2. Adhikaraṇavaggo2. 诤事品
2. Adhikaraṇavaggo2. 诤事品
§11
‘‘Dvemāni , bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.
「诸比库,这两种力。哪两种?省察力与修习力。诸比库,什么是省察力?诸比库,于此,某人如此省察:'身恶行确实有恶的果报,于现法及来世;语恶行有恶的果报,于现法及来世;意恶行有恶的果报,于现法及来世。'他如此省察后,舍断身恶行而修习身善行,舍断语恶行而修习语善行,舍断意恶行而修习意善行,守护自己清净。诸比库,这称为省察力。
‘‘Katamañca, bhikkhave, bhāvanābalaṃ. Tatra, bhikkhave, yamidaṃ bhāvanābalaṃ sekhānametaṃ balaṃ. Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.
「诸比库,什么是修习力?诸比库,于此,凡此修习力,这是有学者的力。诸比库,有学者依靠那力而舍断贪,舍断嗔,舍断痴。舍断贪,舍断嗔,舍断痴后,凡不善者他不作,凡恶者他不行。诸比库,这称为修习力。诸比库,这是两种力。」
§12
‘‘Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.
「诸比库,这两种力。哪两种?省察力与修习力。诸比库,什么是省察力?诸比库,于此,某人如此省察:'身恶行确实有恶的果报,于现法及来世;语恶行有恶的果报,于现法及来世;意恶行有恶的果报,于现法及来世。'他如此省察后,舍断身恶行而修习身善行,舍断语恶行而修习语善行,舍断意恶行而修习意善行,守护自己清净。诸比库,这称为省察力。
‘‘Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ . Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.
「诸比库,什么是修习力?诸比库,于此,比库修习依止远离、依止离贪、依止灭、回向舍的念觉支,修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依止远离、依止离贪、依止灭、回向舍的舍觉支。诸比库,这称为修习力。诸比库,这是两种力。」
§13
‘‘Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave , ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.
「诸比库,这两种力。哪两种?省察力与修习力。诸比库,什么是省察力?诸比库,于此,某人如此省察:'身恶行确实有恶的果报,于现法及来世;语恶行确实有恶的果报,于现法及来世;意恶行确实有恶的果报,于现法及来世。'他如此省察后,舍断身恶行而修习身善行,舍断语恶行而修习语善行,舍断意恶行而修习意善行,守护自己清净。诸比库,这称为省察力。
‘‘Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.
「诸比库,什么是修习力?诸比库,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,具足住于初禅那。寻伺止息故,内净、心专一性,无寻、无伺,定生喜乐,具足住于第二禅那。喜离故,住于舍,具念、正知,以身受乐,正如圣者们所说的:'舍、具念、乐住',具足住于第三禅那。舍断乐与舍断苦,先前喜忧已灭没故,不苦不乐,舍念清净,具足住于第四禅那。诸比库,这称为修习力。诸比库,这是两种力。」
§14
‘‘Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? Saṃkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā’’ti.
「诸比库,如来有这两种法的教导。哪两种?总说与详说。诸比库,这是如来的两种法的教导。」
§15
‘‘Yasmiṃ , bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti . Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantīti.
「诸比库,于那诤事中,被举罪的比库与举罪者比库都不善地自己省察自己,诸比库,那诤事可以预期将导向长久、粗糙、激烈,诸比库们将不安乐而住。诸比库,于那诤事中,被举罪的比库与举罪者比库都善地自己省察自己,诸比库,那诤事可以预期将不导向长久、粗糙、激烈,诸比库们将安乐而住。」
‘‘Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho akusalaṃ āpanno kañcideva desaṃ kāyena. Maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ahaṃ akusalaṃ āpajjeyyaṃ kiñcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ahaṃ akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṃ maṃ so bhikkhu avaca. Anattamanavacanāhaṃ tena bhikkhunā vutto samāno anattamano ahosiṃ. Anattamano samāno paresaṃ ārocesiṃ. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.
