3. Suññatavaggo3. 空品
3. Suññatavaggo3. 空品
1. Cūḷasuññatasuttaṃ1. 小空经
§176
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ekamidaṃ, bhante, samayaṃ bhagavā sakkesu viharati nagarakaṃ nāma sakyānaṃ nigamo. Tattha me, bhante, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ – ‘suññatāvihārenāhaṃ, ānanda, etarahi bahulaṃ viharāmī’ti. Kacci metaṃ, bhante, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhārita’’nti? ‘‘Taggha te etaṃ, ānanda, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. Pubbepāhaṃ , ānanda, etarahipi suññatāvihārena bahulaṃ viharāmi. Seyyathāpi, ānanda, ayaṃ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṃ asuññataṃ yadidaṃ – bhikkhusaṅghaṃ paṭicca ekattaṃ; evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṃ, amanasikaritvā manussasaññaṃ, araññasaññaṃ paṭicca manasi karoti ekattaṃ . Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā gāmasaññaṃ paṭicca tedha na santi, ye assu darathā manussasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – araññasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ gāmasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – araññasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’’’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
如是我闻——一时,世尊住在沙瓦提,东园鹿母讲堂。那时,具寿阿难陀在傍晚时从独坐中起来,去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿难陀对世尊这样说:「尊者,一时,世尊住在萨咖族中,名为那嘎喇咖的萨咖族城镇。尊者,在那里,我从世尊面前听到、从面前领受:『阿难陀,我现在多住于空住处』。尊者,我是否善听、善持、善作意、善忆持了那个?」「阿难陀,你确实善听、善持、善作意、善忆持了那个。阿难陀,以前我也多住于空住处,现在也是。阿难陀,譬如这鹿母讲堂空无象、牛、马,空无金银,空无男女集会,只有这不空,即:缘于比库僧团的单一性;同样地,阿难陀,比库不作意村想,不作意人想,缘于林想作意单一性。他的心于林想中跃入、清净、住立、胜解。他这样了知:『凡缘于村想的那些扰恼,在这里不存在;凡缘于人想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于林想的单一性。』他了知『此想境空无村想』,他了知『此想境空无人想』,『只有这不空,即:缘于林想的单一性』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§177
‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā manussasaññaṃ, amanasikaritvā araññasaññaṃ, pathavīsaññaṃ paṭicca manasi karoti ekattaṃ. Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Seyyathāpi, ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ; evameva kho, ānanda, bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ taṃ sabbaṃ amanasikaritvā pathavīsaññaṃ paṭicca manasi karoti ekattaṃ. Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā manussasaññaṃ paṭicca tedha na santi, ye assu darathā araññasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – pathavīsaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – pathavīsaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意人想,不作意林想,缘于地想作意单一性。他的心于地想中跃入、清净、住立、胜解。阿难陀,譬如牛皮被百钉善展开,离去皱褶;同样地,阿难陀,比库不作意这地的一切高低、河流险处、树桩荆棘之地、山岳险地,缘于地想作意单一性。他的心于地想中跃入、清净、住立、胜解。他这样了知:『凡缘于人想的那些扰恼,在这里不存在;凡缘于林想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于地想的单一性。』他了知『此想境空无人想』,他了知『此想境空无林想』,『只有这不空,即:缘于地想的单一性』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§178
‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā araññasaññaṃ, amanasikaritvā pathavīsaññaṃ, ākāsānañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa ākāsānañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā araññasaññaṃ paṭicca tedha na santi, ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda , yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意林想,不作意地想,缘于空无边处想作意单一性。他的心于空无边处想中跃入、清净、住立、胜解。他这样了知:『凡缘于林想的那些扰恼,在这里不存在;凡缘于地想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于空无边处想的单一性。』他了知『此想境空无林想』,他了知『此想境空无地想』,『只有这不空,即:缘于空无边处想的单一性』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§179
‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṃ, amanasikaritvā ākāsānañcāyatanasaññaṃ, viññāṇañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意地想,不作意空无边处想,缘于识无边处想作意单一性。他的心于识无边处想中跃入、清净、住立、胜解。他这样了知:『凡缘于地想的那些扰恼,在这里不存在;凡缘于空无边处想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于识无边处想的单一性。』他了知『此想境空无地想』,他了知『此想境空无空无边处想』,『只有这不空,即:缘于识无边处想的单一性』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§180
‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ, amanasikaritvā viññāṇañcāyatanasaññaṃ, ākiñcaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekatta’nti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意空无边处想,不作意识无边处想,缘于无所有处想作意单一性。他的心于无所有处想中跃入、清净、住立、胜解。他这样了知:『凡缘于空无边处想的那些扰恼,在这里不存在;凡缘于识无边处想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于无所有处想的单一性。』他了知『此想境空无空无边处想』,他了知『此想境空无识无边处想』,『只有这不空,即:缘于无所有处想的单一性』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§181
‘‘Puna caparaṃ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ, amanasikaritvā ākiñcaññāyatanasaññaṃ, nevasaññānāsaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta’nti. So ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta’nti . Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意识无边处想,不作意无所有处想,缘于非想非非想处想作意单一性。他的心于非想非非想处想中跃入、清净、住立、胜解。他这样了知:『凡缘于识无边处想的那些扰恼,在这里不存在;凡缘于无所有处想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于非想非非想处想的单一性。』他了知『此想境空无识无边处想』,他了知『此想境空无无所有处想』,『只有这不空,即:缘于非想非非想处想的单一性』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§182
‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti . So ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意无所有处想,不作意非想非非想处想,缘于无相心定作意单一性。他的心于无相心定中跃入、清净、住立、胜解。他这样了知:『凡缘于无所有处想的那些扰恼,在这里不存在;凡缘于非想非非想处想的那些扰恼,在这里不存在;只有这扰恼量,即:缘于此身具六处、以命为缘。』他了知『此想境空无无所有处想』,他了知『此想境空无非想非非想处想』,『只有这不空,即:缘于此身具六处、以命为缘』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的空性进入。
§183
‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti 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. So evaṃ pajānāti – ‘ye assu darathā kāmāsavaṃ paṭicca tedha na santi, ye assu darathā bhavāsavaṃ paṭicca tedha na santi, ye assu darathā avijjāsavaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. So ‘suññamidaṃ saññāgataṃ kāmāsavenā’ti pajānāti, ‘suññamidaṃ saññāgataṃ bhavāsavenā’ti pajānāti, ‘suññamidaṃ saññāgataṃ avijjāsavenā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.
「再者,阿难陀,比库不作意无所有处想,不作意非想非非想处想,缘于无相心定作意单一性。他的心于无相心定中跃入、清净、住立、胜解。他这样了知:『这无相心定也是有为的、所思的』。他了知『凡任何有为的、所思的,那是无常的、灭法』。他如此知、如此见,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。于解脱有『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在』。他这样了知:『凡缘于欲漏的那些扰恼,在这里不存在;凡缘于有漏的那些扰恼,在这里不存在;凡缘于无明漏的那些扰恼,在这里不存在;只有这扰恼量,即:缘于此身具六处、以命为缘。』他了知『此想境空无欲漏』,他了知『此想境空无有漏』,他了知『此想境空无无明漏』,『只有这不空,即:缘于此身具六处、以命为缘』。如此,凡在那里不存在的,他以那个随观那个为空;然而凡在那里残余存在的,他了知那个『此存在』。阿难陀,如此,这对他成为如实的、不颠倒的、清净的、最上无上的空性进入。
§184
‘‘Yepi hi keci, ānanda, atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu. Yepi hi keci, ānanda, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti. Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti. Tasmātiha, ānanda, ‘parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmā’ti – evañhi vo , ānanda, sikkhitabba’’nti.
阿难,无论过去世任何沙门或婆罗门证得清净、最上、无上的空住而住,他们一切都是证得此清净、最上、无上的空住而住。阿难,无论未来世任何沙门或婆罗门将证得清净、最上、无上的空住而住,他们一切都将证得此清净、最上、无上的空住而住。阿难,无论现在任何沙门或婆罗门证得清净、最上、无上的空住而住,他们一切都是证得此清净、最上、无上的空住而住。阿难,因此,在此应当这样学:「我们将证得清净、最上、无上的空住而住。」阿难,你们应当这样学习。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
世尊说了这些。具寿阿难对世尊所说感到欢喜、随喜。
Cūḷasuññatasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 小空经完 第一
2. Mahāsuññatasuttaṃ2. 大空经
§185
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi – ‘‘sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī’’ti.
如是我闻:一时,世尊住在萨咖族人中咖毕拉瓦图的尼拘律园。
那时,世尊在上午时分穿好衣,拿着钵与衣,进入咖毕拉瓦图托钵。在咖毕拉瓦图托钵后,食后从钵食返回,前往咖喇凯玛咖萨咖的精舍作日中住。
当时,在咖喇凯玛咖萨咖的精舍里铺设了许多卧坐具。世尊看见在咖喇凯玛咖萨咖的精舍里铺设了许多卧坐具。看见后,世尊这样想:「在咖喇凯玛咖萨咖的精舍里铺设了许多卧坐具。难道有许多比库住在这里吗?」
§186
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī’’ti? ‘‘Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī’’ti.
尔时,具寿阿难与众多比库一起在嘎德亚萨咖的住所做衣工作。时,世尊于傍晚时从独坐中起来,前往嘎德亚萨咖的住所;抵达后,坐在所设的座位上。坐下后,世尊对具寿阿难说:「阿难,在咖喇克玛咖萨咖的住所设置了众多卧坐具。有众多比库住在这里吗?」「世尊,在咖喇克玛咖萨咖的住所设置了众多卧坐具。有众多比库住在这里。世尊,现在是我们的做衣时节。」
‘‘Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati.
阿难,比库喜欢群聚、乐于群聚、致力于喜欢群聚,喜欢群体、乐于群体、喜悦于群体,这是不适合的。阿难,比库喜欢群聚、乐于群聚、致力于喜欢群聚,喜欢群体、乐于群体、喜悦于群体,他将随意获得、无困难地获得、无艰难地获得那出离乐、远离乐、寂止乐、正觉乐,无有此处。阿难,然而,比库独自离群而住,应当期待这位比库将随意获得、无困难地获得、无艰难地获得那出离乐、远离乐、寂止乐、正觉乐,有此处。
‘‘So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – ṭhānametaṃ vijjati.
「阿难,那位比库喜欢群众、乐于群众、沉迷于喜欢群众,喜欢团体、乐于团体、喜悦于团体,他将证得并住于有时限的或可意的心解脱,或无时限的不动心解脱——此事须跋存在。然而,阿难,那位比库独自离群而住,对于那位比库,可以期待他将证得并住于有时限的或可意的心解脱,或无时限的不动心解脱——此事确实可能存在。」
‘‘Nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.
「阿难,我不见有任何一种色,对于贪著、喜乐于该色者,由于该色的变易、变异,不会生起愁、悲、苦、忧、恼。
§187
‘‘Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ – sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ . Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. Tasmātihānanda, bhikkhu cepi ākaṅkheyya – ‘ajjhattaṃ suññataṃ upasampajja vihareyya’nti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.
「阿难,这是如来所正自觉的住处,即:通过对一切相的不作意,进入并住于内在的空性。阿难,若如来住于此住处时,有比库、比库尼、近事男、近事女、国王、大臣、外道、外道弟子前来拜访。阿难,在那里,如来以倾向于远离、趋向于远离、导向于远离的心,以退离、乐于出离、完全超越一切漏处诸法,只说与劝导相应的话。因此,阿难,若比库希望:『愿我进入并住于内在的空性』,阿难,那位比库应当使心只在内在确立、安定、统一、得定。
§188
‘‘Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati . Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti …pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.
「阿难,比库如何于内安立心、使之平静、使之成为一境、使之得定?阿难,于此,比库离诸欲,离诸不善法……证得初禅那而住……证得第二禅那……第三禅那……证得第四禅那而住。阿难,比库如此于内安立心、使之平静、使之成为一境、使之得定。他作意内空。当他作意内空时,心不跃入内空、须跋信、不住立、不解脱。阿难,如此时,比库如此了知:『当我作意内空时,心不跃入内空、须跋信、不住立、不解脱。』如此,于此他是正知者。他作意外空……他作意内外空……他作意不动。当他作意不动时,心不跃入不动、须跋信、不住立、不解脱。阿难,如此时,比库如此了知:『当我作意不动时,心不跃入不动、须跋信、不住立、不解脱。』如此,于此他是正知者。」
‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti…pe… so ajjhattabahiddhā suññataṃ manasi karoti…pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.
「阿难,那位比库应于那同一先前的定相于内安立心、使之平静、使之成为一境、使之得定。他作意内空。当他作意内空时,心跃入内空、净信、住立、解脱。阿难,如此时,比库如此了知:『当我作意内空时,心跃入内空、净信、住立、解脱。』如此,于此他是正知者。他作意外空……他作意内外空……他作意不动。当他作意不动时,心跃入不动、净信、住立、解脱。阿难,如此时,比库如此了知:『当我作意不动时,心跃入不动、净信、住立、解脱。』如此,于此他是正知者。」
§189
‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati – ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti . Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati – ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati – ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati , so sayati – ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
「阿难,若以此住而住的那位比库,心倾向于经行,他经行:『当我如此经行时,贪忧、恶不善法将不流入我。』如此,于此他是正知者。阿难,若以此住而住的那位比库,心倾向于站立,他站立:『当我如此站立时,贪忧、恶不善法将不流入我。』如此,于此他是正知者。阿难,若以此住而住的那位比库,心倾向于坐,他坐:『当我如此坐时,贪忧、恶不善法将不流入我。』如此,于此他是正知者。阿难,若以此住而住的那位比库,心倾向于卧,他卧:『当我如此卧时,贪忧、恶不善法将不流入我。』如此,于此他是正知者。」
‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so – ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti – evarūpiṃ kathaṃ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti – ‘evarūpiṃ kathaṃ kathessāmī’ti. Itiha tattha sampajāno hoti.
「阿难,若以此住而住的那位比库,心倾向于言谈,他『凡那些低劣的、粗俗的、凡夫的、非圣的、无义相应的言谈,不导向厌离、离贪、灭、寂止、证智、正觉、涅槃,即:王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、杂论、世界起源论、海洋起源论、如是有无有论等,我将不作如此种类的言谈。』如此,于此他是正知者。阿难,凡那些削减烦恼的、适于心解除障盖的、一向导向厌离、离贪、灭、寂止、证智、正觉、涅槃的言谈,即:少欲论、知足论、远离论、不交际论、发勤精进论、戒论、分别论、慧论、解脱论、解脱智见论,『我将作如此种类的言谈。』如此,于此他是正知者。」
‘‘Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so – ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ – kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti – ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.
「阿难,若以此住而住的那位比库,心倾向于寻思,他『凡那些低劣的、粗俗的、凡夫的、非圣的、无义相应的寻思,不导向厌离、离贪、灭、寂止、证智、正觉、涅槃,即:欲寻、嗔寻、害寻,我将不寻思如此种类的寻思。』如此,于此他是正知者。阿难,凡那些圣的、出离的、导引寻思者至苦的完全灭尽的寻思,即:出离寻、无嗔寻、无害寻,『我将寻思如此种类的寻思。』如此,于此他是正知者。」
§190
‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ , ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti – ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.
「阿难,有此等五欲功德。哪五种?眼所识的色,可爱的、可乐的、可意的、可爱形状的、伴随欲的、能引染的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,可爱的、可乐的、可意的、可爱形状的、伴随欲的、能引染的。阿难,此等为五欲功德,比库应于此处常常省察自己的心:『于此等五欲功德中,我的心是否对某一处或某一处生起攀缘?』阿难,若比库省察时如此了知:『于此等五欲功德中,我的心对某一处或某一处生起攀缘』,阿难,如此时,比库如此了知:『对此等五欲功德的欲贪我未断。』如此,于此他是正知者。阿难,但若比库省察时如此了知:『于此等五欲功德中,我的心不对某一处或某一处生起攀缘』,阿难,如此时,比库如此了知:『对此等五欲功德的欲贪我已断。』如此,于此他是正知者。」
§191
‘‘Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ – ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti – ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. Taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno’’ti ? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā . Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.
「阿难,有此等五取蕴,比库应于此处以随观集灭法而住:『如此是色,如此是色的集起,如此是色的灭没;如此是受……如此是想……如此是行……如此是识,如此是识的集起,如此是识的灭没。』当他于此等五取蕴以随观集灭法而住时,对五取蕴的我慢被断除。阿难,如此时,比库如此了知:『对此等五取蕴的我慢我已断。』如此,于此他是正知者。阿难,此等法是一向善的、善所摄的、圣的、出世间的、不为恶魔所侵入的。阿难,你怎么想,弟子见到什么义利值得追随导师,即使被驱赶?」「大德,我们的法以世尊为根本,以世尊为引导,以世尊为依归。大德,实善哉!愿世尊阐明此所说之义。诸比库听闻世尊之后将忆持。」
§192
‘‘Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu . Taṃ kissa hetu? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā – evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.
