得究竟终极的涅槃,有些不证得。」
‘‘Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti?
「尊敬的果德玛,什么因、什么缘,涅槃存在,导向涅槃之道存在,尊敬的果德玛作为劝导者存在;然而尊敬的果德玛的弟子们被尊敬的果德玛如此教诫、如此教导,有些证得究竟终极的涅槃,有些不证得呢?」
§77
‘‘Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi , brāhmaṇa, kusalo tvaṃ rājagahagāmissa maggassā’’ti? ‘‘Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā’’ti. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ , tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā; atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā’’ti? ‘‘Ettha kyāhaṃ, bho gotama, karomi? Maggakkhāyīhaṃ, bho gotamā’’ti.
「那么,婆罗门,我就此反问你。你认为适当的,就那样回答。婆罗门,你认为如何,你熟悉前往王舍城的道路吗?」「是的,尊者,我熟悉前往王舍城的道路。」「婆罗门,你认为如何,这里有一个人来了,想要前往王舍城。他来到你面前,如此说:『尊者,我想要前往王舍城;请为我指示前往王舍城的道路。』你会对他如此说:『来吧,这位男子,这条道路通往王舍城。沿着它走一会儿,沿着它走一会儿后,你将看见名叫某某的村庄;沿着它走一会儿,沿着它走一会儿后,你将看见名叫某某的镇;沿着它走一会儿,沿着它走一会儿后,你将看见王舍城的园林之乐、森林之乐、土地之乐、池塘之乐。』他被你如此教诫、如此教导,却走上歧路,向相反方向走去。然后第二个人来了,想要前往王舍城。他来到你面前,如此说:『尊者,我想要前往王舍城;请为我指示前往王舍城的道路。』你会对他如此说:『来吧,这位男子,这条道路通往王舍城。沿着它走一会儿,沿着它走一会儿后,你将看见名叫某某的村庄;沿着它走一会儿,沿着它走一会儿后,你将看见名叫某某的镇;沿着它走一会儿,沿着它走一会儿后,你将看见王舍城的园林之乐、森林之乐、土地之乐、池塘之乐。』他被你如此教诫、如此教导,安全地到达王舍城。婆罗门,什么因、什么缘,王舍城存在,前往王舍城的道路存在,你作为劝导者存在;然而被你如此教诫、如此教导,一个人走上歧路,向相反方向走去,一个人安全地到达王舍城呢?」「尊敬的果德玛,在这里我能做什么?尊敬的果德玛,我是道路的指示者。」
‘‘Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā; atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyīhaṃ, brāhmaṇa, tathāgato’’ti.
「婆罗门,同样地,涅槃存在,导向涅槃之道存在,我作为劝导者存在;然而我的弟子们被我如此教诫、如此教导,有些证得究竟终极的涅槃,有些不证得。婆罗门,在这里我能做什么?婆罗门,如来是道路的指示者。」
§78
Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati’’.
如是说已,算数家目嘎喇那婆罗门对世尊如此说:「尊敬的果德玛,那些无信、为了生计而非出于信从家出家成为非家的人,狡诈、虚伪、欺诈、掉举、傲慢、轻浮、饶舌、杂乱语、诸根门不守护、于食不知量、不致力于觉醒、对沙门身份不重视、对学处不极尊重、奢侈、懈怠、在堕落中领先、在远离中放弃责任、懈怠、劣精进、失念、不正知、不得定、心散乱、劣慧、愚钝,尊敬的果德玛不与他们共住。」
‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati.
「但那些善男子出于信从家出家成为非家的人,不狡诈、不虚伪、不欺诈、不掉举、不傲慢、不轻浮、不饶舌、不杂乱语、诸根门守护、于食知量、致力于觉醒、重视沙门身份、对学处极尊重、不奢侈、不懈怠、在堕落中放弃责任、在远离中领先、精进、勤奋、念现起、正知、得定、心一境、有慧、不愚钝,尊敬的果德玛与他们共住。」
‘‘Seyyathāpi , bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.
「尊敬的果德玛,譬如一切根香中,黑沉香被称为最上;一切心材香中,红栴檀被称为最上;一切花香中,茉莉被称为最上;同样地,尊敬的果德玛的教诫在当今诸法中为最上。」
‘‘Abhikkantaṃ , bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
「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,譬如扶起倾覆者,揭开被覆盖者,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,尊敬的果德玛以种种方便阐明了法。我皈依尊敬的果德玛、法以及比库僧团。愿尊敬的果德玛忆持我为近事男,从今日起终生皈依。」
Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ. · 算师摩嘎剌那经完 第七
8. Gopakamoggallānasuttaṃ8. 牧牛者摩嘎剌那经
§79
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyya’’nti.
