10. Abyākatasaṃyuttaṃ10. 无记相应
10. Abyākatasaṃyuttaṃ10. 无记相应
1. Khemāsuttaṃ1. 凯玛经
§410
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṃ caramānā antarā ca sāvatthiṃ antarā ca sāketaṃ toraṇavatthusmiṃ vāsaṃ upagatā hoti. Atha kho rājā pasenadi kosalo sāketā sāvatthiṃ gacchanto, antarā ca sāketaṃ antarā ca sāvatthiṃ toraṇavatthusmiṃ ekarattivāsaṃ upagacchi. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, toraṇavatthusmiṃ tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā jāna yamahaṃ ajja payirupāseyya’’nti.
一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。尔时,克玛比库尼在国萨拉游行,住在沙瓦提与萨咖答之间的多拉那瓦土。时,国萨拉国巴谢那地王从萨咖答前往沙瓦提,在萨咖答与沙瓦提之间的多拉那瓦土住宿一夜。时,国萨拉国巴谢那地王召唤某人:「来,你这个人,在多拉那瓦土寻找这样的沙门或婆罗门,我今天可以亲近礼敬。」
‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṃ toraṇavatthuṃ āhiṇḍanto nāddasa tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā yaṃ rājā pasenadi kosalo payirupāseyya. Addasā kho so puriso khemaṃ bhikkhuniṃ toraṇavatthusmiṃ vāsaṃ upagataṃ. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca –
「是的,陛下。」那人应诺国萨拉国巴谢那地王后,遍寻整个多拉那瓦土,未见到这样的沙门或婆罗门,是国萨拉国巴谢那地王可以亲近礼敬的。那人看见克玛比库尼住在多拉那瓦土。看见后,前往国萨拉国巴谢那地王处;抵达后,对国萨拉国巴谢那地王如此说:
‘‘Natthi kho, deva, toraṇavatthusmiṃ tathārūpo samaṇo vā brāhmaṇo vā yaṃ devo payirupāseyya. Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa. Tassā kho pana ayyāya evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti. Taṃ devo payirupāsatū’’ti.
「陛下,在多拉那瓦土没有这样的沙门或婆罗门,是陛下可以亲近礼敬的。但是,陛下,有一位名叫克玛的比库尼,是彼世尊、阿拉汉、正等正觉者的女弟子。关于那位圣尼,有这样的善名声传出:『贤慧、聪明、有智慧、多闻、善于说法、具善辩才。』陛下可以亲近礼敬她。」
Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo khemaṃ bhikkhuniṃ etadavoca – ‘‘kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panayye, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, mahārāja, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti. ‘‘Etampi kho, mahārāja, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
时,国萨拉国巴谢那地王前往克玛比库尼处;抵达后,礼敬克玛比库尼,坐于一旁。坐于一旁的国萨拉国巴谢那地王对克玛比库尼如此说:「圣尼,如来死后存在吗?」「大王,这个世尊未予记说:『如来死后存在。』」「那么,圣尼,如来死后不存在吗?」「大王,这个世尊也未予记说:『如来死后不存在。』」「圣尼,如来死后既存在又不存在吗?」「大王,这个世尊未予记说:『如来死后既存在又不存在。』」「那么,圣尼,如来死后既非存在又非不存在吗?」「大王,这个世尊也未予记说:『如来死后既非存在又非不存在。』」
‘‘‘Kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭhā samānā – ‘abyākataṃ kho etaṃ, mahārāja, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ panayye, na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘etampi kho, mahārāja, abyākataṃ bhagavatā – na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘abyākataṃ kho etaṃ, mahārāja, bhagavatā – hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘etampi kho, mahārāja, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Ko nu kho , ayye, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā’’’ti?
「『圣尼,如来死后存在吗?』如此被问时,你说:『大王,这个世尊未予记说:如来死后存在。』『那么,圣尼,如来死后不存在吗?』如此被问时,你说:『大王,这个世尊也未予记说:如来死后不存在。』『圣尼,如来死后既存在又不存在吗?』如此被问时,你说:『大王,这个世尊未予记说:如来死后既存在又不存在。』『那么,圣尼,如来死后既非存在又非不存在吗?』如此被问时,你说:『大王,这个世尊也未予记说:如来死后既非存在又非不存在。』圣尼,什么因、什么缘,世尊未予记说这个呢?」
‘‘Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ gaṇetuṃ – ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā’’ti? ‘‘No hetaṃ, ayye’’. ‘‘Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṃ gaṇetuṃ – ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā’’ti? ‘‘No hetaṃ, ayye’’. ‘‘Taṃ kissa hetu’’? ‘‘Mahāyye, samuddo gambhīro appameyyo duppariyogāho’’ti. ‘‘Evameva kho, mahārāja, yena rūpe tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.
「那么,大王,对此我反问你。如你认为适当的,你就那样回答。大王,你认为如何?你有任何计算者、会计或算数者,能够计算恒河的沙:『有这么多沙』,或『有这么多百沙』,或『有这么多千沙』,或『有这么多十万沙』吗?」「不能,圣尼。」「那么,你有任何计算者、会计或算数者,能够计算大海的水:『有这么多阿喽咖水』,或『有这么多百阿喽咖水』,或『有这么多千阿喽咖水』,或『有这么多十万阿喽咖水』吗?」「不能,圣尼。」「那是什么原因?」「圣尼,大海甚深、不可测量、难以度量。」「同样地,大王,凡以色来施设如来者,那色已被如来舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。大王,如来已从色的计数中解脱,甚深、不可测量、难以度量,犹如大海。『如来死后存在』不适用,『如来死后不存在』不适用,『如来死后既存在又不存在』不适用,『如来死后既非存在又非不存在』不适用。
‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.
「凡以受来施设如来者,那受已被如来舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。大王,如来已从受的计数中解脱,甚深、不可测量、难以度量,犹如大海。『如来死后存在』不适用,『如来死后不存在』不适用,『如来死后既存在又不存在』不适用,『如来死后既非存在又非不存在』不适用。
‘‘Yāya saññā tathāgataṃ…pe… yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti , ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.
