(6) 1. Brāhmaṇavaggo(6) 1. 婆罗门品

120 段 · CSCD 巴利原典

1. Paṭhamadvebrāhmaṇasuttaṃ1. 第一二婆罗门经

§52

Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – ‘‘mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

那时,两位婆罗门,年老、衰朽、高龄、已达老境、已到寿限、生来一百二十岁,来到世尊处。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。在一旁坐下的那些婆罗门对世尊这样说:「果德玛尊者,我们是婆罗门,年老、衰朽、高龄、已达老境、已到寿限、生来一百二十岁;我们未作善、未作福、未作怖畏的庇护。愿果德玛尊者教诫我们,愿果德玛尊者教导我们,那将会是我们长久的利益与安乐。」

‘‘Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā’’ti.

「婆罗门们,确实你们年老、衰朽、高龄、已达老境、已到寿限、生来一百二十岁;你们在此未作善、未作福、未作怖畏的庇护。婆罗门们,此世间被老、病、死所逼迫。婆罗门们,当世间如此被老、病、死所逼迫时,凡在此身律仪、语律仪、意律仪者,那对他死后是庇护、避难所、岛屿、归依处、究竟归依。」

‘‘Upanīyati jīvitamappamāyu,

「寿命被逼迫,寿量短少,

Jarūpanītassa na santi tāṇā;

被老所逼迫者无庇护;

Etaṃ bhayaṃ maraṇe pekkhamāno,

见此死亡的怖畏,

Puññāni kayirātha sukhāvahāni.

应作带来安乐的诸福德。

‘‘Yodha kāyena saṃyamo, vācāya uda cetasā;

「凡在此身律仪,语或意,

Taṃ tassa petassa sukhāya hoti,

那对他死后是安乐,

Yaṃ jīvamāno pakaroti puñña’’nti. paṭhamaṃ;

活着时所作的福德。」第一经。

2. Dutiyadvebrāhmaṇasuttaṃ2. 第二二婆罗门经

§53

Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – ‘‘mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

那时,两位婆罗门,年老、衰朽、年迈、已到老年、已达高龄、生来已一百二十岁,前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些婆罗门对世尊如此说:「果德玛尊者,我们是婆罗门,年老、衰朽、年迈、已到老年、已达高龄、生来已一百二十岁;我们未作善、未作福、未作怖畏的庇护。愿果德玛尊者教诫我们,愿果德玛尊者教导我们,那将会是我们长久的利益与安乐。」

‘‘Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā’’ti.

「婆罗门们,确实你们年老、衰朽、年迈、已到老年、已达高龄、生来已一百二十岁;你们在此未作善、未作福、未作怖畏的庇护。婆罗门们,此世间被老、病、死所燃烧。婆罗门们,当世间如此被老、病、死所燃烧时,凡在此处身的律仪、语的律仪、意的律仪,那对于那位亡者是庇护、洞窟、岛屿、归依处、究竟归依处。」

‘‘Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;

「当房屋燃烧时,所搬出的器皿,

Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.

那对他是有益的,而非在那里被烧毁的。

‘‘Evaṃ āditto kho loko, jarāya maraṇena ca;

「如此,世间被老与死所燃烧,

Nīharetheva dānena, dinnaṃ hoti sunīhataṃ .

应以布施搬出,所施之物已善搬出。

‘‘Yodha kāyena saṃyamo, vācāya uda cetasā;

「凡在此处身的律仪,语或心的律仪;

Taṃ tassa petassa sukhāya hoti,

那对那位饿鬼来说是乐的，

Yaṃ jīvamāno pakaroti puñña’’nti. dutiyaṃ;

即活着时所作的福。」第二经。

3. Aññatarabrāhmaṇasuttaṃ3. 某婆罗门经

§54

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

那时,某位婆罗门前往世尊所在之处;抵达后,与世尊互相问候……(省略)……坐于一旁的那位婆罗门对世尊如此说道——「尊敬的果德玛,所说的『现见之法、现见之法』。尊敬的果德玛,到何种程度,法是现见的、不待时的、请你来见的、能引导的、智者应各自了知的呢?」

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. (Ratto kho…pe… kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīnā neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho…pe… attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.) Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