如是我闻——一时,具寿阿难住在王舍城竹林栗鼠养饲处,世尊般涅槃不久。尔时,马嘎达国王未生怨·韦提希子因恐惧巴乔答王而修缮王舍城。时,具寿阿难于上午时分着衣持钵,为了托钵而进入王舍城。时,具寿阿难生起此念:「现在在王舍城托钵还太早。我何不前往婆罗门果巴咖摩嘎喇那的工地,前往婆罗门果巴咖摩嘎喇那处?」
Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna 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. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.
时,具寿阿难前往婆罗门果巴咖摩嘎喇那的工地,前往婆罗门果巴咖摩嘎喇那处。婆罗门果巴咖摩嘎喇那从远处看见具寿阿难走来。看见后,对具寿阿难说:「尊者阿难请来。欢迎尊者阿难。尊者阿难很久才作此方便,即来到此处。尊者阿难请坐,此座已设。」具寿阿难坐于所设之座。婆罗门果巴咖摩嘎喇那也取某低座坐于一面。坐于一面的婆罗门果巴咖摩嘎喇那对具寿阿难说:「尊者阿难,有一位比库完全地、一切地、全面地具足那些法,彼尊者果德玛具足那些法而成为阿拉汉、正等正觉者吗?」「婆罗门,没有一位比库完全地、一切地、全面地具足那些法,彼世尊具足那些法而成为阿拉汉、正等正觉者。婆罗门,彼世尊是未生起之道的令生起者、未产生之道的令产生者、未宣说之道的宣说者、道的了知者、道的通达者、道的熟练者;而现在诸弟子是随道而行者,后来具足。」具寿阿难与婆罗门果巴咖摩嘎喇那之间的此谈话被中断了。
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – ‘‘kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha – ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto’’ti.
时,婆罗门瓦萨咖拉马嘎达大臣在王舍城巡视工地,前往婆罗门果巴咖摩嘎喇那的工地,前往具寿阿难处;到达后,与具寿阿难互相问候。交换了友好、值得忆念的话语后,坐于一面。坐于一面的婆罗门瓦萨咖拉马嘎达大臣对具寿阿难说:「尊者阿难,你们现在坐在一起谈论什么?你们之间的谈话被中断在何处?」「婆罗门,在此,婆罗门果巴咖摩嘎喇那对我如此说:『尊者阿难,有一位比库完全地、一切地、全面地具足那些法,彼尊者果德玛具足那些法而成为阿拉汉、正等正觉者吗?』如此说时,婆罗门,我对婆罗门果巴咖摩嘎喇那如此说:『婆罗门,没有一位比库完全地、一切地、全面地具足那些法,彼世尊具足那些法而成为阿拉汉、正等正觉者。婆罗门,彼世尊是未生起之道的令生起者、未产生之道的令产生者、未宣说之道的宣说者、道的了知者、道的通达者、道的熟练者;而现在诸弟子是随道而行者,后来具足。』婆罗门,这是我们与婆罗门果巴咖摩嘎喇那之间被中断的谈话。然后你到达了。」
§80
‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā’’ti ? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā’’ti. ‘‘Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā’’ti. ‘‘Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’’ti? ‘‘Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’’ti.
「尊者阿难,有一位比库被彼尊者果德玛指定——『此人在我去世后将成为你们的依归』,你们现在依止他吗?」「婆罗门,没有一位比库被彼世尊、知者、见者、阿拉汉、正等正觉者指定——『此人在我去世后将成为你们的依归』,我们现在依止他。」「尊者阿难,那么有一位比库被僧团认可、被众多长老比库指定——『此人在世尊去世后将成为我们的依归』,你们现在依止他吗?」「婆罗门,没有一位比库被僧团认可、被众多长老比库指定——『此人在世尊去世后将成为我们的依归』,我们现在依止他。」「尊者阿难,如此无依归,那么和合的原因是什么?」「婆罗门,我们并非无依归;婆罗门,我们有依归;我们以法为依归。」
‘‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti – vadesi; ‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa , appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo’’ti?
「『尊者阿难,有一位比库被彼尊者果德玛指定——此人在我去世后将成为你们的依归,你们现在依止他吗?』如此被问时,你说『婆罗门,没有一位比库被彼世尊、知者、见者、阿拉汉、正等正觉者指定——此人在我去世后将成为你们的依归,我们现在依止他』;『尊者阿难,那么有一位比库被僧团认可、被众多长老比库指定——此人在世尊去世后将成为我们的依归,你们现在依止他吗?』如此被问时,你说『婆罗门,没有一位比库被僧团认可、被众多长老比库指定——此人在世尊去世后将成为我们的依归,我们现在依止他』;『尊者阿难,如此无依归,那么和合的原因是什么?』如此被问时,你说『婆罗门,我们并非无依归;婆罗门,我们有依归;我们以法为依归』。尊者阿难,此所说之义应如何理解?」
§81
‘‘Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.