「凡以想来施设如来者……(中略)……凡以诸行来施设如来者,那些行已被如来舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。大王,如来已从行的计数中解脱,甚深、不可测量、难以度量,犹如大海。『如来死后存在』不适用,『如来死后不存在』不适用,『如来死后既存在又不存在』不适用,『如来死后既非存在又非不存在』不适用。」
‘‘Yena viññāṇe tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī’’ti. Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
「凡以识来施设如来者应施设的那个识,那个识已被如来舍断,根已被切断,如多罗树头被砍断,成为非有,未来不再生起。大王,如来从识的计算中解脱,甚深、不可测量、难以度量——犹如大海。『如来死后存在』不适用,『如来死后不存在』不适用,『如来死后既存在又不存在』不适用,『如来死后既非存在又非不存在』不适用。」于是,拘萨喇国巴些那地王随喜、欢喜凯玛比库尼所说后,从座起立,礼敬凯玛比库尼,作右绕后离去。
Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, mayā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bhante, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, mahārāja, abyākataṃ mayā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, bhante, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti ? ‘‘Abyākataṃ kho etaṃ, mahārāja, mayā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, mahārāja, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā’’ti iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, mahārāja, mayā – hoti tathāgato paraṃ maraṇā’ti vadesi…pe…. ‘‘‘Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘‘‘etampi kho, mahārāja, abyākataṃ mayā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, bhante, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti?
于是,拘萨喇国巴些那地王在其后时,去到世尊处;到达后,礼敬世尊,在一旁坐下。在一旁坐下的拘萨喇国巴些那地王对世尊如此说:「尊者,如来死后存在吗?」「大王,这个『如来死后存在』未被我所记说。」「那么,尊者,如来死后不存在吗?」「大王,这个『如来死后不存在』也未被我所记说。」「尊者,如来死后既存在又不存在吗?」「大王,这个『如来死后既存在又不存在』未被我所记说。」「那么,尊者,如来死后既非存在又非不存在吗?」「大王,这个『如来死后既非存在又非不存在』也未被我所记说。」「尊者,『如来死后存在吗』如此被问时,你说『大王,这个「如来死后存在」未被我所记说』……(中略)……『那么,尊者,如来死后既非存在又非不存在吗』如此被问时,你说『大王,这个「如来死后既非存在又非不存在」也未被我所记说』。尊者,什么因、什么缘,这个未被世尊所记说?」
‘‘Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ gaṇetuṃ – ettakā vālukā iti vā…pe… ettakāni vālukasatasahassāni iti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṃ gaṇetuṃ – ettakāni udakāḷhakāni iti vā…pe… ettakāni udakāḷhakasatasahassāni iti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Mahā, bhante, samuddo gambhīro appameyyo duppariyogāho. Evameva kho, mahārāja, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya, taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti. Yāya vedanāya…pe… yāya saññāya…pe… yehi saṅkhārehi…pe…’’.
「那么,大王,在此我反问你。你认为适当的,就那样回答。大王,你认为如何?你有任何计算者、会计师或算数者,能够计算恒河的沙——『有这么多沙』或……(中略)……『有这么多百千沙』吗?」「尊者,不能。」「那么,你有任何计算者、会计师或算数者,能够计算大海的水——『有这么多阿喇哈咖水』或……(中略)……『有这么多百千阿喇哈咖水』吗?」「尊者,不能。」「那是什么原因?」「尊者,大海甚深、不可测量、难以度量。大王,同样地,凡以色来施设如来者应施设的那个色,那个色已被如来舍断,根已被切断,如多罗树头被砍断,成为非有,未来不再生起。大王,如来从色的计算中解脱,甚深、不可测量、难以度量——犹如大海。『如来死后存在』不适用……(中略)……『如来死后既非存在又非不存在』不适用。凡以受……(中略)……凡以想……(中略)……凡以诸行……(中略)……」
‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya, taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī’’ti.
「凡以识来施设如来者应施设的那个识,那个识已被如来舍断,根已被切断,如多罗树头被砍断,成为非有,未来不再生起。大王,如来从识的计算中解脱,甚深、不可测量、难以度量——犹如大海。『如来死后存在』不适用,『如来死后不存在』不适用,『如来死后既存在又不存在』不适用,『如来死后既非存在又非不存在』不适用。」
‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṃ saṃsandissati , samessati, na virodhayissati yadidaṃ aggapadasmiṃ. Ekamidāhaṃ, bhante, samayaṃ khemaṃ bhikkhuniṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhagavā. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati yadidaṃ aggapadasmiṃ. Handa dāni mayaṃ, bhante, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. Paṭhamaṃ.
「尊者,不可思议!尊者,未曾有!因为导师与女弟子的义与义相合,句与句相合,不相违,即在最上句中。尊者,一时我去到凯玛比库尼处,问了这个义理。那位圣尼也以这些句、以这些文句为我分别论这个义理,犹如世尊。尊者,不可思议!尊者,未曾有!因为导师与女弟子的义与义相合,句与句相合,不相违,即在最上句中。尊者,现在我们要走了。我们很忙,有很多应作的事。」「大王,你现在认为是时候了。」于是,拘萨喇国巴些那地王随喜、欢喜世尊所说后,从座起立,礼敬世尊,作右绕后离去。第一经。
2. Anurādhasuttaṃ2. 阿努拉德经
§411
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu . Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇāti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’’ti. Evaṃ vutte, te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto’’ti. Atha kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.
一时,世尊住在韦萨离大林重阁讲堂。尔时,具寿阿奴拉度住在离世尊不远的林间小屋。于是,众多其他外道游方者去到具寿阿奴拉度处;到达后,与具寿阿奴拉度互相问候。交换了友好、可记念的交谈后,在一旁坐下。在一旁坐下的那些其他外道游方者对具寿阿奴拉度如此说:「贤友阿奴拉度,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,在这四处施设——『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』。」「贤友们,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,在这四处之外施设——『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』。」如此说时,那些其他外道游方者对具寿阿奴拉度如此说:「这位比库一定是新的,刚出家不久,或者虽是长老却愚钝、不善巧。」于是,那些其他外道游方者以新说与愚钝说轻蔑具寿阿奴拉度后,从座起立离去。
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi – ‘‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti? Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – ‘‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ – ‘‘yo so, āvuso , tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – ‘‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’’ti. Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu. Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – ‘‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?
