4. Devadūtavaggo4. 天使品
4. Devadūtavaggo4. 天使品
1.Sabrahmakasuttaṃ1. 与梵天俱经
§31
‘‘Sabrahmakāni , bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyāni , bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. ‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti , bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.
「诸比库!凡是儿子在家中恭敬父母的那些家族,是有梵天的家族。诸比库!凡是儿子在家中恭敬父母的那些家族,是有先前老师的家族。诸比库!凡是儿子在家中恭敬父母的那些家族,是应供养的家族。『梵天』,诸比库!这是父母的同义语。『先前老师』,诸比库!这是父母的同义语。『应供养者』,诸比库!这是父母的同义语。那是什么原因呢?诸比库!父母对儿子有大恩德,是生养者、抚育者、此世间的指示者。」
‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;
「父母被称为梵天,被称为先前老师,
Āhuneyyā ca puttānaṃ, pajāya anukampakā.
对儿子是应供养者,对子孙是怜愍者。
‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;
因此,贤智者应礼敬他们,应恭敬他们,
Annena atha pānena, vatthena sayanena ca;
以食物、以饮料,以衣服、以卧具,
Ucchādanena nhāpanena , pādānaṃ dhovanena ca.
以涂油、以沐浴,以洗足。
‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;
贤智者以那些须跋,对父母,
Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti . paṭhamaṃ;
在此世他们赞叹他,死后在天界欢喜。」第一经。
2. Ānandasuttaṃ2. 阿难经
§32
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
那时,具寿阿难前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难对世尊如此说——
‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti? ‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti.
「尊者,比库能否获得这样的定:于此有识之身无我作、我所作、慢随眠,于外一切相亦无我作、我所作、慢随眠;证得并住于心解脱、慧解脱,于其中无我作、我所作、慢随眠,他能证得并住于那心解脱、慧解脱?」「阿难,比库能获得这样的定:于此有识之身无我作、我所作、慢随眠,于外一切相亦无我作、我所作、慢随眠;证得并住于心解脱、慧解脱,于其中无我作、我所作、慢随眠,他能证得并住于那心解脱、慧解脱。」
‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti?
「尊者,比库如何能获得这样的定:于此有识之身无我作、我所作、慢随眠,于外一切相亦无我作、我所作、慢随眠;证得并住于心解脱、慧解脱,于其中无我作、我所作、慢随眠,他能证得并住于那心解脱、慧解脱?」
‘‘Idhānanda , bhikkhuno evaṃ hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti.
「阿难,于此,比库如此想:『这是寂静的,这是殊胜的,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』阿难,如此,比库能获得这样的定:于此有识之身无我作、我所作、慢随眠,于外一切相亦无我作、我所作、慢随眠;证得并住于心解脱、慧解脱,于其中无我作、我所作、慢随眠,他能证得并住于那心解脱、慧解脱。」
‘‘Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –
「阿难,关于此,我在『彼岸道』的『奔那咖问』中曾说——
‘‘Saṅkhāya lokasmiṃ paroparāni ,
「已了知世间的此岸彼岸,
Yassiñjitaṃ natthi kuhiñci loke;
「于世间任何处无所动摇;
Santo vidhūmo anīgho nirāso,
「寂静、无烦恼、无渴望、无欲求,
Atāri so jātijaranti brūmī’’ti. dutiyaṃ;
我说他已超越生与老。」第二经
3. Sāriputtasuttaṃ3. 沙利子经
§33
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘saṃkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; saṃkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; aññātāro ca dullabhā’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā saṃkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṃkhittavitthārenapi dhammaṃ deseyya. Bhavissanti dhammassa aññātāro’’ti.
那时,具寿沙利子去到世尊那里;到了之后,礼敬世尊,坐在一边。世尊对坐在一边的具寿沙利子这样说:「沙利子,我可以简略地说法;沙利子,我也可以详细地说法;沙利子,我也可以简略与详细地说法;但了知者难得。」「世尊,现在正是时候,善逝,现在正是时候,愿世尊简略地说法,详细地说法,简略与详细地说法。将会有法的了知者。」
‘‘Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ – ‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti. Evañhi kho, sāriputta, sikkhitabbaṃ.