「阿难,弟子不值得为了经、应颂、记说之因而追随导师。那是什么原因?阿难,因为你们长久以来已听闻诸法、已受持、已以言语熟习、已以意审察、已以见善通达。阿难,凡那些削减烦恼的、适于心解除障盖的、一向导向厌离、离贪、灭、寂止、证智、正觉、涅槃的言谈,即:少欲论、知足论、远离论、不交际论、发勤精进论、戒论、分别论、慧论、解脱论、解脱智见论,阿难,为了如此种类的言谈之因,弟子值得追随导师,即使被驱赶。」
‘‘Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.
「阿难,如此情况下,有导师之难,如此情况下,有弟子之难,如此情况下,有梵行者之难。」
§193
‘‘Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati , gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, ācariyūpaddavo hoti.
「阿难,什么是导师之难?阿难,于此,某位导师亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、草堆。当他如此独居而住时,婆罗门居士们、村民及乡民跟随而来。当婆罗门居士们、村民及乡民跟随而来时,他欲求迷醉,陷入贪婪,回到众务。阿难,这被称为导师之难。诸恶不善法——染污的、再有的、有恼害的、有苦果报的、未来导致生老死的——以导师之难杀害了他。阿难,如此是导师之难。」
§194
‘‘Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, antevāsūpaddavo hoti.
「阿难,什么是弟子之难?阿难,那位导师的弟子,随学那位导师的远离,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。当他如此独居而住时,婆罗门居士们、村民及乡民跟随而来。当婆罗门居士们、村民及乡民跟随而来时,他欲求迷醉,陷入贪婪,回到众务。阿难,这被称为弟子之难。诸恶不善法——染污的、再有的、有恼害的、有苦果报的、未来导致生老死的——以弟子之难杀害了他。阿难,如此是弟子之难。」
§195
‘‘Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, brahmacārūpaddavo hoti.
「阿难,什么是梵行者之难?阿难,于此,如来出现于世间,是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫者、天人师、佛、世尊。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。当他如此独居而住时,婆罗门居士们、村民及乡民跟随而来。当婆罗门居士们、村民及乡民跟随而来时,他不欲求迷醉,不陷入贪婪,不回到众务。阿难,然而那位导师的弟子,随学那位导师的远离,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。当他如此独居而住时,婆罗门居士们、村民及乡民跟随而来。当婆罗门居士们、村民及乡民跟随而来时,他欲求迷醉,陷入贪婪,回到众务。阿难,这被称为梵行者之难。诸恶不善法——染污的、再有的、有恼害的、有苦果报的、未来导致生老死的——以梵行者之难杀害了他。阿难,如此是梵行者之难。」
‘‘Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.
「阿难,于此,导师之难与弟子之难相比,这梵行者之难果报更苦、更剧苦,而且导致堕落。」
§196
‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.
「阿难,因此,你们应当以友善的方式对待我,不要以敌对的方式。那将长久地利益你们、安乐你们。」
‘‘Kathañcānanda , satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.
「阿难,弟子们如何以敌对的方式对待导师,而非友善的方式?阿难,于此,导师出于悲悯、寻求利益,以悲悯为缘,为弟子们说法——『这是为了你们的利益,这是为了你们的安乐』。他的弟子们不愿听闻,不倾耳,不现起了知之心,偏离导师的教诫而行。阿难,如此,弟子们以敌对的方式对待导师,而非友善的方式。」
‘‘Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.
「阿难,弟子们如何以友善的方式对待导师,而非敌对的方式?阿难,于此,导师出于悲悯、寻求利益,以悲悯为缘,为弟子们说法——『这是为了你们的利益,这是为了你们的安乐』。他的弟子们愿意听闻,倾耳,现起了知之心,不偏离导师的教诫而行。阿难,如此,弟子们以友善的方式对待导师,而非敌对的方式。」
‘‘Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi . Yo sāro so ṭhassatī’’ti.
「阿难,因此,你们应当以友善对待我,而非以敌意。这将长久地带给你们利益与安乐。阿难,我不会像陶工对待未烧制的生坯那样对待你们。阿难,我将一再地责备而说,阿难,我将一再地教诫而说。凡是坚实者将会站立。」
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
世尊说了这个。具寿阿难心满意足,欢喜世尊所说。
Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ. · 大空经完 第二
3. Acchariyaabbhutasuttaṃ3. 稀有未曾有法经
§197
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi, ‘evaṃnāmā te bhagavanto ahesuṃ’ itipi, ‘evaṃgottā te bhagavanto ahesuṃ’ itipi, ‘evaṃsīlā te bhagavanto ahesuṃ’ itipi, ‘evaṃdhammā te bhagavanto ahesuṃ’ itipi, ‘evaṃpaññā te bhagavanto ahesuṃ’ itipi, ‘evaṃvihārī te bhagavanto ahesuṃ’ itipi, ‘evaṃvimuttā te bhagavanto ahesuṃ’ itipī’’ti! Evaṃ vutte, āyasmā ānando te bhikkhū etadavoca – ‘‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’’ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.
如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。尔时,众多比库于午后,从行乞食归来,聚集坐在讲堂中,生起了这样的话题:「贤友们,实在不可思议!贤友们,实在未曾有!如来有大神通力、大威德力,如来能知已般涅槃的过去诸佛——已断戏论、已断路径、已尽轮回、已超越一切苦——『彼等世尊是这样的种姓』,『彼等世尊是这样的名字』,『彼等世尊是这样的姓氏』,『彼等世尊是这样的戒』,『彼等世尊是这样的法』,『彼等世尊是这样的慧』,『彼等世尊是这样的住』,『彼等世尊是这样的解脱』!」如是说时,具寿阿难对那些比库说:「贤友们,诸如来确实不可思议,具足不可思议之法;贤友们,诸如来确实未曾有,具足未曾有之法。」这就是那些比库未完的话题。
§198
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā… evaṃgottā… evaṃsīlā… evaṃdhammā.. evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto ahesuṃ itipī’ti! Evaṃ vutte, bhante, āyasmā ānando amhe etadavoca – ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto’’ti.
尔时,世尊于傍晚时分从独坐中起,前往讲堂;抵达后,坐在已设的座位上。坐下后,世尊对比库们说:「比库们,你们现在聚坐在一起谈论什么?你们未完的话题是什么?」「尊者,我们于午后,从行乞食归来,聚集坐在讲堂中,生起了这样的话题:『贤友们,实在不可思议!贤友们,实在未曾有!如来有大神通力、大威德力,如来能知已般涅槃的过去诸佛——已断戏论、已断路径、已尽轮回、已超越一切苦——彼等世尊是这样的种姓,彼等世尊是这样的名字……这样的姓氏……这样的戒……这样的法……这样的慧……这样的住……彼等世尊是这样的解脱!』如是说时,尊者,具寿阿难对我们说:『贤友们,诸如来确实不可思议,具足不可思议之法;贤友们,诸如来确实未曾有,具足未曾有之法。』尊者,这就是我们未完的话题,这时世尊到了。」
§199
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘tasmātiha taṃ, ānanda, bhiyyosomattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā’’ti .
尔时,世尊对具寿阿难说:「阿难,因此,让如来更多的不可思议、未曾有之法向你显现吧。」
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusitaṃ kāyaṃ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṃ kāyaṃ upapajji idaṃpāhaṃ , bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,我从世尊面前听闻、面前领受:『阿难,菩萨具念、正知地投生于兜率天身。』尊者,菩萨具念、正知地投生于兜率天身,尊者,我持此为世尊的不可思议、未曾有之法。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ , bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,我从世尊面前听闻、面前领受:『阿难,菩萨具念、正知地住于兜率天身。』尊者,菩萨具念、正知地住于兜率天身,尊者,我持此为世尊的不可思议、未曾有之法。
§200
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yāvatāyukaṃ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṃ bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,我从世尊面前听闻、面前领受:『阿难,菩萨尽其寿量住于兜率天身。』尊者,菩萨尽其寿量住于兜率天身,尊者,我持此为世尊的不可思议、未曾有之法。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṃ okkamī’ti. Yampi, bhante , sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkami idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!菩萨具念、正知地从兜率天身死没后入母胎。』尊者!菩萨具念、正知地从兜率天身死没后入母胎,尊者!我受持这世尊的稀有、未曾有法。
§201
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāva’nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!当菩萨从兜率天身死没后入母胎时,在这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的世代中,无量的、殊胜的光明出现于世间,超越了诸天的天威力。即使在那些世界之间的、灾难的、无遮蔽的、黑暗的、黑暗幽冥的地方——在那里,这些如此大神通、如此大威力的日月之光也照不到——在那里也有无量的、殊胜的光明出现于世间,超越了诸天的天威力。凡在那里生起的众生,他们也以那光明互相认知:『诸位!原来还有其他众生在这里生起。』并且这十千世界震动、遍震动、遍大震动,无量的、殊胜的光明出现于世间,超越了诸天的天威力。』尊者!……我受持这世尊的稀有、未曾有法。
§202
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, cattāro devaputtā catuddisaṃ ārakkhāya upagacchanti – mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!当菩萨入母胎时,四位天子前往四方守护:「愿任何人或非人或任何者都不伤害菩萨或菩萨之母。」』尊者!……我受持这世尊的稀有、未曾有法。
§203
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!当菩萨入母胎时,菩萨之母自然地成为持戒者,离杀生、离不与取、离欲邪行、离妄语、离放逸之因的诸酒类。』尊者!……我受持这世尊的稀有、未曾有法。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā , ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!当菩萨入母胎时,菩萨之母对男子不生起与欲相应的心意,并且菩萨之母不会被任何染心的男子所侵犯。』尊者!……我受持这世尊的稀有、未曾有法。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!当菩萨入母胎时,菩萨之母获得五种欲。她具足、具备五种欲而受用。』尊者!……我受持这世尊的稀有、未曾有法。
§204
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato, tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vāti. Evameva kho, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti , na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriya’nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!当菩萨入母胎时,菩萨之母不生起任何疾病;菩萨之母安乐、身不疲倦;菩萨之母见到在胎内的菩萨,一切大小肢体、诸根无缺。阿难!譬如琉璃宝珠,美好、天然、八面、善磨治。其中穿有线,或青、或黄、或红、或白、或淡黄色的线。有眼之人将它拿在手中观察:「这琉璃宝珠美好、天然、八面、善磨治,其中穿有线,或青、或黄、或红、或白、或淡黄色的线。」阿难!同样地,当菩萨入母胎时,菩萨之母不生起任何疾病;菩萨之母安乐、身不疲倦;菩萨之母见到在胎内的菩萨,一切大小肢体、诸根无缺。』尊者!……我受持这世尊的稀有、未曾有法。
§205
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṃ karoti, tusitaṃ kāyaṃ upapajjatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者!这是我从世尊面前听闻、从世尊面前领受的:『阿难!菩萨出生七日后,菩萨之母命终,生于兜率天身。』尊者!……我受持这世尊的稀有、未曾有法。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,其他妇女怀胎九个月或十个月后生产,菩萨母并非如此生产菩萨。菩萨母怀胎整整十个月后才生产菩萨。』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,其他妇女坐着或躺着生产,菩萨母并非如此生产菩萨。菩萨母站立着生产菩萨。』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā , ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṃ paṭhamaṃ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,当菩萨从母胎出来时,诸天首先接住他,然后才是人们。』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
§206
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti – attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,当菩萨从母胎出来时,菩萨尚未触地,四位天子接住他,放在母亲面前说:「天后,请欢喜!你生了大威力的儿子。」』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado . Seyyathāpi, ānanda, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti. Taṃ kissa hetu? Ubhinnaṃ suddhattā. Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,当菩萨从母胎出来时,他清储食净屋出来,不被羊水所污,不被黏液所污,不被血所污,不被任何须跋所污,清净、洁净。阿难,譬如摩尼宝珠放在咖西咖布上,摩尼宝珠不污染咖西咖布,咖西咖布也不污染摩尼宝珠。那是什么原因?因为两者都清净。同样地,阿难,当菩萨从母胎出来时,他清储食净屋出来,不被羊水所污,不被黏液所污,不被血所污,不被任何须跋所污,清净、洁净。』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti – ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṃ karonti mātu cā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,当菩萨从母胎出来时,两道水流从虚空中出现——一道冷的,一道热的,用来为菩萨和母亲作水的事务。』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
§207
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṃ bhāsati – aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti , natthi dāni punabbhavo’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,菩萨刚出生,以平稳的双足站立在大地上,面向北方,行走七步,在白伞盖随覆之下,观察所有方向,以牛王之声说:「我是世间的最上者,我是世间的最胜者,我是世间的最尊者。这是最后的生,现在不再有后有。」』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāva’nti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī’’ti.
「尊者,这是我从世尊面前听闻、从世尊面前领受的:『阿难,当菩萨从母胎出来时,在这包括天的世间、包括魔的世间、包括梵天的世间、包括沙门婆罗门的世代、包括天人的世间,无量的、广大的光明出现于世间,超越了诸天的天威力。即使在那些世界之间的、灾难的、无覆盖的、黑暗的、黑暗幽冥的地方——在那里,这些如此大神通、如此大威力的日月也不能以光明照耀——在那里也有无量的、广大的光明出现于世间,超越了诸天的天威力。那些生在那里的众生也以那光明互相认知:「诸位,原来还有其他众生生在这里!」这十千世界震动、遍震动、遍大震动,无量的、广大的光明出现于世间,超越了诸天的天威力。』尊者,这……尊者,我忆持这世尊的稀有、未曾有法。」
§208
‘‘Tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idampi kho, tvaṃ, ānanda, tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehī’’ti. ‘‘Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī’’ti.
「阿难,因此,你应当忆持这如来的稀有、未曾有法。阿难,在此,如来的受被了知地生起,被了知地现起,被了知地消失;想被了知地生起,被了知地现起,被了知地消失;寻被了知地生起,被了知地现起,被了知地消失。阿难,你应当忆持这如来的稀有、未曾有法。」「尊者,世尊的受被了知地生起,被了知地现起,被了知地消失;想被了知地……寻被了知地生起,被了知地现起,被了知地消失。尊者,我忆持这世尊的稀有、未曾有法。」
Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṃ abhinandunti.
具寿阿难说了此。导师认可了;那些比库们对具寿阿难所说感到欢喜、随喜。
Acchariyaabbhutasuttaṃ niṭṭhitaṃ tatiyaṃ.
稀有未曾有经第三终。
4. Bākulasuttaṃ4. 巴古喇经
§209
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe. Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho acelakassapo āyasmantaṃ bākulaṃ etadavoca –
如是我闻——一时,具寿巴咖喇住在王舍城竹林咖喇达咖饲养处。那时,裸行者咖沙巴是具寿巴咖喇以前在家时的朋友,他去到具寿巴咖喇那里;到了之后,与具寿巴咖喇互相问候。交换了友好、值得忆念的话语之后,在一旁坐下。在一旁坐下的裸行者咖沙巴对具寿巴咖喇这样说——
‘‘Kīvaciraṃ pabbajitosi, āvuso bākulā’’ti? ‘‘Asīti me, āvuso, vassāni pabbajitassā’’ti. ‘‘Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito’’ti? ‘‘Na kho maṃ, āvuso kassapa, evaṃ pucchitabbaṃ – ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito’ti. Evañca kho maṃ, āvuso kassapa, pucchitabbaṃ – ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ kāmasaññā uppannapubbā’’’ti? ( )
「贤友巴咖喇,你出家多久了?」「贤友,我出家八十年了。」「贤友巴咖喇,在这八十年中,你行淫欲法多少次?」「贤友咖沙巴,你不应该这样问我:『贤友巴咖喇,在这八十年中,你行淫欲法多少次?』贤友咖沙巴,你应该这样问我:『贤友巴咖喇,在这八十年中,你生起欲想多少次?』」
§210
‘‘Asīti me, āvuso , vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṃ uppannapubbaṃ idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我出家八十年,不忆念曾生起过欲想。贤友巴咖喇在八十年中不忆念曾生起过欲想,我们忆持这具寿巴咖喇的稀有、未曾有法。
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṃ…pe… vihiṃsāsaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāsaññaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我出家八十年,不忆念曾生起过嗔恨想……(中略)……害想。贤友巴咖喇在八十年中不忆念曾生起过害想,我们忆持这具寿巴咖喇的稀有、未曾有法。
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我出家八十年,不忆念曾生起过欲寻。贤友巴咖喇在八十年中不忆念曾生起过欲寻,我们忆持这具寿巴咖喇的稀有、未曾有法。
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṃ…pe… vihiṃsāvitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāvitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我出家八十年,不忆念曾生起嗔恚寻……乃至……伤害寻。具寿巴咖喇八十年不忆念曾生起伤害寻,我们持此为具寿巴咖喇的稀有未曾有法。」
§211
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṃ sāditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṃ sāditā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我出家八十年,不忆念曾接受在家人的衣。具寿巴咖喇八十年不忆念曾接受在家人的衣,我们持此为具寿巴咖喇的稀有未曾有法。」
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṃ chinditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṃ chinditā…pe… dhārema.