于是,在那些其他外道游方者离去不久,具寿阿奴拉度生起了这样的想法:「如果那些其他外道游方者进一步问我,我应如何回答那些其他外道游方者,才能是世尊的所说者,不以非实诽谤世尊,如法地分别论法,不会有任何如法的论说随论而来到应受呵责之处?」于是,具寿阿奴拉度去到世尊处;到达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿奴拉度对世尊如此说:「尊者,在此我住在离世尊不远的林间小屋。尊者,于是众多其他外道游方者来到我处;到达后,与我互相问候。交换了友好、可记念的交谈后,在一旁坐下。尊者,在一旁坐下的那些其他外道游方者对我如此说:『贤友阿奴拉度,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,在这四处施设——「如来死后存在」或……(中略)……「如来死后既非存在又非不存在」。』尊者,如此说时,我对那些其他外道游方者如此说:『贤友们,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,在这四处之外施设——「如来死后存在」或……(中略)……「如来死后既非存在又非不存在」。』尊者,如此说时,那些其他外道游方者对我如此说:『这位比库一定是新的,刚出家不久,或者虽是长老却愚钝、不善巧。』于是,尊者,那些其他外道游方者以新说与愚钝说轻蔑我后,从座起立离去。尊者,在那些其他外道游方者离去不久,我生起了这样的想法:『如果那些其他外道游方者进一步问我,我应如何回答那些其他外道游方者,才能是世尊的所说者,不以非实诽谤世尊,如法地分别论法,不会有任何如法的论说随论而来到应受呵责之处?』」
‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ niccaṃ vā aniccaṃ vā’’ti?
「阿奴拉度,你认为如何?色是常还是无常?」
‘‘Aniccaṃ, bhante’’.
「无常的,尊者。」
‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?
「凡无常者,是苦还是乐?」
‘‘Dukkhaṃ, bhante’’.
「是苦的,尊者。」
‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?
「凡无常、苦、变易法者,适合被认为『这是我的,这是我,这是我的我』吗?」
‘‘No hetaṃ, bhante’’.
「不,尊者。」
‘‘Vedanā niccā vā aniccā vā’’ti?…Pe… saññā …pe… saṅkhārā…pe… ‘‘viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?
「受是常还是无常?」……(中略)……想……(中略)……诸行……(中略)……「识是常还是无常?」
‘‘Aniccaṃ, bhante’’.
「无常的,尊者。」
‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?
「凡无常者,是苦还是乐?」
‘‘Dukkhaṃ, bhante’’.
「尊者,是苦。」
‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?
「凡无常、苦、变易法者,适合认为『这是我的,这我是,这是我的我』吗?」
‘‘No hetaṃ, bhante’’.
「尊者,确实不适合。」
‘‘Tasmātiha, anurādha, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
「阿奴拉达,因此,于此,凡任何色,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切色应以正慧如实见为『这不是我的,这我不是,这不是我的我』。凡任何受,过去、未来、现在……凡任何想……凡任何行……凡任何识,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切识应以正慧如实见为『这不是我的,这我不是,这不是我的我』。阿奴拉达,如此见者,多闻圣弟子于色厌离,于受厌离,于想厌离,于行厌离,于识厌离。厌离者离染,离染者解脱,解脱时生起『已解脱』之智。他了知『生已尽,梵行已立,应作已作,再无后有。』」
‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Saññaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Saṅkhāre tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Aññatra rūpā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanāya…pe… aññatra vedanāya…pe… saññāya…pe… aññatra saññāya…pe… saṅkhāresu…pe… aññatra saṅkhārehi…pe… viññāṇasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Aññatra viññāṇā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.
「阿奴拉达,你怎么想,你认为色是如来吗?」「尊者,确实不是。」「你认为受是如来吗?」「尊者,确实不是。」「你认为想是如来吗?」「尊者,确实不是。」「你认为行是如来吗?」「尊者,确实不是。」「你认为识是如来吗?」「尊者,确实不是。」「阿奴拉达,你怎么想,你认为如来在色中吗?」「尊者,确实不是。」「你认为如来离色吗?」「尊者,确实不是。」「在受中……离受……在想中……离想……在行中……离行……你认为如来在识中吗?」「尊者,确实不是。」「你认为如来离识吗?」「尊者,确实不是。」
‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ – yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘‘‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodha’’nti. Dutiyaṃ.
「阿奴拉达,你怎么想,你认为色、受、想、行、识是如来吗?」「尊者,确实不是。」「阿奴拉达,你怎么想,你认为这无色、无受、无想、无行、无识者是如来吗?」「尊者,确实不是。」「阿奴拉达,于此,在现法中,当如来以真实、实际而不可得时,你适合作此记说吗——『贤友,那如来、最上人、最胜人、已达最胜成就者,在记说如来时,是离这四种立场而记说——「如来死后存在」或……「如来死后非存在非不存在」』?」「尊者,确实不适合。」「善哉!善哉!阿奴拉达!阿奴拉达,以前我只记说苦,现在也只记说苦与苦的灭尽。」第二经
3. Paṭhamasāriputtakoṭṭhikasuttaṃ3. 第一沙利子果提德经
§412
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –
一时,具寿沙利子与具寿马哈勾帝答住在巴拉纳西的仙人堕处鹿野苑。时,具寿马哈勾帝答于傍晚时从独坐中起,去到具寿沙利子处。到了之后,与具寿沙利子互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的具寿马哈勾帝答对具寿沙利子这样说——
‘‘Kiṃ nu kho, āvuso sāriputta, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, āvuso, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, āvuso, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
「贤友沙利子,如来死后存在吗?」「贤友,世尊对此未予记说——『如来死后存在』。」「那么,贤友,如来死后不存在吗?」「贤友,世尊对此也未予记说——『如来死后不存在』。」「贤友,如来死后存在且不存在吗?」「贤友,世尊对此未予记说——『如来死后存在且不存在』。」「那么,贤友,如来死后非存在非不存在吗?」「贤友,世尊对此也未予记说——『如来死后非存在非不存在』。」
‘‘‘Kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno, ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi…pe… ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘etampi kho, āvuso, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā’’ti?