「婆罗门,染者被贪所征服、心被占据,思念自害,思念害他,思念俱害,体验心的苦与忧。贪被舍断后,既不思念自害,也不思念害他,也不思念俱害,不体验心的苦与忧。(染者……(省略)……以身行恶行,以语行恶行,以意行恶行。贪被舍断后,既不以身行恶行,也不以语行恶行,也不以意行恶行。染者……(省略)……不如实了知自义,不如实了知他义,不如实了知俱义。贪被舍断后,如实了知自义,如实了知他义,如实了知俱义。)婆罗门,如此,法是现见的……(省略)……。

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

「婆罗门,嗔者被嗔所征服、心被占据,思念自害,思念害他,思念俱害,体验心的苦与忧。嗔被舍断后,既不思念自害,也不思念害他,也不思念俱害,也不体验心的苦与忧。婆罗门,如此,法是现见的……(省略)……。

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti . Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

「婆罗门,痴者被痴所征服、心被占据,思念自害,思念害他,思念俱害,体验心的苦与忧。痴被舍断后,既不思念自害,也不思念害他,也不思念俱害,不体验心的苦与忧。婆罗门,如此,法是现见的、不待时的、请你来见的、能引导的、智者应各自了知的。」

‘‘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. Tatiyaṃ.

「尊敬的果德玛,太殊胜了!尊敬的果德玛,太殊胜了!尊敬的果德玛,犹如扶起倒者,或揭开被覆盖者,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』;同样地,尊敬的果德玛以种种方式阐明了法。我归依尊敬的果德玛、法以及比库僧团。愿尊敬的果德玛忆持我为近事男,从今日起终生归依。」第三经。

4. Paribbājakasuttaṃ4. 游方者经

§55

Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

那时,某位婆罗门游方者前往世尊所在之处;抵达后……(省略)……坐于一旁的那位婆罗门游方者对世尊如此说道——「尊敬的果德玛,所说的『现见之法、现见之法』。尊敬的果德玛,到何种程度,法是现见的、不待时的、请你来见的、能引导的、智者应各自了知的呢?」

「婆罗门,染者被贪所征服、心被占据,思自害、思他害、思俱害,感受心的苦与忧。贪被断除时,既不思自害、不思他害、不思俱害,不感受心的苦与忧。

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

「婆罗门,染者被贪所征服、心被占据,以身行恶行、以语行恶行、以意行恶行。贪被断除时,既不以身行恶行、不以语行恶行、不以意行恶行。

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti , paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

「婆罗门,染者被贪所征服、心被占据,不如实了知自义、不如实了知他义、不如实了知俱义。贪被断除时,如实了知自义、如实了知他义、如实了知俱义。婆罗门,如此,法是现见的……

‘‘Duṭṭho kho, brāhmaṇa, dosena…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

「婆罗门,嗔者被嗔……婆罗门,痴者被痴所征服、心被占据,思自害、思他害、思俱害,感受心的苦与忧。痴被断除时,既不思自害、不思他害、不思俱害,不感受心的苦与忧。

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

「婆罗门,痴者被痴所征服、心被占据,以身行恶行、以语行恶行、以意行恶行。痴被断除时,既不以身行恶行、不以语行恶行、不以意行恶行。

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti , ubhayatthampi yathābhūtaṃ nappajānāti. Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

「婆罗门,痴者被痴所征服、心被占据,不如实了知自义、不如实了知他义、不如实了知俱义。痴被断除时,如实了知自义、如实了知他义、如实了知俱义。婆罗门,如此,法是现见的、不待时的、来见的、引导的、智者各自应知的。」

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

「尊者果德玛,太殊胜了……请尊者果德玛忆持我为近事男,从今日起终生归依。」第四经。

5. Nibbutasuttaṃ5. 涅槃经

§56

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbāna’nti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī’’ti?