「贤友,我出家八十年,不忆念曾用刀裁剪衣。具寿巴咖喇八十年不忆念曾用刀裁剪衣……乃至……我们持此。」
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṃ sibbitā…pe… nābhijānāmi rajanena cīvaraṃ rajitā… nābhijānāmi kathine cīvaraṃ sibbitā… nābhijānāmi sabrahmacārīnaṃ cīvarakamme vicāritā … nābhijānāmi nimantanaṃ sāditā… nābhijānāmi evarūpaṃ cittaṃ uppannapubbaṃ – ‘aho vata maṃ koci nimanteyyā’ti… nābhijānāmi antaraghare nisīditā… nābhijānāmi antaraghare bhuñjitā… nābhijānāmi mātugāmassa anubyañjanaso nimittaṃ gahetā… nābhijānāmi mātugāmassa dhammaṃ desitā antamaso catuppadampi gāthaṃ… nābhijānāmi bhikkhunupassayaṃ upasaṅkamitā… nābhijānāmi bhikkhuniyā dhammaṃ desitā… nābhijānāmi sikkhamānāya dhammaṃ desitā… nābhijānāmi sāmaṇeriyā dhammaṃ desitā… nābhijānāmi pabbājetā… nābhijānāmi upasampādetā… nābhijānāmi nissayaṃ dātā… nābhijānāmi sāmaṇeraṃ upaṭṭhāpetā… nābhijānāmi jantāghare nhāyitā… nābhijānāmi cuṇṇena nhāyitā… nābhijānāmi sabrahmacārīgattaparikamme vicāritā … nābhijānāmi ābādhaṃ uppannapubbaṃ, antamaso gaddūhanamattampi… nābhijānāmi bhesajjaṃ upaharitā, antamaso haritakikhaṇḍampi… nābhijānāmi apassenakaṃ apassayitā… nābhijānāmi seyyaṃ kappetā. Yaṃpāyasmā…pe… dhārema.
「贤友,我出家八十年,不忆念曾用针缝衣……乃至……不忆念曾用染料染衣……不忆念曾在迦提那缝衣……不忆念曾为梵行者从事衣务……不忆念曾接受邀请……不忆念曾生起这样的心——『啊,愿有人邀请我』……不忆念曾在俗家中坐……不忆念曾在俗家中食……不忆念曾对妇女取随相好之相……不忆念曾为妇女说法,乃至四句偈……不忆念曾前往比库尼住处……不忆念曾为比库尼说法……不忆念曾为在学尼说法……不忆念曾为沙马内利说法……不忆念曾令出家……不忆念曾授达上……不忆念曾给予依止……不忆念曾令沙玛内拉须跋……不忆念曾在浴室洗浴……不忆念曾用粉末洗浴……不忆念曾为梵行者从事身体护理……不忆念曾生起疾病,乃至头痛……不忆念曾服用药物,乃至诃梨勒果片……不忆念曾躺卧在床上……不忆念曾准备卧具。具寿……乃至……我们持此。」
‘‘Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṃ upagantā . Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṃ upagantā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我出家八十年,不忆念曾在村边住处进入雨安居。具寿巴咖喇八十年不忆念曾在村边住处进入雨安居,我们持此为具寿巴咖喇的稀有未曾有法。」
‘‘Sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ; atha aṭṭhamiyaṃ aññā udapādi. Yaṃpāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṃ bhuñji; atha aṭṭhamiyaṃ aññā udapādi idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.
「贤友,我仅七日忆念食用国家的施食;然后在第八日生起了智。具寿巴咖喇仅七日忆念食用国家的施食;然后在第八日生起了智,我们持此为具寿巴咖喇的稀有未曾有法。」
§212
‘‘Labheyyāhaṃ, āvuso bākula, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho acelakassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosi.
「贤友巴咖喇,愿我在此法律中得出家,愿我得达上。」裸行者咖沙巴在此法律中得出家,得达上。具寿咖沙巴达上不久,独自远离,不放逸,热诚,自励而住,不久——为了彼义,善男子们正确地从在家出家为非家——即于现法中,以自己的上智证得、作证、具足住于无上梵行的终极。他证知:「生已尽,梵行已立,应作已作,不再有此存在。」具寿咖沙巴成为阿拉汉之一。」
Atha kho āyasmā bākulo aparena samayena avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṃ bhavissatī’’ti. ‘‘Yaṃpāyasmā bākulo avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṃ bhavissatī’ti, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema’’.
「那时,具寿巴咖喇在其后时,拿着门闩,从住处到住处,如此说:『具寿们,请进来,具寿们,请进来。今日我将般涅槃。』具寿巴咖喇拿着门闩,从住处到住处,如此说:『具寿们,请进来,具寿们,请进来;今日我将般涅槃』,我们持此为具寿巴咖喇的稀有未曾有法。」
Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi. ‘‘Yaṃpāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhāremā’’ti.
具寿巴咖喇坐在比库僧团中间般涅槃。「具寿巴咖喇坐在比库僧团中间般涅槃,这个我们也忆持为具寿巴咖喇的稀有、未曾有法。」
Bākulasuttaṃ niṭṭhitaṃ catutthaṃ. · 巴古喇经完 第四
5. Dantabhūmisuttaṃ5. 调御地经
§213
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca –
如是我闻——一时,世尊住在王舍城竹林咖喇达咖鸟园。尔时,沙玛内拉阿吉拉瓦答住在林野小屋。时,嘉亚些那王子经行游步,前往沙玛内拉阿吉拉瓦答处;抵达后,与沙玛内拉阿吉拉瓦答互相问候。交换了友好、可记忆的话语后,坐于一旁。坐于一旁的嘉亚些那王子对沙玛内拉阿吉拉瓦答如此说——
‘‘Sutaṃ metaṃ, bho aggivessana – ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’nti. ‘Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’nti. ‘Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū’ti. ‘Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyya’nti. ‘Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi , iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi , nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī’’’ti.
「尊者阿基韦沙那,我听闻此:『于此,比库不放逸、热诚、专注而住,能触及心一境性。』」「确实如此,王子,确实如此,王子。于此,比库不放逸、热诚、专注而住,能触及心一境性。」「善哉!请尊者阿基韦沙那为我说如所闻、如所学的法。」「王子,我不能为你说如所闻、如所学的法。王子,我若为你说如所闻、如所学的法,而你不了知我所说的义理,那对我来说是疲劳,那对我来说是困扰。」「请尊者阿基韦沙那为我说如所闻、如所学的法。或许我能了知尊者阿基韦沙那所说的义理。」「王子,我可为你说如所闻、如所学的法。若你了知我所说的义理,那就善;若你不了知我所说的义理,你应停留在你的程度,不应就此进一步问我。」「请尊者阿基韦沙那为我说如所闻、如所学的法。若我了知尊者阿基韦沙那所说的义理,那就善;若我不了知尊者阿基韦沙那所说的义理,我将停留在我的程度,我不会就此进一步问尊者阿基韦沙那。」
§214
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca – ‘‘aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggata’’nti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
时,沙玛内拉阿吉拉瓦答为嘉亚些那王子说如所闻、如所学的法。如此说时,嘉亚些那王子对沙玛内拉阿吉拉瓦答如此说:「尊者阿基韦沙那,这是须跋的,没有机会,比库不放逸、热诚、专注而住,能触及心一境性。」时,嘉亚些那王子向沙玛内拉阿吉拉瓦答宣告须跋性与没有机会后,从座起立离去。
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
时,沙玛内拉阿吉拉瓦答在嘉亚些那王子离去不久,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的沙玛内拉阿吉拉瓦答将与嘉亚些那王子的一切对话向世尊报告。
Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca – ‘‘taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’’ti – netaṃ ṭhānaṃ vijjati.
如此说时,世尊对沙玛内拉阿吉拉瓦答如此说:「阿基韦沙那,这从何处可得呢?那应以出离而知、以出离而见、以出离而达、以出离而作证的,嘉亚些那王子住于诸欲中间,享受诸欲,被欲寻所啃食,被欲热所燃烧,热衷于欲的寻求,他将知、将见、将作证——这是须跋的。」
§215
‘‘Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’’ti – netaṃ ṭhānaṃ vijjati.
「阿基韦沙那,譬如有两头调象、调马或调牛,已善调、善训练,又有两头调象、调马或调牛,未调、未训练。阿基韦沙那,你认为如何?那两头已善调、善训练的调象、调马或调牛,它们已调而能去调御之处,已调而能达到调御之地吗?」「是的,世尊。」「那两头未调、未训练的调象、调马或调牛,它们未调而能去调御之处,未调而能达到调御之地,如同那两头已善调、善训练的调象、调马或调牛吗?」「不能,世尊。」「同样地,阿基韦沙那,那应以出离而知、以出离而见、以出离而达、以出离而作证的,嘉亚些那王子住于诸欲中间,享受诸欲,被欲寻所啃食,被欲热所燃烧,热衷于欲的寻求,他将知、将见、将作证——这是须跋的。」
§216
‘‘Seyyathāpi , aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’’nti.
「阿基韦沙那,譬如离村或镇不远有大山。两位朋友从那村或镇出发,手挽手地前往那山;抵达后,一位朋友停留在山脚下,一位朋友登上山顶。停留在山脚下的朋友对站在山顶的朋友如此说:『朋友,你站在山顶上看见什么?』他如此说:『朋友,我站在山顶上看见可爱的园林、可爱的森林、可爱的大地、可爱的莲池。』」
‘‘So evaṃ vadeyya – ‘aṭṭhānaṃ kho etaṃ, samma , anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’’nti .
「他会这样说——『朋友,这是须跋的,没有机会你站在山顶上会看见可爱的园林、可爱的森林、可爱的土地、可爱的莲池。』站在山顶上的同伴下到山脚,抓住那位同伴的手臂,带他登上山顶,让他休息片刻后,这样说——『朋友,现在你站在山顶上看见什么?』他会这样说——『朋友,我站在山顶上看见可爱的园林、可爱的森林、可爱的土地、可爱的莲池。』」
‘‘So evaṃ vadeyya – ‘idāneva kho te, samma, bhāsitaṃ – mayaṃ evaṃ ājānāma – aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So evaṃ vadeyya – ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasa’’’nti.
「他会这样说——『朋友,刚才你说——我们这样了知——朋友,这是须跋的,没有机会你站在山顶上会看见可爱的园林、可爱的森林、可爱的土地、可爱的莲池。但现在你又说我们这样了知——朋友,我站在山顶上看见可爱的园林、可爱的森林、可爱的土地、可爱的莲池。』他会这样说——『朋友,因为我被这座大山所遮蔽,应见而未见。』」
‘‘Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati . Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ , anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā’’ti. ‘‘Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta’’nti?
「阿其韦沙那,嘉亚些那王子被比这更大的无明蕴所遮蔽、所覆盖、所包围、所缠缚。他住在诸欲当中,享受诸欲,被欲寻所啃食,被欲热所燃烧,热衷于欲的寻求,那应以出离而了知、以出离而见、以出离而证得、以出离而作证的,嘉亚些那王子将会了知、将会见到、将会作证——这是须跋的。阿其韦沙那,如果这两个譬喻对嘉亚些那王子浮现,嘉亚些那王子对你生起信心并不奇怪,已信的他会对你表现信任的行为。」「尊者,这两个譬喻怎么会对嘉亚些那王子浮现呢?这是前所未闻的新奇譬喻,就像对世尊一样。」
§217
‘‘Seyyathāpi , aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti – ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ – nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi – ‘abbhokāsagato kho , deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi – ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’’’ti .
「阿其韦沙那,譬如灌顶的刹帝利王召唤捕象师——『来吧,朋友捕象师,你骑上王象,进入象林,看见野象后,把它绑在王象的颈上。』『是的,陛下。』阿其韦沙那,捕象师答应灌顶的刹帝利王后,骑上王象,进入象林,看见野象后,把它绑在王象的颈上。王象把它带到空旷处。阿其韦沙那,到此为止,野象已到达空旷处。阿其韦沙那,因为野象们执着于象林。捕象师向灌顶的刹帝利王报告——『陛下,野象已到达空旷处。』于是,阿其韦沙那,灌顶的刹帝利王召唤驯象师——『来吧,朋友驯象师,你调伏野象,为了压伏野象的习性,为了压伏野象的忆念与意向,为了压伏野象的疲劳、困倦与热恼,为了使它喜乐于村边,为了使它习惯于人们喜爱的习性。』」
‘‘‘Evaṃ , devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.
「『是的,陛下。』阿其韦沙那,驯象师答应灌顶的刹帝利王后,在地上埋下大柱,把野象绑在柱上,为了压伏野象的习性,为了压伏野象的忆念与意向,为了压伏野象的疲劳、困倦与热恼,为了使它喜乐于村边,为了使它习惯于人们喜爱的习性。驯象师对它说那些柔和的、悦耳的、可爱的、入心的、优雅的、众人喜爱的、众人满意的话语。阿其韦沙那,当野象对驯象师那些柔和的、悦耳的、可爱的、入心的、优雅的、众人喜爱的、众人满意的话语倾听、侧耳、以了知之心现起时,驯象师进一步给它草料和水。」
‘‘Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti – ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘uṭṭhaha, bho, nisīda, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti , na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.
「阿其韦沙那,当野象接受驯象师的草料和水时,驯象师这样想——『现在野象将会活下来。』驯象师进一步让它做事——『拿起,先生,放下,先生。』阿其韦沙那,当野象对驯象师的拿起放下听从指令、接受教诫时,驯象师进一步让它做事——『前进,先生,后退,先生。』阿其韦沙那,当野象对驯象师的前进后退听从指令、接受教诫时,驯象师进一步让它做事——『站起,先生,坐下,先生。』阿其韦沙那,当野象对驯象师的站起坐下听从指令、接受教诫时,驯象师进一步让它做名为不动的事,把大盾牌绑在它的鼻子上,持矛的人坐在它的颈上,四周有持矛的人围绕站立,驯象师手持长矛杆站在前面。它在做不动的事时,既不移动前脚,也不移动后脚,既不移动前身,也不移动后身,既不移动头,也不移动耳,也不移动牙,也不移动尾,也不移动鼻。野象能忍受刀击、剑击、箭击、矢击,能忍受鼓、锣、螺、角的喧闹声,已舍弃一切弯曲、缺陷、污垢、恶习,堪为王用,为王所享,被算作王的部属。」
§218
‘‘Evameva kho, aggivessana, 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.
「阿其韦沙那,同样地,如来、阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人师、佛陀、世尊出现于世间。他以自己的证智作证后,为这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的世代宣说。他教导初善、中善、后善,有义、有文的法,他显示完全圆满、遍净的梵行。屋主或屋主之子,或生于其他族姓者听闻那法。他听闻那法后,对如来获得信。具足那信的获得,他这样省察——『居家生活是障碍,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、如磨光的贝壳般的梵行。我何不剃除须发,披上袈裟衣,从家出家,成为非家?』」
‘‘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. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ – pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’’’ti.
「他在后时,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,披上袈裟衣,从家出家,成为非家。阿其韦沙那,到此为止,圣弟子已到达空旷处。阿其韦沙那,因为天与人执着于五种欲功德。如来进一步调御他——『来吧,比库,你应当持戒,以巴帝摩卡律仪防护而住,具足正行与行处,对微细的罪过见到危险,受持学习于诸学处。』」
‘‘Yato kho, aggivessana, ariyasāvako 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…pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)
「阿其韦沙那,当圣弟子具戒,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,如来更进一步教导他——『来吧,比库,你应守护诸根门,以眼见色后,不要执取相……(应如《算师摩嘎剌那经》中那样详细说明。)』
§219
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
「他舍断这五盖——心的随烦恼、慧的弱化者后,于身随观身而住,热诚、正知、具念,调伏世间的贪忧。于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。阿其韦沙那,譬如驯象师在地上埋下大柱,将森林野象的颈系缚于此,为了调伏森林的习性,为了调伏森林的忆念与意向,为了调伏森林的疲劳、困倦与热恼,为了使其乐于村落,为了使其习惯于人所喜的习性;同样地,阿其韦沙那,圣弟子的这须跋是心的系缚处,为了调伏在家的习性,为了调伏在家的忆念与意向,为了调伏在家的疲劳、困倦与热恼,为了获得正道,为了现证涅槃。」
§220
‘‘Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi , mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’’’ti.
「如来更进一步教导他——『来吧,比库,你应于身随观身而住,不要寻思与欲相应的寻。于受……于心……于法随观法而住,不要寻思与欲相应的寻。』」
‘‘So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
「他由于寻与伺的止息,内净,心成一境,无寻无伺,由定而生喜与乐,证得第二禅那……第三禅那……第四禅那而住。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……如此,他忆念有行相、有细节的种种宿住。」
§221
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti.
「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……他如实了知有情随业流转。」
‘‘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.
「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,生起『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在』。」
‘‘So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
「他成为能忍耐寒、热、饥、渴,虻、蚊、风、日、爬虫类接触,恶言、粗语之道,已生起的身体的受——苦的、剧烈的、猛利的、激烈的、不可意的、不合意的、夺命的——能忍受的比库,他是一切贪、嗔、痴已舍断、已除去、已洗净者,应受供养、应受款待、应受布施、应受合掌,是世间的无上福田。」
§222
‘‘Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti , ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.
「阿其韦沙那,如果年老的王象未调伏、未训练而命终,它被算作『年老的王象以未调伏之死而命终』;阿其韦沙那,如果中年的王象……阿其韦沙那,如果年轻的王象未调伏、未训练而命终,它被算作『年轻的王象以未调伏之死而命终』;同样地,阿其韦沙那,如果长老比库诸漏未尽而命终,他被算作『长老比库以未调伏之死而命终』;阿其韦沙那,如果中年比库……阿其韦沙那,如果新学比库诸漏未尽而命终,他被算作『新学比库以未调伏之死而命终』。」
‘‘Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī’’ti.
