7. Cittasaṃyuttaṃ7. 吉德相应

60 段 · CSCD 巴利原典

1. Saṃyojanasuttaṃ1. 结经

§343

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti.

一时,众多长老比库住在马奇咖桑达的庵婆咖林。尔时,众多长老比库午后食毕,从行乞归来,集坐于圆堂,生起如此中间之谈话——「诸具寿,『结』与『能结之法』,这些法是义异、文异,还是义同、唯文异?」于此,一些长老比库如此解答:「诸具寿,『结』与『能结之法』,这些法是义异且文异。」一些长老比库如此解答:「诸具寿,『结』与『能结之法』,这些法是义同、唯文异。」

Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso , ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘saṃyojana’nti vā, āvuso ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānanti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Ekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Evaṃ, gahapatī’’ti.

尔时,质多居士因某事来到鹿径。质多居士听闻:「众多长老比库午后食毕,从行乞归来,集坐于圆堂,生起如此中间之谈话——『诸具寿,「结」与「能结之法」,这些法是义异、文异,还是义同、唯文异?』于此,一些长老比库如此解答:『诸具寿,「结」与「能结之法」,这些法是义异且文异。』一些长老比库如此解答:『诸具寿,「结」与「能结之法」,这些法是义同、唯文异。』」于是,质多居士前往长老比库们所在之处;抵达后,礼敬长老比库们,坐于一旁。坐于一旁的质多居士对长老比库们如此说:「尊者,我听闻:『众多长老比库午后食毕,从行乞归来,集坐于圆堂,生起如此中间之谈话——「诸具寿,「结」与「能结之法」,这些法是义异、文异,还是义同、唯文异?」一些长老比库如此解答:「诸具寿,「结」与「能结之法」,这些法是义异且文异。」一些长老比库如此解答:「诸具寿,「结」与「能结之法」,这些法是义同、唯文异。」』」「如是,居士。」

‘‘‘Saṃyojana’nti vā, bhante, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca. Tena hi, bhante, upamaṃ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ , odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, gahapati! Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa baḷībaddassa saṃyojanaṃ; yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojana’’nti. ‘‘Evameva kho, bhante, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na sotaṃ saddānaṃ… na ghānaṃ gandhānaṃ… na jivhā rasānaṃ… na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojana’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Paṭhamaṃ.

「尊者,『结』与『能结之法』,这些法是义异且文异。尊者,那么,我将为你们作譬喻。依譬喻,一些有智之人了知所说之义。尊者,譬如黑牡牛与白牡牛以一绳或一轭相系。若有人如此说:『黑牡牛是白牡牛之结,白牡牛是黑牡牛之结』,如此说者,是正说吗?」「不然,居士!居士,黑牡牛非白牡牛之结,白牡牛亦非黑牡牛之结;以彼一绳或一轭相系者,那才是其结。」「正是如此,尊者,眼非色之结,色非眼之结;缘彼二者而生起之欲贪,那才是其结。耳非声之结……鼻非香之结……舌非味之结……身非触之结,触非身之结;缘彼二者而生起之欲贪,那才是其结。意非法之结,法非意之结;缘彼二者而生起之欲贪,那才是其结。」「居士,你获得利益,居士,你善得利益,你于甚深佛语中慧眼得行。」第一经。

2. Paṭhamaisidattasuttaṃ2. 第一伊西达德经

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Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante, therā svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena . Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

一时,众多长老比库住在马奇咖桑达的庵婆咖林。于是,质多居士前往长老比库们所在之处;抵达后,礼敬长老比库们,坐于一旁。坐于一旁的质多居士对长老比库们如此说:「尊者,请诸长老同意明日受我供食。」长老比库们以沉默同意。于是,质多居士知长老比库们已同意,从座起立,礼敬长老比库们,作右绕后离去。于是,长老比库们于彼夜过后,清晨时分着衣,持钵、衣,前往质多居士之住所;抵达后,坐于所设之座。

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Evaṃ vutte āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Dutiyampi kho āyasmā thero tuṇhī ahosi. Tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

于是,质多居士前往长老比库们所在之处;抵达后,礼敬长老比库们,坐于一旁。坐于一旁的质多居士对具寿长老如此说:「尊者长老,所谓『界之种种性,界之种种性』,尊者,世尊所说之界之种种性,以何为限?」如此说时,具寿长老沉默。第二次,质多居士对具寿长老如此说:「尊者长老,所谓『界之种种性,界之种种性』,尊者,世尊所说之界之种种性,以何为限?」第二次,具寿长老沉默。第三次,质多居士对具寿长老如此说:「尊者长老,所谓『界之种种性,界之种种性』,尊者,世尊所说之界之种种性,以何为限?」第三次,具寿长老沉默。

尔时,具寿伊西达答在彼比库僧团中是最新学者。于是,具寿伊西达答对具寿长老如此说:「尊者长老,我可解答质多居士之此问吗?」「具寿伊西达答,你解答质多居士之此问。」「居士,你如此问:『尊者长老,所谓「界之种种性,界之种种性」,尊者,世尊所说之界之种种性,以何为限?』」「是的,尊者。」「居士,世尊所说之界之种种性即:眼界、色界、眼识界……意界、法界、意识界。居士,世尊所说之界之种种性,以此为限。」

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta , eso pañho paṭibhāsi, neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Dutiyaṃ.