「沙利子,因此,在这里应当这样学:『在这有识之身中,我作、我所作、慢随眠将不存在,在外一切相中,我作、我所作、慢随眠将不存在,凡证得而住于心解脱、慧解脱时,我作、我所作、慢随眠不存在的那心解脱、慧解脱,我们将证得而住。』沙利子,应当这样学。
‘‘Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati; ayaṃ vuccati, sāriputta – ‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’. Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane udayapañhe –
「沙利子,当比库在这有识之身中,我作、我所作、慢随眠不存在,在外一切相中,我作、我所作、慢随眠不存在,凡证得而住于心解脱、慧解脱时,我作、我所作、慢随眠不存在的那心解脱、慧解脱,他证得而住时;沙利子,这被称为:『比库已断渴爱,已解开结缚,以正确地现观慢,已作苦的终结。』沙利子,而这是我依此而说的,在彼岸道的优陀亚问中:」
‘‘Pahānaṃ kāmasaññānaṃ, domanassāna cūbhayaṃ;
「诸欲想的舍断,以及两种忧恼,
Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.
「昏沉的除去,追悔的防止。
‘‘Upekkhāsatisaṃsuddhaṃ , dhammatakkapurejavaṃ;
「以舍与念清净,以法思惟为先导,
Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana’’nti . tatiyaṃ;
「我说智解脱,是无明的破除。」第三经
4. Nidānasuttaṃ4. 因缘经
§34
‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.
「诸比库,这三种是诸业集起的因。哪三种?贪是诸业集起的因,嗔是诸业集起的因,痴是诸业集起的因。
‘‘Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
「诸比库,凡是由贪所作的业、贪所生的、以贪为因的、以贪为集起的,在其自体生起之处,该业在那里成熟。在该业成熟之处,他在那里体验该业的果报,或于现法,或于再生,或于其他时机。
‘‘Yaṃ , bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
「诸比库,凡是由嗔所作的业、嗔所生的、以嗔为因的、以嗔为集起的,在其自体生起之处,该业在那里成熟。在该业成熟之处,他在那里体验该业的果报,或于现法,或于再生,或于其他时机。
‘‘Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
「诸比库,凡是由痴所作的业、痴所生的、以痴为因的、以痴为集起的,在其自体生起之处,该业在那里成熟。在该业成熟之处,他在那里体验该业的果报,或于现法,或于再生,或于其他时机。
‘‘Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṃ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
「诸比库,譬如种子完整无缺、未腐坏、未被风热所损、有生长力、妥善保存,被播种在善田、善耕作的土地上。天又给予适当的雨水。诸比库,如此,那些种子必能获得增长、成长、繁茂。同样地,诸比库,凡是由贪所作的业、贪所生的、以贪为因的、以贪为集起的,在其自体生起之处,该业在那里成熟。在该业成熟之处,他在那里体验该业的果报,或于现法,或于再生,或于其他时机。
‘‘Yaṃ dosapakataṃ kammaṃ…pe… yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.
「凡是由嗔所作的业……(中略)……凡是由痴所作的业、痴所生的、以痴为因的、以痴为集起的,在其自体生起之处,该业在那里成熟。在该业成熟之处,他在那里体验该业的果报,或于现法,或于再生,或于其他时机。诸比库,这三种是诸业集起的因。
‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.
「诸比库,这三种是诸业集起的因。哪三种?无贪是诸业集起的因,无嗔是诸业集起的因,无痴是诸业集起的因。
‘‘Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
「诸比库,凡是由无贪所作的业、无贪所生的、以无贪为因的、以无贪为集起的,当贪已灭尽时,如此该业已被舍断、根已被切断、如多罗树头被截断、成为非有、于未来不再生起之法。
‘‘Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
「诸比库!凡由无嗔所作的业、由无嗔所生、以无嗔为因、以无嗔为集,当嗔灭尽时,该业即被舍断,根已被切断,如多罗树头被截断,成为非有,于未来不再生起之法。
‘‘Yaṃ , bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
「诸比库!凡由无痴所作的业、由无痴所生、以无痴为因、以无痴为集,当痴灭尽时,该业即被舍断,根已被切断,如多罗树头被截断,成为非有,于未来不再生起之法。
‘‘Seyyathāpi , bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni. Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
「诸比库!譬如种子完整、未腐坏、未被风热所损、有生命力、妥善保存。若有人以火焚烧它们,以火焚烧后使之成灰,成灰后或在大风中吹散,或投入急流的河中冲走。诸比库!如此,那些种子根已被切断,如多罗树头被截断,成为非有,于未来不再生起之法。诸比库!同样地,凡由无贪所作的业、由无贪所生、以无贪为因、以无贪为集,当贪灭尽时,该业即被舍断,根已被切断,如多罗树头被截断,成为非有,于未来不再生起之法。
‘‘Yaṃ adosapakataṃ kammaṃ…pe… yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti…pe… āyatiṃ anuppādadhammaṃ. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti.