那时,佳奴索尼婆罗门去到世尊处;到达后,礼敬世尊,坐于一旁。坐于一旁的佳奴索尼婆罗门对世尊如此说:「尊者果德玛,所谓『现见的涅槃、现见的涅槃』。尊者果德玛,在何种程度上,涅槃是现见的、不待时的、来见的、引导的、智者各自应知的?」

「婆罗门,染者被贪所征服、心被遍取,为自己的恼害而思,为他人的恼害而思,为两者的恼害而思,体验心的苦与忧。贪被断除时,既不为自己的恼害而思,也不为他人的恼害而思,也不为两者的恼害而思,不体验心的苦与忧。婆罗门,涅槃也是如此现见的。」

‘‘Duṭṭho kho, brāhmaṇa…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

「婆罗门,嗔者……婆罗门,痴者被痴所征服、心被遍取,为自己的恼害而思,为他人的恼害而思,为两者的恼害而思,体验心的苦与忧。痴被断除时,既不为自己的恼害而思,也不为他人的恼害而思,也不为两者的恼害而思,不体验心的苦与忧。婆罗门,涅槃也是如此现见的。」

‘‘Yato kho ayaṃ, brāhmaṇa , anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti; evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī’’ti. ‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

「婆罗门,当此人体验无余贪尽,体验无余嗔尽,体验无余痴尽时;婆罗门,涅槃是如此现见的、即时的、请来见的、可导向的、智者各自应证知的。」「尊敬的果德玛,太殊胜了……请果德玛尊者忆持我为近事男,从今日起终生归依。」第五经。

6. Palokasuttaṃ6. 世界经

§57

Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti , nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī’’ti?

那时,某位大富婆罗门前往世尊处……坐于一旁后,那位大富婆罗门对世尊如此说:「尊敬的果德玛,我听闻过去的婆罗门长老、大老、师之师们说:『从前这世间确实充满人众,村落、城镇、王都如鸡飞之距。』尊敬的果德玛,什么是因、什么是缘,以致现今人众减少,稀薄可见,村落成为非村落,城镇成为非城镇,城市成为非城市,国土成为非国土?」

‘‘Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti. Ayampi kho , brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

「婆罗门,现今人众染于非法贪、被不平等贪所征服、被邪法所缠。他们染于非法贪、被不平等贪所征服、被邪法所缠,拿起锋利的刀剑,互相夺取生命,因此许多人死亡。婆罗门,这是因、这是缘,以致现今人众减少,稀薄可见,村落成为非村落,城镇成为非城镇,城市成为非城市,国土成为非国土。」

‘‘Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati. Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ. Tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

「再者,婆罗门,现今人众染于非法贪、被不平等贪所征服、被邪法所缠。对于那些染于非法贪、被不平等贪所征服、被邪法所缠者,天不正确地降雨。因此有饥馑、恶收成、白骨遍地、以签为食。因此许多人死亡。婆罗门,这是因、这是缘,以致现今人众减少,稀薄可见,村落成为非村落,城镇成为非城镇,城市成为非城市,国土成为非国土。」

‘‘Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti , tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī’’ti.

「再者,婆罗门,现今人众染于非法贪、被不平等贪所征服、被邪法所缠。对于那些染于非法贪、被不平等贪所征服、被邪法所缠者,亚卡放出凶猛的非人,因此许多人死亡。婆罗门,这是因、这是缘,以致现今人众减少,稀薄可见,村落成为非村落,城镇成为非城镇,城市成为非城市,国土成为非国土。」

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

「尊敬的果德玛,太殊胜了……请果德玛尊者忆持我为近事男,从今日起终生归依。」第六经。

7. Vacchagottasuttaṃ7. 瓦差果德经

§58

Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ , nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Kacci te bhoto gotamassa vuttavādino ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama’’nti.

那时,瓦恰果答游方者前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的瓦恰果答游方者对世尊如此说道——「果德玛尊者,我听闻如此:『沙门果德玛如此说:「应只布施给我,不应布施给其他人;应只布施给我的弟子,不应布施给其他人的弟子;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报。」』果德玛尊者,那些如此说『沙门果德玛如此说:应只布施给我,不应布施给其他人。应只布施给我的弟子,不应布施给其他人的弟子。只有布施给我才有大果报,布施给其他人没有大果报。只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报』的人,他们是否是果德玛尊者所说之语的传述者,是否以非真实诽谤果德玛尊者,是否如法地分别论,是否不会有任何如法的论难之处遭到呵责?因为我们不愿诽谤果德玛尊者。」

‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ…pe… nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.

