(7) 2. Mahāvaggo(7) 2. 大品
(7) 2. Mahāvaggo(7) 2. 大品
1. Titthāyatanādisuttaṃ1. 外道处等经
§62
‘‘Tīṇimāni , bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’’’ti.
「诸比库,有这三种外道立场,当被智者反复追问、反复探究、反复讨论时,即使到了最后,也会停留于无作论。哪三种?诸比库,有一些沙门婆罗门如是说、如是见:『凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是以宿作为因。』诸比库,有一些沙门婆罗门如是说、如是见:『凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是以自在天创造为因。』诸比库,有一些沙门婆罗门如是说、如是见:『凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是无因无缘。』」
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti ? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’’’.
「诸比库,于此,对于那些如是说、如是见的沙门婆罗门——『凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是以宿作为因』,我前往他们那里,如是说:『听说你们具寿如是说、如是见——凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是以宿作为因,是真的吗?』当被我如是问时,他们承认:『是的。』我对他们如是说:『那么,诸具寿将会是杀生者,以宿作为因;将会是不与取者,以宿作为因;将会是非梵行者,以宿作为因;将会是妄语者,以宿作为因;将会是两舌者,以宿作为因;将会是粗恶语者,以宿作为因;将会是杂秽语者,以宿作为因;将会是贪欲者,以宿作为因;将会是嗔恨心者,以宿作为因;将会是邪见者,以宿作为因。』」
‘‘Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo . Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.
「诸比库,对于那些以宿作为核心而回归者,不会有欲或精进,或『这应该做、这不应该做』。如此,当应作与不应作不能真实、确定地被发现时,对于那些失念、无防护而住者,在自己内部不会有如法的沙门说。诸比库,这是我对那些如是说、如是见的沙门婆罗门的第一个如法的驳斥。」
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evadiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’’’.
「诸比库,于此,对于那些如是说、如是见的沙门婆罗门——『凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是以自在天创造为因』,我前往他们那里,如是说:『听说你们具寿如是说、如是见——凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是以自在天创造为因,是真的吗?』当被我如是问时,他们承认:『是的。』我对他们如是说:『那么,诸具寿将会是杀生者,以自在天创造为因;将会是不与取者,以自在天创造为因;将会是非梵行者,以自在天创造为因;将会是妄语者,以自在天创造为因;将会是两舌者,以自在天创造为因;将会是粗恶语者,以自在天创造为因;将会是杂秽语者,以自在天创造为因;将会是贪欲者,以自在天创造为因;将会是嗔恨心者,以自在天创造为因;将会是邪见者,以自在天创造为因。』」
‘‘Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.
「诸比库,对于那些以自在天创造为核心而回归者,不会有欲或精进,或『这应该做、这不应该做』。如此,当应作与不应作不能真实、确定地被发现时,对于那些失念、无防护而住者,在自己内部不会有如法的沙门说。诸比库,这是我对那些如是说、如是见的沙门婆罗门的第二个如法的驳斥。」
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti . Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā…pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’’’.
「诸比库,于此,对于那些如是说、如是见的沙门婆罗门——『凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是无因无缘』,我前往他们那里,如是说:『听说你们具寿如是说、如是见——凡此人士补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是无因无缘,是真的吗?』当被我如是问时,他们承认:『是的。』我对他们如是说:『那么,诸具寿将会是杀生者,无因无缘……(中略)……将会是邪见者,无因无缘。』」
‘‘Ahetuappaccayaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.
「诸比库,对于那些以无因无缘为核心而回归者,不会有欲或精进,或『这应该做、这不应该做』。如此,当应作与不应作不能真实、确定地被发现时,对于那些失念、无防护而住者,在自己内部不会有如法的沙门说。诸比库,这是我对那些如是说、如是见的沙门婆罗门的第三个如法的驳斥。」
‘‘Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
「诸比库,这些就是三种外道立场,当被智者反复追问、反复探究、反复讨论时,即使到了最后,也会停留于无作论。」
‘‘Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
「诸比库,这个法是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可。诸比库,什么是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法?诸比库,『这六界』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。诸比库,『这六触处』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。诸比库,『这十八意行』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。诸比库,『这四圣谛』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。」
‘‘Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave , dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,『这六界』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,这已被说。缘于什么而说?诸比库,这六界——地界、水界、火界、风界、空界、识界。诸比库,『这六界』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,凡那所说的,缘于此而说。」
‘‘Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimāni, bhikkhave, phassāyatanāni – cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,『这六触处』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,这已被说。缘于什么而说?诸比库,这六触处——眼触处、耳触处、鼻触处、舌触处、身触处、意触处。诸比库,『这六触处』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,凡那所说的,缘于此而说。」
‘‘Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,『这十八意行』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,这已被说。缘于什么而说?以眼见色后,寻求喜之处的色,寻求忧之处的色,寻求舍之处的色;以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,寻求喜之处的法,寻求忧之处的法,寻求舍之处的法。诸比库,『这十八意行』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,凡那所说的,缘于此而说。」
‘‘Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.
「诸比库,『这四圣谛』是我所教导的,不被隐藏的、不被污染的、无可指责的、不被反驳的,被有智的沙门、婆罗门所认可的法。如此,这已被说。缘于什么而说?诸比库,缘于六界而有胎的入胎;入胎后有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受。诸比库,对于正在感受者,我施设『这是苦』,我施设『这是苦集』,我施设『这是苦灭』,我施设『这是导至苦灭之道』。」
‘‘Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā , ( ) maraṇampi dukkhaṃ , sokaparidevadukkhadomanassupāyāsāpi dukkhā, (appiyehi sampayogo dukkho, piyehi vippayogo dukkho,) yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
「诸比库,什么是苦圣谛?生是苦,老也是苦,死也是苦,愁、悲、苦、忧、恼也是苦,所求不得也是苦。简而言之,五取蕴是苦。诸比库,这称为苦圣谛。」
‘‘Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.
「诸比库,什么是苦集圣谛?以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受,以受为缘而有渴爱,以渴爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼生起。如此,这整个苦蕴的集起。诸比库,这称为苦集圣谛。」
‘‘Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.
「诸比库,什么是苦灭圣谛?然而,以无明的无余离贪灭而行灭,以行灭而识灭,以识灭而名色灭,以名色灭而六处灭,以六处灭而触灭,以触灭而受灭,以受灭而渴爱灭,以渴爱灭而取灭,以取灭而有灭,以有灭而生灭,以生灭而老死、愁、悲、苦、忧、恼灭。如此,这整个苦蕴的灭。诸比库,这称为苦灭圣谛。」
‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. ‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.
「诸比库!什么是导至苦灭的道圣谛?即此八支圣道,那就是:正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比库!这称为导至苦灭的道圣谛。诸比库!『这些四圣谛』,此法由我所说,不被隐藏、不被污染、不被诽谤、不被反驳,被有智的沙门、婆罗门所认可。如此,凡所说者,缘此而说。」第一。
§63
‘‘Tīṇimāni , bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati . Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
「诸比库!未曾听闻的凡夫说:『这些是三种无母无子的怖畏。』哪三种?诸比库!有时,大火灾生起。诸比库!当大火灾生起时,由此村落也被烧毁,城镇也被烧毁,城市也被烧毁。当村落被烧毁、城镇被烧毁、城市被烧毁时,在那里母亲也得不到儿子,儿子也得不到母亲。诸比库!未曾听闻的凡夫说,这是第一种无母无子的怖畏。
‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
「再者,诸比库!有时,大云生起。诸比库!当大云生起时,大洪水产生。诸比库!当大洪水产生时,由此村落也被冲走,城镇也被冲走,城市也被冲走。当村落被冲走、城镇被冲走、城市被冲走时,在那里母亲也得不到儿子,儿子也得不到母亲。诸比库!未曾听闻的凡夫说,这是第二种无母无子的怖畏。
‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
「再者,诸比库!有时,有怖畏,有野蛮的骚乱,乘车的乡民四处逃散。诸比库!当有怖畏、有野蛮的骚乱、乘车的乡民四处逃散时,在那里母亲也得不到儿子,儿子也得不到母亲。诸比库!未曾听闻的凡夫说,这是第三种无母无子的怖畏。诸比库!未曾听闻的凡夫说,这些是三种无母无子的怖畏。
‘‘Tāni kho panimāni , bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
「诸比库!然而这些三种有母有子的怖畏,未曾听闻的凡夫说是无母无子的怖畏。哪三种?诸比库!有时,大火灾生起。诸比库!当大火灾生起时,由此村落也被烧毁,城镇也被烧毁,城市也被烧毁。当村落被烧毁、城镇被烧毁、城市被烧毁时,有时,某时某刻母亲也得到儿子,儿子也得到母亲。诸比库!未曾听闻的凡夫说,这第一种有母有子的怖畏是无母无子的怖畏。
‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.
「再者,诸比库!有时,大云生起。诸比库!当大云生起时,大洪水产生。诸比库!当大洪水产生时,由此村落也被冲走,城镇也被冲走,城市也被冲走。当村落被冲走、城镇被冲走、城市被冲走时,有时,某时某刻母亲也得到儿子,儿子也得到母亲。诸比库!未曾听闻的凡夫说,这第二种有母有子的怖畏是无母无子的怖畏。
‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. ‘‘Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati’’.