于是,质多居士随喜、欢喜具寿伊西达答之所说,亲手以殊妙副食、主食款待、满足长老比库们。于是,长老比库们食毕,手离钵,从座起立离去。于是,具寿长老对具寿伊西达答如此说:「具寿伊西达答,善哉!此问你能应答,此问我不能应答。具寿伊西达答,若再有如此类问来时,你就应答。」第二经。

3. Dutiyaisidattasuttaṃ3. 第二伊西达德经

§345

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti?

那时,芝多居士前往诸长老比库处;抵达后,礼敬诸长老比库,坐于一旁。坐于一旁的芝多居士对具寿长老如是说——「尊者长老,这些在世间生起的种种见:『世间是常恒的』或『世间是非常恒的』或『世间是有边的』或『世间是无边的』或『命即是身』或『命是一身是另一』或『如来死后存在』或『如来死后不存在』或『如来死后既存在又不存在』或『如来死后既非存在又非不存在』。以及这些在《梵网经》中所说的六十二见。尊者,这些见在什么存在时存在,在什么不存在时不存在?」

Evaṃ vutte, āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati…pe… tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

如是说时,具寿长老沉默。第二次,芝多居士……第三次,芝多居士对具寿长老如是说——「尊者长老,这些在世间生起的种种见:『世间是常恒的』或『世间是非常恒的』或『世间是有边的』或『世间是无边的』或『命即是身』或『命是一身是另一』或『如来死后存在』或『如来死后不存在』或『如来死后既存在又不存在』或『如来死后既非存在又非不存在』。以及这些在《梵网经》中所说的六十二见。尊者,这些见在什么存在时存在,在什么不存在时不存在?」第三次,具寿长老沉默。

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – ‘‘byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha’’nti? ‘‘Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti. ‘‘Evañhi tvaṃ, gahapati, pucchasi – ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā…pe…; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’’’ti.

尔时,具寿伊西达多在那比库僧团中是最年少的。那时,具寿伊西达多对具寿长老如是说——「尊者长老,我可以回答芝多居士的这个问题吗?」「贤友伊西达多,你回答芝多居士的这个问题吧。」「居士,你是这样问的吗——『尊者长老,这些在世间生起的种种见:世间是常恒的或……这些见在什么存在时存在,在什么不存在时不存在?』」「是的,尊者。」「居士,这些在世间生起的种种见:『世间是常恒的』或『世间是非常恒的』或『世间是有边的』或『世间是无边的』或『命即是身』或『命是一身是另一』或『如来死后存在』或『如来死后不存在』或『如来死后既存在又不存在』或『如来死后既非存在又非不存在』。以及这些在《梵网经》中所说的六十二见。居士,这些见在有身见存在时存在,在有身见不存在时不存在。」

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi hotī’’ti.

「尊者,那么,有身见如何存在?」「居士,于此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,他随观色为我,或我拥有色,或色在我中,或我在色中;他随观受为我……想……行……他随观识为我,或我拥有识,或识在我中,或我在识中。居士,有身见如是存在。」

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi na hotī’’ti.

「尊者,那么,有身见如何不存在?」「居士,于此,已受教导的圣弟子,见诸圣者,熟练圣法,善受圣法调御,见诸善人,熟练善人法,善受善人法调御,他不随观色为我,不随观我拥有色,不随观色在我中,不随观我在色中;不随观受……不随观想……不随观行……他不随观识为我,不随观我拥有识,不随观识在我中,不随观我在识中。居士,有身见如是不存在。」

‘‘Kuto , bhante, ayyo isidatto āgacchatī’’ti? ‘‘Avantiyā kho, gahapati, āgacchāmī’’ti. ‘‘Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Kahaṃ nu kho so, bhante, āyasmā etarahi viharatī’’ti? Evaṃ vutte, āyasmā isidatto tuṇhī ahosi. ‘‘Ayyo no, bhante, isidatto’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa isidattassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti.