「婆罗门,有彼世尊、知者、见者、阿拉汉、正等正觉者为诸比库制定的学处、诵出的巴帝摩卡。我们在那伍波萨他日,凡是依止一村落境界而住的,我们全部集合一处;集合后,我们请求那应轮到者诵出。若在诵出时,比库有罪、有违犯,我们如法、如所教诫地令作。
‘‘Na kira no bhavanto kārenti; dhammo no kāreti’’. ‘‘Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’’ti.
「并非诸尊者令我们作;法令我们作。」「尊者阿难,有一位比库是你们现在尊敬、尊重、敬重、礼敬,尊敬、尊重后依止而住的吗?」「婆罗门,没有一位比库是我们现在尊敬、尊重、敬重、礼敬,尊敬、尊重后依止而住的。」
‘‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo’’ti?
「『尊者阿难,有一位比库被彼尊者果德玛指定——此人在我去世后将成为你们的依归,你们现在依止他吗?』如此被问时,你说『婆罗门,没有一位比库被彼世尊、知者、见者、阿拉汉、正等正觉者指定——此人在我去世后将成为你们的依归,我们现在依止他』;『尊者阿难,那么有一位比库被僧团认可、被众多长老比库指定——此人在世尊去世后将成为我们的依归,你们现在依止他吗?』如此被问时,你说『婆罗门,没有一位比库被僧团认可、被众多长老比库指定——此人在世尊去世后将成为我们的依归,我们现在依止他』;『尊者阿难,有一位比库是你们现在尊敬、尊重、敬重、礼敬,尊敬、尊重后依止而住的吗?』如此被问时,你说『婆罗门,没有一位比库是我们现在尊敬、尊重、敬重、礼敬,尊敬、尊重后依止而住的』。尊者阿难,此所说之义应如何理解?」
§82
‘‘Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?
「婆罗门,彼世尊、知者、见者、阿拉汉、正等正觉者已宣说了十种令人信乐的法。我们在谁身上发现这些法,我们现在就尊敬他、尊重他、尊崇他、礼敬他;尊敬、尊重之后,依止而住。哪十种?
‘‘Idha , brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
「婆罗门,这里,比库具戒,以巴帝摩卡律仪防护而住,具足行处与所行,于微细的罪过中见怖畏,受持学习于诸学处。
‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
「多闻,持所闻,积集所闻。凡那些法初善、中善、后善,有义、有文,宣说完全圆满、遍净的梵行,这样的法他多闻、忆持、以言语熟习、以意随观、以见善通达。
‘‘Santuṭṭho hoti ( ) cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
「知足于衣、钵食、坐卧处、病者所需医药资具。
‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
「随意获得、不难获得、不费力获得四禅那——增上心、现法乐住。
‘‘Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.
「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;于虚空中结跏趺而行,如有翼之鸟;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。
‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.
「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。
‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti , mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
「以心遍知其他有情、其他补特伽罗的心。有贪的心了知为『有贪的心』,离贪的心了知为『离贪的心』,有嗔的心了知为『有嗔的心』,离嗔的心了知为『离嗔的心』,有痴的心了知为『有痴的心』,离痴的心了知为『离痴的心』,收缩的心了知为『收缩的心』,散乱的心了知为『散乱的心』,广大的心了知为『广大的心』,不广大的心了知为『不广大的心』,有上的心了知为『有上的心』,无上的心了知为『无上的心』,得定的心了知为『得定的心』,无定的心了知为『无定的心』,解脱的心了知为『解脱的心』,未解脱的心了知为『未解脱的心』。
‘‘Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi 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.
「他忆念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫——『在那里,我有如是名、如是姓、如是色、如是食、如是受乐苦、如是寿量,从那里死后,我生于彼处;在那里,我也有如是名、如是姓、如是色、如是食、如是受乐苦、如是寿量,从那里死后,我生于此处。』如此,他忆念有行相、有细节的种种宿住。」
‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
「他以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙,美好、丑陋,幸运、不幸,了知众生依业流转。」
‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
「他以诸漏尽故,于现法中以自己的证智作证、具足无漏的心解脱、慧解脱后而住。」
‘‘Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’’ti.