「再者,诸比库!有时,有怖畏,有野蛮的骚乱,乘车的乡民四处逃散。诸比库!当有怖畏、有野蛮的骚乱、乘车的乡民四处逃散时,有时,某时某刻母亲也得到儿子,儿子也得到母亲。诸比库!未曾听闻的凡夫说,这第三种有母有子的怖畏是无母无子的怖畏。诸比库!未曾听闻的凡夫说,这些三种有母有子的怖畏是无母无子的怖畏。」
‘‘Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi? Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti. Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati – ‘ahaṃ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati – ‘ahaṃ jīrāmi, mā me mātā jīrī’’’ti.
「诸比库!有三种无母无子的怖畏。哪三种?老怖畏、病怖畏、死怖畏。诸比库!母亲对正在老去的儿子得不到这样:『我老去,愿我的儿子不要老去』;或者儿子对正在老去的母亲得不到这样:『我老去,愿我的母亲不要老去』。
‘‘Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’’’ti.
「诸比库,母亲对正在生病的儿子不能如此得到——『我生病,愿我的儿子不要生病』;或者儿子对正在生病的母亲不能如此得到——『我生病,愿我的母亲不要生病』。」
‘‘Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati – ‘ahaṃ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati – ‘ahaṃ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānī’’ti.
「诸比库,母亲对正在死亡的儿子不能如此得到——『我死,愿我的儿子不要死』;或者儿子对正在死亡的母亲不能如此得到——『我死,愿我的母亲不要死』。诸比库,这些是三种非母子的怖畏。」
‘‘Atthi , bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkapo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī’’ti. Dutiyaṃ.
「诸比库,有道,有道迹,导向这三种母子的怖畏和这三种非母子的怖畏的舍断、超越。诸比库,什么是道,什么是道迹,导向这三种母子的怖畏和这三种非母子的怖畏的舍断、超越?即此八支圣道,那就是——正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比库,这是道,这是道迹,导向这三种母子的怖畏和这三种非母子的怖畏的舍断、超越。」第二经。
3. Venāgapurasuttaṃ3. 韦那嘎城经
§64
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho venāgapurikā brāhmaṇagahapatikā – ‘‘samaṇo khalu , bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti . So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.
一时,世尊与大比库僧团一起在国萨拉游行,抵达名为韦那嘎布拉的国萨拉婆罗门村。韦那嘎布拉的婆罗门居士们听闻:「尊者,沙门果德玛,释迦子,从释迦族出家,已抵达韦那嘎布拉。关于那位尊者果德玛,如此美好的名声已传扬——『如此,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊』。他以自己的证智证知这个有天、魔、梵天的世间,有沙门、婆罗门的人众,有天、人的世间后宣说。他说法,初善、中善、后善,有义、有文,宣示完全圆满、清净的梵行。善哉,得见如此的阿拉汉们!」
Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca –
那时,韦那嘎布拉的婆罗门居士们前往世尊处;抵达后,有些人礼敬世尊后坐于一旁,有些人与世尊互相问候,交谈值得忆念的、友善的话后坐于一旁,有些人向世尊合掌后坐于一旁,有些人告知姓名后坐于一旁,有些人默然坐于一旁。坐于一旁的韦那嘎布拉的瓦恰果德婆罗门对世尊如此说:
‘‘Acchariyaṃ , bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī’’ti.
「尊者果德玛,不可思议!尊者果德玛,未曾有!尊者果德玛的诸根如此清净,肤色清净、皎洁。尊者果德玛,犹如秋季的枣果清净、皎洁;同样地,尊者果德玛的诸根清净,肤色清净、皎洁。尊者果德玛,犹如刚从束缚释放的多罗果清净、皎洁;同样地,尊者果德玛的诸根清净,肤色清净、皎洁。尊者果德玛,犹如阎浮那陀金,经巧匠金匠之子善加工,在火炉口善巧锤打,置于黄布上,光辉、闪耀、明亮;同样地,尊者果德玛的诸根清净,肤色清净、皎洁。尊者果德玛,那些高床大床,即——长椅、卧榻、长毛毯、彩色毯、白羊毛毯、花毯、棉垫、绣狮子毯、单面毛毯、迦尸绸、丝绸、舞蹈毯、象背毯、马背毯、车毯、羚羊皮缝制品、顶级羚羊皮铺盖、有华盖的、两端有红枕的,尊者果德玛必定是这样的高床大床的随意获得者、无困难获得者、无艰辛获得者。」
‘‘Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Dullabhāni tāni pabbajitānaṃ laddhā ca pana na kappanti.
「婆罗门,那些高床大床,即——长椅、卧榻、长毛毯、彩色毯、白羊毛毯、花毯、棉垫、绣狮子毯、单面毛毯、迦尸绸、丝绸、舞蹈毯、象背毯、马背毯、车毯、羚羊皮缝制品、顶级羚羊皮铺盖、有华盖的、两端有红枕的。那些对出家者是难得的,即使得到也不适宜。」
‘‘Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.
「婆罗门,有这三种高床大床,我现在是它们的随意获得者、无困难获得者、无艰辛获得者。哪三种?天的高床大床、梵的高床大床、圣的高床大床。婆罗门,这三种高床大床,我现在是它们的随意获得者、无困难获得者、无艰辛获得者。」
‘‘Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi . So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.
「那么,果德玛尊者,什么是天的高床大床,果德玛尊者现在随意获得、无困难获得、无艰苦获得呢?」「婆罗门,在此,我依止某村或某镇而住,我在上午时分穿好衣,持钵与衣,进入那村或那镇行乞食。我在午餐后,从行乞食返回,进入林中。我将那里的草或叶聚集一处后,结跏趺坐,保持身体正直,现起面前之念。我离诸欲,离诸不善法,有寻、有伺,由离而生喜与乐,成就并住于初禅那;由寻与伺的止息,内净,心专一性,无寻、无伺,由定而生喜与乐,成就并住于第二禅那;由于喜的离去,我住于舍,具念、正知,以身体感受乐,诸圣者宣说:『具舍、具念者住于乐』,成就并住于第三禅那;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,成就并住于第四禅那。婆罗门,如果我如此行走,在那时,那对我是天的行走。婆罗门,如果我如此站立,在那时,那对我是天的站立。婆罗门,如果我如此坐着,在那时,那对我是天的坐处。婆罗门,如果我如此作卧,在那时,那对我是天的高床大床。婆罗门,这就是天的高床大床,我现在随意获得、无困难获得、无艰苦获得。」
‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!
「不可思议啊,果德玛尊者!未曾有啊,果德玛尊者!除了果德玛尊者之外,还有谁能随意获得、无困难获得、无艰苦获得如此的天的高床大床呢!」
‘‘Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ , tathā catutthaṃ , iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.
「那么,果德玛尊者,什么是梵的高床大床,果德玛尊者现在随意获得、无困难获得、无艰苦获得呢?」「婆罗门,在此,我依止某村或某镇而住,我在上午时分穿好衣,持钵与衣,进入那村或那镇行乞食。我在午餐后,从行乞食返回,进入林中。我将那里的草或叶聚集一处后,结跏趺坐,保持身体正直,现起面前之念。我以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方,如是上、下、横、一切处,对一切如对自己,以与慈俱行之心,广大、无量、无怨、无害,遍满全世界而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方,如是上、下、横、一切处,对一切如对自己,以与舍俱行之心,广大、无量、无怨、无害,遍满全世界而住。婆罗门,如果我如此行走,在那时,那对我是梵的行走。婆罗门,如果我如此站立……坐着……作卧,在那时,那对我是梵的高床大床。婆罗门,这就是梵的高床大床,我现在随意获得、无困难获得、无艰苦获得。」
‘‘Acchariyaṃ , bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!
「不可思议啊,果德玛尊者!未曾有啊,果德玛尊者!除了果德玛尊者之外,还有谁能随意获得、无困难获得、无艰苦获得如此的梵的高床大床呢!」
‘‘Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So evaṃ jānāmi – ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.
「那么,果德玛尊者,什么是圣的高床大床,果德玛尊者现在随意获得、无困难获得、无艰苦获得呢?」「婆罗门,在此,我依止某村或某镇而住,我在上午时分穿好衣,持钵与衣,进入那村或那镇行乞食。我在午餐后,从行乞食返回,进入林中。我将那里的草或叶聚集一处后,结跏趺坐,保持身体正直,现起面前之念。我如此知:『我的贪已被舍断,根已被切断,如多罗树头,成为非有,未来不再生起之法;我的嗔已被舍断,根已被切断,如多罗树头,成为非有,未来不再生起之法;我的痴已被舍断,根已被切断,如多罗树头,成为非有,未来不再生起之法。』婆罗门,如果我如此行走,在那时,那对我是圣的行走。婆罗门,如果我如此站立……坐着……作卧,在那时,那对我是圣的高床大床。婆罗门,这就是圣的高床大床,我现在随意获得、无困难获得、无艰苦获得。」
‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalāmī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!
「不可思议啊,果德玛尊者!未曾有啊,果德玛尊者!除了果德玛尊者之外,还有谁能随意获得、无困难获得、无艰苦获得如此的圣的高床大床呢!」
‘‘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 kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Tatiyaṃ.
「殊胜啊,果德玛尊者!殊胜啊,果德玛尊者!果德玛尊者,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』,如是,果德玛尊者以种种方式阐明了法。我们归依果德玛尊者、法与比库僧团。愿果德玛尊者忆持我们为近事男,从今日起终生归依。」第三经。
4. Sarabhasuttaṃ4. 萨拉巴经
§65
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati – ‘‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’ti. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu. Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa – ‘‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’ti.