「瓦恰,那些如此说『沙门果德玛如此说:应只布施给我……乃至……布施给其他人的弟子没有大果报』的人,他们不是我所说之语的传述者。他们以非真实、虚假诽谤我。瓦恰,凡阻止他人布施者,他成为三种障碍者,三种妨害者。哪三种?他成为施者的福德障碍者,成为受者的利益障碍者,而且在此之前他自己已被伤害、被损害。瓦恰,凡阻止他人布施者,他成为这三种障碍者,三种妨害者。」

‘‘Ahaṃ kho pana, vaccha, evaṃ vadāmi – ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti – ye tattha pāṇā te tena yāpentūti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi. Ko pana vādo manussabhūte! Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

「然而,瓦恰,我如此说:即使对于那些在污水坑或在小水洼中的众生,若有人在那里倾倒洗盘水或洗碗水——愿那里的众生以此维生,瓦恰,我说以此为因缘而有福德的到来。更何况是对人类!然而,瓦恰,我说布施给持戒者有大果报,不像布施给破戒者那样,而他是已舍断五支、具足五支者。」

‘‘Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti , thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

「哪五支已被舍断?欲欲已被舍断,嗔恨已被舍断,昏沉睡眠已被舍断,掉举追悔已被舍断,疑已被舍断。这五支已被舍断。」

‘‘Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmī’’ti.

「具足哪五支?他具足无学戒蕴,具足无学定蕴,具足无学慧蕴,具足无学解脱蕴,具足无学解脱智见蕴;他具足这五支。如此,我说布施给已舍断五支、具足五支者有大果报。」

‘‘Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā;

「如此,在黑色、白色,」

Kammāsāsu sarūpāsu, gosu pārevatāsu vā.

「红色、黄色,」

‘‘Yāsu kāsuci etāsu, danto jāyati puṅgavo;

「杂色、纯色,牛中或鸽色者。」

Dhorayho balasampanno, kalyāṇajavanikkamo;

负重者具力,善于快速前进;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

他们只将重担加于他,不考虑他的外表。

‘‘Evamevaṃ manussesu, yasmiṃ kasmiñci jātiye;

「如是,在人类中,无论在何种种姓;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

刹帝利、婆罗门、吠舍、首陀罗、旃陀罗、补羯娑。

‘‘Yāsu kāsuci etāsu, danto jāyati subbato;

「在这些任何种姓中,调伏者生起,具善戒;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

住于法,具戒,说真实语,有惭者。

‘‘Pahīnajātimaraṇo, brahmacariyassa kevalī;

「已舍断生与死,梵行已圆满;

Pannabhāro visaṃyutto, katakicco anāsavo.

已卸重担,已离系缚,已作所作,无漏者。

‘‘Pāragū sabbadhammānaṃ, anupādāya nibbuto;

「到达一切法的彼岸，无取着而涅槃；

Tasmiṃyeva viraje khette, vipulā hoti dakkhiṇā.

在那离尘的田中，布施果报广大。

‘‘Bālā ca avijānantā, dummedhā assutāvino;

「愚者不了知，劣慧无闻者；

Bahiddhā denti dānāni, na hi sante upāsare.

向外施予布施，不亲近寂静者。

‘‘Ye ca sante upāsanti, sappaññe dhīrasammate;

「凡亲近寂静者，有慧被认为贤者；

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

他们对善逝的信，已生根、已确立。

‘‘Devalokañca te yanti, kule vā idha jāyare;

「他们去天界，或在此生于善族；

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā’’ti. sattamaṃ;

智者次第证得涅槃。」第七经

8. Tikaṇṇasuttaṃ8. 提咖纳经

§59

Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati – ‘‘evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā’’ti.

那时,提咖那婆罗门前往世尊所在之处;抵达后,与世尊互相……(问候)……坐于一旁的提咖那婆罗门在世尊面前称赞三明婆罗门们的功德——「三明婆罗门是这样的,三明婆罗门是那样的」。

‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī’’ti? ‘‘Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññāpentī’’ti.

「婆罗门,婆罗门们如何施设婆罗门为三明者呢?」「果德玛尊者,在此,婆罗门从母系和父系双方都是善生的,血统纯净直至七代祖先,在出生方面无可指责、无可非难;他是诵习者、持咒者,精通三吠陀及其词汇、祭仪、音韵、词源和古传说为第五,通晓句法、文法、世间论和大人相。果德玛尊者,婆罗门们如此施设三明者。」

‘‘Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

「婆罗门,婆罗门们施设婆罗门为三明者是一种方式,而在圣者之律中三明者则是另一种方式。」「果德玛尊者,在圣者之律中如何是三明者呢?请果德玛尊者为我说法,说明在圣者之律中如何是三明者。」「那么,婆罗门,你听!你要善作意!我将说。」「是的,尊者」,提咖那婆罗门回答世尊。世尊说此:

‘‘Idha , brāhmaṇa, 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.