「尊者,尊者伊西达多从哪里来?」「居士,我从阿宛堤来。」「尊者,在阿宛堤有一位名叫伊西达多的族姓子,是我们未曾见面的朋友,已出家。具寿见过他吗?」「是的,居士。」「尊者,那位具寿现在住在哪里?」如是说时,具寿伊西达多沉默。「尊者,您就是伊西达多吗?」「是的,居士。」「尊者伊西达多,请喜乐于马奇咖沙达。庵婆咤咖林是令人愉悦的。我将为尊者伊西达多提供衣、食、住所、病者所需的医药资具。」「居士,这是善说。」

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Atha kho āyasmā isidatto senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. Tatiyaṃ.

那时,芝多居士随喜、欢喜具寿伊西达多所说后,亲手以上妙的副食、主食款待、满足诸长老比库。那时,诸长老比库食毕,手离钵后,起座离去。那时,具寿长老对具寿伊西达多如是说——「贤友伊西达多,善哉,这个问题你能回答。这个问题我不能回答。贤友伊西达多,因此,当再有这样的问题来时,你就在那里回答吧。」那时,具寿伊西达多整理住处后,取衣钵,从马奇咖沙达离去。他如是从马奇咖沙达离去后,就这样离去了,不再回来。第三经。

4. Mahakapāṭihāriyasuttaṃ4. 大神变经

§346

Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya gokule bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

一时,众多长老比库住在马奇咖沙达的庵婆咤咖林。那时,芝多居士前往诸长老比库处;抵达后,礼敬诸长老比库,坐于一旁。坐于一旁的芝多居士对诸长老比库如是说——「尊者们,请诸长老接受我明天在牧牛处的供养。」诸长老比库以沉默接受。那时,芝多居士知道诸长老比库接受后,起座,礼敬诸长老比库,作右绕后离去。那时,诸长老比库在那夜过后,于午前时分着衣、持钵,前往芝多居士的牧牛处;抵达后,坐于所设的座位。

Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Cittopi kho gahapati ‘sesakaṃ vissajjethā’ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. Tena kho pana samayena uṇhaṃ hoti kuthitaṃ ; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṃ bhojanaṃ bhuttāvino.

那时,芝答居士以殊妙的酥酪粥亲手款待、供养诸长老比库。那时,诸长老比库已食毕,手离钵,起座离去。芝答居士说了「请处理剩余的」后,跟随在诸长老比库后面。那时,天气炎热闷热;那些长老比库以摇晃的身体行走,如同已食用食物者。

Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca – ‘‘sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti.

那时,具寿马哈咖在那比库僧团中是最年少的。那时,具寿马哈咖对具寿长老说:「尊者长老,若有凉风吹拂,有云层聚集,天神逐一降雨,那就好了。」

‘‘Sādhu khvassa, āvuso mahaka, yaṃ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti. Atha kho āyasmā mahako tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa , devo ca ekamekaṃ phusi. Atha kho cittassa gahapatino etadahosi – ‘‘yo kho imasmiṃ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṃ evarūpo iddhānubhāvo’’ti . Atha kho āyasmā mahako ārāmaṃ sampāpuṇitvā āyasmantaṃ theraṃ etadavoca – ‘‘alamettāvatā, bhante therā’’ti? ‘‘Alamettāvatā, āvuso mahaka! Katamettāvatā, āvuso mahaka! Pūjitamettāvatā, āvuso mahako’’ti . Atha kho therā bhikkhū yathāvihāraṃ agamaṃsu. Āyasmāpi mahako sakaṃ vihāraṃ agamāsi.

「贤友马哈咖,若有凉风吹拂,有云层聚集,天神逐一降雨,那就好了。」那时,具寿马哈咖作了如此的神变决意,以致凉风吹拂,有云层聚集,天神逐一降雨。那时,芝答居士心想:「在这比库僧团中最年少的比库,竟有如此的神通威力。」那时,具寿马哈咖到达精舍后,对具寿长老说:「尊者长老,这样够了吗?」「贤友马哈咖,这样够了!贤友马哈咖,已作了这么多!贤友马哈咖,已受到供养了!」那时,诸长老比库各自回到住处。具寿马哈咖也回到自己的住处。

Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahakaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca – ‘‘sādhu me, bhante, ayyo mahako uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetū’’ti. ‘‘Tena hi tvaṃ, gahapati, ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsehī’’ti. ‘‘Evaṃ, bhante’’ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā sūcighaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Atha kho āyasmā mahako vihārā nikkhamitvā cittaṃ gahapatiṃ etadavoca – ‘‘alamettāvatā, gahapatī’’ti?