「具寿,当被问『如来死后存在吗』时,你说『具寿,这是世尊所不记说的——如来死后存在』……当被问『具寿,如来死后既非存在也非不存在吗』时,你说『具寿,这也是世尊所不记说的——如来死后既非存在也非不存在』。具寿,什么是因,什么是缘,以致这被世尊不记说呢?」
‘‘Hoti tathāgato paraṃ maraṇāti kho, āvuso, rūpagatametaṃ. Na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, vedanāgatametaṃ. Na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, saññāgatametaṃ. Na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, saṅkhāragatametaṃ . Na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, viññāṇagatametaṃ. Na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti. Tatiyaṃ.
「具寿,『如来死后存在』,这是色所行。『如来死后不存在』,这是色所行。『如来死后既存在也不存在』,这是色所行。『如来死后既非存在也非不存在』,这是色所行。具寿,『如来死后存在』,这是受所行。『如来死后不存在』,这是受所行。『如来死后既存在也不存在』,这是受所行。『如来死后既非存在也非不存在』,这是受所行。具寿,『如来死后存在』,这是想所行。『如来死后不存在』,这是想所行。『如来死后既存在也不存在』,这是想所行。『如来死后既非存在也非不存在』,这是想所行。具寿,『如来死后存在』,这是行所行。『如来死后不存在』,这是行所行。『如来死后既存在也不存在』,这是行所行。『如来死后既非存在也非不存在』,这是行所行。具寿,『如来死后存在』,这是识所行。『如来死后不存在』,这是识所行。『如来死后既存在也不存在』,这是识所行。『如来死后既非存在也非不存在』,这是识所行。具寿,这是因,这是缘,以致这被世尊不记说。」第三
4. Dutiyasāriputtakoṭṭhikasuttaṃ4. 第二沙利子果提德经
§413
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… (sāyeva pucchā) ‘‘ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Rūpaṃ kho, āvuso, ajānato apassato yathābhūtaṃ, rūpasamudayaṃ ajānato apassato yathābhūtaṃ, rūpanirodhaṃ ajānato apassato yathābhūtaṃ , rūpanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ ajānato apassato yathābhūtaṃ, viññāṇasamudayaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’tipissa hoti.
一时,具寿沙利子与具寿马哈勾帝答住在巴拉纳西仙人堕处鹿野苑……(同样的问题)「具寿,什么是因,什么是缘,以致这被世尊不记说呢?」「具寿,对于不如实知、不如实见色者,不如实知、不如实见色集者,不如实知、不如实见色灭者,不如实知、不如实见导至色灭之道者,他有『如来死后存在』;他有『如来死后不存在』;他有『如来死后既存在也不存在』;他有『如来死后既非存在也非不存在』。受……想……行……对于不如实知、不如实见识者,不如实知、不如实见识集者,不如实知、不如实见识灭者,不如实知、不如实见导至识灭之道者,他有『如来死后存在』;他有『如来死后不存在』;他有『如来死后既存在也不存在』;他有『如来死后既非存在也非不存在』。」
‘‘Rūpañca kho, āvuso, jānato passato yathābhūtaṃ, rūpasamudayaṃ jānato passato yathābhūtaṃ, rūpanirodhaṃ jānato passato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ jānato passato yathābhūtaṃ, viññāṇasamudayaṃ jānato passato yathābhūtaṃ, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti. Catutthaṃ.
「具寿,对于如实知、如实见色者,如实知、如实见色集者,如实知、如实见色灭者,如实知、如实见导至色灭之道者,他没有『如来死后存在』……他没有『如来死后既非存在也非不存在』。受……想……行……对于如实知、如实见识者,如实知、如实见识集者,如实知、如实见识灭者,如实知、如实见导至识灭之道者,他没有『如来死后存在』;他没有『如来死后不存在』;他没有『如来死后既存在也不存在』;他没有『如来死后既非存在也非不存在』。具寿,这是因,这是缘,以致这被世尊不记说。」第四
5. Tatiyasāriputtakoṭṭhikasuttaṃ5. 第三沙利子果提德经
§414
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… (sāyeva pucchā) ‘‘ko nu kho, āvuso, hetu ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanāya…pe… saññāya…pe… saṅkhāresu…pe… viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Rūpe ca kho, āvuso, vigatarāgassa…pe… vedanāya…pe… saññāya…pe… saṅkhāresu…pe… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti. Pañcamaṃ.
一时,具寿沙利子与具寿马哈勾帝答住在巴拉纳西仙人堕处鹿野苑……(同样的问题)「具寿,什么是因,什么是缘,以致这被世尊不记说呢?」「具寿,对于色未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱者,他有『如来死后存在』……他有『如来死后既非存在也非不存在』。对于受……想……行……对于识未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱者,他有『如来死后存在』……他有『如来死后既非存在也非不存在』。具寿,对于色已离贪……对于受……想……行……对于识已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱者,他没有『如来死后存在』……他没有『如来死后既非存在也非不存在』。具寿,这是因,这是缘,以致这被世尊不记说。」第五
6. Catutthasāriputtakoṭṭhikasuttaṃ6. 第四沙利子果提德经
§415
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘kiṃ nu kho, āvuso koṭṭhika, hoti tathāgato paraṃ maraṇā’ti…pe… ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘etampi kho, āvuso, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi’’. ‘‘Ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti?
一时,具寿沙利子与具寿马哈勾帝答住在巴拉纳西仙人堕处鹿野苑。尔时,具寿沙利子于傍晚时从独坐中起,去到具寿马哈勾帝答处;抵达后,与具寿马哈勾帝答互相问候。交换了友好、可记念的交谈后,在一旁坐下。在一旁坐下的具寿沙利子对具寿马哈勾帝答这样说:「具寿勾帝答,『如来死后存在吗』……『具寿,如来死后既非存在也非不存在吗』,当被如此问时,你说『具寿,这也是世尊所不记说的——如来死后既非存在也非不存在』。具寿,什么是因,什么是缘,以致这被世尊不记说呢?」
‘‘Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… saññārāmassa kho, āvuso…pe… saṅkhārārāmassa kho āvuso…pe… viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti’’.