「婆罗门,在此,比库远离诸欲,远离诸不善法,有寻、有伺,由远离而生喜与乐,具足住于初禅。由于寻与伺的止息,内净、心专一性,无寻、无伺,由定而生喜与乐,具足住于第二禅。由于喜的离去,他住于舍、念与正知,以身体验乐,正如圣者们所说的『具舍、具念、乐住』,具足住于第三禅。由于乐的舍断与苦的舍断,先前喜与忧已灭没,不苦不乐,舍念清净,具足住于第四禅。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

「当其心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、不动时,他使心倾向于宿住随念智。他忆念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生,许多坏劫、许多成劫、许多坏成劫——『在那里我是这样的名、这样的姓、这样的容貌、这样的食物、体验这样的苦乐、有这样的寿量,从那里死后,我生于那里。在那里我也是这样的名、这样的姓、这样的容貌、这样的食物、体验这样的苦乐、有这样的寿量,从那里死后,我生于此处』。如此他忆念种种宿住及其行相与细节。这是他所证得的第一明;无明已被破除,明已生起;黑暗已被破除,光明已生起——如对不放逸、热诚、自励而住者那样。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

「当其心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、不动时,他使心倾向于有情死生智。他以清净、超越人的天眼,见到有情死时、生时,低贱、高贵,美丽、丑陋,幸福、不幸,他如实了知有情随业流转——『这些尊敬的有情具足身恶行……(中略)……具足意恶行,诽谤圣者,邪见,受持邪见业,他们身坏命终后,生于苦处、恶趣、堕处、地狱。而这些尊敬的有情具足身善行、具足语善行、具足意善行,不诽谤圣者,正见,受持正见业,他们身坏命终后,生于善趣、天界』。如此他以清净、超越人的天眼,见到有情死时、生时,低贱、高贵,美丽、丑陋,幸福、不幸,他如实了知有情随业流转。这是他所证得的第二明;无明已被破除,明已生起;黑暗已被破除,光明已生起——如对不放逸、热诚、自励而住者那样。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

「当其心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、不动时,他使心倾向于诸漏尽智。他如实了知『这是苦』,如实了知『这是苦集』,如实了知『这是苦灭』,如实了知『这是导至苦灭之道』;如实了知『这些是漏』,如实了知『这是漏集』,如实了知『这是漏灭』,如实了知『这是导至漏灭之道』。当他如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱;于解脱中有『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在』。这是他所证得的第三明;无明已被破除,明已生起;黑暗已被破除,光明已生起——如对不放逸、热诚、自励而住者那样。」

‘‘Anuccāvacasīlassa, nipakassa ca jhāyino;

「具足无高下之戒、谨慎且禅修者;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

其心已成为自在,一境且善等持。

‘‘Taṃ ve tamonudaṃ dhīraṃ, tevijjaṃ maccuhāyinaṃ;

彼贤者确实是驱除黑暗者,具三明,死魔的破坏者;

Hitaṃ devamanussānaṃ, āhu sabbappahāyinaṃ.

他们说他是天人与人的利益者,一切舍断者。

‘‘Tīhi vijjāhi sampannaṃ, asammūḷhavihārinaṃ;

具足三明,住于不迷乱,

Buddhaṃ antimadehinaṃ , taṃ namassanti gotamaṃ.

佛陀,最后身者,他们礼敬彼果德玛。

‘‘Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

凡知宿住,见天界与恶趣;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

且已达生的灭尽,牟尼已达上智。

‘‘Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

以此三明,婆罗门成为三明者;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

我说他是三明者,而非其他空谈者。

‘‘Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī’’ti. ‘‘Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ’’.

「如是,婆罗门,在圣者之律中三明者是这样的。」「果德玛先生,婆罗门的三明者是一种,而圣者之律中的三明者又是另一种。但是,果德玛先生,婆罗门的三明者比起这圣者之律中的三明者,连十六分之一也不及。」

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

「太殊胜了,果德玛先生……(中略)……愿果德玛先生忆持我为近事男,从今日起终生归依。」第八经。

9. Jāṇussoṇisuttaṃ9. 迦奴宋尼经

§60

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā’’ti. ‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī’’ti? ‘‘Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī’’ti.