「婆罗门,这些就是彼世尊、知者、见者、阿拉汉、正等正觉者所说的十种可信乐法。我们在谁身上发现这些法,我们现在就尊敬他、尊重他、敬重他、礼敬他;尊敬、尊重后,依止而住。」
§83
Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi – ‘‘taṃ kiṃ maññati bhavaṃ senāpati yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti , pūjetabbaṃ pūjenti’’? ‘‘Tagghime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyu’’nti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – ‘‘kahaṃ pana bhavaṃ ānando etarahi viharatī’’ti? ‘‘Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī’’ti. ‘‘Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppa’’nti? ‘‘Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī’’ti. ‘‘Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca’’.
如是说已,婆罗门瓦萨咖拉、马嘎塔大臣对将军乌巴难达说:「尊者将军认为如何?这些尊者们对应尊敬者尊敬,对应尊重者尊重,对应敬重者敬重,对应礼敬者礼敬。」「确实,这些尊者们对应尊敬者尊敬,对应尊重者尊重,对应敬重者敬重,对应礼敬者礼敬。如果这些尊者们不尊敬、不尊重、不敬重、不礼敬这位,那么这些尊者们还应尊敬谁、尊重谁、敬重谁、礼敬谁,尊敬、尊重、敬重、礼敬后依止而住呢?」于是,婆罗门瓦萨咖拉、马嘎塔大臣对具寿阿难达说:「尊者阿难达现在住在哪里?」「婆罗门,我现在住在竹林。」「尊者阿难达,竹林是否可爱、少声、少音、有寂静气氛、远离人群、适合独处?」「婆罗门,确实,竹林可爱、少声、少音、有寂静气氛、远离人群、适合独处,因为有像你这样的守护者、保护者。」「尊者阿难达,确实,竹林可爱、少声、少音、有寂静气氛、远离人群、适合独处,因为有像诸位尊者这样的禅修者、惯于禅修者。诸位尊者是禅修者、惯于禅修者。」
‘‘Ekamidāhaṃ , bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī’’ti.
「尊者阿难达,一时,尊者果德玛住在韦萨离大林重阁讲堂。于是,尊者阿难达,我前往大林重阁讲堂,前往尊者果德玛处。在那里,尊者果德玛以种种方式讲说禅那之论。尊者果德玛是禅修者、惯于禅修者。尊者果德玛赞叹一切禅那。」
§84
‘‘Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca , brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.
「婆罗门,世尊并非赞叹一切禅那,世尊也并非不赞叹一切禅那。婆罗门,世尊不赞叹什么样的禅那?婆罗门,这里,某人以被欲贪缠缚的心而住,被欲贪征服,对已生起的欲贪不如实了知出离,他以欲贪为内在而禅修、思虑、深思、误思。他以被嗔恨缠缚的心而住,被嗔恨征服,对已生起的嗔恨不如实了知出离,他以嗔恨为内在而禅修、思虑、深思、误思。他以被昏沉睡眠缠缚的心而住,被昏沉睡眠征服,对已生起的昏沉睡眠不如实了知出离,他以昏沉睡眠为内在而禅修、思虑、深思、误思。他以被掉举追悔缠缚的心而住,被掉举追悔征服,对已生起的掉举追悔不如实了知出离,他以掉举追悔为内在而禅修、思虑、深思、误思。他以被疑缠缚的心而住,被疑征服,对已生起的疑不如实了知出离,他以疑为内在而禅修、思虑、深思、误思。婆罗门,世尊不赞叹这样的禅那。」
‘‘Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī’’ti.
「婆罗门,世尊赞叹什么样的禅那?婆罗门,这里,比库离诸欲,离诸不善法,有寻、有伺,具足离生喜乐,具足第一禅那而住。以寻伺止息故,内净、心专一性,无寻、无伺,具足定生喜乐,具足第二禅那……具足第三禅那……具足第四禅那而住。婆罗门,世尊赞叹这样的禅那。」
‘‘Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
「尊者阿难,听说那位果德玛尊者呵责应呵责的禅那,赞叹应赞叹的。那么,尊者阿难,现在我们要走了;我们有很多事务,有很多应作的事。」「婆罗门,现在你认为是时候了。」于是,玛嘎塔国大臣瓦萨咖拉婆罗门随喜、欢喜具寿阿难所说后,从座起立而离去。
Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca – ‘‘yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī’’ti. ‘‘Nanu te, brāhmaṇa, avocumhā – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido . Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’’ti.