如是我闻——一时,世尊住在王舍城鹫峰山。尔时,名为沙拉巴的游方者刚从此法与律离去。他在王舍城的集会中如此说:「我已知晓沙门果德玛子们的法。知晓沙门果德玛子们的法后,我从那法与律离去。」于是,众多比库在上午时分穿好衣,持钵与衣,进入王舍城行乞食。那些比库听到游方者沙拉巴在王舍城的集会中如此说:「我已知晓沙门果德玛子们的法。知晓沙门果德玛子们的法后,我从那法与律离去。」
Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti. Sādhu bhante, bhagavā yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
那时,那些比库们在王舍城行乞食后,食后从乞食返回,前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库们对世尊如此说道——「尊者,名叫沙拉婆的游方者,不久前从此法律中离去。他在王舍城的集会中如此说话——『我已了知沙门果德玛之子们的法。了知沙门果德玛之子们的法后,我才从那法律中离去。』尊者,善哉!请世尊出于悲悯,前往西宾尼咖提拉游方者园,前往游方者沙拉婆所在之处。」世尊以沉默同意了。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – ‘‘saccaṃ kira tvaṃ, sarabha, evaṃ vadesi – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’’ti? Evaṃ vutte sarabho paribbājako tuṇhī ahosi.
那时,世尊在傍晚时分从独坐中起来,前往西宾尼咖提拉游方者园,前往游方者沙拉婆所在之处;抵达后,坐于所设之座。坐下后,世尊对游方者沙拉婆如此说道——「沙拉婆,你确实如此说吗——『我已了知沙门果德玛之子们的法。了知沙门果德玛之子们的法后,我才从那法律中离去』?」如此说时,游方者沙拉婆沉默了。
Dutiyampi kho, bhagavā sarabhaṃ paribbājakaṃ etadavoca – ‘‘vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī’’ti. Dutiyampi kho sarabho paribbājako tuṇhī ahosi.
世尊第二次对游方者沙拉婆如此说道——「沙拉婆,请说吧,你了知沙门果德玛之子们的什么法?如果你的(了知)不完全,我将使之完全。如果你的(了知)完全,我将随喜。」第二次,游方者沙拉婆沉默了。
Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – (‘‘yo kho sarabha paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo) ‘‘vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī’’ti. Tatiyampi kho sarabho paribbājako tuṇhī ahosi.
世尊第三次对游方者沙拉婆如此说道——「沙拉婆,请说吧,你了知沙门果德玛之子们的什么法?如果你的(了知)不完全,我将使之完全。如果你的(了知)完全,我将随喜。」第三次,游方者沙拉婆沉默了。
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ – ‘‘yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti. Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati. Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī’’ti. Evaṃ vutte sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
那时,那些游方者们对游方者沙拉婆如此说道——「贤友沙拉婆,你应该向沙门果德玛请求的,沙门果德玛正邀请你(说)。贤友沙拉婆,请说吧,你了知沙门果德玛之子们的什么法?如果你的(了知)不完全,沙门果德玛将使之完全。如果你的(了知)完全,沙门果德玛将随喜。」如此说时,游方者沙拉婆沉默、羞愧、垂肩、低头、沉思、无言地坐着。
Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca –
那时,世尊知道游方者沙拉婆沉默、羞愧、垂肩、低头、沉思、无言后,对那些游方者们如此说道——
‘‘Yo kho maṃ, paribbājakā , evaṃ vadeyya – ‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.
「诸游方者,若有人对我如此说——『你自称正等正觉者,这些法未被正觉』,我会在那里善加追问、善加询问、善加讨论。当他被我善加追问、善加询问、善加讨论时,这是须跋的、没有机会的——他会陷入三种情况之一:他会以此答彼,会转移话题到外面,会显示愤怒、嗔恨、不满,会沉默、羞愧、垂肩、低头、沉思、无言地坐着,就像游方者沙拉婆一样。
‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.
「诸游方者,若有人对我如此说——『你自称漏尽者,这些漏未被灭尽』,我会在那里善加追问、善加询问、善加讨论。当他被我善加追问、善加询问、善加讨论时,这是须跋的、没有机会的——他会陷入三种情况之一:他会以此答彼,会转移话题到外面,会显示愤怒、嗔恨、不满,会沉默、羞愧、垂肩、低头、沉思、无言地坐着,就像游方者沙拉婆一样。
‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako’’ti. Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.
「诸游方者!若有人对我如此说:『然而,为了那个目的而对他说法,那并不能引导行者正确地灭尽苦。』我会在那里善加追问他、善加询问他、善加讨论他。当他被我善加追问、善加询问、善加讨论时,这是须跋的、没有机会的——他不会陷入三种情况之一:或者他会以别的来回避,或者他会把话题引到外面去,或者他会显示愤怒、嗔恨和不满,或者他会沉默、羞愧、垂肩、低头、陷入沉思、无言以对地坐着,就像沙拉博游方者一样。」于是,世尊在西宾尼咖提勒游方者园三次发出狮子吼后,升上空中离去。
Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsu – ‘‘seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadati, bheraṇḍakaṃyeva nadati ; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi. Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṃ ravissāmī’ti ambukasañcariravitaṃyeva ravati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi. Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī’’ti. Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti. Catutthaṃ.
于是,那些游方者在世尊离去不久后,从四面八方用言语之水浸透沙拉博游方者,使他狼狈不堪——「贤友沙拉博!就像在大森林中的老豺狼想『我要发出狮子吼』,却只发出豺狼叫,只发出胡狼叫;同样地,贤友沙拉博,你在沙门果德玛不在时想『我要发出狮子吼』,却只发出豺狼叫,只发出胡狼叫。贤友沙拉博!就像母水鸟想『我要发出雄鸟叫』,却只发出母水鸟叫;同样地,贤友沙拉博,你在沙门果德玛不在时想『我要发出雄鸟叫』,却只发出母水鸟叫。贤友沙拉博!就像公牛在空牛棚里认为应该深沉地吼叫;同样地,贤友沙拉博,你在沙门果德玛不在时认为应该深沉地吼叫。」于是,那些游方者从四面八方用言语之水浸透沙拉博游方者,使他狼狈不堪。第四经。
5. Kesamuttisuttaṃ5. 咖喇玛经
§66
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tadavasari. Assosuṃ kho kesamuttiyā kālāmā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.
如是我闻:一时,世尊在国萨拉游行,与大比库僧团一起,抵达名为给色目答的咖喇马人的村镇。给色目答的咖喇马人听说:「尊者!沙门果德玛,释迦子,从释迦族出家,已抵达给色目答。关于那位尊者果德玛,如此美好的名声已传扬开来:『如此,彼世尊……(中略)……确实,见到这样的阿拉汉是善的。』」
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ –
于是,给色目答的咖喇马人前往世尊处。抵达后,有些人礼敬世尊后坐在一边,有些人与世尊互相问候,交谈了值得欢迎、值得忆念的话后坐在一边,有些人向世尊合掌后坐在一边,有些人报告姓名后坐在一边,有些人沉默地坐在一边。坐在一边的那些给色目答的咖喇马人对世尊如此说:
‘‘Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti . Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Tesaṃ no, bhante , amhākaṃ hoteva kaṅkhā hoti vicikicchā – ‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’’’ti? ‘‘Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā’’.
「尊者!有些沙门婆罗门来到给色目答。他们只阐明、显示自己的学说,却轻蔑、贬低、鄙视、藐视他人的学说。尊者!又有其他一些沙门婆罗门来到给色目答。他们也只阐明、显示自己的学说,却轻蔑、贬低、鄙视、藐视他人的学说。尊者!对于他们,我们有疑惑、有疑问:『这些尊敬的沙门婆罗门中,到底谁说真实,谁说虚妄?』」「咖喇马们!你们确实应该疑惑,确实应该疑问。在应该疑惑的地方,你们生起了疑问。」
‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena , mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’’’ti, atha tumhe, kālāmā, pajaheyyātha.
「来吧,咖喇马们!你们不要因为口传,不要因为传承,不要因为传说,不要因为藏经,不要因为推理,不要因为推论,不要因为思考外相,不要因为深思见解后的认可,不要因为看起来有能力,不要因为『沙门是我们的导师』。咖喇马们!当你们自己知道:『这些法是不善的,这些法是有罪的,这些法是智者所呵责的,这些法如果完全接受、实行,会导向无益和苦。』那时,咖喇马们,你们应该舍弃它们。」
‘‘Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
「咖喇马们!你们认为如何?贪在人内心生起时,是为了利益还是为了无益?」
‘‘Ahitāya, bhante’’.
「为了无益,尊者。」
‘‘Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
「咖喇玛们,这个被贪婪的人,被贪所征服、心被占据,杀生,不与取,去他人之妻,说妄语,也劝导他人如此做,那对他长久是为了无益、为了苦。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
「咖喇玛们,你们认为如何,嗔于人的内在生起时,是为了利益而生起,还是为了无益而生起?」
‘‘Ahitāya, bhante’’.
「为了无益,尊者。」
‘‘Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati , adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
「咖喇玛们,这个有嗔的人,被嗔所征服、心被占据,杀生,不与取,去他人之妻,说妄语,也劝导他人如此做,那对他长久是为了无益、为了苦。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
「咖喇玛们,你们认为如何,痴于人的内在生起时,是为了利益而生起,还是为了无益而生起?」
‘‘Ahitāya, bhante’’.