那时,佳奴索尼婆罗门前往世尊处;抵达后,与世尊……(中略)……坐于一旁的佳奴索尼婆罗门对世尊如此说:「果德玛先生,若有祭祀、信施、米粥施或应施之物,应该布施给三明婆罗门。」「婆罗门,婆罗门们如何施设三明者呢?」「果德玛先生,这里,婆罗门两边善生,从母系和父系都是血统纯净,直到七代祖先都无可指责、无可非难于出生论,是诵习者、持咒者,精通三吠陀及其词汇、仪轨、音韵分析和作为第五的传说,通晓句法、语法、世间论和大人相。果德玛先生,婆罗门们如此施设三明者。」

‘‘Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī’’ti . ‘‘Tena hi, brāhmaṇa, suṇāhi , sādhukaṃ manasi karohi; bhāsissāmī’’ti . ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

「婆罗门,婆罗门们施设婆罗门三明者是一种,而在圣者之律中三明者又是另一种。」「果德玛先生,在圣者之律中三明者是怎样的呢?请果德玛先生为我说法,说明在圣者之律中三明者是怎样的。」「那么,婆罗门,你听!你要善加作意,我将说。」「是的,先生。」佳奴索尼婆罗门回答世尊。世尊如此说:」

‘‘Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

「婆罗门,这里,比库离诸欲……(中略)……进入第四禅那而住。

「当他的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于宿住随念智。他随念种种宿住,即:一生、二生……(中略)……如此,他随念有行相、有细节的种种宿住。这是他所证得的第一明;无明已被破除,明已生起;黑暗已被破除,光明已生起——如对不放逸、热诚、自励而住者那样。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

「当他的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于有情死生智。他以清净、超越人的天眼……(中略)……了知有情随业流转。这是他所证得的第二明;无明已被破除,明已生起;黑暗已被破除,光明已生起——如对不放逸、热诚、自励而住者那样。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato , āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

「当他如此心得定、清净、净化、无斑、离随烦恼、柔软、适业、住立、达到不动时,他引导心向诸漏尽智。他如实了知『此是苦』……(中略)……如实了知『此是导至苦灭之道』;如实了知『这些是漏』……(中略)……如实了知『此是导至漏灭之道』。当他如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱;于解脱,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』。这是他所证得的第三明;无明已破,明已生起;暗已破,光明已生起——如对住于不放逸、热诚、自励者那样。」

‘‘Yo sīlabbatasampanno, pahitatto samāhito;

「达上与禁戒者,自励而得定;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

其心已成自在,一境而善得定。

‘‘Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

「知宿住者,见天界与恶趣;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

且已达生尽,牟尼证得上智。

‘‘Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

「以此三明,婆罗门成为三明者;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

我说彼为三明者,非其他空谈者。」

‘‘Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī’’ti. ‘‘Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ’’.

「果德玛先生,婆罗门的三明者是一种,而圣者之律中的三明者又是另一种。果德玛先生,婆罗门的三明者不值圣者之律中三明者的十六分之一。」

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Navamaṃ.

「尊敬的果德玛,太殊胜了!……(中略)……请果德玛尊者忆持我为近事男,从今日起终生归依。」第九经。

10. Saṅgāravasuttaṃ10. 桑嘎拉瓦经

§61

Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇa’’nti.

那时,桑嘎拉瓦婆罗门前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的桑嘎拉瓦婆罗门对世尊如此说:「果德玛尊者,我们婆罗门举行祭祀,也令人举行祭祀。在那里,果德玛尊者,无论是祭祀者还是令人祭祀者,所有这些人都行持多身的福德之道,即以祭祀为因。但是,果德玛尊者,凡从任何家族从在家出家为无家者的这个人,调伏一己之身,寂止一己之身,使一己之身般涅槃,如此,他行持的是一身的福德之道,即以出家为因。」

‘‘Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha – ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha , tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

「那么,婆罗门,我就此反问你。你认为适当的,就那样回答。你认为如何,婆罗门?在此,如来出现于世间,是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫者、天人师、佛陀、世尊。他如此说:『来!这是道,这是道迹,如此行持,我自己以证智实现、证得无上梵行的目标后宣说;来!你们也如此行持,如此行持,你们也将自己以证智实现、证得无上梵行的目标后具足而住。』如此,这位导师教导法,其他人为了那个目的而行持,那些人有数百、数千、数十万之多。

‘‘Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇa’’nti? ‘‘Iccāyampi , bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇa’’nti.