那时,芝答居士去到具寿马哈咖处;到了之后,礼敬具寿马哈咖,在一旁坐下。在一旁坐下的芝答居士对具寿马哈咖说:「尊者,请尊者马哈咖为我显示上人法神变。」「那么,居士,你在走廊铺上外衣,放置一束草。」「是的,尊者。」芝答居士应诺具寿马哈咖后,在走廊铺上外衣,放置了一束草。那时,具寿马哈咖进入住处,闩上门闩,作了如此的神变决意,以致火焰从钥匙孔和门闩缝隙冒出,烧掉了草,但没有烧掉外衣。那时,芝答居士抖掉外衣,惊慌、汗毛竖立地站在一旁。那时,具寿马哈咖从住处出来,对芝答居士说:「居士,这样够了吗?」

‘‘Alamettāvatā , bhante mahaka! Katamettāvatā, bhante, mahaka! Pūjitamettāvatā, bhante mahaka! Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa mahakassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti. Atha kho āyasmā mahako senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti. Catutthaṃ.

「尊者马哈咖,这样够了!尊者马哈咖,已作了这么多!尊者马哈咖,已受到供养了!尊者,请尊者马哈咖住在马其咖沙达。安跋答咖林是令人愉悦的。我将为尊者马哈咖尽力供养衣、食、住所、病者所需的医药资具。」「居士,说得好。」那时,具寿马哈咖整理住处,取了钵与衣,从马其咖沙达离去。他从马其咖沙达离去后,就这样离去了;不再回来。第四经。

5. Paṭhamakāmabhūsuttaṃ5. 第一咖玛普经

§347

Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca –

一时,具寿咖马普住在马其咖沙达的安跋答咖林。那时,芝答居士去到具寿咖马普处;到了之后,礼敬具寿咖马普,在一旁坐下。具寿咖马普对在一旁坐下的芝答居士说:

‘‘Vuttamidaṃ , gahapati –

「居士,这样说:

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

「无泥、白篷盖,独轮车转动;」

Anīghaṃ passa āyantaṃ , chinnasotaṃ abandhana’’nti.

请看那无恼者到来，断流者、无系缚者。」

‘‘Imassa nu kho, gahapati, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti? ‘‘Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsita’’nti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī’’ti. Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca –

「居士，对于世尊这简略所说，应如何详细地看其义理呢?」「尊者，这是世尊所说的吗?」「是的，居士。」「那么，尊者，请稍候片刻，让我思考其义理。」于是，居士吉答沉默片刻后，对具寿咖玛布说——

‘‘‘Nelaṅga’nti kho, bhante, sīlānametaṃ adhivacanaṃ. ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ. ‘Ekāro’ti kho, bhante, satiyā etaṃ adhivacanaṃ. ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ. ‘Ratho’ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati. ‘Āyanta’nti kho, bhante, arahato etaṃ adhivacanaṃ. ‘Soto’ti kho, bhante, taṇhāyetaṃ adhivacanaṃ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati. Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati. Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ –

「尊者，『无泥』是戒的同义语。尊者，『白伞盖』是解脱的同义语。尊者，『独轮』是念的同义语。尊者，『转动』是前进后退的同义语。尊者，『车』是这四大种所成身的同义语，即父母所生、米粥所积聚、无常、涂抹、按摩、破坏、分散之法。尊者，贪是恼，嗔是恼，痴是恼。对于漏尽的比库，它们已被舍断、根已被切断、如多罗树头被砍断、成为不存在、未来不再生起之法。因此，漏尽的比库被称为『无恼者』。尊者，『到来者』是阿拉汉的同义语。尊者，『流』是渴爱的同义语。对于漏尽的比库，它已被舍断、根已被切断、如多罗树头被砍断、成为不存在、未来不再生起之法。因此，漏尽的比库被称为『断流者』。尊者，贪是系缚，嗔是系缚，痴是系缚。对于漏尽的比库，它们已被舍断、根已被切断、如多罗树头被砍断、成为不存在、未来不再生起之法。因此，漏尽的比库被称为『无系缚者』。如此，尊者，世尊所说——

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

「无泥、白伞盖，独轮转动车；

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti.

请看那无恼者到来，断流者、无系缚者。」

‘‘Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti . ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Pañcamaṃ.

「尊者，对于世尊这简略所说，我如此详细地了知其义理。」「居士，你获得了利益!居士，你善得了!因为你对甚深的佛语具有慧眼。」第五经。

6. Dutiyakāmabhūsuttaṃ6. 第二咖玛普经

§348

Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca – ‘‘kati nu kho, bhante, saṅkhārā’’ti? ‘‘Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti. ‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.

一时，具寿咖玛布住在马吉咖沙达的安巴答咖林。于是，居士吉答去到具寿咖玛布那里；到了之后，在一旁坐下。在一旁坐下的居士吉答对具寿咖玛布这样说——「尊者，有多少行呢?」「居士，有三种行——身行、语行、心行。」「善哉，尊者!」居士吉答欢喜、随喜具寿咖玛布所说后，向具寿咖玛布问更进一步的问题——「尊者，什么是身行，什么是语行，什么是心行呢?」「居士，入息出息是身行，寻伺是语行，想与受是心行。」

‘‘Sādhu, bhante’’ti kho citto gahapati…pe… uttariṃ pañhaṃ apucchi – ‘‘kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.