「为了无益,尊者。」
‘‘Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
「诸咖喇玛,然而这位愚痴的人,被愚痴所征服、心被占据,他杀生,不与取,去他人之妻,说妄语,也劝导他人如此做,那对他长夜是为了无益、为了苦。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?
「诸咖喇玛,你们认为如何,这些法是善的还是不善的?」
‘‘Akusalā, bhante’’.
「不善的,尊者。」
‘‘Sāvajjā vā anavajjā vā’’ti?
「有过失的还是无过失的?」
‘‘Sāvajjā, bhante’’.
「有过失的,尊者。」
‘‘Viññugarahitā vā viññuppasatthā vā’’ti?
「智者所呵责的还是智者所称赞的?」
‘‘Viññugarahitā, bhante’’.
「智者所呵责的,尊者。」
‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti ?
「完全地受持,导向无益与苦,或不?在此,如何?」
‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.
「尊者,完全地受持,导向无益与苦。在此,我们如此认为。」
‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「因此,咖喇马们,我们所说的——『来吧,你们咖喇马们!不要因传闻,不要因传统,不要因传说,不要因圣典的集成,不要因推理,不要因推论,不要因思虑外观,不要因深思见解的认可,不要因看似有能力,不要因「沙门是我们的师长」。咖喇马们,当你们自己知道——「这些法是不善的,这些法是有罪的,这些法是智者所呵责的,这些法完全地受持,导向无益与苦」,那时,咖喇马们,你们应舍弃。』——如此所说的,是缘于此而说。」
‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
「来吧,你们咖喇马们,不要因传闻,不要因传统,不要因传说,不要因圣典的集成,不要因推理,不要因推论,不要因思虑外观,不要因深思见解的认可,不要因看似有能力,不要因「沙门是我们的师长」。咖喇马们,当你们自己知道——「这些法是善的,这些法是无罪的,这些法是智者所称赞的,这些法完全地受持,导向利益与乐」,那时,咖喇马们,你们应具足而住。」
‘‘Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
「咖喇马们,你们认为如何,无贪在人的内心生起时,是为了利益或为了无益?」
‘‘Hitāya, bhante’’.
「尊者,为了利益。」
‘‘Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti , yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.
「咖喇马们,而这位无贪的人,不被贪所征服,心不被贪所占据,既不杀生,不不与取,不去他人之妻,不说妄语,也不劝导他人如此,这对他长久导向利益与乐。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati…pe… amoho purisassa ajjhattaṃ uppajjamāno uppajjati…pe… hitāya sukhāyā’’ti.
「咖拉玛们,你们认为如何?无嗔于人内心生起时生起……(中略)……无痴于人内心生起时生起……(中略)……为了利益与安乐吗?」
‘‘Evaṃ bhante’’ .
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?
「咖拉玛们,你们认为如何?这些法是善或不善?」
‘‘Kusalā , bhante’’.
「善,尊者。」
‘‘Sāvajjā vā anavajjā vā’’ti?
「有过失或无过失?」
‘‘Anavajjā, bhante’’.
「无过失,尊者。」
‘‘Viññugarahitā vā viññuppasatthā vā’’ti?
「智者所呵责或智者所赞叹?」
‘‘Viññuppasatthā, bhante’’.
「智者所赞叹,尊者。」
‘‘Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti?
「完全地受持,导向利益与安乐,还是不?在此如何呢?」
‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.
「尊者,完全地受持,导向利益与安乐。我们在此是如此。」
‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「因此,咖喇马们,我们所说的——『来吧,你们咖喇马们!不可因传闻,不可因传承,不可因传说,不可因藏经的传承,不可因逻辑,不可因推理,不可因思择行相,不可因审虑见而忍可,不可因看似有能力,不可因「沙门是我们的尊师」。咖喇马们,当你们自己知道——这些法是善的,这些法是无过失的,这些法是智者所称赞的,这些法完全地受持,导向利益与安乐,那时,咖喇马们,你们应具足而住』——如此,这所说的,是缘于此而说的。」
‘‘Sa kho so , kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ , tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
「咖喇马们,那位圣弟子如此离贪、离嗔、不愚痴、正知、具念,以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方,如是上、下、横、一切处,对一切如对自己,以与慈俱行之心,广大、无量、无怨、无害,遍满全世界而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方,如是上、下、横、一切处,对一切如对自己,以与舍俱行之心,广大、无量、无怨、无害,遍满全世界而住。」
‘‘Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
「咖喇马们,那位圣弟子如此无怨心、如此无害心、如此无杂染心、如此清净心。他于现法获得四种安慰。『若确实有他世,有善作恶作诸业的果与果报,那么我身坏命终后,将往生善趣、天界』,这是他获得的第一种安慰。」
‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
「『若确实无他世,无善作恶作诸业的果与果报,那么我于现法中,无怨、无害、无恼、安乐地护持自己』,这是他获得的第二种安慰。」
‘‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi. Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
「『若对作者有恶被作,但我对任何人都不思恶。不作恶业的我,苦从何处触及呢?』,这是他获得的第三种安慰。」
‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
「『若对作者无恶被作,那么我以两方面都观察自己为清净』,这是他获得的第四种安慰。」
‘‘Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī’’ti.
「咖喇摩们,那位圣弟子如此无怨恨心、如此无嗔害心、如此无杂染心、如此清净心。他于现法得此四种安慰。」
‘‘Evametaṃ, bhagavā, evametaṃ, sugata! Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
「确实如此,世尊!确实如此,善逝!尊者,那位圣弟子如此无怨恨心、如此无嗔害心、如此无杂染心、如此清净心。他于现法得四种安慰。『若确实有他世,有善作恶作诸业的果与果报,那么我身坏命终后将往生善趣、天界』,这是他所得的第一种安慰。」
‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
「『若确实无他世,无善作恶作诸业的果与果报,那么我于现法以无怨、无害、无恼、安乐来护持自己』,这是他所得的第二种安慰。」
‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ – kassaci pāpaṃ cetemi, akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
「『若对作者有恶被作,然而我不对任何人思惟恶,不作恶业的我,苦从何处触及呢?』,这是他所得的第三种安慰。」
‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
「『若对作者无恶被作,那么我以两方面都见自己为清净』,这是他所得的第四种安慰。」
‘‘Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
「尊者,那位圣弟子如此无怨恨心、如此无嗔害心、如此无杂染心、如此清净心。他于现法得此四种安慰。」
‘‘Abhikkantaṃ, bhante…pe… ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Pañcamaṃ.
「尊者,殊胜!……(中略)……尊者,我们归依世尊、法与比库僧团。尊者,愿世尊忆持我们为近事男,从今日起终生归依。」第五经。
6. Sāḷhasuttaṃ6. 萨喇哈经
§67
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca –
如是我闻——一时,具寿难陀咖住在沙瓦提城东园鹿母讲堂。时,弥嘎喇之孙沙喇和些库尼亚之孙沙诺去见具寿难陀咖;抵达后,礼敬具寿难陀咖,坐于一旁。具寿难陀咖对坐于一旁的弥嘎喇之孙沙喇如此说——
‘‘Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā , attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.
「来吧,沙喇们,不可因口传,不可因传承,不可因传闻,不可因藏经的权威,不可因推理,不可因推论,不可因思择表相,不可因审虑见解后的认可,不可因看似可能,不可因『此沙门是我们的导师』。沙喇们,当你们自己知道『这些法是不善的,这些法是有罪的,这些法是智者所呵责的,这些法被完全接受、执取后,导向无益与苦』时,那时,沙喇们,你们应当舍弃。」
‘‘Taṃ kiṃ maññatha, sāḷhā, atthi lobho’’ti?
「沙喇们,你们认为如何,有贪吗?」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
「沙喇们,我说『贪欲』即是此义。沙喇们,此贪者、贪欲者杀生,不与取,去他人之妻,说妄语,也劝导他人如此,那对他长久导向无益与苦。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, sāḷhā, atthi doso’’ti?
「沙喇们,你们认为如何,有嗔吗?」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
「沙喇们,我说『嗔恨』即是此义。沙喇们,此嗔者、嗔恨心者杀生,不与取,去他人之妻,说妄语,也劝导他人如此,那对他长久导向无益与苦。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, sāḷhā, atthi moho’’ti?
「沙喇,你们怎么想,有痴吗?」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā , avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
「沙喇,我说这个意思为无明。沙喇,这个愚痴者、为无明所到达者,也杀生,也不与取,也去他人之妻,也说妄语,也劝导他人如此,那对他长夜是为了无益、为了苦。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā’’ti?
「沙喇,你们怎么想,这些法是善或不善?」
‘‘Akusalā, bhante’’.
「不善,尊者。」
‘‘Sāvajjā vā anavajjā vā’’ti?
「有罪或无罪?」
‘‘Sāvajjā, bhante’’.
「有罪的,尊者。」
‘‘Viññugarahitā vā viññuppasatthā vā’’ti?
「为智者所呵责,还是为智者所称赞?」
‘‘Viññugarahitā, bhante’’.
「为智者所呵责,尊者。」
‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti?
「被完成、被执取后,导向无益与苦,还是不?在此你们认为如何?」
‘‘Samattā , bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.