「阿其韦沙那,即使年老的王象已调御、善调御而死去,它也被算作『年老的王象以调御死而死去』;阿其韦沙那,即使中年的王象……阿其韦沙那,即使年轻的王象已调御、善调御而死去,它也被算作『年轻的王象以调御死而死去』;同样地,阿其韦沙那,即使长老比库漏尽者死去,他也被算作『长老比库以调御死而死去』;阿其韦沙那,即使中年的比库……阿其韦沙那,即使新比库漏尽者死去,他也被算作『新比库以调御死而死去』。」
Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.
世尊说了这个。满意的阿吉拉瓦多沙玛内拉欢喜世尊所说。
Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ. · 调御地经完 第五
6. Bhūmijasuttaṃ6. 普弥迦经
§223
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā bhūmijo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ etadavoca – ‘‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī’’ti? ‘‘Na kho metaṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – ‘āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya ; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya ; anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā’’ti. ‘‘Sace kho bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī’’ti . Atha kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ sakeneva thālipākena parivisi.
如是我闻——一时,世尊住在王舍城竹林栗鼠庇护所。那时,具寿普弥佐于上午时分着衣、持钵衣,前往佳亚些那王子的住所;抵达后,坐在已设的座位上。那时,佳亚些那王子前往具寿普弥佐处;抵达后,与具寿普弥佐互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的佳亚些那王子对具寿普弥佐这样说:「尊者普弥佐,有一些沙门婆罗门如此说、如此见:『即使作愿而行梵行,也不能证得果;即使不作愿而行梵行,也不能证得果;即使既作愿又不作愿而行梵行,也不能证得果;即使既非作愿又非不作愿而行梵行,也不能证得果。』在此,尊者普弥佐的导师是如何说、如何宣说的呢?」「王子,我确实没有在世尊面前听到、面前领受这个。但有此可能性,世尊会如此解答:『即使作愿而不如理地行梵行,也不能证得果;即使不作愿而不如理地行梵行,也不能证得果;即使既作愿又不作愿而不如理地行梵行,也不能证得果;即使既非作愿又非不作愿而不如理地行梵行,也不能证得果。即使作愿而如理地行梵行,能够证得果;即使不作愿而如理地行梵行,能够证得果;即使既作愿又不作愿而如理地行梵行,能够证得果;即使既非作愿又非不作愿而如理地行梵行,能够证得果。』王子,我确实没有在世尊面前听到、面前领受这个,但有此可能性,世尊会如此解答。」「如果尊者普弥佐的导师如此说、如此宣说,那么尊者普弥佐的导师确实站在一切各种沙门婆罗门的头顶上,我认为。」那时,佳亚些那王子以自己的钵食供养具寿普弥佐。
§224
Atha kho āyasmā bhūmijo pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, jayaseno rājakumāro yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhante, jayaseno rājakumāro maṃ etadavoca – ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī’ti? Evaṃ vutte ahaṃ, bhante, jayasenaṃ rājakumāraṃ etadavocaṃ – ‘na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī’ti. ‘Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’’ti?
那时,具寿普弥佐食后从行乞食归来,前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿普弥佐对世尊这样说:「尊者,在此,我于上午时分着衣、持钵衣,前往佳亚些那王子的住所;抵达后,坐在已设的座位上。尊者,那时,佳亚些那王子前往我处;抵达后,与我互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。尊者,在一旁坐下的佳亚些那王子对我这样说:『尊者普弥佐,有一些沙门婆罗门如此说、如此见:即使作愿而行梵行,也不能证得果;即使不作愿……即使既作愿又不作愿而行梵行,也不能证得果;即使既非作愿又非不作愿而行梵行,也不能证得果。在此,尊者普弥佐的导师是如何说、如何宣说的呢?』尊者,如此说时,我对佳亚些那王子这样说:『王子,我确实没有在世尊面前听到、面前领受这个。但有此可能性,世尊会如此解答:即使作愿而不如理地行梵行,也不能证得果;即使不作愿而不如理地行梵行,也不能证得果;即使既作愿又不作愿而不如理地行梵行,也不能证得果;即使既非作愿又非不作愿而不如理地行梵行,也不能证得果。即使作愿而如理地行梵行,能够证得果;即使不作愿……即使既作愿又不作愿……即使既非作愿又非不作愿而如理地行梵行,能够证得果。王子,我确实没有在世尊面前听到、面前领受这个,但有此可能性,世尊会如此解答。』『如果尊者普弥佐的导师如此说、如此宣说,那么尊者普弥佐的导师确实站在一切各种沙门婆罗门的头顶上,我认为。』『尊者,我如此被问而如此解答,是否是世尊的所说者,而且没有以不实诽谤世尊,是依法而随法解答,而且没有任何如法的论说会来到应受呵责之处呢?』」
‘‘Taggha tvaṃ, bhūmija, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
「普弥佐,你确实如此被问而如此解答,是我的所说者,而且没有以不实诽谤我,是依法而随法解答,而且没有任何如法的论说会来到应受呵责之处。普弥佐,凡任何沙门或婆罗门是邪见者、邪思惟者、邪语者、邪业者、邪命者、邪精进者、邪念者、邪定者,他们即使作愿而行梵行,也不能证得果;即使不作愿而行梵行,也不能证得果;即使既作愿又不作愿而行梵行,也不能证得果;即使既非作愿又非不作愿而行梵行,也不能证得果。那是什么原因呢?普弥佐,这是不如理的,为了证得果。
§225
‘‘Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṃ nānāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
「普弥佐,譬如有人需要油、寻求油、遍求油而行,将沙倒入桶中,以水一再地洒、一再地压榨。即使作愿而将沙倒入桶中,以水一再地洒、一再地压榨,也不能证得油;即使不作愿而将沙倒入桶中,以水一再地洒、一再地压榨,也不能证得油;即使既作愿又不作愿而将沙倒入桶中,以水一再地洒、一再地压榨,也不能证得油;即使既非作愿又非不作愿而将沙倒入桶中,以水一再地洒、一再地压榨,也不能证得油。那是什么原因呢?普弥佐,这是不如理的,为了证得油。同样地,普弥佐,凡任何沙门或婆罗门是邪见者、邪思惟者、邪语者、邪业者、邪命者、邪精进者、邪念者、邪定者,他们即使作愿而行梵行,也不能证得果;即使不作愿而行梵行,也不能证得果;即使既作愿又不作愿而行梵行,也不能证得果;即使既非作愿又非不作愿而行梵行,也不能证得果。那是什么原因呢?普弥佐,这是不如理的,为了证得果。
‘‘Seyyathāpi , bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ visāṇato āviñcheyya . Āsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
「普弥佐,譬如有人需要乳、寻求乳、遍求乳而行,拉刚生小犊的母牛的角。即使作愿而拉刚生小犊的母牛的角,也不能证得乳;即使不作愿……即使既作愿又不作愿……即使既非作愿又非不作愿而拉刚生小犊的母牛的角,也不能证得乳。那是什么原因呢?普弥佐,这是不如理的,为了证得乳。同样地,普弥佐,凡任何沙门或婆罗门是邪见者……邪定者,他们即使作愿而行梵行,也不能证得果;即使不作愿……即使既作愿又不作愿……即使既非作愿又非不作愿而行梵行,也不能证得果。那是什么原因呢?普弥佐,这是不如理的,为了证得果。
§226
‘‘Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno udakaṃ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
「普弥佐,譬如有人需要生酥、寻求生酥、遍求生酥而行,将水倒入瓶中,以搅拌棒搅拌。即使作愿而将水倒入瓶中,以搅拌棒搅拌,也不能证得生酥;即使不作愿……即使既作愿又不作愿……即使既非作愿又非不作愿而将水倒入瓶中,以搅拌棒搅拌,也不能证得生酥。那是什么原因呢?普弥佐,这是不如理的,为了证得生酥。同样地,普弥佐,凡任何沙门或婆罗门是邪见者……邪定者,他们即使作愿而行梵行,也不能证得果;即使不作愿……即使既作愿又不作愿……即使既非作愿又非不作愿而行梵行,也不能证得果。那是什么原因呢?普弥佐,这是不如理的,为了证得果。」
‘‘Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya . Āsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe…āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
「譬如,普弥迦,一位需要火、寻求火、到处寻找火的人,取了湿木柴、带有湿气的上钻木来钻火。即使他发愿后取了湿木柴、带有湿气的上钻木来钻火,也不能获得火;即使他不发愿后……即使他既发愿又不发愿后……即使他既非发愿又非不发愿后取了湿木柴、带有湿气的上钻木来钻火,也不能获得火。那是什么原因?普弥迦,这不是获得火的正因。同样地,普弥迦,凡任何沙门或婆罗门是邪见者……邪定者,他们即使发愿后行梵行,也不能获得果;即使不发愿后……即使既发愿又不发愿后……即使既非发愿又非不发愿后行梵行,也不能获得果。那是什么原因?普弥迦,这不是获得果的正因。凡任何,普弥迦,沙门或婆罗门是正见者、正思惟者、正语者、正业者、正命者、正精进者、正念者、正定者,他们即使发愿后行梵行,能够获得果;即使不发愿后行梵行,能够获得果;即使既发愿又不发愿后行梵行,能够获得果;即使既非发愿又非不发愿后行梵行,能够获得果。那是什么原因?普弥迦,这是获得果的正因。」
§227
‘‘Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
「譬如,普弥迦,一位需要油、寻求油、到处寻找油的人,把芝麻粉倒入槽中,用水一再地洒湿后压榨。即使他发愿后把芝麻粉倒入槽中,用水一再地洒湿后压榨,能够获得油;即使他不发愿后……即使他既发愿又不发愿后……即使他既非发愿又非不发愿后把芝麻粉倒入槽中,用水一再地洒湿后压榨,能够获得油。那是什么原因?普弥迦,这是获得油的正因。同样地,普弥迦,凡任何沙门或婆罗门是正见者……正定者,他们即使发愿后行梵行,能够获得果;即使不发愿后……即使既发愿又不发愿后……即使既非发愿又非不发愿后行梵行,能够获得果。那是什么原因?普弥迦,这是获得果的正因。」
‘‘Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ thanato āviñcheyya. Āsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā…pe… anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
「譬如,普弥迦,一位需要乳、寻求乳、到处寻找乳的人,从有幼犊的母牛的乳房挤乳。即使他发愿后从有幼犊的母牛的乳房挤乳,能够获得乳;即使他不发愿后……即使他既发愿又不发愿后……即使他既非发愿又非不发愿后从有幼犊的母牛的乳房挤乳,能够获得乳。那是什么原因?普弥迦,这是获得乳的正因。同样地,普弥迦,凡任何沙门或婆罗门是正见者……正定者,他们即使发愿后……即使不发愿后……即使既发愿又不发愿后……即使既非发愿又非不发愿后行梵行,能够获得果。那是什么原因?普弥迦,这是获得果的正因。」
§228
‘‘Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno dadhiṃ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā … nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
「譬如,普弥迦,一位需要生酥、寻求生酥、到处寻找生酥的人,把凝乳倒入罐中,用搅拌棒搅拌。即使他发愿后把凝乳倒入罐中,用搅拌棒搅拌,能够获得生酥;即使他不发愿后……即使他既发愿又不发愿后……即使他既非发愿又非不发愿后把凝乳倒入罐中,用搅拌棒搅拌,能够获得生酥。那是什么原因?普弥迦,这是获得生酥的正因。同样地,普弥迦,凡任何沙门或婆罗门是正见者……正定者,他们即使发愿后行梵行,能够获得果;即使不发愿后……即使既发愿又不发愿后……即使既非发愿又非不发愿后行梵行,能够获得果。那是什么原因?普弥迦,这是获得果的正因。」
‘‘Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya; ( ) āsañcepi karitvā… anāsañcepi karitvā.. āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā sukkha kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
「譬如,普弥迦,一位需要火、寻求火、到处寻找火的人,取了干木柴、干燥的上钻木来钻火;即使他发愿后……即使他不发愿后……即使他既发愿又不发愿后……即使他既非发愿又非不发愿后取了干木柴、干燥的上钻木来钻火,能够获得火。那是什么原因?普弥迦,这是获得火的正因。同样地,普弥迦,凡任何沙门或婆罗门是正见者……正定者,他们即使发愿后行梵行,能够获得果;即使不发愿后行梵行,能够获得果;即使既发愿又不发愿后行梵行,能够获得果;即使既非发愿又非不发愿后行梵行,能够获得果。那是什么原因?普弥迦,这是获得果的正因。」
‘‘Sace kho taṃ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṃ anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā’’ti. ‘‘Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavanta’’nti?
「普弥迦,如果这四个譬喻能够浮现在迦亚些那王子心中,迦亚些那王子对你生起信心并不稀奇,已生信心的他会对你表示信心之相。」「尊者,这四个譬喻如何能够浮现在迦亚些那王子心中呢?它们是前所未闻的、稀有的,就像世尊所说的那样。」
Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṃ abhinandīti.
世尊说了这些。具寿普弥迦心满意足,欢喜世尊所说。
Bhūmijasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 普弥迦经完 第六
7. Anuruddhasuttaṃ7. 阿努儒达经
§229
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi – ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ anuruddhaṃ etadavoca – ‘‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’’’ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。那时,五支工头召唤某人:「来吧,你这个人,你去具寿阿奴卢塔那里;去到后,以我的名义用头礼敬具寿阿奴卢塔的足:『尊者,五支工头用头礼敬具寿阿奴卢塔的足』;并且这样说:『尊者,愿具寿阿奴卢塔明天与三位比库一起接受五支工头的食物;尊者,愿具寿阿奴卢塔尽早前来;尊者,五支工头多事务、多工作,有王家的事务』。」「是的,尊者。」那人回答五支工头后,去到具寿阿奴卢塔那里;去到后,礼敬具寿阿奴卢塔,坐在一边。坐在一边的那人对具寿阿奴卢塔这样说:「尊者,五支工头用头礼敬具寿阿奴卢塔的足,并且这样说:『尊者,愿具寿阿奴卢塔明天与三位比库一起接受五支工头的食物;尊者,愿具寿阿奴卢塔尽早前来;尊者,五支工头多事务、多工作,有王家的事务』。」具寿阿奴卢塔以沉默接受了。
§230
Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ etadavoca –
那时,具寿阿奴卢塔在那夜过后,于上午时分穿好衣,拿着钵与衣,前往五支工匠的住所;抵达后,坐在已设置的座位上。那时,五支工匠亲手以上妙的副食、主食款待、满足具寿阿奴卢塔。那时,五支工匠在具寿阿奴卢塔食毕、手离钵后,取了某个低座,坐在一旁。坐在一旁的五支工匠对具寿阿奴卢塔这样说——
‘‘Idha maṃ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṃsu – ‘appamāṇaṃ, gahapati, cetovimuttiṃ bhāvehī’ti . Ekacce therā evamāhaṃsu – ‘mahaggataṃ, gahapati, cetovimuttiṃ bhāvehī’ti. Yā cāyaṃ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti – ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nāna’’nti? ‘‘Tena hi, gahapati, taṃ yevettha paṭibhātu. Apaṇṇakante ito bhavissatī’’ti. ‘‘Mayhaṃ kho, bhante, evaṃ hoti – ‘yā cāyaṃ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nāna’’’nti. ‘‘Yā cāyaṃ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca . Tadamināpetaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca’’.
「尊者,这里,诸长老比库来到我处后对我这样说——『居士,你应修习无量心解脱』。某些长老这样对我说——『居士,你应修习广大心解脱』。尊者,这无量心解脱与广大心解脱——这些法是义异、文异,还是义同、唯文异呢?」「那么,居士,你就说出在此处你所认为的。之后对你将会是无误的。」「尊者,我这样认为——『这无量心解脱与广大心解脱,这些法是义同、唯文异』。」「居士,这无量心解脱与广大心解脱,这些法是义异、文异。居士,以此理由也应了知这些法如何是义异、文异。」
‘‘Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccati, gahapati, appamāṇā cetovimutti.
「居士,什么是无量心解脱?居士,这里,比库以与慈俱行之心遍满一方而住,同样第二方,同样第三方,同样第四方;如此,对上、下、横,对一切处,对一切如同自己,以与慈俱行之心,以广大、极大、无量、无怨、无害之心遍满全世界而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住,同样第二方,同样第三方,同样第四方;如此,对上、下、横,对一切处,对一切如同自己,以与舍俱行之心,以广大、极大、无量、无怨、无害之心遍满全世界而住。居士,这称为无量心解脱。」
§231
‘‘Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayaṃ vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati , bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
「居士,什么是广大心解脱?居士,这里,比库遍满一棵树根的范围为『广大』而胜解后住。居士,这称为广大心解脱。居士,再者,这里,比库遍满两棵或三棵树根的范围为『广大』而胜解后住。居士,这也称为广大心解脱。居士,再者,这里,比库遍满一个村邑境界的范围为『广大』而胜解后住。居士,这也称为广大心解脱。居士,再者,这里,比库遍满两个或三个村邑境界的范围为『广大』而胜解后住。居士,这也称为广大心解脱。居士,再者,这里,比库遍满一个大国的范围为『广大』而胜解后住。居士,这也称为广大心解脱。居士,再者,这里,比库遍满两个或三个大国的范围为『广大』而胜解后住。居士,这也称为广大心解脱。居士,再者,这里,比库遍满海洋为边际的大地的范围为『广大』而胜解后住。居士,这也称为广大心解脱。居士,以此理由应了知这些法如何是义异、文异。」
§232
‘‘Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.