「凡由无嗔所作的业……(中略)……凡由无痴所作的业、由无痴所生、以无痴为因、以无痴为集,当痴灭尽时,该业即被舍断……(中略)……于未来不再生起之法。诸比库!这些是业集起的三种因。」
‘‘Lobhajaṃ dosajañceva , mohajañcāpaviddasu;
「由贪所生、由嗔所生,以及由痴所生,
Yaṃ tena pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;
「凡由彼所作的业,无论少或多,
Idheva taṃ vedaniyaṃ, vatthu aññaṃ na vijjati.
「即于此处应受报,不存在其他处所。
‘‘Tasmā lobhañca dosañca, mohajañcāpi viddasu;
「因此应知贪与嗔,以及由痴所生者;
Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe’’ti. catutthaṃ;
比库生起明,应舍断一切恶趣。第四。
5. Hatthakasuttaṃ5. 哈塔咖经
§35
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca – ‘‘kacci, bhante, bhagavā sukhamasayitthā’’ti? ‘‘Evaṃ , kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’’ti.
如是我闻——一时,世尊住在阿喇维的果玛咖,于申沙巴林的落叶堆上。尔时,阿喇瓦咖的哈塔咖在经行游步时,看见世尊坐在果玛咖申沙巴林的落叶堆上。看见后,他去到世尊那里;去到后,礼敬世尊,坐在一边。坐在一边的阿喇瓦咖的哈塔咖对世尊如此说:「尊者,世尊可曾安睡?」「是的,童子,我安睡了。凡世间安睡者,我是他们中的一位。」
‘‘Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha – ‘evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’’’ti.
「尊者,冬季之夜寒冷,正是八日期间降霜之时,地面被牛蹄践踏而粗糙,落叶堆薄,树叶稀疏,袈裟衣薄,寒冷的韦兰巴风吹着。然而世尊却如此说:『是的,童子,我安睡了。凡世间安睡者,我是他们中的一位。』」
‘‘Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya ; catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Sukhaṃ so, bhante, sayeyya. Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro’’ti.
「那么,童子,我就此反问你。你认为合适的,就那样回答。你认为如何,童子?这里有位家主或家主之子,有重阁涂抹粉刷,无风,门闩紧闭,窗户关闭。其中有卧榻铺着羊毛毯、白毯、花毯,有迦达利鹿皮的上等覆盖物,有顶盖,两端有红色枕头;油灯在那里燃烧;四位妻子以可意不可意之事须跋。你认为如何,童子,他会安睡还是不会?你对此如何认为?」「尊者,他会安睡。凡世间安睡者,他是他们中的一位。」
‘‘Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā’’ti? ‘‘Evaṃ, bhante’’ti.
「你认为如何,童子,那位家主或家主之子,会不会生起由贪生的身或心的热恼,被那些由贪生的热恼所烧而痛苦地睡?」「是的,尊者。」
‘‘Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthaṃ.
「童子,那位家主或家主之子被由贪生的热恼所烧而痛苦地睡的那个贪,如来已舍断,根已断,如多罗树头,成为非有,于未来不再生起。因此我安睡了。
‘‘Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā…pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā’’ti? ‘‘Evaṃ, bhante’’ti.
「你认为如何,童子,那位家主或家主之子,会不会生起由嗔生的热恼……由痴生的身或心的热恼,被那些由痴生的热恼所烧而痛苦地睡?」「是的,尊者。」
‘‘Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayittha’’nti.
「童子,那位家主或家主之子被由痴生的热恼所烧而痛苦地睡的那个痴,如来已舍断,根已断,如多罗树头,成为非有,于未来不再生起。因此我安睡了。」
‘‘Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;
「确实,婆罗门般涅槃者,常时安乐而卧;
Yo na limpati kāmesu, sītibhūto nirūpadhi.