「善哉，尊者!」居士吉答……问更进一步的问题——「尊者，为什么入息出息是身行，为什么寻伺是语行，为什么想与受是心行呢?」「居士，入息出息是身的，这些法系属于身，因此入息出息是身行。居士，先寻求、伺察后才发出语言，因此寻伺是语行。想与受是心的，这些法系属于心，因此想与受是心行。」

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā . Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

「善哉……(中略)……」他问了更进一步的问题:「尊者,那么,想受灭尽定是如何的呢?」「居士,正在进入想受灭尽的比库并非如此想:『我将进入想受灭尽』或『我正在进入想受灭尽』或『我已进入想受灭尽』。而是他的心先前已如此修习,以致引导至那样的状态。」

Sādhu …pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhaṃ samāpajjantassa pana, bhante , bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.

「善哉……(中略)……」他问了更进一步的问题:「尊者,那么,正在进入想受灭尽的比库,哪些法首先灭尽,是身行,还是语行,还是心行呢?」「居士,正在进入想受灭尽的比库,语行首先灭尽,然后是身行,然后是心行。」

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇa’’nti? ‘‘Yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇa’’nti.

「善哉……(中略)……」他问了更进一步的问题:「尊者,这位已死、已命终者,与这位已进入想受灭尽定的比库,这两者有什么差别呢?」「居士,这位已死、已命终者,他的身行已灭尽、已止息,语行已灭尽、已止息,心行已灭尽、已止息,寿命已耗尽,热已冷却,诸根已破坏。而这位已进入想受灭尽定的比库,他的身行也已灭尽、已止息,语行已灭尽、已止息,心行已灭尽、已止息,但寿命未耗尽,热未冷却,诸根清净。居士,这位已死、已命终者,与这位已进入想受灭尽定的比库,这就是他们的差别。」

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti, yaṃ taṃ tathattāya upanetī’’ti.

「善哉……(中略)……」他问了更进一步的问题:「尊者,那么,如何从想受灭尽定出定呢?」「居士,正在从想受灭尽定出定的比库并非如此想:『我将从想受灭尽定出定』或『我正在从想受灭尽定出定』或『我已从想受灭尽定出定』。而是他的心先前已如此修习,以致引导至那样的状态。」

Sādhu , bhante…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.

「善哉,尊者……(中略)……」他问了更进一步的问题:「尊者,那么,正在从想受灭尽定出定的比库,哪些法首先生起,是身行,还是语行,还是心行呢?」「居士,正在从想受灭尽定出定的比库,心行首先生起,然后是身行,然后是语行。」

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante , bhikkhuṃ kati phassā phusanti’’? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, gahapati, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.

「善哉……(中略)……」他问了更进一步的问题:「尊者,那么,已从想受灭尽定出定的比库,有多少触触及他呢?」「居士,已从想受灭尽定出定的比库,有三触触及他:空触、无相触、无愿触。」

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti.

「善哉……(中略)……」他问了更进一步的问题:「尊者,那么,已从想受灭尽定出定的比库,他的心倾向于什么,趣向于什么,倾斜于什么呢?」「居士,已从想受灭尽定出定的比库,他的心倾向于远离,趣向于远离,倾斜于远离。」

‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā’’ti? ‘‘Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi. Api ca tyāhaṃ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā – samatho ca vipassanā cā’’ti. Chaṭṭhaṃ.

「善哉,尊者。」居士吉答随喜、欢喜具寿咖玛不的所说后,问了具寿咖玛不更进一步的问题:「尊者,那么,有多少法对想受灭尽定有很大助益呢?」「居士,你确实问了应该首先问的问题。但是我将为你解答。居士,有两法对想受灭尽定有很大助益:止与观。」第六经

7. Godattasuttaṃ7. 果达德经

§349

Ekaṃ samayaṃ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ godattaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā godatto etadavoca – ‘‘yā cāyaṃ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? ‘‘Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.

一时,具寿果德玛住在马其咖沙达的安巴答咖林。那时,居士吉答前往具寿果德玛处;抵达后,礼敬具寿果德玛,坐于一旁。坐于一旁的居士吉答,具寿果德玛对他如此说——「居士,这无量心解脱、无所有心解脱、空心解脱、无相心解脱,这些法是义异文异,还是义同仅文异?」「尊者,有一种方法,依那种方法,这些法是义异且文异。然而,尊者,有一种方法,依那种方法,这些法是义同仅文异。」

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? Idha, bhante, 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 abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṃ vuccati, bhante, appamāṇā cetovimutti.