「居士,有这四种有之投生。哪四种?居士,这里,某人遍满『少光』而胜解后住。他身坏命终后,投生到少光天众的同伴中。居士,再者,这里,某人遍满『无量光』而胜解后住。他身坏命终后,投生到无量光天众的同伴中。居士,再者,这里,某人遍满『杂染光』而胜解后住。他身坏命终后,投生到杂染光天众的同伴中。居士,再者,这里,某人遍满『遍净光』而胜解后住。他身坏命终后,投生到遍净光天众的同伴中。居士,这些是四种有之投生。」
‘‘Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṃ sannipatanti, tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṃ . Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṃ gharaṃ paveseyya. Tesaṃ ekaṃ gharaṃ pavesitānaṃ accinānattañhi kho paññāyetha, no ca ābhānānattaṃ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṃ sannipatanti tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṃ.
「居士,有那样的时候,那些天人聚集在一起,当她们聚集在一起时,色的差别确实显现,但光的差别不显现。居士,譬如有人将许多油灯带入一间屋子。当它们被带入一间屋子时,火焰的差别确实显现,但光的差别不显现;同样地,居士,有那样的时候,那些天人聚集在一起,当她们聚集在一起时,色的差别确实显现,但光的差别不显现。」
‘‘Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṃ tato nīhatānaṃ accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.
「居士,有那样的时候,那些天人从那里离去,当她们从那里离去时,色的差别显现,光的差别也显现。居士,譬如有人将那许多油灯从那间屋子移出。当它们从那里被移出时,火焰的差别显现,光的差别也显现;同样地,居士,有那样的时候,那些天人从那里离去,当她们从那里离去时,色的差别显现,光的差别也显现。」
‘‘Na kho, gahapati, tāsaṃ devatānaṃ evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṃ kājena vā piṭakena vā harīyamānānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṃ devatānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassata’nti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī’’ti.
「居士,那些天人不会这样想——『这是我们的常、恒、永恒』,但无论那些天人执着于何处,她们就在那里欢喜。居士,譬如苍蝇被竿或篮子带走时,不会这样想——『这是我们的常、恒、永恒』,但无论那些苍蝇执着于何处,它们就在那里欢喜;同样地,居士,那些天人不会这样想——『这是我们的常、恒、永恒』,但无论那些天人执着于何处,她们就在那里欢喜。」
§233
Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca – ‘‘sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā’’ti? ‘‘Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti. ‘‘Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti?
如是说已,具寿沙比亚咖吒那对具寿阿奴卢塔如是说——「善哉,尊者阿奴卢塔!我在此有进一步要问的。尊者,那些有光的天人,是全部都是小光,还是其中有些天人是无量光呢?」「贤友咖吒那,就此而言,其中有些天人是小光,其中也有些天人是无量光。」「尊者阿奴卢塔,什么因、什么缘,那些天人生于同一天众,其中有些天人是小光,其中也有些天人是无量光呢?」
‘‘Tena hāvuso kaccāna, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, āvuso kaccāna , yvāyaṃ bhikkhu yāvatā ekaṃ rukkhamūlaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
「那么,贤友咖吒那,我就此反问你。你认为适当的,就那样回答。贤友咖吒那,你认为如何,这位比库遍满一棵树根为『广大』而胜解住,这位比库遍满两棵或三棵树根为『广大』而胜解住——这两种心修习,哪一种心修习更广大呢?」「尊者,这位比库遍满两棵或三棵树根为『广大』而胜解住——这两种心修习中,这种心修习更广大。」
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
「贤友咖吒那,你认为如何,这位比库遍满两棵或三棵树根为『广大』而胜解住,这位比库遍满一个村邑境界为『广大』而胜解住——这两种心修习,哪一种心修习更广大呢?」「尊者,这位比库遍满一个村邑境界为『广大』而胜解住——这两种心修习中,这种心修习更广大。」
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
「贤友咖吒那,你认为如何,这位比库遍满一个村邑境界为『广大』而胜解住,这位比库遍满两个或三个村邑境界为『广大』而胜解住——这两种心修习,哪一种心修习更广大呢?」「尊者,这位比库遍满两个或三个村邑境界为『广大』而胜解住——这两种心修习中,这种心修习更广大。」
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
「贤友咖吒那,你认为如何,这位比库遍满两个或三个村邑境界为『广大』而胜解住,这位比库遍满一个大国为『广大』而胜解住——这两种心修习,哪一种心修习更广大呢?」「尊者,这位比库遍满一个大国为『广大』而胜解住——这两种心修习中,这种心修习更广大。」
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti.
「贤友咖吒那,你认为如何,这位比库遍满一个大国为『广大』而胜解住,这位比库遍满两个或三个大国为『广大』而胜解住——这两种心修习,哪一种心修习更广大呢?」「尊者,这位比库遍满两个或三个大国为『广大』而胜解住——这两种心修习中,这种心修习更广大。」
‘‘Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggata’nti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā’’ti? ‘‘Yvāyaṃ, bhante, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggata’nti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā’’ti? ‘‘Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā’’ti.
「贤友咖吒那,你认为如何,这位比库遍满两个或三个大国为『广大』而胜解住,这位比库遍满大海环绕的大地为『广大』而胜解住——这两种心修习,哪一种心修习更广大呢?」「尊者,这位比库遍满大海环绕的大地为『广大』而胜解住——这两种心修习中,这种心修习更广大。」「贤友咖吒那,这就是因,这就是缘,那些天人生于同一天众,其中有些天人是小光,其中也有些天人是无量光。」
§234
‘‘Sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yāvatā , bhante, devatā ābhā sabbā tā saṃkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā’’ti? ‘‘Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti. ‘‘Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti?
「善哉,尊者阿奴卢塔!我在此有进一步要问的。尊者,那些有光的天人,是全部都是杂染光,还是其中有些天人是清净光呢?」「贤友咖吒那,就此而言,其中有些天人是杂染光,其中也有些天人是清净光。」「尊者阿奴卢塔,什么因、什么缘,那些天人生于同一天众,其中有些天人是杂染光,其中也有些天人是清净光呢?」
‘‘Tena , hāvuso kaccāna, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṃ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti, thinamiddhampi na susamūhataṃ hoti , uddhaccakukkuccampi na suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṃ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṃ hoti, thinamiddhampi susamūhataṃ hoti, uddhaccakukkuccampi suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā’’ti.
「那么,具寿咖吒亚那,我将为你作譬喻。通过譬喻,一些智者能了知所说的义理。具寿咖吒亚那,譬如油灯燃烧时,油也不清净,灯芯也不清净。由于油不清净和灯芯不清净,它如同黑暗般燃烧;同样地,具寿咖吒亚那,这里某位比库遍满「污秽光」而胜解住,他的身粗重也未善轻安,昏沉睡眠也未善除去,掉举追悔也未善调伏。由于身粗重未善轻安、昏沉睡眠未善除去、掉举追悔未善调伏,他如同黑暗般燃烧。他身坏命终后,往生于污秽光诸天的同伴中。具寿咖吒亚那,譬如油灯燃烧时,油也清净,灯芯也清净。由于油清净和灯芯清净,它不如同黑暗般燃烧;同样地,具寿咖吒亚那,这里某位比库遍满「清净光」而胜解住。他的身粗重善轻安,昏沉睡眠善除去,掉举追悔善调伏。由于身粗重善轻安、昏沉睡眠善除去、掉举追悔善调伏,他不如同黑暗般燃烧。他身坏命终后,往生于清净光诸天的同伴中。具寿咖吒亚那,这是因,这是缘,为何那些天人往生于同一天界,这里有些天人是污秽光,而这里有些天人是清净光。」
§235
Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca – ‘‘sādhu, bhante anuruddha! Na, bhante, āyasmā anuruddho evamāha – ‘evaṃ me suta’nti vā ‘evaṃ arahati bhavitu’nti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā , itipi tā devatā’tveva bhāsati. Tassa mayhaṃ, bhante, evaṃ hoti – ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’’’ti. ‘‘Addhā kho ayaṃ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi – ‘dīgharattaṃ kho me, āvuso kaccāna, tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’’’ti.
如是说已,具寿沙比亚·咖吒亚那对具寿阿奴卢塔如是说:「善哉,尊者阿奴卢塔!尊者,具寿阿奴卢塔不这样说:『我如是听闻』或『应当如是』;然而,尊者,具寿阿奴卢塔只是如此说:『那些天人是如此,那些天人是如此』。尊者,我如是想:『确实具寿阿奴卢塔以前曾与那些天人共住、交谈、进入对话。』」「具寿咖吒亚那,这确实是触及、逼近的话语,但我将对你分别论:『具寿咖吒亚那,长久以来,我确实曾与那些天人共住、交谈、进入对话。』」
Evaṃ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘lābhā te, gahapati, suladdhaṃ te, gahapati, yaṃ tvañceva taṃ kaṅkhādhammaṃ pahāsi , mayañcimaṃ dhammapariyāyaṃ alatthamhā savanāyā’’ti.
如是说已,具寿沙比亚·咖吒亚那对五支居士如是说:「居士,你得利益了,居士,你善得了,你已舍断那疑法,而我们得闻此法门。」
Anuruddhasuttaṃ niṭṭhitaṃ sattamaṃ. · 阿努儒达经完 第七
8. Upakkilesasuttaṃ8. 随烦恼经
§236
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’’nti.
如是我闻:一时,世尊住在国桑比城瞿师罗园。尔时,国桑比城的诸比库起争论、起争吵、陷入诤论,以口箭互相刺伤而住。那时,某位比库去到世尊处;到了之后,礼敬世尊,站立一旁。站立一旁的那位比库对世尊如是说:「尊者,这里国桑比城的诸比库起争论、起争吵、陷入诤论,以口箭互相刺伤而住。尊者,善哉,愿世尊出于悲悯,去到那些比库处。」世尊以沉默同意了。那时,世尊去到那些比库处;到了之后,对那些比库如是说:「够了,诸比库,不要争论,不要争吵,不要争斗,不要诤论。」
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Dutiyampi kho bhagavā te bhikkhū etadavoca – ‘‘alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’’nti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Tatiyampi kho bhagavā te bhikkhū etadavoca – ‘‘alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda’’nti. Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti.
如是说已,某位比库对世尊如是说:「尊者,请世尊等待!世尊是法主;尊者,愿世尊少事,专注于现法乐住而住;我们将以此争论、争吵、争斗、诤论而被知。」世尊第二次对那些比库如是说:「够了,诸比库,不要争论,不要争吵,不要争斗,不要诤论。」那位比库第二次对世尊如是说:「尊者,请世尊等待!世尊是法主;尊者,愿世尊少事,专注于现法乐住而住;我们将以此争论、争吵、争斗、诤论而被知。」世尊第三次对那些比库如是说:「够了,诸比库,不要争论,不要争吵,不要争斗,不要诤论。」那位比库第三次对世尊如是说:「尊者,请世尊等待!世尊是法主;尊者,愿世尊少事,专注于现法乐住而住;我们将以此争论、争吵、争斗、诤论而被知。」
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi –
那时,世尊在上午时分着衣,持钵衣,进入国桑比城托钵。在国桑比城托钵后,食后从施食处返回,收拾住处,持钵衣,站立着说此偈:
‘‘Puthusaddo samajano, na bālo koci maññatha;
「众声喧哗时,无人认为自己是愚者;
Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.
僧团分裂时,无人想到他人。」
‘‘Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;
「愚痴者装作智者，说着言语的境界；
Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.
他们随意张口说话，被引导却不知道那个。
‘‘Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
「『他辱骂我、他打我、他击败我、他掠夺我』，
Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.
对于那些怀恨此事者，他们的怨恨不会平息。
‘‘Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
「『他辱骂我、他打我、他击败我、他掠夺我』，
Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.
对于那些不怀恨此事者，他们的怨恨会平息。
‘‘Na hi verena verāni, sammantīdha kudācanaṃ;
「在此世间，怨恨从不会以怨恨而平息，
Averena ca sammanti, esa dhammo sanantano.
而是以无怨恨而平息，这是永恒之法。
‘‘Pare ca na vijānanti, mayamettha yamāmase;
「其他人不了知，我们在此自制；
Ye ca tattha vijānanti, tato sammanti medhagā.
那些在此了知者，由此诤论平息。
‘‘Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;
「断骨、夺命、盗牛及财物，
Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati;
掠夺国土者，他们也有结合；
Kasmā tumhākaṃ no siyā.
为何你们不能有？
‘‘Sace labhetha nipakaṃ sahāyaṃ,
「若得到贤明的同伴，
Saddhiṃ caraṃ sādhuvihāri dhīraṃ;
与善住、贤智者同行，
Abhibhuyya sabbāni parissayāni,
克服一切危难，
Careyya tenattamano satīmā.
他应具念、自我满足地行。
‘‘No ce labhetha nipakaṃ sahāyaṃ,
「若不得精明的同伴，
Saddhiṃ caraṃ sādhuvihāri dhīraṃ;
一起行、善住、贤智者；
Rājāva raṭṭhaṃ vijitaṃ pahāya,
如王舍弃已征服的国土，
Eko care mātaṅgaraññeva nāgo.
应独行，如林野中的龙象。
‘‘Ekassa caritaṃ seyyo, natthi bāle sahāyatā;
「独行较善，愚者无伴侣；
Eko care na ca pāpāni kayirā,
应独行且不作诸恶，
Appossukko mātaṅgaraññeva nāgo’’ti.
少事务，如林野中的龙象。」
§238
Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ . Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca – ‘‘kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī’’ti? ‘‘Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī’’ti. Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.
那时,世尊站立着说了这些偈颂后,前往巴喇咖罗那咖拉村。当时,具寿帕古住在巴喇咖罗那咖拉村。具寿帕古看见世尊从远处走来。看见后,他铺设座位和洗足水。世尊坐在所设的座位上。坐下后,洗足。具寿帕古礼敬世尊后,在一旁坐下。世尊对坐在一旁的具寿帕古这样说:「比库,可忍受吗?可维持吗?你以托钵不疲劳吗?」「可忍受,世尊。可维持,世尊。尊者,我以托钵不疲劳。」那时,世尊以法语开示、劝导、鼓励、使具寿帕古欢喜后,从座起立,前往东竹林园。
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī’’ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – ‘‘mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto’’ti.
当时,具寿阿奴卢塔、具寿难地亚、具寿奇米喇住在东竹林园。园守看见世尊从远处走来。看见后,对世尊这样说:「大沙门,不要进入这个园。这里有三位善男子住在自己喜欢的样子。不要使他们不快。」具寿阿奴卢塔听到园守与世尊交谈。听到后,对园守这样说:「朋友园守,不要阻止世尊。我们的导师世尊到了。」
§239
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto’’ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca – ‘‘kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā’’ti? ‘‘Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā’’ti. ‘‘Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe citta’’nti.
那时,具寿阿奴卢塔前往具寿难地亚和具寿奇米喇处;到达后,对具寿难地亚和具寿奇米喇这样说:「出来吧,具寿们!出来吧,具寿们!我们的导师世尊到了。」那时,具寿阿奴卢塔、具寿难地亚、具寿奇米喇出来迎接世尊,一位接过世尊的钵与衣,一位铺设座位,一位准备洗足水。世尊坐在所设的座位上。坐下后,洗足。那些具寿们礼敬世尊后,在一旁坐下。世尊对坐在一旁的具寿阿奴卢塔这样说:「阿奴卢塔们,你们可忍受吗?可维持吗?你们以托钵不疲劳吗?」「可忍受,世尊。可维持,世尊。尊者,我们以托钵不疲劳。」「阿奴卢塔们,你们和合、欢喜、不争论、如水乳交融、以慈眼互相看待而住吗?」「尊者,我们确实和合、欢喜、不争论、如水乳交融、以慈眼互相看待而住。」「阿奴卢塔们,你们如何和合、欢喜、不争论、如水乳交融、以慈眼互相看待而住呢?」「尊者,在这里,我这样想:『我确实是得利,我确实是善得,我与这样的梵行者们一起住。』尊者,我对这些具寿们,慈身业现起,无论公开或私下;慈语业现起,无论公开或私下;慈意业现起,无论公开或私下。尊者,我这样想:『我何不舍弃自己的心,只依这些具寿们的心意而行呢?』尊者,我舍弃自己的心,只依这些具寿们的心意而行。尊者,我们的身虽然不同,但我想心是一个。」
Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – ‘‘mayhampi kho, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti.
具寿难地亚也……具寿奇米喇也对世尊这样说:「尊者,我也这样想:『我确实是得利,我确实是善得,我与这样的梵行者们一起住。』尊者,我对这些具寿们,慈身业现起,无论公开或私下;慈语业现起,无论公开或私下;慈意业现起,无论公开或私下。尊者,我这样想:『我何不舍弃自己的心,只依这些具寿们的心意而行呢?』尊者,我舍弃自己的心,只依这些具寿们的心意而行。尊者,我们的身虽然不同,但我想心是一个。尊者,我们如此和合、欢喜、不争论、如水乳交融、以慈眼互相看待而住。」
§240
‘‘Sādhu, sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati – sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti – so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema , na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti.