「尊者,被完成、被执取后,导向无益与苦。我们在此如此认为。」
‘‘Iti kho, sāḷhā, yaṃ taṃ avocumhā – ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「如此,沙喇哈们,我们所说的——『来吧,你们沙喇哈们,不要因口传,不要因传承,不要因传闻,不要因藏经,不要因推理,不要因推论,不要因思择行相,不要因审虑见而忍可,不要因能力,不要因「沙门是我们的尊师」。当你们沙喇哈们自己知道——这些法是不善的,这些法是有罪的,这些法是为智者所呵责的,这些法被完成、被执取后导向无益与苦,那时,你们沙喇哈们应舍断』——如此,凡所说的,缘此而说。」
‘‘Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
「来吧,你们沙喇哈们,不要因口传,不要因传承,不要因传闻,不要因藏经,不要因推理,不要因推论,不要因思择行相,不要因审虑见而忍可,不要因能力,不要因「沙门是我们的尊师」。当你们沙喇哈们自己知道——『这些法是善的,这些法是无罪的,这些法是为智者所称赞的,这些法被完成、被执取后导向利益与乐』,那时,你们沙喇哈们应具足而住。」
‘‘Taṃ kiṃ maññatha, sāḷhā, atthi alobho’’ti?
「你们认为如何,沙喇哈们,有无贪吗?」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.
「沙喇哈,我说此义为不贪。沙喇哈,此无贪者、不贪者既不杀生,不不与取,不行欲邪行,不说妄语,也不劝导他人如此做,这对他长久有利益、有安乐。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, sāḷhā, atthi adoso’’ti?
「沙喇哈,你们怎么想,有无嗔吗?」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.
「沙喇哈,我说此义为无嗔恨。沙喇哈,此无嗔者、无嗔恨心者既不杀生,不不与取,不行欲邪行,不说妄语,也不劝导他人如此做,这对他长久有利益、有安乐。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, sāḷhā, atthi amoho’’ti?
「沙喇哈,你们怎么想,有无痴吗?」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.
「沙喇,我说此义为明者。沙喇,此明者无痴,既不杀生,不不与取,不行欲邪行,不说妄语,也不教导他人如此行,这对他长久有利益、有安乐。」
‘‘Evaṃ, bhante’’.
「是的,尊者。」
‘‘Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā’’ti?
「沙喇,你们认为如何,这些法是善的还是不善的?」
‘‘Kusalā, bhante’’.
「善的,尊者。」
‘‘Sāvajjā vā anavajjā vā’’ti?
「有过失的还是无过失的?」
‘‘Anavajjā, bhante’’.
「无过失的,尊者。」
‘‘Viññugarahitā vā viññuppasatthā vā’’ti?
「为智者所呵责的还是为智者所赞叹的?」
‘‘Viññuppasatthā , bhante’’.
「尊者!为智者所赞叹。」
‘‘Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti?
「完全地受持,导向利益与安乐,或不?在此如何?」
‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.
「尊者!完全地受持,导向利益与安乐。我们在此如是认为。」
‘‘Iti kho, sāḷhā, yaṃ taṃ avocumhā – ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「如此,沙喇哈,我们所说的——『来吧,你们沙喇哈,不可因传闻,不可因传统,不可因传说,不可因藏经的传承,不可因逻辑推理,不可因推论,不可因思量外观,不可因审虑见解后的认可,不可因看似可能,不可因「沙门是我们的导师」。沙喇哈,当你们自己知道——这些法是善的,这些法是无过失的,这些法是智者所赞叹的,这些法完全地受持后,长久地导向利益与安乐,那时,沙喇哈,你们应证得后而住』——如是所说的,即缘于此而说。」
‘‘Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā…pe… karuṇā…pe… muditā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. So evaṃ pajānāti – ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇa’nti. 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.
「沙喇哈,那位圣弟子如是离贪、离嗔、不愚痴、正知、具念,以与慈俱行之心……(中略)……以悲……(中略)……以喜……(中略)……以与舍俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方,如是上、下、横、一切处、一切方面、一切世间,以与舍俱行之心,广大、无量、无怨、无害地遍满而住。他如是了知:『有此,有劣,有胜,对此想所行有更上的出离。』当他如是知、如是见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱;于解脱有『解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」
‘‘So evaṃ pajānāti – ‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ; ahu pubbe doso…pe… ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusala’nti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti. Chaṭṭhaṃ.
「他如是了知:『过去有贪,那是不善的,现在它不存在,这是善的;过去有嗔……(中略)……过去有痴,那是不善的,现在它不存在,这是善的。』他于现法中无欲、寂灭、清凉,感受安乐,以梵为自己而住。」第六经。
7. Kathāvatthusuttaṃ7. 论事经
§68
‘‘Tīṇimāni, bhikkhave, kathāvatthūni. Katamāni tīṇi? Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ ahosi atītamaddhāna’nti. Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ bhavissati anāgatamaddhāna’nti. Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ hoti etarahi paccuppannamaddhāna’’’nti .
「诸比库!有这三种谈论的基础。哪三种?诸比库,可以依过去时而谈论——『过去时是如此』。诸比库,可以依未来时而谈论——『未来时将是如此』。诸比库,可以依现在时而谈论——『现在时是如此』。」
‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti , evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti , ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
「诸比库!通过谈话的交流,可以了知人是否善巧或不善巧。诸比库,如果这个人被问到问题时,对应一向记答的问题不以一向记答,对应分别论记答的问题不以分别论记答,对应反问记答的问题不以反问记答,对应舍置的问题不舍置,诸比库,如是这个人是不善巧的。诸比库,但如果这个人被问到问题时,对应一向记答的问题以一向记答,对应分别论记答的问题以分别论记答,对应反问记答的问题以反问记答,对应舍置的问题舍置,诸比库,如是这个人是善巧的。」
‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
「诸比库!通过交谈,应了知一个人是否为贤者或非贤者。诸比库!若此人被问问题时,不能确立于处与非处,不能确立于推论,不能确立于宣说智,不能确立于道,诸比库!如此之人是非贤者。诸比库!然而,若此人被问问题时,能确立于处与非处,能确立于推论,能确立于宣说智,能确立于道,诸比库!如此之人是贤者。」
‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
「诸比库!通过交谈,应了知一个人是否为贤者或非贤者。诸比库!若此人被问问题时,以此答彼,将话题引向外,显示愤怒、嗔恨与不满,诸比库!如此之人是非贤者。诸比库!然而,若此人被问问题时,不以此答彼,不将话题引向外,不显示愤怒、嗔恨与不满,诸比库!如此之人是贤者。」
‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
「诸比库!通过交谈,应了知一个人是否为贤者或非贤者。诸比库!若此人被问问题时,压制、蔑视、嘲笑、抓住过失,诸比库!如此之人是非贤者。诸比库!然而,若此人被问问题时,不压制、不蔑视、不嘲笑、不抓住过失,诸比库!如此之人是贤者。」
‘‘Kathāsampayogena , bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ. So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati. Etadatthā, bhikkhave, kathā; etadatthā mantanā; etadatthā upanisā; etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.
「诸比库!通过交谈,应了知一个人是否有近依或无近依。诸比库!未倾注之流者是无近依,已倾注之流者是有近依。他有近依而遍知非法品,遍知非法品,舍断非法品,作证非法品。他遍知非法品,遍知非法品,舍断非法品,作证非法品而触正解脱。诸比库!为此义而交谈;为此义而思量;为此义而近依;为此义而倾听,即:以不执取而心解脱。」
‘‘Ye viruddhā sallapanti, viniviṭṭhā samussitā;
「那些对立而交谈者,分离而争论者;」
Anariyaguṇamāsajja, aññoññavivaresino.
「依止非圣之德,互相揭露者。」
‘‘Dubbhāsitaṃ vikkhalitaṃ, sampamohaṃ parājayaṃ;
「恶说、过失、迷乱、失败;」
Aññoññassābhinandanti, tadariyo kathanācare .
「互相欢喜,此非圣者之谈话行为。」
‘‘Sace cassa kathākāmo, kālamaññāya paṇḍito;
「若他欲说话,智者应知时;
Dhammaṭṭhapaṭisaṃyuttā, yā ariyacaritā kathā.
关于法住相应的,圣者行持的话。
‘‘Taṃ kathaṃ kathaye dhīro, aviruddho anussito;
「贤者应说那话,不违逆、不依附;
Anunnatena manasā, apaḷāso asāhaso.
以不傲慢的心,不粗暴、不鲁莽。
‘‘Anusūyāyamāno so, sammadaññāya bhāsati;
「他不嫉妒,正确了知后说话;
Subhāsitaṃ anumodeyya, dubbhaṭṭhe nāpasādaye .
应随喜善说,不轻蔑恶说。
‘‘Upārambhaṃ na sikkheyya, khalitañca na gāhaye ;
「不应学习诽谤,不应抓住过失;
Nābhihare nābhimadde, na vācaṃ payutaṃ bhaṇe.
不应炫耀、不应压制,不说无用的话。」
‘‘Aññātatthaṃ pasādatthaṃ, sataṃ ve hoti mantanā;
「为了知义、为了净信,对善者确实有思量;
Evaṃ kho ariyā mantenti, esā ariyāna mantanā;
诸圣者如此思量,这是诸圣者的思量;
Etadaññāya medhāvī, na samusseyya mantaye’’ti. sattamaṃ;
智者了知此后,不应混乱于思量。」第七经
8. Aññatitthiyasuttaṃ8. 其他外道经
§69
‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā. Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
「诸比库,如果其他外道游方者如此问:『朋友,有这三法。哪三法?贪、嗔、痴——朋友,这三法。朋友,这三法有何差别、有何殊胜、有何不同?』诸比库,如此被问,你们应如何回答那些其他外道游方者?」「尊者,我们的法以世尊为根本,以世尊为引导,以世尊为皈依处。尊者,实在善哉,愿世尊阐明此所说之义。诸比库听闻世尊之后将受持。」「诸比库,那么你们听,善加作意,我将说。」「是的,尊者。」那些比库回答世尊。世尊如此说——
‘‘Sace , bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā; imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’’’ ti.