「诸比库!犯过的比库如何善加地以自己省察自己呢?诸比库!在此,犯过的比库如此省察:『我确实以身在某方面犯了不善。那位比库看见我在某方面以身犯不善。若我不在某方面以身犯不善,那位比库就不会看见我在某方面以身犯不善。因为我在某方面以身犯了不善,所以那位比库看见我在某方面以身犯不善。那位比库看见我在某方面以身犯不善后,他不悦。他不悦后,那位比库对我说了不悦之语。被那位比库说了不悦之语后,我不悦。我不悦后,向他人告知。如此,在那里过失确实是我的,犹如货物之应付税者。』诸比库!犯过的比库如此善加地以自己省察自己。
‘‘Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati – ‘ayaṃ kho bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena. Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kiñcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosiṃ. Anattamano samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ. Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṃ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.
「诸比库!举罪的比库如何善加地以自己省察自己呢?诸比库!在此,举罪的比库如此省察:『这位比库确实以身在某方面犯了不善。我看见这位比库在某方面以身犯不善。若这位比库不在某方面以身犯不善,我就不会看见这位比库在某方面以身犯不善。因为这位比库在某方面以身犯了不善,所以我看见这位比库在某方面以身犯不善。我看见这位比库在某方面以身犯不善后,我不悦。我不悦后,我对这位比库说了不悦之语。被我说了不悦之语后,这位比库不悦。他不悦后,向他人告知。如此,在那里过失确实是我的,犹如货物之应付税者。』诸比库!举罪的比库如此善加地以自己省察自己。
‘‘Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsu viharissantī’’ti.
「诸比库!在那诤事中,若犯过的比库和举罪的比库都不善加地以自己省察自己,诸比库!应可预期那诤事将导向长久、粗糙、激烈,而且诸比库将不安乐而住。诸比库!然而在那诤事中,若犯过的比库和举罪的比库都善加地以自己省察自己,诸比库!应可预期那诤事将不导向长久、粗糙、激烈,而且诸比库将安乐而住。」
§16
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti.
那时,某位婆罗门前往世尊处。抵达后,与世尊互相问候。交换了友好、可喜之语后,在一旁坐下。在一旁坐下的那位婆罗门对世尊如此说:「果德玛尊者!什么因、什么缘,使得在此有些众生身坏命终后往生到苦界、恶趣、堕处、地狱呢?」「婆罗门!因为非法行、不平等行之故,如此在此有些众生身坏命终后往生到苦界、恶趣、堕处、地狱。」
‘‘Ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Dhammacariyāsamacariyāhetu kho, brāhmaṇa , evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.
「果德玛尊者!什么因、什么缘,使得在此有些众生身坏命终后往生到善趣、天界呢?」「婆罗门!因为法行、平等行之故,如此在此有些众生身坏命终后往生到善趣、天界。」
‘‘Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca . Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
「果德玛尊者!太殊胜了!果德玛尊者!太殊胜了!果德玛尊者!犹如将倾覆者扶正,或将覆盖者揭开,或为迷路者指示道路,或在黑暗中持来油灯——『有眼者将看见诸色』,如此,果德玛尊者以种种方式阐明了法。我归依果德玛尊者、法以及比库僧团。愿果德玛尊者忆持我为近事男,从今日起终生归依。」
§17
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti. ‘‘Ko pana, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. ‘‘Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyya’’nti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
那时,佳奴索尼婆罗门前往世尊处。抵达后,与世尊互相问候。交换了友好、可喜之语后,在一旁坐下。在一旁坐下的佳奴索尼婆罗门对世尊如此说:「果德玛尊者!什么因、什么缘,使得在此有些众生身坏命终后往生到苦界、恶趣、堕处、地狱呢?」「婆罗门!因为所作与未作之故。如此在此有些众生身坏命终后往生到苦界、恶趣、堕处、地狱。」「那么,果德玛尊者!什么因、什么缘,使得在此有些众生身坏命终后往生到善趣、天界呢?」「婆罗门!因为所作与未作之故。如此在此有些众生身坏命终后往生到善趣、天界。」「我不了解果德玛尊者简略所说、未详细分别论义理的详细意义。善哉!愿果德玛尊者为我说法,使我能了解果德玛尊者简略所说、未详细分别论义理的详细意义。」「那么,婆罗门!你听!你要善加作意!我将说。」「是的,尊者!」佳奴索尼婆罗门回答世尊。世尊如此说:
‘‘Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.