于是,在瓦萨咖拉婆罗门玛嘎塔国大臣离去不久,果巴咖摩嘎喇那婆罗门对具寿阿难这样说:「我们所问尊者阿难的,尊者阿难没有为我们解答。」「婆罗门,我们不是对你说过吗:『婆罗门,没有任何一位比库完全地、一切地、全面地具足那些法,彼世尊、阿拉汉、正等正觉者具足那些法。婆罗门,因为彼世尊是未生起之道的令生起者,未产生之道的令产生者,未宣说之道的宣说者,道的了知者,道的通达者,道的熟练者。而现在诸弟子则是随行于道而住,之后才具足。』」
Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 牧牛者摩嘎剌那经完 第八
9. Mahāpuṇṇamasuttaṃ9. 大满月经
§85
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca –
如是我闻:一时,世尊住在沙瓦提城东园鹿母讲堂。尔时,世尊于当日伍波萨他日,十五日满月之夜,被比库僧团围绕,坐在露天处。于是,某位比库从座起立,整理衣服到一边,向世尊合掌后,对世尊这样说:
‘‘Puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī’’ti.
「大德,我想请问世尊某些事,如果世尊给我机会解答问题的话。」「那么,比库,你坐在自己的座位上,问你想问的。」
§86
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṃ etadavoca – ‘‘ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho’’ti? ‘‘Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho’’ti.
于是,那位比库坐在自己的座位上,对世尊这样说:「大德,这些是五取蕴吗?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴?」「比库,这些是五取蕴,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。」
‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ pucchi – ‘‘ime pana, bhante, pañcupādānakkhandhā kiṃmūlakā’’ti? ‘‘Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā’’ti. ‘‘Taṃyeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādāna’’nti? ‘‘Na kho, bhikkhu, taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna’’nti.
「善哉,大德!」那位比库随喜、欢喜世尊所说后,进一步问世尊:「大德,这些五取蕴以什么为根呢?」「比库,这些五取蕴以欲为根。」「大德,那个取就是那些五取蕴吗?或者取是在五取蕴之外呢?」「比库,那个取不是那些五取蕴,也不是在五取蕴之外。比库,凡是对五取蕴的欲贪,那就是其中的取。」
‘‘Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā’’ti? ‘‘Siyā bhikkhū’’ti bhagavā avoca ‘‘idha, bhikkhu, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ , evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā’’ti.
「大德,对五取蕴的欲贪会有差别吗?」「比库,会有。」世尊说:「比库,这里,某人这样想:『愿我在未来世有这样的色,愿我在未来世有这样的受,愿我在未来世有这样的想,愿我在未来世有这样的行,愿我在未来世有这样的识。』比库,如此,对五取蕴的欲贪会有差别。」
‘‘Kittāvatā pana, bhante, khandhānaṃ khandhādhivacanaṃ hotī’’ti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ rūpakkhandho. Yā kāci vedanā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā – ayaṃ vedanākkhandho. Yā kāci saññā – atītānāgatapaccuppannā…pe… yā dūre santike vā – ayaṃ saññākkhandho. Ye keci saṅkhārā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā – ayaṃ saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanaṃ hotī’’ti.
「大德,到什么程度才有诸蕴的蕴之名称呢?」「比库,凡任何色——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——这是色蕴。凡任何受——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——这是受蕴。凡任何想——过去、未来、现在的……或远、或近——这是想蕴。凡任何行——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——这是行蕴。凡任何识——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——这是识蕴。比库,到这个程度才有诸蕴的蕴之名称。」
‘‘Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? Ko hetu ko paccayo saññākkhandhassa paññāpanāya? Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā’’ti?
「尊者,什么是因、什么是缘而施设色蕴?什么是因、什么是缘而施设受蕴?什么是因、什么是缘而施设想蕴?什么是因、什么是缘而施设行蕴?什么是因、什么是缘而施设识蕴?」
‘‘Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ kho, bhikkhu, hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā’’ti.
「比库,四大是因、四大是缘而施设色蕴。触是因、触是缘而施设受蕴。触是因、触是缘而施设想蕴。触是因、触是缘而施设行蕴。比库,名色是因、名色是缘而施设识蕴。」
§87
‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati vedanāvantaṃ vā attānaṃ attani vā vedanaṃ vedanāya vā attānaṃ; saññaṃ attato samanupassati saññāvantaṃ vā attānaṃ attani vā saññaṃ saññāya vā attānaṃ; saṅkhāre attato samanupassati saṅkhāravantaṃ vā attānaṃ attani vā saṅkhāre saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Evaṃ kho , bhikkhu, sakkāyadiṭṭhi hotī’’ti.
「尊者,如何有身见生起?」「比库,于此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,他随观色为我,或随观我拥有色,或随观色在我中,或随观我在色中;他随观受为我,或随观我拥有受,或随观受在我中,或随观我在受中;他随观想为我,或随观我拥有想,或随观想在我中,或随观我在想中;他随观诸行为我,或随观我拥有诸行,或随观诸行在我中,或随观我在诸行中;他随观识为我,或随观我拥有识,或随观识在我中,或随观我在识中。比库,如此有身见生起。」
‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati na vedanāvantaṃ vā attānaṃ na attani vā vedanaṃ na vedanāya vā attānaṃ; na saññaṃ attato samanupassati na saññāvantaṃ vā attānaṃ na attani vā saññaṃ na saññāya vā attānaṃ; na saṅkhāre attato samanupassati na saṅkhāravantaṃ vā attānaṃ na attani vā saṅkhāre na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī’’ti.