他不染着于诸欲,已清凉,无依。
‘‘Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;
「断除一切执着,调伏心中的恐惧;
Upasanto sukhaṃ seti, santiṃ pappuyya cetaso’’ti. pañcamaṃ;
寂静者安乐而卧,证得心的寂静。」第五。
6. Devadūtasuttaṃ6. 天使经
§36
‘‘Tīṇimāni , bhikkhave, devadūtāni. Katamāni tīṇi? Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’’’ti.
「诸比库,有这三天使。哪三个呢?诸比库,这里,某人以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终后,往生于苦界、恶趣、堕处、地狱。诸比库,地狱守卫者捉住他的各种手臂,呈示给阎摩王——『天啊,此人不敬母,不敬父,不敬沙门,不敬婆罗门,不恭敬家族中的尊长。愿天对他施以惩罚。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.
「诸比库,阎摩王就第一天使询问他、追问他、质问他——『喂,人啊,你没有在人间看见第一天使出现吗?』他如此说——『尊者,我没有看见。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagatta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说——『喂,人啊,你没有在人间看见八十岁的、九十岁的、百岁的女人或男人,因生而衰老,驼背,弯腰,依杖而行,颤抖地走,病弱,青春已逝,牙齿破损,头发灰白,头发稀疏,头秃,皱纹满身吗?』他如此说——『尊者,我看见了。』」
‘‘Tamenaṃ , bhikkhave, yamo rājā evamāha – ‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说——『喂,人啊,你这有智慧、有念、成年的人,难道没有这样想——我也是老法,未超越老,来吧,我应以身、以语、以意行善吗?』他如此说——『尊者,我不能够。尊者,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ , ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ , na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人啊,由于放逸,你未以身、语、意行善。喂,人啊,他们确实将对你如此做,如同对待放逸者。然而,这恶业并非由你的母亲所作,非由父亲所作,非由兄弟所作,非由姊妹所作,非由朋友同伴所作,非由亲族血亲所作,非由诸天所作,非由沙门婆罗门所作;而是由你自己作了这恶业,你自己将感受它的果报。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’ti. ‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他询问、审问、诘问第一天使之后,询问、审问、诘问第二天使:『喂,人啊,你没有在人间看见第二天使出现吗?』他如此说:『尊者,我没有看见。』「诸比库,阎摩王对他如此说:『喂,人啊,你没有在人间看见女人或男人生病、痛苦、重病,躺卧在自己的大小便中,由他人扶起,由他人照料吗?』他如此说:『尊者,我看见了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人啊,你这有智慧、有正念的成年人,难道没有这样想:我也是有病法的,未超越疾病,来吧,我应以身、语、意行善?』他如此说:『尊者,我不能够。尊者,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa , pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人啊,由于放逸,你未以身、语、意行善。喂,人啊,他们确实将对你如此做,如同对待放逸者。然而,这恶业并非由你的母亲所作,非由父亲所作,非由兄弟所作,非由姊妹所作,非由朋友同伴所作,非由亲族血亲所作,非由诸天所作,非由沙门婆罗门所作;而是由你自己作了这恶业。你自己将感受它的果报。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.
「诸比库,阎摩王对他询问、审问、诘问第二天使之后,询问、审问、诘问第三天使:『喂,人啊,你没有在人间看见第三天使出现吗?』他如此说:『尊者,我没有看见。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajāta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人啊,你没有在人间看见女人或男人死了一天、或两天、或三天,膨胀、青瘀、生脓烂吗?』他如此说:『尊者,我看见了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.
「诸比库,阎摩王对他如此说:『喂,人啊,你这有智慧、有正念的成年人,难道没有这样想:我也是有死法的,未超越死亡,来吧,我应以身、语、意行善?』他如此说:『尊者,我不能够。尊者,我放逸了。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.