「尊者,什么是那种方法,依那种方法,这些法是义异且文异?尊者,于此,比库以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,于上、下、横、一切处,对一切如对自己,以与慈俱行之心,广大、无量、无怨、无害,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,如是第二方,如是第三方,如是第四方。如此,于上、下、横、一切处,对一切如对自己,以与舍俱行之心,广大、无量、无怨、无害,遍满全世界而住。尊者,这称为无量心解脱。」

‘‘Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.

「尊者,什么是无所有心解脱?尊者,于此,比库完全超越识无边处,『无所有』,成就无所有处而住。尊者,这称为无所有心解脱。」

‘‘Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccati, bhante, suññatā cetovimutti.

「尊者,什么是空心解脱?尊者,于此,比库前往阿兰若,或前往树下,或前往空屋,如此省察:『此是空无我或我所。』尊者,这称为空心解脱。」

‘‘Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati, bhante, animittā cetovimutti. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.

「尊者,什么是无相心解脱?尊者,于此,比库以不作意一切相,成就无相心定而住。尊者,这称为无相心解脱。尊者,这是那种方法,依那种方法,这些法是义异且文异。」

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ? Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho , bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Sattamaṃ.

「尊者,什么是那种方法,依那种方法,这些法是义同仅文异?尊者,贪是有量的作者,嗔是有量的作者,痴是有量的作者。对于漏尽的比库,它们已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起之法。尊者,凡诸无量心解脱中,不动心解脱被称为其中最胜。而那不动心解脱是空无贪、空无嗔、空无痴的。尊者,贪是某物,嗔是某物,痴是某物。对于漏尽的比库,它们已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起之法。尊者,凡诸无所有心解脱中,不动心解脱被称为其中最胜。而那不动心解脱是空无贪、空无嗔、空无痴的。尊者,贪是相的作者,嗔是相的作者,痴是相的作者。对于漏尽的比库,它们已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起之法。尊者,凡诸无相心解脱中,不动心解脱被称为其中最胜。而那不动心解脱是空无贪、空无嗔、空无痴的。尊者,这是那种方法,依那种方法,这些法是义同仅文异。」「居士,你获得了利益,居士,你善得了利益!你对甚深佛语具有慧眼。」第七经。

8. Nigaṇṭhanāṭaputtasuttaṃ8. 尼干德纳德子经

§350

Tena kho pana samayena nigaṇṭho nāṭaputto macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ. Assosi kho citto gahapati – ‘‘nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhi’’nti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca – ‘‘saddahasi tvaṃ, gahapati, samaṇassa gotamassa – atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti?

尔时,尼干陀那他子已抵达马其咖沙达,与大尼干陀众俱。居士吉答听闻:「尼干陀那他子已抵达马其咖沙达,与大尼干陀众俱。」那时,居士吉答与众多近事男一起前往尼干陀那他子处;抵达后,与尼干陀那他子互相问候。交换了友好、值得忆念的话语后,坐于一旁。坐于一旁的居士吉答,尼干陀那他子对他如此说——「居士,你相信沙门果德玛所说:『有无寻无伺的定,有寻伺的灭尽』吗?」

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya , sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā’’ti.

「尊者,在此我不以对世尊的信而行。有无寻无伺的定,有寻伺的灭尽。」如此说时,尼干陀那他子环顾四周后如此说:「诸位请看,这位居士吉答是多么正直,这位居士吉答是多么不虚伪,这位居士吉答是多么不欺诳。若有人认为能以网遮挡风,他就会认为能灭尽寻伺;若有人认为能以自己的拳头阻挡恒河之流,他就会认为能灭尽寻伺。」

‘‘Taṃ kiṃ maññasi, bhante, katamaṃ nu kho paṇītataraṃ – ñāṇaṃ vā saddhā vā’’ti? ‘‘Saddhāya kho, gahapati, ñāṇaṃyeva paṇītatara’’nti. ‘‘Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi . Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti.

「尊者,您认为如何,哪个更殊胜——智还是信?」「居士,信之中,智确实更殊胜。」「尊者,我只要希望,离诸欲,离诸不善法,有寻、有伺,离生喜乐,成就初禅而住。尊者,我只要希望,寻伺止息……成就第二禅而住。尊者,我只要希望,喜的离去……成就第三禅而住。尊者,我只要希望,舍断乐……成就第四禅而住。尊者,我如此知、如此见,不会因信而去依止其他任何沙门或婆罗门。有无寻无伺的定,有寻伺的灭。」

Evaṃ vutte, nigaṇṭho nāṭaputto sakaṃ parisaṃ apaloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’’ti.