「你认为如何,婆罗门?如此,这种情况下,以出家为因,是一身的福德之道,还是多身的?」「如此,果德玛尊者,这种情况下,以出家为因,是多身的福德之道。」

Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

如此说时,具寿阿难对桑嘎拉瓦婆罗门如此说:「婆罗门,对你来说,这两种道迹中,哪一种道迹认为更少烦恼、更少劬劳、更大果报、更大利益?」如此说时,桑嘎拉瓦婆罗门对具寿阿难如此说:「就像果德玛尊者,阿难尊者也是。这些是我所尊敬的,这些是我所赞叹的。」

Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’’ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

具寿阿难第二次对桑嘎拉瓦婆罗门如此说:「婆罗门,我不是这样问你:『谁是你所尊敬的,谁是你所赞叹的?』我是这样问你,婆罗门:『对你来说,这两种道迹中,哪一种道迹认为更少烦恼、更少劬劳、更大果报、更大利益?』」桑嘎拉瓦婆罗门第二次对具寿阿难如此说:「就像果德玛尊者,阿难尊者也是。这些是我所尊敬的,这些是我所赞叹的。」

Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’’ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

具寿阿难第三次对桑嘎拉瓦婆罗门如此说:「婆罗门,我不是这样问你:『谁是你所尊敬的,谁是你所赞叹的?』我是这样问你,婆罗门:『对你来说,这两种道迹中,哪一种道迹认为更少烦恼、更少劬劳、更大果报、更大利益?』」桑嘎拉瓦婆罗门第三次对具寿阿难如此说:「就像果德玛尊者,阿难尊者也是。这些是我所尊敬的,这些是我所赞叹的。」

Atha kho bhagavato etadahosi – ‘‘yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti. Yaṃnūnāhaṃ parimoceyya’’nti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī’’ti? ‘‘Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi – ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī’’ti.

那时,世尊生起这样的想法:「桑嘎拉瓦婆罗门被阿难以如法的问题询问,直到第三次还在回避,不作答。我何不解救他呢?」那时,世尊对桑嘎拉瓦婆罗门如此说:「婆罗门,今天在王宫中,王臣们聚集、集会时,中间生起了什么话题?」「果德玛尊者,今天在王宫中,王臣们聚集、集会时,中间生起了这样的话题:『从前,比库们较少,但显示上人法神变的较多;然而现在,比库们较多,但显示上人法神变的较少。』果德玛尊者,今天在王宫中,王臣们聚集、集会时,中间生起了这样的话题。」

‘‘Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ , anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ .

「婆罗门,这三种神变。哪三种?神通神变、记说神变、教诫神变。婆罗门,什么是神通神变?婆罗门,于此,某人体验种种神通——一人变多人,多人变一人;显现、隐没;穿墙、穿壁、穿山而行无碍,犹如在虚空中;在地中出没,犹如在水中;在水上不沉而行,犹如在地上;在虚空中结跏趺而行,犹如有翅之鸟;以手触摸、抚摸如此大神力、如此大威力的日月;乃至以身自在到达梵天界。婆罗门,这称为神通神变。」

‘‘Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

「婆罗门,什么是记说神变?婆罗门,于此,某人以相记说——『你的心是这样,你的心是那样,你的心是如此』。即使他多次记说,那确实如此,并非其他。」

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati , api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

「婆罗门,于此,某人不以相记说,但听闻人或非人或天人的声音后记说——『你的心是这样,你的心是那样,你的心是如此』。即使他多次记说,那确实如此,并非其他。」

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

「婆罗门,于此,某人不以相记说,也不听闻人或非人或天人的声音后记说,但听闻寻求、伺察者的寻扩散声后记说——『你的心是这样,你的心是那样,你的心是如此』。即使他多次记说,那确实如此,并非其他。」

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.