「具寿,对于乐色、喜色、欢喜色,不如实知、不如实见色灭者,他有『如来死后存在』;他有『如来死后不存在』;他有『如来死后既存在也不存在』;他有『如来死后既非存在也非不存在』。具寿,对于乐受、喜受、欢喜受,不如实知、不如实见受灭者,他有『如来死后存在』……具寿,对于乐想……具寿,对于乐行……具寿,对于乐识、喜识、欢喜识,不如实知、不如实见识灭者,他有『如来死后存在』……他有『如来死后既非存在也非不存在』。」
‘‘Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Na vedanārāmassa kho, āvuso…pe… na saññārāmassa kho, āvuso…pe… na saṅkhārārāmassa kho, āvuso…pe… na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti.
「具寿,对于不乐色、不喜色、不欢喜色,如实知、如实见色灭者,他没有『如来死后存在』……他没有『如来死后既非存在也非不存在』。具寿,对于不乐受……具寿,对于不乐想……具寿,对于不乐行……具寿,对于不乐识、不喜识、不欢喜识,如实知、如实见识灭者,他没有『如来死后存在』……他没有『如来死后既非存在也非不存在』。具寿,这是因,这是缘,以致这被世尊不记说。」
‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Siyā, āvuso. Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti.
「贤友,是否还有其他的理由,以此世尊未予记说?」「有的,贤友。贤友,对于喜有、乐有、喜悦有者,不如实知见有灭,他会有『如来死后存在』…乃至…他会有『如来死后非存在非不存在』。对于不喜有、不乐有、不喜悦有者,如实知见有灭,他不会有『如来死后存在』…乃至…他不会有『如来死后非存在非不存在』。贤友,这也是理由,以此世尊未予记说。」
‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Siyā, āvuso. Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva, hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti.
「贤友,是否还有其他的理由,以此世尊未予记说?」「有的,贤友。贤友,对于喜取、乐取、喜悦取者,不如实知见取灭,他会有『如来死后存在』…乃至…他会有『如来死后非存在非不存在』。对于不喜取、不乐取、不喜悦取者,如实知见取灭,他不会有『如来死后存在』…乃至…他不会有『如来死后非存在非不存在』。贤友,这也是理由,以此世尊未予记说。」
‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Siyā, āvuso. Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe. … ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti.
「贤友,是否还有其他的理由,以此世尊未予记说?」「有的,贤友。贤友,对于喜渴爱、乐渴爱、喜悦渴爱者,不如实知见渴爱灭,他会有『如来死后存在』…乃至…他会有『如来死后非存在非不存在』。对于不喜渴爱、不乐渴爱、不喜悦渴爱者,如实知见渴爱灭,他不会有『如来死后存在』…乃至…他不会有『如来死后非存在非不存在』。贤友,这也是理由,以此世尊未予记说。」
‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Ettha dāni, āvuso sāriputta, ito uttari kiṃ icchasi? Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṃ natthi paññāpanāyā’’ti. Chaṭṭhaṃ.
「贤友,是否还有其他的理由,以此世尊未予记说?」「贤友沙利子,现在在此之外,你还想要什么?贤友沙利子,对于以渴爱尽而解脱的比库,没有轮转可施设。」第六经。
7. Moggallānasuttaṃ7. 摩嘎剌那经
§416
Atha kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca –
那时,瓦恰果德游方者去到具寿马哈摩嘎喇那那里;抵达后,与具寿马哈摩嘎喇那互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的瓦恰果德游方者对具寿马哈摩嘎喇那这样说——
‘‘Kiṃ nu kho, bho moggallāna, sassato loko’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘sassato loko’’’ti. ‘‘Kiṃ pana, bho moggallāna, asassato loko’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘asassato loko’’’ti. ‘‘Kiṃ nu kho, bho moggallāna, antavā loko’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘antavā loko’’’ti. ‘‘Kiṃ pana, bho moggallāna, anantavā loko’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘anantavā loko’’’ti. ‘‘Kiṃ nu kho, bho moggallāna, taṃ jīvaṃ taṃ sarīra’’nti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘taṃ jīvaṃ taṃ sarīra’’’nti. ‘‘Kiṃ pana, bho moggallāna, aññaṃ jīvaṃ aññaṃ sarīra’’nti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘aññaṃ jīvaṃ aññaṃ sarīra’’’nti. ‘‘Kiṃ nu kho, bho moggallāna, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho moggallāna, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
「摩嘎喇那贤者,世间是常恒的吗?」「瓦恰,这未被世尊记说——『世间是常恒的』。」「那么,摩嘎喇那贤者,世间是非常恒的吗?」「瓦恰,这也未被世尊记说——『世间是非常恒的』。」「摩嘎喇那贤者,世间是有边的吗?」「瓦恰,这未被世尊记说——『世间是有边的』。」「那么,摩嘎喇那贤者,世间是无边的吗?」「瓦恰,这也未被世尊记说——『世间是无边的』。」「摩嘎喇那贤者,命即是身吗?」「瓦恰,这未被世尊记说——『命即是身』。」「那么,摩嘎喇那贤者,命是一身是另一吗?」「瓦恰,这也未被世尊记说——『命是一身是另一』。」「摩嘎喇那贤者,如来死后存在吗?」「瓦恰,这未被世尊记说——『如来死后存在』。」「那么,摩嘎喇那贤者,如来死后不存在吗?」「瓦恰,这也未被世尊记说——『如来死后不存在』。」「摩嘎喇那贤者,如来死后存在且不存在吗?」「瓦恰,这未被世尊记说——『如来死后存在且不存在』。」「那么,摩嘎喇那贤者,如来死后非存在非不存在吗?」「瓦恰,这也未被世尊记说——『如来死后非存在非不存在』。」
‘‘Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – 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? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṃ jīvaṃ taṃ sarīrantipi, aññaṃ jīvaṃ aññaṃ sarīrantipi, hoti tathāgato paraṃ maraṇātipi, na hoti tathāgato paraṃ maraṇātipi, hoti ca na ca hoti tathāgato paraṃ maraṇātipi, neva hoti na na hoti tathāgato paraṃ maraṇātipī’’ti?