如是说已,尼干陀那他子环视自己的众会后说道:「诸位请看,这位芝多居士是多么不正直,这位芝多居士是多么狡诈,这位芝多居士是多么虚伪!」

‘‘Idāneva kho te mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapatī’ti. Idāneva ca pana mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’ti. Sace te, bhante, purimaṃ saccaṃ, pacchimaṃ te micchā. Sace pana te, bhante, purimaṃ micchā, pacchimaṃ te saccaṃ. Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṃ atthaṃ ājāneyyāsi, atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṃ veyyākaraṇaṃ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni . Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī’’ti. Atha kho citto gahapati nigaṇṭhaṃ nāṭaputtaṃ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. Aṭṭhamaṃ.

「尊者,刚才您说:『如此知道,诸位请看,这位芝多居士是多么正直,这位芝多居士是多么不狡诈,这位芝多居士是多么不虚伪。』而现在,尊者,您又说:『如此知道,诸位请看,这位芝多居士是多么不正直,这位芝多居士是多么狡诈,这位芝多居士是多么虚伪。』尊者,如果您前面说的是真实,后面的就是虚妄。尊者,如果您前面说的是虚妄,后面的就是真实。尊者,这十个如法的问题来了。当您知道它们的义理时,您就可以与尼干陀众会一起反驳我。一个问题,一个提示,一个解答。两个问题,两个提示,两个解答。三个问题,三个提示,三个解答。四个问题,四个提示,四个解答。五个问题,五个提示,五个解答。六个问题,六个提示,六个解答。七个问题,七个提示,七个解答。八个问题,八个提示,八个解答。九个问题,九个提示,九个解答。十个问题,十个提示,十个解答。」于是,芝多居士向尼干陀那他子问了这十个如法的问题后,从座起立而离去。第八经。

9. Acelakassapasuttaṃ9. 裸行者咖萨巴经

§351

Tena kho pana samayena acelo kassapo macchikāsaṇḍaṃ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. Assosi kho citto gahapati – ‘‘acelo kira kassapo macchikāsaṇḍaṃ anuppatto amhākaṃ purāṇagihisahāyo’’ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘kīvaciraṃ pabbajitassa, bhante, kassapā’’ti? ‘‘Tiṃsamattāni kho me, gahapati, vassāni pabbajitassā’’ti. ‘‘Imehi pana te, bhante, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Imehi kho me, gahapati, tiṃsamattehi vassehi pabbajitassa natthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti. Evaṃ vutte, citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Dhammassa svākkhātatā yatra hi nāma tiṃsamattehi vassehi na koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti!

尔时,裸行者咖沙巴已到达马其咖沙达,是芝多居士的旧友在家人同伴。芝多居士听说:「据说裸行者咖沙巴已到达马其咖沙达,是我们的旧友在家人同伴。」于是,芝多居士前往裸行者咖沙巴处;抵达后,与裸行者咖沙巴互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下后,芝多居士对裸行者咖沙巴说道:「尊者咖沙巴,您出家多久了?」「居士,我出家大约三十年了。」「尊者,在这大约三十年中,您是否证得了某种超人法、足以成为圣者的智见殊胜、安乐住?」「居士,在我出家的这大约三十年中,我没有证得任何超人法、足以成为圣者的智见殊胜、安乐住,除了裸形、剃发和拔发之外。」如是说已,芝多居士对裸行者咖沙巴说道:「尊者,真是稀有,真是未曾有!法的善说性,竟然在大约三十年中没有证得任何超人法、足以成为圣者的智见殊胜、安乐住,除了裸形、剃发和拔发之外!」

‘‘Tuyhaṃ pana, gahapati, kīvaciraṃ upāsakattaṃ upagatassā’’ti? ‘‘Mayhampi kho pana, bhante, tiṃsamattāni vassāni upāsakattaṃ upagatassā’’ti. ‘‘Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyā’’’ti. Evaṃ vutte, acelo kassapo cittaṃ gahapatiṃ etadavoca – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṃ uttarimanussadhammā alamariyañāṇadassanavisesaṃ adhigamissati phāsuvihāraṃ. Labheyyāhaṃ, gahapati , imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada’’nti.

「居士,那么您成为近事男多久了?」「尊者,我也是成为近事男大约三十年了。」「居士,在这大约三十年中,您是否证得了某种超人法、足以成为圣者的智见殊胜、安乐住?」「尊者,在家人也可能。尊者,我只要希望,离诸欲,离诸不善法,有寻、有伺,离生喜乐,成就初禅而住。尊者,我只要希望,寻伺止息……成就第二禅而住。尊者,我只要希望,喜的离去……成就第三禅而住。尊者,我只要希望,舍断乐……成就第四禅而住。尊者,如果我在世尊之前死去,世尊如此记说我并不稀有:『没有那种结,被那种结所系缚,芝多居士会再来这个世间。』」如是说已,裸行者咖沙巴对芝多居士说道:「尊者,真是稀有,真是未曾有!法的善说性,竟然在家白衣人能证得如此超人法、足以成为圣者的智见殊胜、安乐住。居士,愿我能在此法、律中得出家,愿我能得受具足。」

Atha kho citto gahapati acelaṃ kassapaṃ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘ayaṃ, bhante, acelo kassapo amhākaṃ purāṇagihisahāyo. Imaṃ therā pabbājentu upasampādentu. Ahamassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. Alattha kho acelo kassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca 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 ca panāyasmā kassapo arahataṃ ahosīti. Navamaṃ.