「尊者,如何有身见不生起?」「比库,于此,多闻的圣弟子,见诸圣者,熟练圣法,善受圣法调御,见诸善人,熟练善人法,善受善人法调御,他不随观色为我,不随观我拥有色,不随观色在我中,不随观我在色中;他不随观受为我,不随观我拥有受,不随观受在我中,不随观我在受中;他不随观想为我,不随观我拥有想,不随观想在我中,不随观我在想中;他不随观诸行为我,不随观我拥有诸行,不随观诸行在我中,不随观我在诸行中;他不随观识为我,不随观我拥有识,不随观识在我中,不随观我在识中。比库,如此有身见不生起。」
§88
‘‘Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saṅkhāresu assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko viññāṇe assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpe assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpe ādīnavo. Yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpe nissaraṇaṃ. Yaṃ kho , bhikkhu, vedanaṃ paṭicca… saññaṃ paṭicca… saṅkhāre paṭicca… viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇe nissaraṇa’’nti.
「尊者,什么是色的味、什么是患、什么是出离?什么是受的味、什么是患、什么是出离?什么是想的味、什么是患、什么是出离?什么是诸行的味、什么是患、什么是出离?什么是识的味、什么是患、什么是出离?」「比库,缘色而生起乐与喜悦,这是色的味。色是无常的、苦的、变易法,这是色的患。于色中调伏欲贪、舍断欲贪,这是色的出离。比库,缘受而……缘想而……缘诸行而……缘识而生起乐与喜悦,这是识的味。识是无常的、苦的、变易法,这是识的患。于识中调伏欲贪、舍断欲贪,这是识的出离。」
§89
‘‘Kathaṃ pana, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī’’ti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī’’ti.
「尊者,如何知、如何见,于此有识之身与外部一切诸相中,我作、我所作、慢随眠不存在?」「比库,凡任何色——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——一切色『这不是我的,我不是这个,这不是我的我』,他以正慧如实见此。凡任何受……凡任何想……凡任何诸行……凡任何识——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——一切识『这不是我的,我不是这个,这不是我的我』,他以正慧如实见此。比库,如此知、如此见,于此有识之身与外部一切诸相中,我作、我所作、慢随眠不存在。」
§90
Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ phusissantī’’ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – ‘‘ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṃ atidhāvitabbaṃ maññeyya – ‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ phusissantī’ti. Paṭivinītā kho me tumhe, bhikkhave , tatra tatra dhammesu’’.
那时,某位比库心中生起如此寻思:「如此,尊者,色是无我,受是无我,想是无我,诸行是无我,识是无我;无我所作的诸业将触及谁?」那时,世尊以心了知那位比库心中的寻思后,对诸比库说:「诸比库,这是可能的,即此处某位愚痴之人,无智、为无明所覆,以渴爱为主的心,认为应超越导师的教诫:『如此,尊者,色是无我,受是无我,想是无我,诸行是无我,识是无我;无我所作的诸业将触及谁?』诸比库,你们已被我于各处诸法中教导。」
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhikkhave, vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.
「诸比库,你们认为如何,色是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常的、苦的、变易法,适合随观『这是我的,我是这个,这是我的我』吗?」「不适合,尊者。」「诸比库,你们认为如何,受……想……诸行……识是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常的、苦的、变易法,适合随观『这是我的,我是这个,这是我的我』吗?」「不适合,尊者。」「诸比库,因此,于此,凡任何色——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——一切色『这不是我的,我不是这个,这不是我的我』,应以正慧如实见此。凡任何受……凡任何想……凡任何诸行……凡任何识——过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近——一切识『这不是我的,我不是这个,这不是我的我』,应以正慧如实见此。诸比库,如此见,多闻的圣弟子于色厌离,于受厌离,于想厌离,于诸行厌离,于识厌离;厌离而离贪,由离贪而解脱。于解脱中有『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。』」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
世尊说了这些。那些比库们心满意足,欢喜世尊所说。而当这个分别论被宣说时,六十位比库无取着地从诸漏解脱了心。
Mahāpuṇṇamasuttaṃ niṭṭhitaṃ navamaṃ. · 大满月经完 第九
10. Cūḷapuṇṇamasuttaṃ10. 小满月经
§91
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘jāneyya nu kho, bhikkhave, asappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave; aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’nti. Jāneyya pana, bhikkhave, asappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’nti. Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṃ deti’’.