「诸比库,如果其他外道游方者如此问:『朋友,有这三法。哪三法?贪、嗔、痴——朋友,这三法;朋友,这三法有何差别、有何殊胜、有何不同?』诸比库,如此被问,你们应如此回答那些其他外道游方者:『朋友,贪是少过患、慢离贪,嗔是大过患、速离贪,痴是大过患、慢离贪。』
‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Subhanimittantissa vacanīyaṃ. Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’’’ti.
「『朋友,什么是因、什么是缘,使未生起的贪生起,或已生起的贪增长、增盛?』『应说是净相。对他不如理作意净相时,未生起的贪生起,或已生起的贪增长、增盛。朋友,这是因、这是缘,使未生起的贪生起,或已生起的贪增长、增盛。』
‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Paṭighanimittaṃ tissa vacanīyaṃ. Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’’’ti.
「『朋友,什么是因、什么是缘,使未生起的嗔生起,或已生起的嗔增长、增盛?』『应说是嗔恚相。对他不如理作意嗔恚相时,未生起的嗔生起,或已生起的嗔增长、增盛。朋友,这是因、这是缘,使未生起的嗔生起,或已生起的嗔增长、增盛。』
‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Ayoniso manasikāro tissa vacanīyaṃ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’’’ti.
「『朋友,什么是因、什么是缘,使未生起的痴生起,或已生起的痴增长、增盛?』『应说是不如理作意。对他不如理作意时,未生起的痴生起,或已生起的痴增长、增盛。朋友,这是因、这是缘,使未生起的痴生起,或已生起的痴增长、增盛。』
‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘Asubhanimittantissa vacanīyaṃ. Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṃ kho, āvuso , hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’’’ti.
「诸友!什么是因,什么是缘,由此未生起的贪不生起,已生起的贪被舍断呢?」「应说须跋相。对他如理作意须跋相时,未生起的贪不生起,已生起的贪被舍断。诸友!这是因,这是缘,由此未生起的贪不生起,已生起的贪被舍断。」
‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘Mettā cetovimuttī tissa vacanīyaṃ. Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’’’ti.
「诸友!什么是因,什么是缘,由此未生起的嗔不生起,已生起的嗔被舍断呢?」「应说慈心解脱。对他如理作意慈心解脱时,未生起的嗔不生起,已生起的嗔被舍断。诸友!这是因,这是缘,由此未生起的嗔不生起,已生起的嗔被舍断。」
‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘Yonisomanasikāro tissa vacanīyaṃ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’’’ti. Aṭṭhamaṃ.
「诸友!什么是因,什么是缘,由此未生起的痴不生起,已生起的痴被舍断呢?」「应说如理作意。对他如理作意时,未生起的痴不生起,已生起的痴被舍断。诸友!这是因,这是缘,由此未生起的痴不生起,已生起的痴被舍断。」第八经。
9. Akusalamūlasuttaṃ9. 不善根经
§70
‘‘Tīṇimāni , bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.
「诸比库!有这三不善根。哪三种呢?贪是不善根,嗔是不善根,痴是不善根。
‘‘Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ ; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ . Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.
「诸比库!贪也是不善根;贪者以身、以语、以意所造作的也是不善;贪者被贪所征服、心被占据,对他人不真实地生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力量的目的』如此,这也是不善。如此,这些从贪生、以贪为因、以贪为集、以贪为缘的诸多恶不善法生起。
‘‘Yadapi, bhikkhave, doso tadapi akusalamūlaṃ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.
「诸比库!嗔也是不善根;嗔者以身、以语、以意所造作的也是不善;嗔者被嗔所征服、心被占据,对他人不真实地生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力量的目的』如此,这也是不善。如此,这些从嗔生、以嗔为因、以嗔为集、以嗔为缘的诸多恶不善法生起。
‘‘Yadapi, bhikkhave, moho tadapi akusalamūlaṃ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.
「诸比库!痴也是不善根;痴者以身、以语、以意所造作的也是不善;痴者被痴所征服、心被占据,对他人不真实地生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力量的目的』如此,这也是不善。如此,这些从痴生、以痴为因、以痴为集、以痴为缘的诸多恶不善法生起。诸比库!这样的人被称为非时说者、非真实说者、非利益说者、非法说者、非律说者。
‘‘Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.
「诸比库!为何这样的人被称为非时说者、非真实说者、非利益说者、非法说者、非律说者呢?诸比库!因为这个人对他人不真实地生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力量的目的』如此。然而被真实所说时,他轻视,不承认;被非真实所说时,他不努力为了那个的辩解『这确实是不真实的,这确实是非真实的』。因此,这样的人被称为非时说者、非真实说者、非利益说者、非法说者、非律说者。
‘‘Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
「诸比库!这样的人,被贪生的诸恶不善法所征服、心被占据,于现法住于苦,有恼害、有忧苦、有热恼。身坏命终后,恶趣可期待。
‘‘Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati; evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
「被嗔生的……被痴生的诸恶不善法所征服、心被占据,于现法住于苦,有恼害、有忧苦、有热恼。身坏命终后,恶趣可期待。诸比库!譬如娑罗树、或榕树、或无花果树,被三条摩卢瓦藤蔓缠绕、围绕,遭遇不幸,遭遇灾难,遭遇不幸与灾难;同样地,诸比库!这样的人,被贪生的诸恶不善法所征服、心被占据,于现法住于苦,有恼害、有忧苦、有热恼。身坏命终后,恶趣可期待。
‘‘Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.
「被嗔生的……被痴生的诸恶不善法所征服、心被占据,于现法住于苦,有恼害、有忧苦、有热恼。身坏命终后,恶趣可期待。诸比库!这些是三不善根。
‘‘Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.
「诸比库!这三者是善根。哪三者?无贪是善根,无嗔是善根,无痴是善根。
‘‘Yadapi , bhikkhave, alobho tadapi kusalamūlaṃ ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ ; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.
「诸比库!凡无贪,那也是善根;凡无贪者以身、以语、以意所造作的,那也是善;凡无贪者未被贪所征服、心未被占据,不以非真实给他人生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力的目的』如此,那也是善。如此,这些无贪生的、无贪为因的、无贪为集的、无贪为缘的诸多善法生起。
‘‘Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.
「诸比库!凡无嗔,那也是善根;凡无嗔者以身、以语、以意所造作的,那也是善;凡无嗔者未被嗔所征服、心未被占据,不以非真实给他人生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力的目的』如此,那也是善。如此,这些无嗔生的、无嗔为因的、无嗔为集的、无嗔为缘的诸多善法生起。
‘‘Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṃ , bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.
「诸比库!凡无痴,那也是善根;凡无痴者以身、以语、以意所造作的,那也是善;凡无痴者未被痴所征服、心未被占据,不以非真实给他人生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力的目的』如此,那也是善。如此,这些无痴生的、无痴为因的、无痴为集的、无痴为缘的诸多善法生起。诸比库!这样的人被称为适时语者、真实语者、有义语者、说法者、说律者。
‘‘Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya – ‘itipetaṃ atacchaṃ, itipetaṃ abhūta’nti . Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.
「诸比库!为何这样的人被称为适时语者、真实语者、有义语者、说法者、说律者?诸比库!因为这个人不以非真实给他人生起苦,以杀害、或以束缚、或以损失、或以呵责、或以驱逐,『我有力,力的目的』如此。被真实所说时,他承认而不轻视;被非真实所说时,他努力解释它——『如此这是不真实的,如此这是非真的』。因此,这样的人被称为适时语者、有义语者、说法者、说律者。
‘‘Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.
「诸比库!这样的人,由贪生起的诸恶不善法已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。他于现法住于乐,无恼害、无忧苦、无热恼。他于现法般涅槃。
‘‘Dosajā…pe… parinibbāyati. Mohajā…pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kuddāla-piṭakaṃ ādāya. So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi . So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.
「由嗔生起的…般涅槃。由痴生起的…般涅槃。诸比库!譬如沙罗树、或达瓦树、或攀达那树被三条马卢瓦藤蔓缠绕、包围。然后有人拿着锄头和篮子前来。他在根部切断那马卢瓦藤蔓,切断根部后挖掘,挖掘后拔出根,乃至连细根须。他把那马卢瓦藤蔓切成一段一段,切成一段一段后劈开,劈开后弄成碎片,弄成碎片后在风中日晒下晒干,在风中日晒下晒干后用火焚烧,用火焚烧后化为灰烬,化为灰烬后在大风中扬散,或在急流的河中冲走。诸比库!如此,那些马卢瓦藤蔓根已被切断,如多罗树头,成为非有,于未来不再生起。诸比库!同样地,这样的人,由贪生起的诸恶不善法已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。他于现法住于乐,无恼害、无忧苦、无热恼。他于现法般涅槃。
‘‘Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī’’ti. Navamaṃ.