「诸比库,阎摩王对他如此说:『喂,人啊,由于放逸,你未以身、语、意行善。喂,人啊,他们确实将对你如此做,如同对待放逸者。然而,这恶业并非由你的母亲所作,非由父亲所作,非由兄弟所作,非由姊妹所作,非由朋友同伴所作,非由亲族血亲所作,非由诸天所作,非由沙门婆罗门所作;而是由你自己作了这恶业。你自己将感受它的果报。』」
‘‘Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ , bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,阎摩王如此第三次询问、审问、责问那个人之后,便沉默不语。诸比库,地狱守卫者对他施以名为五支刑具的刑罚。他们将炽热的铁钉钉入一只手,将炽热的铁钉钉入另一只手,将炽热的铁钉钉入一只脚,将炽热的铁钉钉入另一只脚,将炽热的铁钉钉入胸部中央。他在那里感受痛苦的、剧烈的、猛利的、辛辣的受,但只要那恶业未穷尽,他就不会死去。」
‘‘Tamenaṃ , bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.
「诸比库,地狱守卫者将他放倒,用斧头砍削。他在那里感受痛苦的、剧烈的、猛利的、辛辣的受,但只要那恶业未穷尽,他就不会死去。」
‘‘Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –
「诸比库,地狱守卫者将他脚朝上、头朝下地抓住,用刨刀刨削……诸比库,地狱守卫者将他套在车上,在燃烧的、炽燃的、光焰的地面上来回驱赶……诸比库,地狱守卫者让他爬上又爬下巨大的、燃烧的、炽燃的、光焰的炭火山……诸比库,地狱守卫者将他脚朝上、头朝下地抓住,投入燃烧的、炽燃的、光焰的炽热铁锅中。他在那里随着泡沫浮动,有时上升,有时下沉,有时横移。他在那里感受痛苦的、剧烈的、猛利的、辛辣的受,但只要那恶业未穷尽,他就不会死去。诸比库,地狱守卫者将他投入大地狱。诸比库,那大地狱——」
‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;
「四角四门,划分区域,有所限定;」
Ayopākārapariyanto, ayasā paṭikujjito.
「以铁墙为周围,以铁覆盖。」
‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;
「其地面为铁制,燃烧着,充满热力;」
Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ti .
「遍及四周百由旬,恒常如此而住立。」
‘‘Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – ‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyya’nti. Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī’’ti.
「诸比库,过去世,阎摩王曾生起这样的念头:『据说,那些在世间造作恶业的人,会被施以如此种种的刑罚。愿我能获得人身,愿如来、阿拉汉、正等正觉者出现于世,愿我能亲近那位世尊,愿那位世尊为我说法,愿我能了知那位世尊的法。』诸比库,我说此并非听闻其他沙门或婆罗门而说,而是我自己所知、自己所见、自己所证知的,我才如此说。」
‘‘Coditā devadūtehi, ye pamajjanti māṇavā;
「被天使们所警示，那些放逸的学童，」
Te dīgharattaṃ socanti, hīnakāyūpagā narā.
「他们长夜忧愁，那些去到下劣身的人们。」
‘‘Ye ca kho devadūtehi, santo sappurisā idha;
「而那些被天使们，善良的善人在此，」
Coditā nappamajjanti, ariyadhamme kudācanaṃ.
「警示后不放逸，在圣法中从不放逸。」
‘‘Upādāne bhayaṃ disvā, jātimaraṇasambhave;
「见到取的怖畏，在生死的生起中，」
Anupādā vimuccanti, jātimaraṇasaṅkhaye.
「无取而解脱，在生死的灭尽中。」
‘‘Te appamattā sukhino , diṭṭhadhammābhinibbutā;
「他们不放逸而安乐，现法已般涅槃，」
Sabbaverabhayātītā, sabbadukkhaṃ upaccagu’’nti. chaṭṭhaṃ;
「超越一切怨敌怖畏，超越了一切苦。」第六经
7. Catumahārājasuttaṃ7. 四大王经
§37
‘‘Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’’’ti.
「诸比库!在半月的第八日,四大王天的大臣、随从们巡视这个世间——『人们当中,有多少人对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬,守持伍波萨他、保持警醒、作诸福德?』在半月的第十四日,四大王天的儿子们巡视这个世间——『人们当中,有多少人对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬,守持伍波萨他、保持警醒、作诸福德?』诸比库!在伍波萨他日的第十五日,四大王天自己巡视这个世间——『人们当中,有多少人对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬,守持伍波萨他、保持警醒、作诸福德?』」
‘‘Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena kho, bhikkhave , devā tāvatiṃsā anattamanā honti – ‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’’’ti.