如是我闻——一时,世尊住在沙瓦提,东园鹿母讲堂。尔时,世尊于当日伍波萨他,十五日满月之夜,被比库僧团围绕,坐在露天处。于是世尊遍观寂静、寂静的比库僧团后,对比库们说:「诸比库,非善人能知非善人——『这位尊者是非善人』吗?」「不能,世尊。」「善哉,诸比库!诸比库,这是须跋的,没有机会,非善人能知非善人——『这位尊者是非善人』。然而,诸比库,非善人能知善人——『这位尊者是善人』吗?」「不能,世尊。」「善哉,诸比库!诸比库,这也是须跋的,没有机会,非善人能知善人——『这位尊者是善人』。诸比库,非善人具足非善法,是非善人的朋友,是非善人的思惟者,是非善人的思量者,是非善人的语者,是非善人的业者,持非善人的见,施非善人的布施。」
‘‘Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti , kusīto hoti, muṭṭhassati hoti, duppañño hoti. Evaṃ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.
「诸比库,非善人如何具足非善法?诸比库,于此,非善人无信、无惭、无愧、少闻、懈怠、失念、劣慧。诸比库,非善人如此具足非善法。
‘‘Kathañca, bhikkhave, asappuriso asappurisabhatti hoti? Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā. Evaṃ kho, bhikkhave, asappuriso asappurisabhatti hoti.
「诸比库,非善人如何是非善人的朋友?诸比库,于此,非善人的那些沙门婆罗门是无信、无惭、无愧、少闻、懈怠、失念、劣慧者,他们是他的朋友,是他的同伴。诸比库,非善人如此是非善人的朋友。
‘‘Kathañca, bhikkhave, asappuriso asappurisacintī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṃ kho, bhikkhave, asappuriso asappurisacintī hoti.
「诸比库,非善人如何是非善人的思惟者?诸比库,于此,非善人思惟自害,也思惟害他,也思惟害两者。诸比库,非善人如此是非善人的思惟者。
‘‘Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṃ kho, bhikkhave, asappuriso asappurisamantī hoti.
「诸比库,非善人如何是非善人的思量者?诸比库,于此,非善人思量自害,也思量害他,也思量害两者。诸比库,非善人如此是非善人的思量者。
‘‘Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti , samphappalāpī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisavāco hoti.
「诸比库,非善人如何是非善人的语者?诸比库,于此,非善人是妄语者、两舌者、粗恶语者、杂秽语者。诸比库,非善人如此是非善人的语者。
‘‘Kathañca, bhikkhave, asappuriso asappurisakammanto hoti? Idha , bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisakammanto hoti.
「诸比库,非善人如何是非善人的业者?诸比库,于此,非善人是杀生者、不与取者、欲邪行者。诸比库,非善人如此是非善人的业者。
‘‘Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti? Idha, bhikkhave, asappuriso evaṃdiṭṭhi hoti – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.
「诸比库,非善士如何具有非善士见?诸比库,于此,非善士具有如是见——『无布施,无供养,无祭祀,无善作恶作诸业的果与报,无此世,无他世,无母,无父,无化生有情,世间无正行正行道的沙门婆罗门,他们以自己的证智实证后宣说此世与他世。』诸比库,非善士如此具有非善士见。」
‘‘Kathañca, bhikkhave, asappuriso asappurisadānaṃ deti? Idha, bhikkhave, asappuriso asakkaccaṃ dānaṃ deti, asahatthā dānaṃ deti, acittīkatvā dānaṃ deti, apaviṭṭhaṃ dānaṃ deti anāgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, asappuriso asappurisadānaṃ deti.
「诸比库,非善士如何施非善士施?诸比库,于此,非善士不恭敬地施,不亲手施,不经思考地施,施弃物,不见未来地施。诸比库,非善士如此施非善士施。」
‘‘So, bhikkhave, asappuriso evaṃ assaddhammasamannāgato, evaṃ asappurisabhatti, evaṃ asappurisacintī, evaṃ asappurisamantī, evaṃ asappurisavāco, evaṃ asappurisakammanto, evaṃ asappurisadiṭṭhi; evaṃ asappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā asappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, asappurisānaṃ gati? Nirayo vā tiracchānayoni vā.
「诸比库,彼非善士如此具足非正法,如此非善士交往,如此非善士思惟,如此非善士思量,如此非善士语,如此非善士业,如此非善士见;如此施非善士施后,身坏命终后,往生于非善士之趣处。诸比库,什么是非善士之趣处?地狱或畜生界。」
§92
‘‘Jāneyya nu kho, bhikkhave, sappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘Evaṃ , bhante’’. ‘‘Sādhu, bhikkhave; ṭhānametaṃ, bhikkhave, vijjati yaṃ sappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’nti. Jāneyya pana, bhikkhave, sappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘Evaṃ, bhante’’. ‘‘Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’nti. Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; sappurisadānaṃ deti’’.