「由嗔生起的…由痴生起的诸恶不善法已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。他于现法住于乐,无恼害、无忧苦、无热恼。他于现法般涅槃。诸比库!这些是三善根。」第九经。
10. Uposathasuttaṃ10. 伍波萨他经
§71
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – ‘‘handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā’’ti? ‘‘Uposathāhaṃ, bhante, ajja upavasāmī’’ti.
如是我闻——一时,世尊住在沙瓦提城东园鹿母讲堂。那时,鹿母维沙卡于伍波萨他日前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的鹿母维沙卡说:「来!维沙卡,你从何处来,在白天的时候?」「尊者!我今天受持伍波萨他。」
‘‘Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati – ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati – ‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ ; sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idaṃ cidañca bhojanīyaṃ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṃ atināmeti. Evaṃ kho visākhe, gopālakuposatho hoti. Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
「维沙卡!有三种伍波萨他。哪三种?牧牛者伍波萨他、尼干陀伍波萨他、圣者伍波萨他。维沙卡!什么是牧牛者伍波萨他?维沙卡!譬如牧牛者在傍晚时把牛归还给主人后,如此省察:『今天牛在某某地方吃草,在某某地方饮水;明天牛将在某某地方吃草,将在某某地方饮水。』维沙卡!同样地,这里某位受伍波萨他者如此省察:『我今天吃了这样那样的副食,吃了这样那样的主食;明天我将吃这样那样的副食,将吃这样那样的主食。』他以与贪俱的心度过白天。维沙卡!这是牧牛者伍波萨他。维沙卡!如此受持的牧牛者伍波萨他无大果、无大利益、无大光辉、无大广大。
‘‘Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti. Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, sabbacelāni nikkhipitvā evaṃ vadehi – nāhaṃ kvacani kassaci kiñcanatasmiṃ , na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro – ‘ayaṃ amhākaṃ putto’ti; sopi jānāti – ‘ime mayhaṃ mātāpitaro’ti. Jānāti kho panassa puttadāro – ‘ayaṃ mayhaṃ bhattā’ti; sopi jānāti – ‘ayaṃ mayhaṃ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā – ‘ayaṃ amhākaṃ ayyo’ti; sopi jānāti – ‘ime mayhaṃ dāsakammakaraporisā’ti. Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti. Idaṃ tassa musāvādasmiṃ vadāmi. So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati. Idaṃ tassa adinnādānasmiṃ vadāmi. Evaṃ kho, visākhe, nigaṇṭhuposatho hoti. Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
「维沙卡!什么是尼干陀伍波萨他?维沙卡!有名为尼干陀的沙门种类。他们如此教导弟子:『来!你这位善人,对东方超过百由旬的众生放下棍棒;对西方超过百由旬的众生放下棍棒;对北方超过百由旬的众生放下棍棒;对南方超过百由旬的众生放下棍棒。』如此,他们教导对某些众生怜悯、同情,对某些众生不怜悯、不同情。他们在伍波萨他日如此教导弟子:『来!你这位善人,脱去一切衣服后如此说:「我在任何地方对任何人都无任何所属,在任何地方任何处也无任何属于我的。」』然而他的父母知道『这是我们的儿子』,他也知道『这些是我的父母』。他的妻子知道『这是我的丈夫』,他也知道『这是我的妻子』。他的奴仆工人知道『这是我们的主人』,他也知道『这些是我的奴仆工人』。如此,在应当教导真实的时候,在那时候他们教导虚妄。我说这是他的妄语。他在那夜过后,享用未给予的财物。我说这是他的不与取。维沙卡!这是尼干陀伍波萨他。维沙卡!如此受持的尼干陀伍波萨他无大果、无大利益、无大光辉、无大广大。
‘‘Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa , visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati. Ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.
「维沙卡!什么是圣者伍波萨他?维沙卡!染污的心通过努力而得净化。维沙卡!染污的心如何通过努力而得净化?维沙卡!这里,圣弟子随念如来:『彼世尊亦即是阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人师、佛陀、世尊。』当他随念如来时,心变得净信,生起喜悦。心的诸染污被舍断。维沙卡!譬如染污的头通过努力而得净化。
‘‘Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṃ kho , visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维沙卡!染污的头如何通过努力而得净化?缘于皂荚、缘于泥土、缘于水、缘于人的适当努力,维沙卡!如此,染污的头通过努力而得净化。维沙卡!同样地,染污的心通过努力而得净化。
‘‘Kathañca , visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe – ‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力净化被染污的心呢?维萨咖,在此,圣弟子随念如来——『彼世尊亦即是阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人导师、佛陀、世尊』。当他随念如来时,心变得净信,喜悦生起,心的诸染污被舍断。维萨咖,这被称为『圣弟子住于梵天伍波萨他,与梵天共住,缘于梵天,他的心变得净信,喜悦生起,心的诸染污被舍断』。维萨咖,如此以努力净化被染污的心。」
‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.
「维萨咖,以努力净化被染污的心。维萨咖,如何以努力净化被染污的心呢?维萨咖,在此,圣弟子随念法——『法是世尊所善说的,自见的,无时的,来见的,引导的,智者应各自证知的』。当他随念法时,心变得净信,喜悦生起,心的诸染污被舍断,维萨咖,犹如以努力净化被染污的身。」
‘‘Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力净化被染污的身呢?缘于油,缘于粉,缘于水,缘于人的适当努力。维萨咖,如此以努力净化被染污的身。维萨咖,同样地,以努力净化被染污的心。」
‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力净化被染污的心呢?维萨咖,在此,圣弟子随念法——『法是世尊所善说的,自见的,无时的,来见的,引导的,智者应各自证知的』。当他随念法时,心变得净信,喜悦生起,心的诸染污被舍断。维萨咖,这被称为『圣弟子住于法伍波萨他,与法共住,缘于法,他的心变得净信,喜悦生起,心的诸染污被舍断』。维萨咖,如此以努力净化被染污的心。」
‘‘Upakkiliṭṭhassa , visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.
「维萨咖,以努力净化被染污的心。维萨咖,如何以努力净化被染污的心呢?维萨咖,在此,圣弟子随念僧团——『世尊的声闻僧团是善行道者,世尊的声闻僧团是正直行道者,世尊的声闻僧团是如理行道者,世尊的声闻僧团是正当行道者,即四双人、八辈人,这世尊的声闻僧团是应供养者、应供奉者、应施与者、应合掌者、世间的无上福田』。当他随念僧团时,心变得净信,喜悦生起,心的诸染污被舍断,维萨咖,犹如以努力净化被染污的衣服。」
‘‘Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力净化被染污的衣服呢?缘于热,缘于碱,缘于牛粪,缘于水,缘于人的适当努力。维萨咖,如此以努力净化被染污的衣服。维萨咖,同样地,以努力净化被染污的心。」
‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力净化被染污的心呢?维萨咖,在此,圣弟子随念僧团——『世尊的声闻僧团是善行道者……世间的无上福田』。当他随念僧团时,心变得净信,喜悦生起,心的诸染污被舍断。维萨咖,这被称为『圣弟子住于僧团伍波萨他,与僧团共住,缘于僧团,他的心变得净信,喜悦生起,心的诸染污被舍断』。维萨咖,如此以努力净化被染污的心。」
‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.
「维萨咖,以努力净化被染污的心。维萨咖,如何以努力净化被染污的心呢?维萨咖,在此,圣弟子随念自己的诸戒——无毁的、无穿的、无斑的、无杂的、自在的、智者所赞叹的、无执取的、导向定的。当他随念戒时,心变得净信,喜悦生起,心的诸染污被舍断,维萨咖,犹如以努力净化被染污的镜子。」
‘‘Kathañca , visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca , chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力来清净污染的镜子?缘于油,缘于灰,缘于毛刷,缘于人的适当精勤。如此,维萨咖,以努力来清净污染的镜子。同样地,维萨咖,以努力来清净污染的心。
‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha , visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力来清净污染的心?维萨咖,于此,圣弟子随念自己的诸戒——无缺的……导向定的。当他随念戒时,心清净,喜悦生起,心的诸染污被舍断。维萨咖,这被称为『圣弟子住于戒伍波萨他,与戒共住,缘于戒,心清净,喜悦生起,心的诸染污被舍断』。如此,维萨咖,以努力来清净污染的心。
‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā , santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari . Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā , mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.
「维萨咖,以努力来清净污染的心。维萨咖,如何以努力来清净污染的心?维萨咖,于此,圣弟子随念诸天人——『有四大王天的诸天人,有三十三天的诸天人,有夜摩天的诸天人,有兜率天的诸天人,有化乐天的诸天人,有他化自在天的诸天人,有梵身天的诸天人,有更高的诸天人。那些天人具足如是信,从此处死后生于彼处,我也具有如是信。那些天人具足如是戒,从此处死后生于彼处,我也具有如是戒。那些天人具足如是闻,从此处死后生于彼处,我也具有如是闻。那些天人具足如是施,从此处死后生于彼处,我也具有如是施。那些天人具足如是慧,从此处死后生于彼处,我也具有如是慧』。当他随念自己和那些天人的信、戒、闻、施、慧时,心清净,喜悦生起,心的诸染污被舍断,维萨咖,犹如以努力来清净污染的黄金。
‘‘Kathañca , visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力来清净污染的黄金?缘于火炉,缘于盐,缘于红土,缘于竹管钳,缘于人的适当精勤。如此,维萨咖,以努力来清净污染的黄金。同样地,维萨咖,以努力来清净污染的心。
‘‘Kathañca , visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena…pe… sutena…pe… cāgena…pe… paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.