「婆罗门!在此,某人已作身恶行,未作身善行;已作语恶行,未作语善行;已作意恶行,未作意善行。婆罗门!如此因为所作与未作之故,如此在此有些众生身坏命终后往生到苦界、恶趣、堕处、地狱。婆罗门!然而在此,某人已作身善行,未作身恶行;已作语善行,未作语恶行;已作意善行,未作意恶行。婆罗门!如此因为所作与未作之故,如此在此有些众生身坏命终后往生到善趣、天界。」
‘‘Abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
「尊者果德玛,太殊胜了!……(中略)……请尊者果德玛忆持我为近事男,从今日起终生归依。」
§18
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccarita’’nti. ‘‘Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho’’ti? ‘‘Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho – attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho’’ti.
那时,具寿阿难前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的具寿阿难说:「阿难,我绝对地说身恶行、语恶行、意恶行是不应做的。」「大德,世尊绝对地宣说身恶行、语恶行、意恶行是不应做的,在做那不应做的时,应当预期什么过患?」「阿难,我绝对地宣说身恶行、语恶行、意恶行是不应做的,在做那不应做的时,应当预期这个过患:自己责备自己,有智者审察后呵责,恶名声传出,迷乱地死去,身坏命终后投生到苦界、恶趣、堕处、地狱。阿难,我绝对地宣说身恶行、语恶行、意恶行是不应做的,在做那不应做的时,应当预期这个过患。」
‘‘Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucarita’’nti. ‘‘Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho’’ti? ‘‘Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho – attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho’’ti.
「阿难,我绝对地说身善行、语善行、意善行是应做的。」「大德,世尊绝对地宣说身善行、语善行、意善行是应做的,在做那应做的时,应当预期什么利益?」「阿难,我绝对地宣说身善行、语善行、意善行是应做的,在做那应做的时,应当预期这个利益:自己不责备自己,有智者审察后赞叹,善名声传出,不迷乱地死去,身坏命终后投生到善趣、天界。阿难,我绝对地宣说身善行、语善行、意善行是应做的,在做那应做的时,应当预期这个利益。」
§19
‘‘Akusalaṃ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṃ pajahituṃ. No cedaṃ , bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’ti. Akusalañca hidaṃ, bhikkhave , pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ , bhikkhave, pajahathā’’’ti.
「诸比库,应舍断不善。诸比库,舍断不善是可能的。诸比库,如果舍断不善是须跋的,我就不会说『诸比库,应舍断不善』。诸比库,正因为舍断不善是可能的,所以我才说『诸比库,应舍断不善』。诸比库,如果这舍断了的不善会导向无益与苦,我就不会说『诸比库,应舍断不善』。诸比库,正因为舍断了的不善导向利益与乐,所以我才说『诸比库,应舍断不善』。」
‘‘Kusalaṃ , bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṃ bhāvetuṃ. No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’’’ti.
「诸比库,应修习善。诸比库,修习善是可能的。诸比库,如果修习善是须跋的,我就不会说『诸比库,应修习善』。诸比库,正因为修习善是可能的,所以我才说『诸比库,应修习善』。诸比库,如果这修习了的善会导向无益与苦,我就不会说『诸比库,应修习善』。诸比库,正因为修习了的善导向利益与乐,所以我才说『诸比库,应修习善』。」
§20
‘‘Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame dve? Dunnikkhittañca padabyañjanaṃ attho ca dunnīto. Dunnikkhittassa , bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī’’ti.
「诸比库,这两种法导向正法的混乱与消失。哪两种?文句安置得不善与义理被错误地理解。诸比库,文句安置得不善时,义理也被错误地理解。诸比库,这两种法导向正法的混乱与消失。」
§21
‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti.
「诸比库,这两种法导向正法的住立、不混乱、不消失。哪两种?文句安置得善与义理被正确地理解。诸比库,文句安置得善时,义理也被正确地理解。诸比库,这两种法导向正法的住立、不混乱、不消失。」
Adhikaraṇavaggo dutiyo. · 诤事品第二