「摩嘎喇那贤者,什么因、什么缘,当外道游方者们被如此询问时,会有如此的解答——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,或如来死后存在且不存在,或如来死后非存在非不存在?那么,摩嘎喇那贤者,什么因、什么缘,当沙门果德玛被如此询问时,不会有如此的解答——世间是常恒的,世间是非常恒的,世间是有边的,世间是无边的,命即是身,命是一身是另一,如来死后存在,如来死后不存在,如来死后存在且不存在,如来死后非存在非不存在?」
‘‘Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – sassato lokotipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇātipī’’ti.
「瓦恰,外道游方者们随观眼为『这是我的,我是这个,这是我的我』…乃至…随观舌为『这是我的,我是这个,这是我的我』…乃至…随观意为『这是我的,我是这个,这是我的我』。因此,当外道游方者们被如此询问时,会有如此的解答——世间是常恒的,或…乃至…或如来死后非存在非不存在。瓦恰,而如来、阿拉汉、正等正觉者随观眼为『这不是我的,我不是这个,这不是我的我』…乃至…随观舌为『这不是我的,我不是这个,这不是我的我』…乃至…随观意为『这不是我的,我不是这个,这不是我的我』。因此,当如来被如此询问时,不会有如此的解答——世间是常恒的…乃至…如来死后非存在非不存在。」
Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko’’ti? Abyākataṃ kho etaṃ, vaccha, mayā – ‘sassato loko’ti…pe…. ‘‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
那时,瓦恰果答游方者从座而起,去到世尊那里;到了之后,与世尊互相问候。互相问候与寒暄值得忆念的话语之后,在一旁坐下。在一旁坐下的瓦恰果答游方者对世尊这样说——「果德玛先生,世间是常恒的吗?」「瓦恰,这未被我所记说——『世间是常恒的』……(中略)……」「那么,果德玛先生,如来死后既非有亦非非有吗?」「瓦恰,这也未被我所记说——『如来死后既非有亦非非有』。」
‘‘Ko nu kho, bho gotama, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho gotama, hetu ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti?
「果德玛先生,什么因、什么缘,使得其他外道游方者们被如此问时,有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』?那么,果德玛先生,什么因、什么缘,使得果德玛先生被如此问时,没有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』?」
‘‘Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi , eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti.
「瓦恰,其他外道游方者们随观眼为『这是我的,这我是,这是我的我』……(中略)……随观舌为『这是我的,这我是,这是我的我』……(中略)……随观意为『这是我的,这我是,这是我的我』。因此,其他外道游方者们被如此问时,有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』。然而,瓦恰,如来、阿拉汉、正等正觉者随观眼为『这不是我的,这我不是,这不是我的我』……(中略)……随观舌为『这不是我的,这我不是,这不是我的我』……(中略)……随观意为『这不是我的,这我不是,这不是我的我』。因此,如来被如此问时,没有如此的解答——『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『如来死后有』或『如来死后无』或『如来死后既有亦无』或『如来死后既非有亦非非有』。」
‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmiṃ. Idānāhaṃ, bho gotama, samaṇaṃ mahāmoggallānaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṃ byākāsi, seyyathāpi bhavaṃ gotamo. Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama ! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmi’’nti. Sattamaṃ.
「果德玛先生,不可思议!果德玛先生,未曾有!因为导师与弟子的义与义相合、句与句相合、不相违,即在最上句中。果德玛先生,现在我去到沙门马哈摩嘎喇那那里,问了这个义理。沙门摩嘎喇那也以这些句、以这些文句为我分别论了那个义理,正如果德玛先生一样。果德玛先生,不可思议!果德玛先生,未曾有!因为导师与弟子的义与义相合、句与句相合、不相违,即在最上句中。」第七经。
8. Vacchagottasuttaṃ8. 瓦差果德经
§417
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko’’ti? Abyākataṃ kho etaṃ, vaccha, mayā – ‘sassato loko’ti…pe…. ‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘Etampi kho, vaccha, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
那时,瓦恰果答游方者去到世尊那里;到了之后,与世尊互相问候。互相问候与寒暄值得忆念的话语之后,在一旁坐下。在一旁坐下的瓦恰果答游方者对世尊这样说——「果德玛先生,世间是常恒的吗?」「瓦恰,这未被我所记说——『世间是常恒的』……(中略)……」「那么,果德玛先生,『如来死后既非有亦非非有』吗?」「瓦恰,这也未被我所记说——『如来死后既非有亦非非有』。」
‘‘Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti?
「果德玛先生,什么因、什么缘,使得其他外道游方者们被如此问时,有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』?那么,果德玛先生,什么因、什么缘,使得果德玛先生被如此问时,没有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』?」
‘‘Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ . Vedanaṃ attato samanupassanti…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato samanupassati…pe… na saññaṃ…pe… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti.
「瓦恰,其他外道游方者们随观色为我,或随观有色之我,或随观我中之色,或随观色中之我。随观受为我……(中略)……想……(中略)……行……(中略)……随观识为我,或随观有识之我,或随观我中之识,或随观识中之我。因此,其他外道游方者们被如此问时,有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』。然而,瓦恰,如来、阿拉汉、正等正觉者不随观色为我,不随观有色之我,不随观我中之色,不随观色中之我。不随观受为我……(中略)……不随观想……(中略)……不随观行……(中略)……不随观识为我,不随观有识之我,不随观我中之识,不随观识中之我。因此,如来被如此问时,没有如此的解答——『世间是常恒的』或……(中略)……或『如来死后既非有亦非非有』。」
Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘kiṃ nu kho, bho moggallāna, sassato loko’’ti? Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘sassato loko’ti…pe…. ‘‘Kiṃ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
那时,瓦恰果答游方者从座而起,去到具寿马哈摩嘎喇那那里;到了之后,与具寿马哈摩嘎喇那互相问候。互相问候与寒暄值得忆念的话语之后,在一旁坐下。在一旁坐下的瓦恰果答游方者对具寿马哈摩嘎喇那这样说——「摩嘎喇那先生,世间是常恒的吗?」「瓦恰,这未被世尊所记说——『世间是常恒的』……(中略)……」「那么,摩嘎喇那先生,『如来死后既非有亦非非有』吗?」「瓦恰,这也未被世尊所记说——『如来死后既非有亦非非有』。」
‘‘Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti?