「善哉,善哉,阿奴卢塔们!阿奴卢塔们,你们不放逸、热诚、自励而住吗?」「尊者,我们确实不放逸、热诚、自励而住。」「阿奴卢塔们,你们如何不放逸、热诚、自励而住呢?」「尊者,在这里,我们当中谁最先从村里托钵回来,他铺设座位,准备饮用水和食用水,准备垃圾桶。谁最后从村里托钵回来,如果有剩余的食物,如果他想要,就食用;如果不想要,就丢弃在无草处或投入无生物的水中。他收拾座位,收拾饮用水和食用水,洗净后收拾垃圾桶,打扫食堂。谁看见饮用水瓶、食用水瓶或厕所水瓶空了,他就准备。如果对他来说力不能及,他用手势召唤第二位,我们用手势准备,但我们不因此而破坏语言。尊者,我们每五天整夜以法语共坐。尊者,我们如此不放逸、热诚、自励而住。」
§241
‘‘Sādhu, sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā’’ti.
「善哉,善哉,阿奴卢塔们!阿奴卢塔们,你们如此不放逸、热诚、自励而住时,有证得上人法、足以成为圣者的殊胜智见、安乐住吗?」「尊者,在这里,我们不放逸、热诚、自励而住时,我们感知光明和看见诸色。但那光明不久就消失,以及看见诸色;我们不能通达那个相。」
‘‘Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna’nti? Tassa mayhaṃ, anuruddhā, etadahosi – ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’’’ti.
「阿奴卢塔们,你们应该通达那个相。阿奴卢塔们,我在正觉之前,还未正觉,还是菩萨时,也感知光明和看见诸色。但那光明不久就消失,以及看见诸色。阿奴卢塔们,我这样想:『什么因、什么缘,使我的光明消失和看见诸色呢?』阿奴卢塔们,我这样想:『我生起了疑,因疑之故,我的定退失了。定退失时,光明消失和看见诸色。我应该这样做,使我不再生起疑。』」
‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna’nti? Tassa mayhaṃ, anuruddhā, etadahosi – ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro’’’ti.
「阿奴卢塔们,我不放逸、热诚、自励而住时,我感知光明和看见诸色。但那光明不久就消失,以及看见诸色。阿奴卢塔们,我这样想:『什么因、什么缘,使我的光明消失和看见诸色呢?』阿奴卢塔们,我这样想:『我生起了不作意,因不作意之故,我的定退失了。定退失时,光明消失和看见诸色。我应该这样做,使我不再生起疑和不作意。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddha’’’nti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『昏沉睡眠生起于我,由于昏沉睡眠之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitatta’’’nti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『惊慌生起于我,由于惊慌之因,我的定退失了。定退失时,光明消失,诸色的见也消失。阿奴卢塔,譬如一个人行走在道路上,两边有强盗出现,由此因缘,惊慌会生起于他;同样地,阿奴卢塔,惊慌生起于我,由于惊慌之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘uppilaṃ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ . Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppila’’’nti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『兴奋生起于我,由于兴奋之因,我的定退失了。定退失时,光明消失,诸色的见也消失。阿奴卢塔,譬如一个人寻找一个宝藏口,却一次获得五个宝藏口,由此因缘,兴奋会生起于他;同样地,阿奴卢塔,兴奋生起于我,由于兴奋之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌、兴奋不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhulla’’’nti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『粗重生起于我,由于粗重之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌、兴奋、粗重不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya ; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriya’’’nti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『过度精进生起于我,由于过度精进之因,我的定退失了。定退失时,光明消失,诸色的见也消失。阿奴卢塔,譬如一个人用双手紧紧抓住鹌鹑,它会就地死去;同样地,阿奴卢塔,过度精进生起于我,由于过度精进之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌、兴奋、粗重、过度精进不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘atilīnavīriyaṃ kho me udapādi , atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriya’’’nti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『过度松弛的精进生起于我,由于过度松弛的精进之因,我的定退失了。定退失时,光明消失,诸色的见也消失。阿奴卢塔,譬如一个人松松地抓住鹌鹑,它会从他手中飞走;同样地,阿奴卢塔,过度松弛的精进生起于我,由于过度松弛的精进之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌、兴奋、粗重、过度精进、过度松弛的精进不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’’’ti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『渴望生起于我,由于渴望之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌、兴奋、粗重、过度精进、过度松弛的精进、渴望不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā…pe… tassa mayhaṃ, anuruddhā, etadahosi – ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’’’ti.
「阿奴卢塔,我……(中略)……阿奴卢塔,我生起了这样的想法:『种种想生起于我,由于种种想之因,我的定退失了。定退失时,光明消失,诸色的见也消失。我将如此行,使疑、不作意、昏沉睡眠、惊慌、兴奋、粗重、过度精进、过度松弛的精进、渴望、种种想不再生起于我。』」
‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpāna’’’nti.
「阿奴卢塔,我不放逸、热诚、精勤而住时,我既想到光明,也看见诸色。然而,我的光明不久即消失,诸色的看见也消失。阿奴卢塔,我这样想:『什么是因、什么是缘,使我的光明消失,诸色的看见也消失呢?』阿奴卢塔,我这样想:『我对诸色生起了过度的观察,由于对诸色过度观察之故,我的定退失了。定退失时,光明消失,诸色的看见也消失。我应当这样做,使我不再生起疑、不作意、昏沉睡眠、惊慌、激动、粗重、过度精进、过弱精进、渴望、种种想、对诸色的过度观察。』」
§242
‘‘So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti – iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti – iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti – iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti – iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti – iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti – iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti – iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti – iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.
「阿奴卢塔,我如此了知『疑是心的随烦恼』后,舍断了疑这心的随烦恼;如此了知『不作意是心的随烦恼』后,舍断了不作意这心的随烦恼;如此了知『昏沉睡眠是心的随烦恼』后,舍断了昏沉睡眠这心的随烦恼;如此了知『惊慌是心的随烦恼』后,舍断了惊慌这心的随烦恼;如此了知『激动是心的随烦恼』后,舍断了激动这心的随烦恼;如此了知『粗重是心的随烦恼』后,舍断了粗重这心的随烦恼;如此了知『过度精进是心的随烦恼』后,舍断了过度精进这心的随烦恼;如此了知『过弱精进是心的随烦恼』后,舍断了过弱精进这心的随烦恼;如此了知『渴望是心的随烦恼』后,舍断了渴望这心的随烦恼;如此了知『种种想是心的随烦恼』后,舍断了种种想这心的随烦恼;如此了知『对诸色的过度观察是心的随烦恼』后,舍断了对诸色的过度观察这心的随烦恼。」
§243
‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi – ‘kevalampi rattiṃ, kevalampi divaṃ , kevalampi rattindivaṃ’ . Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’nti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’’’nti.
「阿奴卢塔,我不放逸、热诚、精勤而住时,我想到光明,却不看见诸色;我看见诸色,却不想到光明——整夜、整日、整日夜。阿奴卢塔,我这样想:『什么是因、什么是缘,使我想到光明却不看见诸色;看见诸色却不想到光明——整夜、整日、整日夜呢?』阿奴卢塔,我这样想:『当我不作意色相而作意光明相时,在那时我想到光明,却不看见诸色。当我不作意光明相而作意色相时,在那时我看见诸色,却不想到光明——整夜、整日、整日夜。』」
‘‘So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi ; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’nti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindiva’’’nti.
「阿奴卢塔,我不放逸、热诚、精勤而住时,我既想到有限的光明,也看见有限的诸色;我既想到无量的光明,也看见无量的诸色——整夜、整日、整日夜。阿奴卢塔,我这样想:『什么是因、什么是缘,使我既想到有限的光明,也看见有限的诸色;既想到无量的光明,也看见无量的诸色——整夜、整日、整日夜呢?』阿奴卢塔,我这样想:『当我的定是有限时,在那时我的眼是有限的。我以有限的眼,既想到有限的光明,也看见有限的诸色。当我的定是无量时,在那时我的眼是无量的。我以无量的眼,既想到无量的光明,也看见无量的诸色——整夜、整日、整日夜。』」
§244
Yato kho me , anuruddhā, ‘vicikicchā cittassa upakkileso’ti – iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti – iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti – iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti – iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti – iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti – iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti – iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti – iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.
「阿奴卢塔,当我如此了知『疑是心的随烦恼』后,疑这心的随烦恼已被舍断;如此了知『不作意是心的随烦恼』后,不作意这心的随烦恼已被舍断;如此了知『昏沉睡眠是心的随烦恼』后,昏沉睡眠这心的随烦恼已被舍断;如此了知『惊慌是心的随烦恼』后,惊慌这心的随烦恼已被舍断;如此了知『激动是心的随烦恼』后,激动这心的随烦恼已被舍断;如此了知『粗重是心的随烦恼』后,粗重这心的随烦恼已被舍断;如此了知『过度精进是心的随烦恼』后,过度精进这心的随烦恼已被舍断;如此了知『过弱精进是心的随烦恼』后,过弱精进这心的随烦恼已被舍断;如此了知『渴望是心的随烦恼』后,渴望这心的随烦恼已被舍断;如此了知『种种想是心的随烦恼』后,种种想这心的随烦恼已被舍断;如此了知『对诸色的过度观察是心的随烦恼』后,对诸色的过度观察这心的随烦恼已被舍断。」
§245
‘‘Tassa mayhaṃ, anuruddhā, etadahosi – ‘ye kho me cittassa upakkilesā te me pahīnā. Handa, dānāhaṃ tividhena samādhiṃ bhāvemī’ti . So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ , avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ. Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo’’ti.
「阿奴卢塔,我这样想:『我心的诸随烦恼已被舍断。来吧,现在我以三种方式修习定。』阿奴卢塔,我修习有寻有伺的定,修习无寻唯伺的定,修习无寻无伺的定,修习有喜的定,修习无喜的定,修习伴随乐的定,修习伴随舍的定。阿奴卢塔,当我有寻有伺的定已被修习,无寻唯伺的定已被修习,无寻无伺的定已被修习,有喜的定已被修习,无喜的定已被修习,伴随乐的定已被修习,伴随舍的定已被修习时,智与见在我生起:『我的心解脱不动摇。这是最后生,现在不再有后有。』」
Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.
世尊说此。具寿阿奴卢塔心满意足,欢喜世尊所说。
Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 随烦恼经完 第八
9. Bālapaṇḍitasuttaṃ9. 愚者智者经
§246
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 –
如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:
‘‘Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṃ , bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ paṇḍitā jāneyyuṃ – ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘bālo ayaṃ bhavaṃ asappuriso’ti. Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti, tatra, bhikkhave, bālassa evaṃ hoti – ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti, saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
「诸比库,愚者有此三种愚者之相、愚者之标记、愚者之特征。哪三种?诸比库,于此,愚者是恶思者、恶语者、恶行者。诸比库,若愚者不是恶思者、恶语者、恶行者,智者以何得知——『此具寿是愚者、非善人』?诸比库,正因为愚者是恶思者、恶语者、恶行者,故智者得知——『此具寿是愚者、非善人』。诸比库,彼愚者于现法即体验三种苦与忧。诸比库,若愚者坐于集会中,或坐于街道上,或坐于十字路口,在那里人们讨论相应于彼、适合于彼的话题。诸比库,若愚者是杀生者、不与取者、欲邪行者、妄语者、放逸之因的诸酒类之饮用者,诸比库,在那里,愚者如此想:『人们所讨论的相应于彼、适合于彼的话题,那些法确实存在于我,而我在那些法中被看见。』诸比库,这是愚者于现法体验的第一种苦与忧。」
§247
‘‘Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, bālassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti…pe… asināpi sīsaṃ chindanti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Maṃ cepi rājāno jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ – kasāhipi tāḷeyyuṃ…pe… jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyu’nti. Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
「诸比库,再者,愚者看见诸王捉到作恶的盗贼后,施以种种刑罚——用鞭打、用藤条打、用棍棒打、断手、断足、断手足、断耳、断鼻、断耳鼻、作粥锅刑、作贝秃刑、作罗睺口刑、作火鬘刑、作燃手刑、作草衣刑、作树皮衣刑、作羚羊刑、作肉钩刑、作钱币刑、作碱水浴刑、作转门闩刑、作稻草座刑、用热油浇、令狗啖食、活着贯于尖桩、用剑斩首。诸比库,在那里,愚者如此想:『因为如此的诸恶业之因,诸王捉到作恶的盗贼后,施以种种刑罚——用鞭打……乃至……用剑斩首;那些法确实存在于我,而我在那些法中被看见。若诸王知道我,诸王捉到我后,也会对我施以种种刑罚——用鞭打……乃至……活着贯于尖桩,用剑斩首。』诸比库,这是愚者于现法体验的第二种苦与忧。」
§248
‘‘Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṃ hoti – ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
「诸比库,再者,愚者坐于椅上,或坐于床上,或卧于地上时,凡他以前所造的诸恶业——身恶行、语恶行、意恶行,那些在彼时覆盖他、遍覆他、笼罩他。诸比库,譬如大山峰的影子在傍晚时分覆盖大地、遍覆大地、笼罩大地;诸比库,同样地,愚者坐于椅上,或坐于床上,或卧于地上时,凡他以前所造的诸恶业——身恶行、语恶行、意恶行,那些在彼时覆盖他、遍覆他、笼罩他。诸比库,在那里,愚者如此想:『我确实未作善,未作福,未作怖畏的庇护;已作恶,已作残暴,已作罪过。凡未作善者、未作福者、未作怖畏庇护者、已作恶者、已作残暴者、已作罪过者的趣处,我死后将去那趣处。』他悲伤、疲惫、悲泣、捶胸哭泣、陷入痴迷。诸比库,这是愚者于现法体验的第三种苦与忧。」
‘‘Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa’nti, nirayameva taṃ sammā vadamāno vadeyya – ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa’nti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā’’ti.
「诸比库,彼愚者以身行恶行、以语行恶行、以意行恶行后,身坏命终后,投生于苦处、恶趣、堕处、地狱。诸比库,若正确地说,应当说『完全不可喜、完全不可爱、完全不合意』,诸比库,正确地说地狱,应当说『完全不可喜、完全不可爱、完全不合意』。诸比库,地狱之苦难以譬喻。」
§249
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā bhikkhū’’ti bhagavā avoca. Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti . Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘‘‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha , bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā’’ti? ‘‘Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī’’ti?
如是说已,某位比库对世尊如此说:「然而,大德,能作譬喻吗?」「能,诸比库。」世尊说。「诸比库,譬如捉到作恶的盗贼后,呈给国王:『陛下,此人是作恶的盗贼,请对他施以您所欲的刑罚。』国王如此说:『诸位,去,于清晨时分以百矛刺杀此人。』于是他们于清晨时分以百矛刺杀他。然后国王于日中时分如此说:『诸位,那人如何?』『陛下,他仍然活着。』国王如此说:『诸位,去,于日中时分以百矛刺杀那人。』于是他们于日中时分以百矛刺杀他。然后国王于傍晚时分如此说:『诸位,那人如何?』『陛下,他仍然活着。』国王如此说:『诸位,去,于傍晚时分以百矛刺杀那人。』于是他们于傍晚时分以百矛刺杀他。诸比库,你们认为如何?那人被三百矛刺杀,会因此而体验苦与忧吗?」「大德,即使被一矛刺杀,那人也会因此而体验苦与忧,何况三百矛?」
§250
Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā’’ti? ‘‘Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti’’. ‘‘Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti’’.
「于是世尊拿起一块小的手掌大的石头,告诉诸比库:『诸比库,你们认为如何?哪个较大——我所拿起的这块小的手掌大的石头,还是喜马拉雅山王?』『大德,世尊所拿起的这块小的手掌大的石头是微小的,与喜马拉雅山王相比,不能计算、不及其分、不能比较。』『诸比库,同样地,那人被三百矛刺杀而因此体验的苦与忧,与地狱之苦相比,不能计算、不及其分、不能比较。』」
‘‘Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti . Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi . So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –
「诸比库,地狱守卫对他施以名为五支缚的刑罚——将炽热的铁钉钉入手,将炽热的铁钉钉入另一只手,将炽热的铁钉钉入足,将炽热的铁钉钉入另一只足,将炽热的铁钉钉入胸部中央。他在那里体验痛苦的、剧烈的、猛烈的、辛辣的受,但在那恶业未尽之前不死去。诸比库,地狱守卫将他放倒后,用斧砍。他在那里体验痛苦的、剧烈的……乃至……未尽之前不死去。诸比库,地狱守卫将他倒立、头朝下抓住后,用刨刀砍。他在那里体验痛苦的、剧烈的……乃至……未尽之前不死去。诸比库,地狱守卫将他套在车上,在燃烧的、炽燃的、火焰炽盛的地上来回驱赶。他在那里体验痛苦的、剧烈的……乃至……未尽之前不死去。诸比库,地狱守卫令他上下于燃烧的、炽燃的、火焰炽盛的大炭火山。他在那里体验痛苦的、剧烈的、猛烈的、辛辣的受,但在那恶业未尽之前不死去。诸比库,地狱守卫将他倒立、头朝下抓住后,投入燃烧的、炽燃的、火焰炽盛的炽热铜锅中。他在那里被煮成泡沫团。他在那里被煮成泡沫团时,有时上升,有时下沉,有时横移。他在那里体验痛苦的、剧烈的、猛烈的、辛辣的受,但在那恶业未尽之前不死去。诸比库,地狱守卫将他投入大地狱。诸比库,那大地狱——」
‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;
「『四角四门,均分有界限;』」
Ayopākārapariyanto, ayasā paṭikujjito.