「维萨咖,如何以努力来清净污染的心?维萨咖,于此,圣弟子随念诸天人——『有四大王天的诸天人,有三十三天的诸天人……有更高的诸天人。那些天人具足如是信,从此处死后生于彼处,我也具有如是信。那些天人具足如是戒……如是闻……如是施……如是慧,从此处死后生于彼处,我也具有如是慧』。当他随念自己和那些天人的信、戒、闻、施、慧时,心清净,喜悦生起,心的诸染污被舍断。维萨咖,这被称为『圣弟子住于天伍波萨他,与诸天人共住,缘于诸天人,心清净,喜悦生起,心的诸染污被舍断』。如此,维萨咖,以努力来清净污染的心。
‘‘Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「维萨咖,那位圣弟子如此省察:『诸阿拉汉尽其一生舍断杀生,离杀生,已放下棍棒,已放下刀剑,有惭,有悲悯,住于对一切有情众生的利益怜悯;我今天于此夜此日舍断杀生,离杀生,已放下棍棒,已放下刀剑,有惭,有悲悯,住于对一切有情众生的利益怜悯。以此支,我随学诸阿拉汉,我的伍波萨他将被住持。
‘‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「诸阿拉汉尽其一生舍断不与取,离不与取,是与取者,期待所与,以不盗取、清净的自己而住;我今天于此夜此日舍断不与取,离不与取,是与取者,期待所与,以不盗取、清净的自己而住。以此支,我随学诸阿拉汉,我的伍波萨他将被住持。
‘‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「诸阿拉汉尽其一生舍断非梵行,是梵行者,是远离者,离欲的俗法;我今天于此夜此日舍断非梵行,是梵行者,是远离者,离欲的俗法。以此支,我随学诸阿拉汉,我的伍波萨他将被住持。
‘‘Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa; ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「诸阿拉汉终生舍断妄语,离妄语,是真实语者、真实结合者、坚固者、可信赖者、对世间不欺诳者;我今天从此夜至此日舍断妄语,离妄语,是真实语者、真实结合者、坚固者、可信赖者、对世间不欺诳者。以此支分我随学诸阿拉汉,我的伍波萨他将被受持。」
‘‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「诸阿拉汉终生舍断放逸之因的诸酒类,离放逸之因的诸酒类;我今天从此夜至此日舍断放逸之因的诸酒类,离放逸之因的诸酒类。以此支分我随学诸阿拉汉,我的伍波萨他将被受持。」
‘‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「诸阿拉汉终生一日一食,夜间停止,离非时食;我今天从此夜至此日一日一食,夜间停止,离非时食。以此支分我随学诸阿拉汉,我的伍波萨他将被受持。」
‘‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato . Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
「诸阿拉汉终生离舞蹈、歌唱、音乐、观看表演、持花鬘、涂香、涂饰、装饰、庄严之因;我今天从此夜至此日离舞蹈、歌唱、音乐、观看表演、持花鬘、涂香、涂饰、装饰、庄严之因。以此支分我随学诸阿拉汉,我的伍波萨他将被受持。」
‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’’ti.
「诸阿拉汉终生舍断高床大床,离高床大床,作低卧,或在小床上或在草铺上;我今天从此夜至此日舍断高床大床,离高床大床,作低卧,或在小床上或在草铺上。以此支分我随学诸阿拉汉,我的伍波萨他将被受持。」
‘‘Evaṃ kho, visākhe, ariyuposatho hoti. Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’.
「韦沙卡,如此是圣伍波萨他。韦沙卡,如此受持的圣伍波萨他是大果、大利益、大光辉、大遍满的。」
‘‘Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro’’? ‘‘Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya , seyyathidaṃ – aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ , sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’.
「有多大果、多大利益、多大光辉、多大遍满呢?」「韦沙卡,譬如有人对这十六大国——即盎嘎人、马嘎达人、咖西人、果萨喇人、瓦基人、玛喇人、切地人、旺嘎人、库汝人、般遮喇人、玛差人、苏喇些那人、阿萨咖人、阿旺地人、甘达喇人、甘玻佳人——富有众多珍宝,行使主权统治,具足八支的伍波萨他的十六分之一也比不上。那是什么原因呢?韦沙卡,人间的王权比起天界的快乐是微不足道的。」
‘‘Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo . Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.
「韦沙卡,人间的五十年是四大王天诸天人的一日一夜。以那夜三十夜为一月。以那月十二月为一年。以那年天界的五百年是四大王天诸天人的寿量。韦沙卡,确实有此处,某位女人或男子受持具足八支的伍波萨他后,身坏命终后可能往生到四大王天诸天人的同伴中。韦沙卡,正是依此而说——『人间的王权比起天界的快乐是微不足道的』。」
‘‘Yaṃ , visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.
「维沙卡,人间的一百年,是三十三天诸天人的一昼夜。以那昼夜计三十夜为一月。以那月计十二月为一年。以那年计天界的一千年为三十三天诸天人的寿量。维沙卡,确实有此处,即此处某位女人或男人,受持具足八支的伍波萨他后,身坏命终后,可能投生到三十三天诸天人的同伴中。维沙卡,正是依此而说:『比起天界之乐,人间的王权是卑劣的』。」
‘‘Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.
「维沙卡,人间的两百年,是夜摩天诸天人的一昼夜。以那昼夜计三十夜为一月。以那月计十二月为一年。以那年计天界的两千年为夜摩天诸天人的寿量。维沙卡,确实有此处,即此处某位女人或男人,受持具足八支的伍波萨他后,身坏命终后,可能投生到夜摩天诸天人的同伴中。维沙卡,正是依此而说:『比起天界之乐,人间的王权是卑劣的』。」
‘‘Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.
「维沙卡,人间的四百年,是兜率天诸天人的一昼夜。以那昼夜计三十夜为一月。以那月计十二月为一年。以那年计天界的四千年为兜率天诸天人的寿量。维沙卡,确实有此处,即此处某位女人或男人,受持具足八支的伍波萨他后,身坏命终后,可能投生到兜率天诸天人的同伴中。维沙卡,正是依此而说:『比起天界之乐,人间的王权是卑劣的』。」
‘‘Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.
「维沙卡,人间的八百年,是化乐天诸天人的一昼夜。以那昼夜计三十夜为一月。以那月计十二月为一年。以那年计天界的八千年为化乐天诸天人的寿量。维沙卡,确实有此处,即此处某位女人或男人,受持具足八支的伍波萨他后,身坏命终后,可能投生到化乐天诸天人的同伴中。维沙卡,正是依此而说:『比起天界之乐,人间的王权是卑劣的』。」
‘‘Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.
「维沙卡,人间的一千六百年,是他化自在天诸天人的一昼夜。以那昼夜计三十夜为一月。以那月计十二月为一年。以那年计天界的一万六千年为他化自在天诸天人的寿量。维沙卡,确实有此处,即此处某位女人或男人,受持具足八支的伍波萨他后,身坏命终后,可能投生到他化自在天诸天人的同伴中。维沙卡,正是依此而说:『比起天界之乐,人间的王权是卑劣的』。」
‘‘Pāṇaṃ na haññe na cadinnamādiye,
「不应杀害生命,不应取不与之物,
Musā na bhāse na ca majjapo siyā;
不应说妄语,不应成为饮酒者;
Abrahmacariyā virameyya methunā,
应离非梵行的交媾,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.
夜晚不应进食非时食。
‘‘Mālaṃ na dhāre na ca gandhamācare,
「不应持花环,也不应涂香,
Mañce chamāyaṃ va sayetha santhate;
应睡在铺设的床或地上;
Etañhi aṭṭhaṅgikamāhuposathaṃ,
这被称为八支伍波萨他,
Buddhena dukkhantagunā pakāsitaṃ.
由佛陀宣说,具有苦尽的功德。
‘‘Cando ca sūriyo ca ubho sudassanā,
「月亮和太阳,两者都善见,
Obhāsayaṃ anupariyanti yāvatā;
照耀着,遍行到哪里,
Tamonudā te pana antalikkhagā,
它们驱除黑暗,在虚空中行,
Nabhe pabhāsanti disāvirocanā.
照亮诸方者不在天空中发光。
‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,
「在此之间存在的任何财富，
Muttā maṇi veḷuriyañca bhaddakaṃ;
珍珠、宝石、琉璃及吉祥物；
Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,
纯金、黄金或者金子，
Yaṃ jātarūpaṃ haṭakanti vuccati.
那被称为生金、哈答咖的。
‘‘Aṭṭhaṅgupetassa uposathassa,
「具足八支的伍波萨他，
Kalampi te nānubhavanti soḷasiṃ;
它们连十六分之一也比不上；
Candappabhā tāragaṇā ca sabbe.
月光和一切星群。
‘‘Tasmā hi nārī ca naro ca sīlavā,
「因此,具戒的女人与男人,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;
应守持具足八支的伍波萨他,
Puññāni katvāna sukhudrayāni,
造作诸善业,生起安乐,
Aninditā saggamupenti ṭhāna’’nti. dasamaṃ;
无可指责者上升天界之处。」第十经
Mahāvaggo sattamo. · 大品第七
Tassuddānaṃ –
其摄颂——
Titthabhayañca venāgo, sarabho kesamuttiyā;
外道、怖畏与韦那咖,沙拉婆、以剪发,
Sāḷho cāpi kathāvatthu, titthiyamūluposathoti.
沙罗与论事,外道根本伍波萨他。