「尊者摩嘎剌那,什么因、什么缘,使得外道游方者们被如此问时如此回答——『世间是常恒的』或者……乃至……『如来死后非有非非有』?然而,尊者摩嘎剌那,什么因、什么缘,使得沙门果德玛被如此问时不如此回答——『世间是常恒的』或者……乃至……『如来死后非有非非有』?」
‘‘Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato samanupassanti…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato samanupassati…pe… na saññaṃ…pe… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti.
「瓦洽,外道游方者们随观色为我,或随观我拥有色,或随观色在我中,或随观我在色中。随观受为我……乃至……想……乃至……行……乃至……随观识为我,或随观我拥有识,或随观识在我中,或随观我在识中。因此,外道游方者们被如此问时如此回答——『世间是常恒的』或者……乃至……『如来死后非有非非有』。然而,瓦洽,如来、阿拉汉、正等正觉者不随观色为我,不随观我拥有色,不随观色在我中,不随观我在色中。不随观受为我……乃至……不随观想……乃至……不随观行……乃至……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。因此,如来被如此问时不如此回答——『世间是常恒的』,『世间是非常恒的』,『世间是有边的』,『世间是无边的』,『命即是身』,『命是一身是另一』,『如来死后存在』,『如来死后不存在』,『如来死后既存在又不存在』,『如来死后非存在非不存在』。」
‘‘Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati, yadidaṃ aggapadasmiṃ. Idānāhaṃ, bho moggallāna, samaṇaṃ gotamaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhavaṃ moggallāno. Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmi’’nti. Aṭṭhamaṃ.
「尊者摩嘎剌那,真是稀有!尊者摩嘎剌那,真是未曾有!导师与弟子的义理与义理相合,文句与文句相应,不相违背,这是在最上句中。尊者摩嘎剌那,现在我去拜访沙门果德玛,问了这个问题。沙门果德玛也用这些句子、这些文句为我分别论这个义理,正如尊者摩嘎剌那一样。尊者摩嘎剌那,真是稀有!尊者摩嘎剌那,真是未曾有!导师与弟子的义理与义理相合,文句与文句相应,不相违背,这是在最上句中。」第八经。
9. Kutūhalasālāsuttaṃ9. 好奇堂经
§418
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –
那时,游方者瓦洽果德前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的游方者瓦洽果德对世尊如此说——
‘‘Purimāni , bho gotama , divasāni purimatarāni sambahulānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ paribbājakānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’’’ti.
「果德玛尊者,前些日子,众多不同外道的沙门婆罗门游方者们聚集、集会在论议堂时,生起了这样的中间谈话——『这位富兰那咖沙巴是僧团的领袖、群众的领袖、群众的导师,知名的、有名声的、宗派创立者,被众人认为是善者。他也记说已逝世、死亡的弟子的投生——「某人投生在那里,某人投生在那里」。即使是他的弟子中最上的人、最高的人、达到最高成就者,他也记说已逝世、死亡的弟子的投生——「某人投生在那里,某人投生在那里」。』
‘‘Ayampi kho makkhali gosālo…pe… ayampi kho nigaṇṭho nāṭaputto…pe… ayampi kho sañcayo belaṭṭhaputto…pe… ayampi kho pakudho kaccāno…pe… ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’’’ti.
「这位末伽梨果沙喇……乃至……这位尼干陀那他子……乃至……这位散阇耶贝喇提子……乃至……这位巴古德咖旃延……乃至……这位阿夷多翅舍钦婆罗也是僧团的领袖、群众的领袖、群众的导师,知名的、有名声的、宗派创立者,被众人认为是善者。他也记说已逝世、死亡的弟子的投生——「某人投生在那里,某人投生在那里」。即使是他的弟子中最上的人、最高的人、达到最高成就者,他也记说已逝世、死亡的弟子的投生——「某人投生在那里,某人投生在那里」。」
‘‘Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu na byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Api ca kho naṃ evaṃ byākaroti – ‘acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti. Tassa mayhaṃ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā – ‘kathaṃ nāma samaṇassa gotamassa dhammo abhiññeyyo’’’ti ?
「这位沙门果德玛也是僧团的领袖、群众的领袖、群众的导师,知名的、有名声的、宗派创立者,被众人认为是善者。他也记说已逝世、死亡的弟子的投生——「某人投生在那里,某人投生在那里」。然而,对于他的弟子中最上的人、最高的人、达到最高成就者,他不记说已逝世、死亡的弟子的投生——「某人投生在那里,某人投生在那里」。但是,他如此记说——「他断除了渴爱,解开了结缚,以正确地现观慢而作了苦的终结」。果德玛尊者,我生起了疑惑,生起了犹豫——「沙门果德玛的法如何能被了知?」」
‘‘Alañhi te, vaccha, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā. Saupādānassa khvāhaṃ, vaccha, upapattiṃ paññāpemi no anupādānassa. Seyyathāpi , vaccha, aggi saupādāno jalati, no anupādāno; evameva khvāhaṃ, vaccha, saupādānassa upapattiṃ paññāpemi, no anupādānassā’’ti.
「瓦洽,你确实应该疑惑,应该犹豫。在应该疑惑的地方,你生起了犹豫。瓦洽,我施设有取者的投生,不施设无取者的投生。瓦洽,譬如火有燃料而燃烧,无燃料则不燃烧;同样地,瓦洽,我施设有取者的投生,不施设无取者的投生。」
‘‘Yasmiṃ , bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī’’ti? ‘‘Yasmiṃ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṃ vātūpādānaṃ paññāpemi. Vāto hissa, vaccha, tasmiṃ samaye upādānaṃ hotī’’ti. ‘‘Yasmiñca pana, bho gotama, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī’’ti? ‘‘Yasmiṃ kho, vaccha, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, tamahaṃ taṇhūpādānaṃ vadāmi. Taṇhā hissa, vaccha, tasmiṃ samaye upādānaṃ hotī’’ti . Navamaṃ.