铁墙为边界,以铁覆盖。
‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;
「其铁制的地面,燃烧着,充满火焰;
Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’.
遍及周围一百由旬,恒常如此存在」。
‘‘Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.
「诸比库,我能以多种方式讲说地狱之事;诸比库,地狱是如此之苦,实在难以用言说达到。
§251
‘‘Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.
「诸比库,有食草的畜生类众生。它们咀嚼湿草和干草,以齿舔食。诸比库,哪些是食草的畜生类众生呢?象、马、牛、驴、山羊、鹿,或者其他任何食草的畜生类众生。诸比库,那个愚者在此以前是贪食者,在此造作诸恶业后,身坏命终,投生到那些食草众生的同伴中。
‘‘Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṃ ghāyitvā dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ ghāyitvā dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.
「诸比库,有食粪的畜生类众生。它们从远处嗅到粪便的气味后就奔跑过去——『我们将在此处吃,我们将在此处吃』。诸比库,譬如婆罗门们因供养的气味而奔跑——『我们将在此处吃,我们将在此处吃』;同样地,诸比库,有食粪的畜生类众生,它们从远处嗅到粪便的气味后就奔跑过去——『我们将在此处吃,我们将在此处吃』。诸比库,哪些是食粪的畜生类众生呢?鸡、猪、狗、豺,或者其他任何食粪的畜生类众生。诸比库,那个愚者在此以前是贪食者,在此造作诸恶业后,身坏命终,投生到那些食粪众生的同伴中。
‘‘Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti . Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.
「诸比库,有在黑暗中生、在黑暗中老、在黑暗中死的畜生类众生。诸比库,哪些是在黑暗中生、在黑暗中老、在黑暗中死的畜生类众生呢?虫、蛆、脓疮中生者,或者其他任何在黑暗中生、在黑暗中老、在黑暗中死的畜生类众生。诸比库,那个愚者在此以前是贪食者,在此造作诸恶业后,身坏命终,投生到那些在黑暗中生、在黑暗中老、在黑暗中死的众生的同伴中。
‘‘Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.
「诸比库,有在水中生、在水中老、在水中死的畜生类众生。诸比库,哪些是在水中生、在水中老、在水中死的畜生类众生呢?鱼、龟、鳄,或者其他任何在水中生、在水中老、在水中死的畜生类众生。诸比库,那个愚者在此以前是贪食者,在此造作诸恶业后,身坏命终,投生到那些在水中生、在水中老、在水中死的众生的同伴中。
‘‘Santi , bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā…pe… pūtikummāse vā… candanikāya vā… oligalle vā jāyanti, (ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.) Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.
「诸比库,有些畜生类的众生生于须跋,活于须跋,死于须跋。诸比库,哪些畜生类的众生生于须跋,活于须跋,死于须跋?诸比库,那些众生生于腐鱼,活于腐鱼,死于腐鱼;或生于腐尸……或生于腐粥……或生于污水坑……或生于粪坑,(或其他任何畜生类的众生生于须跋,活于须跋,死于须跋。)诸比库,那个愚者在此之前贪求美味,在此造作诸恶业,身坏命终后,投生到那些生于须跋、活于须跋、死于须跋的众生的同伴中。」
‘‘Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.
「诸比库,我也能以多种方式讲说畜生界的话题;诸比库,以至于这一点,要以言说达到畜生界有多苦是不容易的。」
§252
‘‘Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā’’ti? (‘‘No hetaṃ, bhante’’.) ‘‘Yadi pana , bhante, kadāci karahaci dīghassa addhuno accayenā’’ti. ‘‘Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā’’.
「诸比库,譬如有人将一个有单孔的轭投入大海中。东风将它吹向西方,西风将它吹向东方,北风将它吹向南方,南风将它吹向北方。那里有一只独眼的龟,它每百年才浮出水面一次。诸比库,你们认为如何,那只独眼的龟会将颈伸入那个有单孔的轭中吗?」(「世尊,不会。」)「世尊,如果在长久时间过去后,或许有一次。」「诸比库,那只独眼的龟将颈伸入那个有单孔的轭中会更快,诸比库,我说一旦堕落的愚者再次获得人身比那更难得。那是什么原因?诸比库,因为在那里没有法行、正行、作善、作福。诸比库,在那里只有互相吞食,吞食弱者。」
‘‘Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni – caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ vā rathakārakulaṃ vā pukkusakulaṃ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,那个愚者如果在长久时间过去后,有时获得人身,他会投生于那些卑贱的家族——旃陀罗家族、猎人家族、竹工家族、车匠家族、清除工家族。投生于这样的家族,贫穷、少食少饮、生活艰难,难以获得衣食。他容貌丑陋、难看、畸形、多病,或是独眼、驼背、跛足、半身不遂,得不到食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。他以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终后,投生到苦处、恶趣、堕处、地狱。」
‘‘Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā bālabhūmī’’ti.
「诸比库,譬如赌徒在第一次掷骰子时就输掉儿子,输掉妻子,输掉所有财产,甚至自己还被束缚。诸比库,那个赌徒在第一次掷骰子时就输掉儿子、输掉妻子、输掉所有财产、甚至自己还被束缚,这是小的不幸。而那个愚者以身行恶行,以语行恶行,以意行恶行后,身坏命终后,投生到苦处、恶趣、堕处、地狱,这才是比那更大的不幸。诸比库,这是完全圆满的愚者地。」
§253
‘‘Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti . Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
「诸比库,这三种是智者的智者相、智者标记、智者特征。哪三种?诸比库,在此,智者是善思者、善语者、善行者。诸比库,如果智者不是善思者、善语者、善行者,智者们如何能知道——『这位尊者是智者、善人』?诸比库,正因为智者是善思者、善语者、善行者,所以智者们知道——『这位尊者是智者、善人』。诸比库,那位智者在现法中以三种方式体验快乐与喜悦。诸比库,如果智者坐在集会中,或坐在街道上,或坐在十字路口,那里的人们谈论与那相应、适合那的话题。诸比库,如果智者离杀生,离不与取,离欲邪行,离妄语,离放逸之因的诸酒类;诸比库,那时智者这样想:『人们所谈论的与那相应、适合那的话题,那些法确实存在于我,而我在那些法中被看见。』诸比库,这是智者在现法中体验的第一种快乐与喜悦。」
§254
‘‘Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti , pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī’ti. Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
「诸比库,再者,智者看见诸王抓到作恶的盗贼后,施以种种刑罚——用鞭打,用藤条打,用棍棒打,砍手,砍脚,砍手脚,砍耳,砍鼻,砍耳鼻,施以粥锅刑,施以贝秃刑,施以罗睺口刑,施以火鬘刑,施以燃手刑,施以草衣刑,施以树皮衣刑,施以羚羊刑,施以肉钩刑,施以钱币刑,施以碱水浴刑,施以转门闩刑,施以稻草座刑,用热油浇,让狗咬,活着穿刺在柱上,用剑砍头。诸比库,那时智者这样想:『因为这样的恶业,诸王抓到作恶的盗贼后,施以种种刑罚——用鞭打,用藤条打,用棍棒打,砍手,砍脚,砍手脚,砍耳,砍鼻,砍耳鼻,施以粥锅刑,施以贝秃刑,施以罗睺口刑,施以火鬘刑,施以燃手刑,施以草衣刑,施以树皮衣刑,施以羚羊刑,施以肉钩刑,施以钱币刑,施以碱水浴刑,施以转门闩刑,施以稻草座刑,用热油浇,让狗咬,活着穿刺在柱上,用剑砍头,那些法不存在于我,而我不在那些法中被看见。』诸比库,这是智者在现法中体验的第二种快乐与喜悦。」
§255
‘‘Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti…pe… seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
「诸比库,再者,当智者坐在椅上,或坐在床上,或躺在地上时,他以前所造的善业——身善行、语善行、意善行,在那时覆盖他……诸比库,譬如大山峰的影子在傍晚时分覆盖大地、遍覆、普覆;同样地,诸比库,当智者坐在椅上,或坐在床上,或躺在地上时,他以前所造的善业——身善行、语善行、意善行,在那时覆盖他、遍覆他、普覆他。诸比库,那时智者这样想:『我确实未作恶,未作暴行,未作罪过;已作善,已作福,已作怖畏者的依怙。诸位,凡是未作恶者、未作暴行者、未作罪过者、已作善者、已作福者、已作怖畏者依怙者的去处,我死后将去那个去处。』他不忧愁,不疲倦,不悲泣,不捶胸哭泣,不陷入痴迷。诸比库,这是智者在现法中体验的第三种快乐与喜悦。」
‘‘Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa’nti, saggameva taṃ sammā vadamāno vadeyya – ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa’nti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā’’ti.
「诸比库!那位智者以身行善行,以语行善行,以意行善行,身坏命终后,往生善趣、天界。诸比库!若正确地说,应当说『完全可意、完全可爱、完全合意』,正确地说,应当说天界『完全可意、完全可爱、完全合意』。诸比库!要比喻天界之乐,实在不容易。」
§256
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā bhikkhū’’ti bhagavā avoca. ‘‘Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti – ‘sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti. Assaṃ nu kho ahaṃ rājā cakkavattī’’’ti?
如是说已,某位比库对世尊如是说:「尊者!但能作譬喻吗?」「能,比库。」世尊说:「诸比库!譬如转轮王具足七宝及四种神通,因此体验快乐与喜悦。哪七种?诸比库!于此,刹帝利灌顶王在伍波萨他日十五日,沐浴头发,守伍波萨他,登上宫殿最上层时,天轮宝出现,具千辐、有轮辋、有轮毂,一切行相圆满。刹帝利灌顶王见此后,如是想:『我曾听闻:若刹帝利灌顶王在伍波萨他日十五日,沐浴头发,守伍波萨他,登上宫殿最上层时,天轮宝出现,具千辐、有轮辋、有轮毂,一切行相圆满,他就是转轮王。那么我是转轮王吗?』」
‘‘Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati – ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’nti. Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave , puratthimāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja ! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti . Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti .
「诸比库!于是刹帝利灌顶王以左手持水瓶,以右手洒轮宝:『尊轮宝请转动!尊轮宝请征服!』诸比库!于是那轮宝向东方转动。转轮王与四支军队随后而行。诸比库!在轮宝停住的地方,转轮王与四支军队就在那里住下。诸比库!东方的敌对诸王来到转轮王处后,如是说:『大王请来!大王欢迎!大王这是你的!大王请教诫!』转轮王如是说:『不应杀生,不应取不与之物,不应行欲邪行,不应说妄语,不应饮酒,应如所得而食。』诸比库!东方的敌对诸王成为转轮王的随从。」
§257
‘‘Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattati…pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.
「诸比库!于是那轮宝浸入东海后,再出来,向南方转动……浸入南海后,再出来,向西方转动……浸入西海后,再出来,向北方转动,转轮王与四支军队随后而行。诸比库!在轮宝停住的地方,转轮王与四支军队就在那里住下。」
‘‘Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ; yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
「诸比库!北方的敌对诸王来到转轮王处后,如是说:『大王请来!大王欢迎!大王这是你的!大王请教诫!』转轮王如是说:『不应杀生,不应取不与之物,不应行欲邪行,不应说妄语,不应饮酒,应如所得而食。』诸比库!北方的敌对诸王成为转轮王的随从。」
‘‘Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.
「诸比库!于是那轮宝征服了海洋环绕的大地后,回到王都,停在转轮王内宫门前,我想如同固定在轴上一般,庄严转轮王的内宫门。诸比库!转轮王出现如此的轮宝。」
§258
‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati – sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – ‘bhaddakaṃ vata, bho, hatthiyānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.
「诸比库!再者,转轮王出现象宝——全白、须跋平正、具神通、能行空中,名为『伍波萨他』的象王。转轮王见此后,心生净信:『实在是好的象乘,若能受调御。』诸比库!于是那象宝如同良种象经长时间善调御一般,受调御。诸比库!过去,转轮王为了试验那象宝,清晨骑上,巡行海洋环绕的大地后,回到王都,用早餐。诸比库!转轮王出现如此的象宝。」
‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati – sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – ‘bhaddakaṃ vata, bho, assayānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.
「诸比库!再者,转轮王出现马宝——全白、黑头、鬃毛如文阇草、具神通、能行空中,名为『瓦拉哈咖』的马王。转轮王见此后,心生净信:『实在是好的马乘,若能受调御。』诸比库!于是那马宝如同良种马经长时间善调御一般,受调御。诸比库!过去,转轮王为了试验那马宝,清晨骑上,巡行海洋环绕的大地后,回到王都,用早餐。诸比库!转轮王出现如此的马宝。」
‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato . Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.
「再者,诸比库!转轮王的宝珠出现。那是琉璃宝珠,美好、天生、八面、善加工。诸比库!那宝珠的光辉遍照周围一由旬。诸比库!从前,转轮王为了检验那宝珠,集合四支军队,将宝珠置于旗顶,在黑暗的夜晚出发。诸比库!周围的村落,以那光明从事工作,以为『是白天』。诸比库!转轮王出现如此的宝珠。
‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.
「再者,诸比库!转轮王的女宝出现。她美丽、好看、可爱,具足最胜的肤色,不太高、不太矮、不太瘦、不太胖、不太黑、不太白,超越人的容色,未达天的容色。诸比库!那女宝的身触如此,犹如棉花团或木棉花团。诸比库!那女宝在冷时肢体温暖,在热时肢体清凉。诸比库!那女宝身体散发栴檀香,口中散发青莲花香。诸比库!那女宝早起晚睡,服从命令,行为可意,言语可爱。诸比库!那女宝对转轮王心中也不违越,何况身体?诸比库!转轮王出现如此的女宝。
‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca – ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca – ‘alamettāvatā, mahārāja! Katamettāvatā, mahārāja! Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha – ‘alamettāvatā, gahapati! Katamettāvatā, gahapati! Pūjitamettāvatā, gahapatī’ti . Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.
「再者,诸比库!转轮王的居士宝出现。他出现业果报生的天眼,以此见到有主或无主的宝藏。他去见转轮王后如此说:『大王!你无忧吧!我将为你以财富做应以财富做的事。』诸比库!从前,转轮王为了检验那居士宝,登上船,在恒河中流下水后,对居士宝如此说:『居士!我需要金银。』『那么,大王!让船靠一岸。』『居士!我就在此处需要金银。』诸比库!那时,那居士宝以双手在水中摸索后,举起满瓶金银,对转轮王如此说:『大王!这样够了吗?大王!这样做了吗?大王!这样供养了吗?』转轮王如此说:『居士!这样够了!居士!这样做了!居士!这样供养了!』诸比库!转轮王出现如此的居士宝。
‘‘Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati – paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ , deva, hohi. Ahamanusāsissāmī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.
「再者,诸比库!转轮王的谋臣宝出现——贤明、聪慧、有智,能够使转轮王应做的做、不应做的不做、应安立的安立。他去见转轮王后如此说:『大王!你无忧吧!我将教导。』诸比库!转轮王出现如此的谋臣宝。诸比库!转轮王具足这七宝。
§259
‘‘Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.
「以哪四种神力?诸比库!于此,转轮王美丽、好看、可爱,具足最胜的肤色,远超其他人。诸比库!转轮王具足这第一种神力。
‘‘Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.
「再者,诸比库!转轮王长寿、久住,远超其他人。诸比库!转轮王具足这第二种神力。
‘‘Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.
「再者,诸比库!转轮王少病、少恼,具足平等消化之火,不太冷、不太热,远超其他人。诸比库!转轮王具足这第三种神力。
‘‘Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā, evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.
「再者,诸比库!转轮王为婆罗门居士们所喜爱、所爱乐。诸比库!犹如父亲为儿子们所喜爱、所爱乐,同样地,诸比库!转轮王为婆罗门居士们所喜爱、所爱乐。诸比库!婆罗门居士们也为转轮王所喜爱、所爱乐。诸比库!犹如儿子们为父亲所喜爱、所爱乐,同样地,诸比库!婆罗门居士们也为转轮王所喜爱、所爱乐。
‘‘Bhūtapubbaṃ , bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi – ‘ataramāno , sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyu’nti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.
「诸比库!往昔,有一位转轮王以四支军队出发前往园林。诸比库!那时,婆罗门居士们前往转轮王处,如此说:『陛下!请缓慢前行,以便我们能更长久地看见您。』诸比库!转轮王也告诉车夫:『车夫!请缓慢驾驶,以便婆罗门居士们能更长久地看见我。』诸比库!转轮王具足这第四种神通。诸比库!转轮王具足这四种神通。」
‘‘Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā’’ti? ‘‘Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī’’ti?
「诸比库!你们认为如何?转轮王具足这七宝及这四种神通,是否会因此而感受快乐与喜悦?」「尊者!转轮王即使仅具足一宝,也会因此而感受快乐与喜悦,何况具足七宝及四种神通呢?」
§260
Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā’’ti? ‘‘Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī’’ti. ‘‘Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti’’.