「婆罗门,于此,某人不以相记说,也不听闻人或非人或天人的声音后记说,也不听闻寻求、伺察者的寻扩散声后记说,但以心遍知已入无寻无伺定者的心后了知——『如此这位尊者的意行已安置,紧接着这个心之后,将寻某个名为如此的寻』。即使他多次记说,那确实如此,并非其他。婆罗门,这称为记说神变。」

‘‘Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa , ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā’’ti?

「婆罗门,什么是教诫神变?婆罗门,于此,某人如此教诫——『你们应如此寻思,不应那样寻思;你们应如此作意,不应那样作意;你们应舍断这个,你们应具足这个而住』。婆罗门,这称为教诫神变。婆罗门,这三种神变。婆罗门,在这三种神变中,哪一种神变你认为更殊胜、更微妙?」

‘‘Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

「果德玛尊者,在那里,这个神变——于此某人体验种种神通……乃至以身自在到达梵天界,果德玛尊者,这个神变,唯有作者自己体验它,唯有作者自己拥有它。果德玛尊者,这个神变对我来说,看起来像是与幻术相似的法。」

‘‘Yampidaṃ , bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati…pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati…pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

「果德玛尊者,这个神变——于此某人以相记说——『你的心是这样,你的心是那样,你的心是如此』,即使他多次记说,那确实如此,并非其他。果德玛尊者,于此,某人不以相记说,但听闻人或非人或天人的声音后记说……也不听闻人或非人或天人的声音后记说,但听闻寻求、伺察者的寻扩散声后记说……也不听闻寻求、伺察者的寻扩散声后记说,但以心遍知已入无寻无伺定者的心后了知——『如此这位尊者的意行已安置,紧接着这个心之后,将寻某个名为如此的寻』,即使他多次记说,那确实如此,并非其他。果德玛尊者,这个神变也是唯有作者自己体验它,唯有作者自己拥有它。果德玛尊者,这个神变对我来说,也看起来像是与幻术相似的法。」

‘‘Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati – ‘evaṃ vitakketha , mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.

「贤者果德玛,这个神变是:某人如此教诫——『应如此寻思,不应如此寻思;应如此作意,不应如此作意;应舍断此,应证得此而住』。贤者果德玛,这个神变在这三种神变中是最殊胜、最上妙的。」

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti.

「贤者果德玛,真是稀有!贤者果德玛,真是未曾有!贤者果德玛所说的是如此善说!我们认为尊者果德玛具足这三种神变。因为尊者果德玛体验种种神变……乃至以身自在到达梵天界;因为尊者果德玛以心遍知已证得无寻无伺之定者的心——『如此这位尊者的意行已被安置,在此心之后将寻思某个名为如此的寻』;因为尊者果德玛如此教诫——『应如此寻思,不应如此寻思;应如此作意,不应如此作意;应舍断此,应证得此而住』。」

‘‘Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi…pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi , brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi – ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti.

「婆罗门,确实我说的话是触及、接近的;但我将为你分别论。婆罗门,因为我体验种种神变……乃至以身自在到达梵天界。婆罗门,因为我以心遍知已证得无寻无伺之定者的心——『如此这位尊者的意行已被安置,在此心之后将寻思某个名为如此的寻』。婆罗门,因为我如此教诫——『应如此寻思,不应如此寻思;应如此作意,不应如此作意;应舍断此,应证得此而住』。」

‘‘Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā’’ti? ‘‘Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā’’ti. ‘‘Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī’’ti? ‘‘Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe’’ti.

「贤者果德玛,除了尊者果德玛之外,还有另一位比库具足这三种神变吗?」「婆罗门,不只一百位,不只二百位,不只三百位,不只四百位,不只五百位,而是更多的比库具足这三种神变。」「贤者果德玛,那些比库现在住在何处?」「婆罗门,就在这个比库僧团中。」

‘‘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. Dasamaṃ.

「贤者果德玛,太殊胜了!贤者果德玛,太殊胜了!贤者果德玛,譬如扶正倾覆者,或揭开被覆盖者,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,尊者果德玛以种种方式阐明了法。我皈依尊者果德玛、法以及比库僧团。愿尊者果德玛忆持我为近事男,从今日起终生皈依。」第十经。

Brāhmaṇavaggo paṭhamo. · 婆罗门品第一

Tassuddānaṃ –

其摄颂——

Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;

两位婆罗门与另一位,以游方者、涅槃;

Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.

巴楼咖瓦洽、提咖那,索尼与桑嘎拉瓦。