「尊者果德玛,当火焰被风吹送而远去时,世尊您施设它以什么为取?」「瓦恰,当火焰被风吹送而远去时,我施设它以风为取。瓦恰,因为在那时,风是它的取。」「尊者果德玛,当舍弃此身,而有情尚未投生于某身时,世尊您施设它以什么为取?」「瓦恰,当舍弃此身,而有情尚未投生于某身时,我说它以渴爱为取。瓦恰,因为在那时,渴爱是它的取。」第九经。
10. Ānandasuttaṃ10. 阿难经
§419
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, atthattā’’ti? Evaṃ vutte, bhagavā tuṇhī ahosi. ‘‘Kiṃ pana, bho gotama, natthattā’’ti? Dutiyampi kho bhagavā tuṇhī ahosi. Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi.
那时,游方者瓦恰果德前往世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的游方者瓦恰果德对世尊如此说:「尊者果德玛,有我吗?」如此说时,世尊沉默。「那么,尊者果德玛,无我吗?」第二次世尊也沉默。那时,游方者瓦恰果德从座起立后离去。
Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṃ puṭṭho na byākāsī’’ti? ‘‘Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṃ saddhiṃ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṃ saddhiṃ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, api nu me taṃ, ānanda, anulomaṃ abhavissa ñāṇassa uppādāya – ‘sabbe dhammā anattā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ , sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa – ‘ahuvā me nūna pubbe attā, so etarahi natthī’’’ti. Dasamaṃ.
那时,在游方者瓦恰果德离去不久,具寿阿难对世尊如此说:「大德,为何世尊被游方者瓦恰果德所问而不作答?」「阿难,如果我被游方者瓦恰果德问『有我吗』而答『有我』,阿难,那些主张常见的沙门婆罗门,我就与他们一致了。阿难,如果我被游方者瓦恰果德问『无我吗』而答『无我』,阿难,那些主张断见的沙门婆罗门,我就与他们一致了。阿难,如果我被游方者瓦恰果德问『有我吗』而答『有我』,阿难,那对我来说,是否随顺于智的生起——『一切法无我』?」「大德,确实不是。」「阿难,如果我被游方者瓦恰果德问『无我吗』而答『无我』,阿难,对已迷惑的游方者瓦恰果德,会有更多的迷惑——『我以前确实有我,现在它不存在了』。」第十经。
11. Sabhiyakaccānasuttaṃ11. 萨比亚咖吒那经
§420
Ekaṃ samayaṃ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ sabhiyaṃ kaccānaṃ etadavoca – ‘‘kiṃ nu kho bho, kaccāna, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti.
一时,具寿沙比亚咖恰那住在那地咖的砖屋。那时,游方者瓦恰果德前往具寿沙比亚咖恰那处;抵达后,与具寿沙比亚咖恰那互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的游方者瓦恰果德对具寿沙比亚咖恰那如此说:「尊者咖恰那,如来死后存在吗?」「瓦恰,这是世尊所不记说的——『如来死后存在』。」「那么,尊者咖恰那,如来死后不存在吗?」「瓦恰,这也是世尊所不记说的——『如来死后不存在』。」
‘‘Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.
「尊者咖恰那,如来死后既存在又不存在吗?」「瓦恰,这是世尊所不记说的——『如来死后既存在又不存在』。」「那么,尊者咖恰那,如来死后既非存在又非不存在吗?」「瓦恰,这也是世尊所不记说的——『如来死后既非存在又非不存在』。」
‘‘‘Kiṃ nu kho, bho kaccāna, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi . ‘Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha , bhagavatā – hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘etampi kho, vaccha, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṃ abyākataṃ samaṇena gotamenā’’ti? ‘‘Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Kena naṃ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā’’ti. ‘‘Kīvaciraṃ pabbajitosi, bho kaccānā’’ti? ‘‘Naciraṃ, āvuso, tīṇi vassānī’’ti. ‘‘Yassapa’ssa, āvuso, etamettakena ettakameva taṃpa’ssa bahu, ko pana vādo evaṃ abhikkante’’ti! Ekādasamaṃ.
「『尊者咖恰那,如来死后存在吗』,如此被问时,你说『瓦恰,这是世尊所不记说的——如来死后存在』。『那么,尊者咖恰那,如来死后不存在吗』,如此被问时,你说『瓦恰,这是世尊所不记说的——如来死后不存在』。『尊者咖恰那,如来死后既存在又不存在吗』,如此被问时,你说『瓦恰,这是世尊所不记说的——如来死后既存在又不存在』。『那么,尊者咖恰那,如来死后既非存在又非不存在吗』,如此被问时,你说『瓦恰,这也是世尊所不记说的——如来死后既非存在又非不存在』。尊者咖恰那,什么因、什么缘,使得沙门果德玛不记说这些?」「瓦恰,凡是施设为『有色』或『无色』或『有想』或『无想』或『非想非非想』的因与缘,如果那因、那缘完全地、一切地、一切方式地、无余地灭尽,以什么来施设它为『有色』或『无色』或『有想』或『无想』或『非想非非想』呢?」「尊者咖恰那,你出家多久了?」「贤友,不久,三年。」「贤友,仅以这么多就已经很多了,何况更进一步呢!」第十一经。
Abyākatasaṃyuttaṃ samattaṃ. · 无记相应完
Tassuddānaṃ –
其摄颂——
Khemātherī anurādho, sāriputtoti koṭṭhiko;
凯玛长老尼、阿奴拉度、沙利子与果德希咖;
Moggallāno ca vaccho ca, kutūhalasālānando;
摩嘎喇那与瓦洽,库图哈喇沙喇阿难达;
Sabhiyo ekādasamanti;
沙比亚为第十一。
Saḷāyatanavaggo catuttho. · 六处品第四
Tassuddānaṃ –
其摄颂──
Saḷāyatanavedanā, mātugāmo jambukhādako;
六处、受,妇女、阎浮车陀咖;
Sāmaṇḍako moggallāno, citto gāmaṇi saṅkhataṃ;
沙门荼咖、摩嘎喇那,基答、村长、有为;
Abyākatanti dasadhāti.
无记为十。
Saḷāyatanavaggasaṃyuttapāḷi niṭṭhitā. · 六处品相应部结束