那时,世尊拿起一块小小的手掌大的石头,告诉诸比库:「诸比库!你们认为如何?哪一个较大——是我所拿起的这块小小的手掌大的石头,还是喜马拉雅山王?」「尊者!世尊所拿起的这块小小的手掌大的石头是微不足道的;与喜马拉雅山王相比,它不能计算,不能比较,不能相提并论。」「诸比库!同样地,转轮王具足七宝及四种神通而因此感受的快乐与喜悦,与天界的快乐相比,不能计算,不能比较,不能相提并论。」
‘‘Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni – khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī’’ti.
「诸比库!那位智者,如果在长久时间过后的某时某刻来到人界,他会投生于那些高贵的家族——刹帝利大族、婆罗门大族或居士大族,投生于这样的家族,富有、大富、多财,有很多金银,有很多资财物品,有很多财富谷物。而且他相貌端正、好看、悦意,具足最胜的肤色之美,获得食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。他以身行善行,以语行善行,以意行善行。他以身行善行,以语行善行,以意行善行后,身坏命终后,投生于善趣、天界。诸比库!譬如赌徒以第一次掷骰就获得大量财富;诸比库!那赌徒以第一次掷骰就获得大量财富,这是微不足道的。而这才是更大的掷骰——那位智者以身行善行,以语行善行,以意行善行后,身坏命终后,投生于善趣、天界。诸比库!这是完整圆满的智者地。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
世尊如此说。那些比库心满意足,欢喜世尊所说。
Bālapaṇḍitasuttaṃ niṭṭhitaṃ navamaṃ. · 愚者智者经完 第九
10. Devadūtasuttaṃ10. 天使经
§261
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 –
如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库:「诸比库!」「尊者!」那些比库回答世尊。世尊如此说:
‘‘Seyyathāpi, bhikkhave, dve agārā sadvārā , tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā ; te kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā’’’ti.
「诸比库!譬如有两座有六门的房屋,有眼之人站在中间,会看见人们进入房屋、离开房屋、来回走动、到处游走;诸比库!同样地,我以清净、超越人的天眼,看见众生死时、生时,卑贱的、高贵的,美丽的、丑陋的,幸福的、不幸的,我了知众生随业流转:『这些尊者众生具足身善行,具足语善行,具足意善行,不诽谤圣者,是正见者,受持正见业,他们身坏命终后,投生于善趣、天界。或者这些尊者众生具足身善行,具足语善行,具足意善行,不诽谤圣者,是正见者,受持正见业,他们身坏命终后,投生于人间。这些尊者众生具足身恶行,具足语恶行,具足意恶行,诽谤圣者,是邪见者,受持邪见业,他们身坏命终后,投生于饿鬼界。或者这些尊者众生具足身恶行,具足语恶行,具足意恶行,诽谤圣者,是邪见者,受持邪见业,他们身坏命终后,投生于畜生趣。或者这些尊者众生具足身恶行,具足语恶行,具足意恶行,诽谤圣者,是邪见者,受持邪见业,他们身坏命终后,投生于苦界、恶趣、堕处、地狱。』」
§262
‘‘Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’ti. Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’ti.
「诸比库!那时,地狱守卫们抓住他的各种手臂,呈给阎摩王:『陛下!此人不敬母,不敬父,不敬沙门,不敬婆罗门,不恭敬家族中的长者。请陛下对他施以惩罚。』诸比库!那时,阎摩王对他追问、审问、诘问第一天使:『喂!人啊!你没有看见第一天使出现在人间吗?』他如此说:『尊者!我没有看见。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ sake muttakarīse palipannaṃ semāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你不曾在人间见过幼小的婴儿,柔弱地仰卧,躺卧在自己的大小便中吗?』他如此说:『大德,我见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jātidhammo, jātiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你这有智、有念、成年的人,难道不曾这样想:我也是具生法者,未超越生。来吧,我应以身、以语、以意行善!』他如此说:『大德,我不能,大德,我放逸了。』」
‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,因为放逸,你未以身、以语、以意行善。喂,人,他们确实将对你如此做,如对放逸者那样。然而,你这恶业既非母亲所作,非父亲所作,非兄弟所作,非姊妹所作,非朋友同僚所作,非亲族血亲所作,非沙门婆罗门所作,非诸天所作,这恶业是你自己所作,你自己将感受其果报。』」
§263
‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.
「诸比库,阎摩王对他询问、审问、责问第一天使后,询问、审问、责问第二天使:『喂,人,你不曾在人间见过第二天使出现吗?』他如此说:『大德,我未见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ( ) jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagatta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你不曾在人间见过女人或男人,年老、驼背、弯腰、拄杖而行、颤抖地行走、病弱、青春已逝、牙齿破损、头发灰白、头发稀疏、头秃、满是皱纹、身体有斑点吗?』他如此说:『大德,我见过。』」
‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo, jaraṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你这有智、有念、成年的人,难道不曾这样想:我也是具老法者,未超越老。来吧,我应以身、以语、以意行善!』他如此说:『大德,我不能,大德,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,因为放逸,你未以身、以语、以意行善。喂,人,他们确实将对你如此做,如对放逸者那样。然而,你这恶业既非母亲所作,非父亲所作,非兄弟所作,非姊妹所作,非朋友同僚所作,非亲族血亲所作,非沙门婆罗门所作,非诸天所作,这恶业是你自己所作,你自己将感受其果报。』」
§264
‘‘Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.
「诸比库,阎摩王对他询问、审问、责问第二天使后,询问、审问、责问第三天使:『喂,人,你不曾在人间见过第三天使出现吗?』他如此说:『大德,我未见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你不曾在人间见过女人或男人生病、痛苦、重病,躺卧在自己的大小便中,由他人扶起,由他人照料吗?』他如此说:『尊者,我见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo , byādhiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你这有智慧、有念、成年的人,难道不曾这样想:我也是病法,未超越病。来吧,我应以身、语、意行善!』他如此说:『尊者,我不能,尊者,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,由于放逸,你未以身、语、意行善。喂,人,他们确实会对你这放逸者如此处置。然而,这恶业既非你母亲所作,非你父亲所作,非你兄弟所作,非你姐妹所作,非你朋友同伴所作,非你亲族血亲所作,非沙门婆罗门所作,非天人所作,这恶业是你自己所作,你自己将感受其果报。』」
§265
‘‘Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu catutthaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.
「诸比库,阎摩王对他询问、审问、责问第三天使后,询问、审问、责问第四天使:『喂,人,你不曾在人间见过第四天使显现吗?』他如此说:『尊者,我未见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante’ti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你不曾在人间见过诸王捉拿盗贼罪犯后,施以种种刑罚——用鞭打,用藤条打,用棍棒打,砍手,砍脚,砍手脚,割耳,割鼻,割耳鼻,作粥锅刑,作贝秃刑,作罗睺口刑,作火鬘刑,作燃手刑,作草衣刑,作树皮衣刑,作羚羊刑,作钩肉刑,作钱币刑,作碱水浴刑,作转门闩刑,作稻草座刑,用热油浇,令狗啃食,活着穿刺于桩,用剑斩首吗?』他如此说:『尊者,我见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṃ pana parattha ! Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,你这有智慧、有念、成年的人,难道不曾这样想:那些作恶业者,在现法中就被施以如此种种刑罚,何况来世!来吧,我应以身、语、意行善!』他如此说:『尊者,我不能,尊者,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人,由于放逸,你未以身、语、意行善。喂,人,他们确实会对你这放逸者如此处置。然而,这恶业既非你母亲所作,非你父亲所作,非你兄弟所作,非你姐妹所作,非你朋友同伴所作,非你亲族血亲所作,非沙门婆罗门所作,非天人所作,这恶业是你自己所作,你自己将感受其果报。』」
§266
‘‘Tamenaṃ, bhikkhave, yamo rājā catutthaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu pañcamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.
「诸比库,阎摩王对他询问、审问、责问第四天使后,询问、审问、责问第五天使:『喂,人,你不曾在人间见过第五天使显现吗?』他如此说:『尊者,我未见过。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajāta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王如此对他说:『喂,人啊,你不曾在人间见过死了一天、两天或三天的女人或男人,肿胀、青瘀、腐烂吗?』他如此说:『尊者,我见过。』」
‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo, maraṇaṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王如此对他说:『喂,人啊,你这有智慧、有念的成年人,难道不曾这样想:我也是会死之法,未超越死亡。来吧,让我以身、语、意行善!』他如此说:『尊者,我不能,尊者,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王如此对他说:『喂,人啊,因为放逸,你未以身、语、意行善。确实,喂,人啊,他们将对你如此做,如同对放逸者那样。然而,这恶业并非你母亲所作,非你父亲所作,非你兄弟所作,非你姊妹所作,非你朋友同伴所作,非你亲族血亲所作,非沙门婆罗门所作,非天人所作,这恶业是你自己所作,你自己将感受它的果报。』」
§267
‘‘Tamenaṃ, bhikkhave, yamo rājā pañcamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjheurasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –
「诸比库,阎摩王对他询问、审问、责问第五天使后,便沉默了。诸比库,地狱守卫对他施以名为五支刑具的刑罚——他们将炽热的铁钉钉入手中,将炽热的铁钉钉入另一只手中,将炽热的铁钉钉入脚中,将炽热的铁钉钉入另一只脚中,将炽热的铁钉钉入胸部中央。他在那里感受痛苦、强烈、猛利、辛辣的受,但只要那恶业未尽,他就不死去。诸比库,地狱守卫将他放倒,用斧头砍……诸比库,地狱守卫抓住他的脚,头朝下,用刀砍……诸比库,地狱守卫将他套在车上,在燃烧、炽燃、光耀的地上来回驱赶……诸比库,地狱守卫让他爬上又爬下燃烧、炽燃、光耀的大炭火山……诸比库,地狱守卫抓住他的脚,头朝下,将他投入燃烧、炽燃、光耀的炽热铁锅中。他在那里如泡沫般被煮。他在那里如泡沫般被煮时,有时上升,有时下沉,有时横移。他在那里感受痛苦、强烈、猛利、辛辣的受,但只要那恶业未尽,他就不死去。诸比库,地狱守卫将他投入大地狱。诸比库,那大地狱——」
‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;
「四角四门,划分成等份,」
Ayopākārapariyanto, ayasā paṭikujjito.
「铁墙围绕,铁所覆盖。」
‘‘Tassa ayomayā bhūmi, jalitā tejasāyutā;
「其铁制地面,燃烧充满火焰,」
Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ .
「四方百由旬,遍布恒常住。」
§268
‘‘Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,那大地狱的东壁升起火焰击打西壁,西壁升起火焰击打东壁,北壁升起火焰击打南壁,南壁升起火焰击打北壁,下方升起火焰击打上方,上方升起火焰击打下方。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati . So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati . So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,有时,某时,经过长久时间之后,那大地狱的东门打开。他在那里以迅速的速度奔跑。当他以迅速的速度奔跑时,皮肤也燃烧,真皮也燃烧,肉也燃烧,筋也燃烧,骨头也冒烟,升起的烟就是那样。当他到达很远时,那门就关闭了。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṃ dvāraṃ apāpurīyati…pe… uttaraṃ dvāraṃ apāpurīyati…pe… dakkhiṇaṃ dvāraṃ apāpurīyati . So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,有时,某时,经过长久时间之后,那大地狱的西门打开……北门打开……南门打开。他在那里以迅速的速度奔跑。当他以迅速的速度奔跑时,皮肤也燃烧,真皮也燃烧,肉也燃烧,筋也燃烧,骨头也冒烟,升起的烟就是那样。当他到达很远时,那门就关闭了。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. So tena dvārena nikkhamati.
「诸比库,有时,某时,经过长久时间之后,那大地狱的东门打开。他在那里以迅速的速度奔跑。当他以迅速的速度奔跑时,皮肤也燃烧,真皮也燃烧,肉也燃烧,筋也燃烧,骨头也冒烟,升起的烟就是那样。他从那门出去。」
§269
‘‘Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. So tattha patati. Tasmiṃ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṃ chindanti, chaviṃ chetvā cammaṃ chindanti, cammaṃ chetvā maṃsaṃ chindanti, maṃsaṃ chetvā nhāruṃ chindanti, nhāruṃ chetvā aṭṭhiṃ chindanti, aṭṭhiṃ chetvā aṭṭhimiñjaṃ khādanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,那大地狱的紧邻处有大粪屎地狱。他落入那里。诸比库,在那粪屎地狱中,针口众生切断皮肤,切断皮肤后切断真皮,切断真皮后切断肉,切断肉后切断筋,切断筋后切断骨,切断骨后啃食骨髓。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. So tattha patati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,那粪屎地狱的紧邻处有大炭火地狱。他落入那里。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṃ simbalivanaṃ uddhaṃ yojanamuggataṃ soḷasaṅgulakaṇṭakaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Tattha āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,那炭火地狱的紧邻处有大木棉林,高达一由旬,有十六指长的刺,燃烧着、炽燃着、光辉着。他们使他上去又下来。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṃ asipattavanaṃ. So tattha pavisati. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,那木棉林的紧邻处有大剑叶林。他进入那里。被风吹动的叶子落下,切断手,切断脚,切断手脚,切断耳,切断鼻,切断耳鼻。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但只要那恶业未终尽,他就不会死去。」
‘‘Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī . So tattha patati. So tattha anusotampi vuyhati , paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
诸比库,紧接着那剑叶林之后,有一条大碱水河。他掉落在那里。他在那里被顺流冲走,被逆流冲走,被顺流逆流冲走。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但他不会死去,直到那恶业未被耗尽为止。
§270
‘‘Tamenaṃ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṃsu – ‘ambho purisa, kiṃ icchasī’ti? So evamāha – ‘jighacchitosmi, bhante’ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ lohaguḷaṃ mukhe pakkhipanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. So tassa oṭṭhampi dahati , mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
诸比库,那些地狱守卫用钩子把他拉上来,让他站在陆地上,对他这样说:『喂,人,你想要什么?』他这样说:『尊者,我饥饿。』诸比库,那些地狱守卫用炽热的铁钩撑开他的嘴,把炽热的、燃烧的、发光的铁丸塞进他的嘴里。那烧焦了他的唇,烧焦了他的口,烧焦了他的喉,烧焦了他的胸,取走肠和肠系膜后从下部出来。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但他不会死去,直到那恶业未被耗尽为止。
‘‘Tamenaṃ , bhikkhave, nirayapālā evamāhaṃsu – ‘ambho purisa, kiṃ icchasī’ti? So evamāha – ‘pipāsitosmi, bhante’ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ tambalohaṃ mukhe āsiñcanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Taṃ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti, yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.
诸比库,那些地狱守卫对他这样说:『喂,人,你想要什么?』他这样说:『尊者,我口渴。』诸比库,那些地狱守卫用炽热的铁钩撑开他的嘴,把炽热的、燃烧的、发光的熔铜灌进他的嘴里。那烧焦了他的唇,烧焦了他的口,烧焦了他的喉,烧焦了他的胸,取走肠和肠系膜后从下部出来。他在那里感受苦的、剧烈的、猛烈的、辛辣的受,但他不会死去,直到那恶业未被耗尽为止。诸比库,那些地狱守卫再把他投入大地狱。
‘‘Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – ‘ye kira , bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ. Tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho. Tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya. Tassa cāhaṃ bhagavato dhammaṃ ājāneyya’nti. Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī’’ti.
诸比库,从前,阎魔王生起了这样的念头:『据说,那些在世间造作恶的、不善的业者,对他们施行这样种种的刑罚。啊,愿我能获得人身!如来、阿拉汉、正等正觉者出现于世!愿我能亲近那位世尊!愿那位世尊为我说法!愿我能了知那位世尊的法!』诸比库,我说这不是从其他沙门或婆罗门那里听来的,而是我所说的正是我自己所知、自己所见、自己所证知的。」
§271
Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
世尊说了这些。说了这些之后,善逝、导师又说了这个:
‘‘Coditā devadūtehi, ye pamajjanti māṇavā;
「被天使们警告,那些放逸的学童,
Te dīgharattaṃ socanti, hīnakāyūpagā narā.
「他们长夜忧愁,那些去往卑劣身的人们。
‘‘Ye ca kho devadūtehi, santo sappurisā idha;
「但那些被天使们,善良的善人们在此,
Coditā nappamajjanti, ariyadhamme kudācanaṃ.
被劝诫者不放逸，于圣法中永不懈怠。
‘‘Upādāne bhayaṃ disvā, jātimaraṇasambhave;
「见取中有怖畏，于生死之生起；
Anupādā vimuccanti, jātimaraṇasaṅkhaye.
无取者得解脱，于生死之灭尽。
‘‘Te khemappattā sukhino, diṭṭhadhammābhinibbutā;
「彼等已达安稳、安乐，于现法中般涅槃；
Sabbaverabhayātītā, sabbadukkhaṃ upaccagu’’nti.
已超越一切怨敌怖畏，已越度一切苦。」
Devadūtasuttaṃ niṭṭhitaṃ dasamaṃ. · 天使经完 第十
Suññatavaggo niṭṭhito tatiyo. · 空品完 第三
Tassuddānaṃ –
其摄颂——
Dvidhāva suññatā hoti, abbhutadhammabākulaṃ;
空性有二种，稀有法巴咖喇；
Aciravatabhūmijanāmo, anuruddhupakkilesaṃ;
阿基喇瓦帝河岸地人名，阿奴卢塔随烦恼；
Bālapaṇḍito devadūtañca te dasāti.
愚者与智者以及天使,这些为十。