于是,芝多居士带着裸行者咖沙巴前往诸长老比库处;抵达后,对诸长老比库说道:「尊者们,这位裸行者咖沙巴是我们的旧友在家人同伴。愿诸长老让他出家、受具足。我将为他尽力供给衣、食、住所、病者所需的医药资具。」裸行者咖沙巴在此法、律中得到了出家,得到了受具足。具寿咖沙巴受具足不久,独自远离,不放逸,热诚,自励而住,不久——为了那个目的,善男子们正确地从在家出家成为非家,那无上梵行的终极,在现法中以自己的证智作证、成就后而住。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。第九经。

10. Gilānadassanasuttaṃ10. 探病经

§352

Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ – ‘‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’ti.

尔时,芝多居士生病,痛苦,重病。于是,众多园林天人、森林天人、树木天人、药草林木天人聚集、集会后,对芝多居士说道:「居士,您应发愿:未来世成为转轮王!」

Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca – ‘‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’nti. Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ – ‘‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’ti. ‘‘Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha – ‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’’ti? ‘‘Evaṃ kho tvaṃ, ayyaputta, vadesi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti. ‘‘Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ…pe… tampi pahāya gamanīya’’’nti. ‘‘Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’’ti? ‘‘Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti – ‘ayaṃ kho citto gahapati, sīlavā kalyāṇadhammo. Sace paṇidahissati – anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, ‘tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṃ phalaṃ anupassatī’ti. Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti.

如是说已,芝多居士对那些园林天人、森林天人、树木天人、药草林木天人说道:「那也是无常的,那也是不稳固的,那也是应舍弃而去的。」如是说已,芝多居士的朋友、同僚、亲戚、血亲对芝多居士说道:「贵子,请现起念,不要胡言乱语!」「我说了什么,你们对我说:『贵子,请现起念,不要胡言乱语』?」「贵子,您这样说:『那也是无常的,那也是不稳固的,那也是应舍弃而去的。』」「因为那些园林天人、森林天人、树木天人、药草林木天人对我这样说:『居士,您应发愿:未来世成为转轮王!』我对她们这样说:『那也是无常的……那也是应舍弃而去的。』」「贵子,那些园林天人、森林天人、树木天人、药草林木天人看到什么利益,对您这样说:『居士,您应发愿:未来世成为转轮王』?」「那些园林天人、森林天人、树木天人、药草林木天人这样想:『这位芝多居士是持戒者、善法者。如果他发愿:未来世成为转轮王,这对他会成就,因为持戒者的心愿因清净而成就,如法者见到如法的果报。』那些园林天人、森林天人、树木天人、药草林木天人看到这个利益,对我这样说:『居士,您应发愿:未来世成为转轮王!』我对她们这样说:『那也是无常的,那也是不稳固的,那也是应舍弃而去的。』」

‘‘Tena hi, ayyaputta, amhepi ovadāhī’’ti. ‘‘Tasmā hi vo evaṃ sikkhitabbaṃ – buddhe aveccappasādena samannāgatā bhavissāma – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Dhamme aveccappasādena samannāgatā bhavissāma – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgatā bhavissāma – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabba’’nti. Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. Dasamaṃ.

「那么,尊者之子,也请教诫我们。」「因此,你们应当这样学:我们将具足对佛的证净——『如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫者、天人师、佛、世尊』。我们将具足对法的证净——『法是世尊所善说的,自见的,无时的,来见的,引导的,智者应各自证知的』。我们将具足对僧的证净——『世尊的声闻僧团是善行道者,世尊的声闻僧团是正直行道者,世尊的声闻僧团是如理行道者,世尊的声闻僧团是正当行道者,即四双八辈,此世尊的声闻僧团是应供养者、应供奉者、应施与者、应合掌者、世间的无上福田』。凡在家族中任何应施之物,一切都将与具戒者、善法者不分别论地分享。你们应当这样学。」于是,家主吉答使朋友、大臣、亲戚、血亲确立于佛、法、僧与布施后,命终了。第十经。」

Cittasaṃyuttaṃ samattaṃ. · 吉德相应完

Tassuddānaṃ –

其摄颂:

Saṃyojanaṃ dve isidattā, mahako kāmabhūpi ca;

结、二伊西达答,马哈咖与咖马普,

Godatto ca nigaṇṭho ca, acelena gilānadassananti.

果达答与尼干陀,以裸行者与病见。