「诸比库!如果人们当中,对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬、守持伍波萨他、保持警醒、作诸福德的人很少,诸比库!那么四大王天就向坐在善法堂中集会的三十三天诸天人报告——『尊者们!人们当中,对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬、守持伍波萨他、保持警醒、作诸福德的人很少。』诸比库!因此,三十三天诸天人不欢喜——『诸贤!天众将会减少,阿苏罗众将会增长。』」
‘‘Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave , cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘bahū kho , mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena, bhikkhave, devā tāvatiṃsā attamanā honti – ‘dibbā vata, bho, kāyā paripūrissanti, parihāyissanti asurakāyā’’’ti.
「诸比库!但如果人们当中,对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬、守持伍波萨他、保持警醒、作诸福德的人很多,诸比库!那么四大王天就向坐在善法堂中集会的三十三天诸天人报告——『尊者们!人们当中,对母亲尽责、对父亲尽责、对沙门尊敬、对婆罗门尊敬、对家族中的长者恭敬、守持伍波萨他、保持警醒、作诸福德的人很多。』诸比库!因此,三十三天诸天人欢喜——『诸贤!天众将会增长,阿苏罗众将会减少。』」
‘‘Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –
「诸比库!往昔,萨咖天帝在劝勉三十三天诸天人时,在那个时候说了这首偈颂——
‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;
「『第十四日与第十五日,以及半月的第八日;
Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;
神变半月日,具足八支的,
Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.
伍波萨他应守持,若人如我者。』
‘‘Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.
「诸比库!但那首偈颂被萨咖天帝唱得不好而非善唱,说得不好而非善说。那是什么原因呢?诸比库!因为萨咖天帝未离贪、未离嗔、未离痴。
‘‘Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –
「诸比库!凡彼比库是阿拉汉、漏尽者、已修梵行、所作已办、已卸重担、已达自利、已尽有结、以正智解脱,诸比库!对于那位比库来说,适合说——
‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;
「十四日、十五日,以及半月的第八日;
Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;
神变半月,具足八支,
Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.
像我这样的人,应守伍波萨他。」
‘‘Taṃ kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho’’ti. Sattamaṃ.
「那是什么原因?诸比库!因为那位比库已离贪、已离嗔、已离痴。」第七经。
8. Dutiyacatumahārājasuttaṃ8. 第二四大王经
§38
‘‘Bhūtapubbaṃ , bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –
「诸比库!往昔,萨咖天帝劝导三十三天众时,在那时候说了这首偈颂——
‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;
「十四日、十五日,以及半月的第八日;
Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;
神变半月,具足八支,
Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.
应守伍波萨他,如我这样的人。」
‘‘Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.
「诸比库!然而,那首偈颂被天人之主萨咖唱得不好,不是唱得好;说得不好,不是说得好。那是什么原因呢?诸比库!因为天人之主萨咖未解脱生、老、死、愁、悲、苦、忧、恼,我说他未解脱苦。
‘‘Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –
「诸比库!然而,凡是那位阿拉汉比库,漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、有结已尽者、以正智解脱者,诸比库!对于那位比库来说,这适合说——
‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;
「十四日、十五日,以及半月的第八日;
Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;
「神变半月,具足八支,
Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.
「应守伍波萨他,如我这样的人。」
‘‘Taṃ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.
「那是什么原因呢?诸比库!因为那位比库已解脱生、老、死、愁、悲、苦、忧、恼,我说他已解脱苦。」第八经。
9. Sukhumālasuttaṃ9. 苏库玛喇经
§39
‘‘Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo. Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. Ekattha sudaṃ, bhikkhave, uppalaṃ vappati , ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya . Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi . Kāsikaṃ , bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo. Rattindivaṃ kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati – ‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’’’ti.
「诸比库!我是娇嫩者,极娇嫩者,非常娇嫩者。诸比库!在我父亲的住处,为我建造了莲花池。诸比库!在一处种植青莲花,在一处种植红莲花,在一处种植白莲花,只为了我。诸比库!我不使用非咖西的檀香。诸比库!我的头巾是咖西的,内衣是咖西的,下衣是咖西的,上衣是咖西的。诸比库!日夜为我撑着白伞——『勿使寒冷、炎热、草、尘埃或露水触及他。』」
‘‘Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ – eko hemantiko, eko gimhiko, eko vassiko. So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.