「诸比库,善士能知善士——『此尊者是善士』吗?」「是的,尊者。」「善哉,诸比库;诸比库,此处存在,善士能知善士——『此尊者是善士。』诸比库,然而善士能知非善士——『此尊者是非善士』吗?」「是的,尊者。」「善哉,诸比库;诸比库,此处也存在,善士能知非善士——『此尊者是非善士。』诸比库,善士具足正法,是善士交往,是善士思惟,是善士思量,是善士语,是善士业,是善士见;施善士施。」
‘‘Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Evaṃ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.
「诸比库,善士如何具足正法?诸比库,于此,善士有信,有惭,有愧,多闻,精进勤奋,念已现起,有慧。诸比库,善士如此具足正法。」
‘‘Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṃ kho, bhikkhave, sappuriso sappurisabhatti hoti.
「诸比库,善士如何是善士交往?诸比库,于此,善士的那些有信、有惭、有愧、多闻、精进勤奋、念已现起、有慧的沙门婆罗门,是他的朋友,是他的同伴。诸比库,善士如此是善士交往。」
‘‘Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṃ kho, bhikkhave, sappuriso sappurisacintī hoti.
「诸比库,善士如何是善士思惟?诸比库,于此,善士既不思惟自害,不思惟害他,不思惟俱害。诸比库,善士如此是善士思惟。」
‘‘Kathañca, bhikkhave, sappuriso sappurisamantī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti. Evaṃ kho, bhikkhave, sappuriso sappurisamantī hoti.
「诸比库,善士如何是善士思量?诸比库,于此,善士既不思量自害,不思量害他,不思量俱害。诸比库,善士如此是善士思量。」
‘‘Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisavāco hoti.
「诸比库,善士如何是善士语?诸比库,于此,善士离妄语,离两舌,离粗恶语,离杂秽语。诸比库,如是善士是善士语。
‘‘Kathañca, bhikkhave, sappuriso sappurisakammanto hoti? Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisakammanto hoti.
「诸比库,善士如何是善士业?诸比库,于此,善士离杀生,离不与取,离欲邪行。诸比库,如是善士是善士业。
‘‘Kathañca , bhikkhave, sappuriso sappurisadiṭṭhi hoti? Idha, bhikkhave, sappuriso evaṃdiṭṭhi hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko , atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.
「诸比库,善士如何是善士见?诸比库,于此,善士有如是见:『有布施,有供养,有祭祀,有善作恶作诸业的果与异熟,有此世,有他世,有母,有父,有化生众生,于世间有正行、正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世。』诸比库,如是善士是善士见。
‘‘Kathañca, bhikkhave, sappuriso sappurisadānaṃ deti? Idha, bhikkhave, sappuriso sakkaccaṃ dānaṃ deti, sahatthā dānaṃ deti, cittīkatvā dānaṃ deti, anapaviṭṭhaṃ dānaṃ deti, āgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, sappuriso sappurisadānaṃ deti.
「诸比库,善士如何施善士施?诸比库,于此,善士恭敬地施,亲手施,重视地施,施非弃物,以有来世见施。诸比库,如是善士施善士施。
‘‘So, bhikkhave, sappuriso evaṃ saddhammasamannāgato, evaṃ sappurisabhatti, evaṃ sappurisacintī, evaṃ sappurisamantī, evaṃ sappurisavāco, evaṃ sappurisakammanto, evaṃ sappurisadiṭṭhi; evaṃ sappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā sappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, sappurisānaṃ gati? Devamahattatā vā manussamahattatā vā’’ti.
「诸比库,彼善士如是具足正法,如是善士友,如是善士思,如是善士念,如是善士语,如是善士业,如是善士见,如是施善士施后,身坏命终后,往生于善士之趣处。诸比库,什么是善士之趣处?天之大性或人之大性。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊说此。彼诸比库心悦,欢喜世尊之所说。
Cūḷapuṇṇamasuttaṃ niṭṭhitaṃ dasamaṃ. · 小满月经完 第十
Devadahavaggo niṭṭhito paṭhamo. · 迭瓦达哈品完 第一
Tassuddānaṃ –
其摄颂——
Devadahaṃ pañcattayaṃ, kinti-sāma-sunakkhattaṃ;
「天臂、五三法、何因、沙马、善星」
Sappāya-gaṇa-gopaka-mahāpuṇṇacūḷapuṇṇañcāti.
适宜群、护群、大满、小满。