「诸比库!我有三座宫殿——一座用于冬季,一座用于夏季,一座用于雨季。诸比库!在雨季的四个月里,我在雨季宫殿中被女性乐师们须跋,不下到下层宫殿。诸比库!正如在其他人的住宅里,给予奴仆、工人、仆役的食物是糙米和酸粥,同样地,诸比库!在我父亲的住宅里,给予奴仆、工人、仆役的食物是米饭和肉食。」
‘‘Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi – ‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. Ahañceva kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.
「诸比库!当我具有如此的神通力和如此的柔软细腻时,我这样想:『未受教导的凡夫,自己具有老法而未超越老,见到他人衰老时,感到苦恼、羞耻、厌恶,却忘记了自己。我也是具有老法而未超越老的。如果我具有老法而未超越老,见到他人衰老时感到苦恼、羞耻、厌恶,这对我来说是不适当的。』诸比库!当我如此省察时,对青春的一切青春骄傲完全被舍断了。
‘‘Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.
「未受教导的凡夫,自己具有病法而未超越病,见到他人患病时,感到苦恼、羞耻、厌恶,却忘记了自己——『我也是具有病法而未超越病的。如果我具有病法而未超越病,见到他人患病时感到苦恼、羞耻、厌恶,这对我来说是不适当的。』诸比库!当我如此省察时,对健康的一切健康骄傲完全被舍断了。
‘‘Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī’’ti.
「未受教导的凡夫,自己具有死法而未超越死,见到他人死亡时,感到苦恼、羞耻、厌恶,却忘记了自己——『我也是具有死法而未超越死的。如果我具有死法而未超越死,见到他人死亡时感到苦恼、羞耻、厌恶,这对我来说是不适当的。』诸比库!当我如此省察时,对生命的一切生命骄傲完全被舍断了。」
‘‘Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado. Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ārogyamadamatto vā, bhikkhave, assutavā puthujjano…pe… jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā , vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库!有这三种骄傲。哪三种?青春骄傲、健康骄傲、生命骄傲。诸比库!未受教导的凡夫因青春骄傲而以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终后投生到苦界、恶趣、堕处、地狱。诸比库!未受教导的凡夫因健康骄傲而……诸比库!未受教导的凡夫因生命骄傲而以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终后投生到苦界、恶趣、堕处、地狱。
‘‘Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu…pe… jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī’’ti.
「诸比库!比库因青春骄傲而舍弃学处,退回到低劣。诸比库!比库因健康骄傲而……诸比库!比库因生命骄傲而舍弃学处,退回到低劣。」
‘‘Byādhidhammā jarādhammā, atho maraṇadhammino;
「具有病法、老法,以及具有死法;
Yathādhammā tathāsantā, jigucchanti puthujjanā.
如其法而存在,凡夫却厌恶。」
‘‘Ahañce taṃ jiguccheyyaṃ, evaṃdhammesu pāṇisu;
「若我厌恶彼，于具如是法之诸有情；
Na metaṃ patirūpassa, mama evaṃ vihārino.
此不适合我，如是住者。
‘‘Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;
「我如是而住，了知无依法，
Ārogye yobbanasmiñca, jīvitasmiñca ye madā.
于健康、青春及生命中，诸醉；
‘‘Sabbe made abhibhosmi , nekkhamme daṭṭhu khemataṃ;
「我已胜一切醉，见出离之安稳；
Tassa me ahu ussāho, nibbānaṃ abhipassato.
我生起精勤，见涅槃。
‘‘Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;
「我今不能，受用诸欲，
Anivatti bhavissāmi, brahmacariyaparāyaṇo’’ti. navamaṃ;
我将不退转，以梵行为究竟。」第九
10. Ādhipateyyasuttaṃ10. 增上经
§40
‘‘Tīṇimāni , bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpa’nti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.
「诸比库,这三种主导。哪三种?自主导、世间主导、法主导。诸比库,什么是自主导?诸比库,于此,比库前往阿兰若,或前往树下,或前往空屋,如此省察:'我并非为了衣的缘故从在家出家成为非家;并非为了食物的缘故,并非为了住所的缘故,并非为了如此有或彼有的缘故从在家出家成为非家。然而我确实被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所围困。或许这整个苦蕴的灭尽能被了知。然而,如果我舍弃了那样的诸欲从在家出家成为非家,却寻求那样的诸欲或比那更恶劣的,这对我不适合。'他如此省察:'我的精进将被发起而不懈怠,念被现起而不忘失,身轻安而不激动,心得定而专一。'他以自己为主导,舍断不善,修习善,舍断有罪过,修习无罪过,守护自己的清净。诸比库,这称为自主导。
‘‘Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti . Tepi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.
「诸比库,什么是世间主导?诸比库,于此,比库前往阿兰若,或前往树下,或前往空屋,如此省察:'我并非为了衣的缘故从在家出家成为非家;并非为了食物的缘故,并非为了住所的缘故,并非为了如此有或彼有的缘故从在家出家成为非家。然而我确实被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所围困。或许这整个苦蕴的灭尽能被了知。'然而,如果我这样出家后,寻思欲寻思,或寻思嗔恨寻思,或寻思伤害寻思,这世间的聚集是广大的。在广大的世间聚集中,有具神通的、具天眼的、知他心的沙门婆罗门。他们从远处看见,在近处不被看见,以心了知心。他们可能这样知道我:'看啊,尊者们,这位善男子以信从在家出家成为非家,却住于被诸恶不善法所染污。'也有具神通的、具天眼的、知他心的诸天女。她们从远处看见,在近处不被看见,以心了知心。她们也可能这样知道我:'看啊,尊者们,这位善男子以信从在家出家成为非家,却住于被诸恶不善法所染污。'他如此省察:'我的精进将被发起而不懈怠,念被现起而不忘失,身轻安而不激动,心得定而专一。'他以世间为主导,舍断不善,修习善,舍断有罪过,修习无罪过,守护自己的清净。诸比库,这称为世间主导。
‘‘Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpa’nti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī’’ti.
「诸比库,什么是法主导?诸比库,于此,比库前往阿兰若,或前往树下,或前往空屋,如此省察:'我并非为了衣的缘故从在家出家成为非家;并非为了食物的缘故,并非为了住所的缘故,并非为了如此有或彼有的缘故从在家出家成为非家。然而我确实被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,被苦所围困。或许这整个苦蕴的灭尽能被了知。法被世尊善说,自见的、无时的、来见的、可导向的、智者应各自证知的。然而我有知、见而住的同梵行者们。然而,如果我在这样的善说法律中出家后,却住于懈怠、放逸,这对我不适合。'他如此省察:'我的精进将被发起而不懈怠,念被现起而不忘失,身轻安而不激动,心得定而专一。'他以法为主导,舍断不善,修习善,舍断有罪过,修习无罪过,守护自己的清净。诸比库,这称为法主导。诸比库,这些是三种主导。」
‘‘Natthi loke raho nāma, pāpakammaṃ pakubbato;
「世间没有名为隐秘,对造作恶业者;
Attā te purisa jānāti, saccaṃ vā yadi vā musā.
「人啊,你的自己知道,真实或虚妄。
‘‘Kalyāṇaṃ vata bho sakkhi, attānaṃ atimaññasi;
「尊者,你确实轻视善的证人——自己,
Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.
「你隐藏自己,当恶存在于自己中。
‘‘Passanti devā ca tathāgatā ca,
「诸天与诸如来看见,
Lokasmiṃ bālaṃ visamaṃ carantaṃ;
在世间行不平等的愚者;
Tasmā hi attādhipateyyako ca ,
因此,以自己为主者,
Lokādhipo ca nipako ca jhāyī.
世间之主、智者、禅修者。
‘‘Dhammādhipo ca anudhammacārī,
以法为主者、随法行者,
Na hīyati saccaparakkamo muni;
牟尼精进于真实,不会退失;
Pasayha māraṃ abhibhuyya antakaṃ,
降伏魔、征服死主后,
Yo ca phusī jātikkhayaṃ padhānavā;
凡精勤者触及生之灭尽;
So tādiso lokavidū sumedho,
如此知世间者、善慧者,
Sabbesu dhammesu atammayo munī’’ti. dasamaṃ;
于一切法中不由彼所成的牟尼。」第十经。
Devadūtavaggo catuttho. · 天使品第四
Tassuddānaṃ –
其摄颂——
Brahma ānanda sāriputto, nidānaṃ hatthakena ca;
梵天、阿难、沙利子,因缘与哈塔咖;
Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.
使者二经与诸王,苏库玛喇与主宰经。