(12) 2. Kesivaggo(12) 2. 凯西品
(12) 2. Kesivaggo(12) 2. 凯西品
1. Kesisuttaṃ1. 凯西经
§111
Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca – ‘‘tvaṃ khosi, kesi, paññāto assadammasārathīti . Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī’’ti? ‘‘Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi , saṇhapharusenapi vinemī’’ti. ‘‘Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī’’ti? ‘‘Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti; hanāmi naṃ, bhante. Taṃ kissa hetu? Mā me ācariyakulassa avaṇṇo ahosī’’ti.
那时,马师给西前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的马师给西如此说:「给西,你是著名的马师。给西,你如何调御马呢?」「尊者,我以柔软调御马,以粗暴调御马,以柔软与粗暴调御马。」「给西,如果马不服从柔软的调御,不服从粗暴的调御,不服从柔软与粗暴的调御,你如何处置它呢?」「尊者,如果马不服从柔软的调御,不服从粗暴的调御,不服从柔软与粗暴的调御,尊者,我杀了它。那是什么原因呢?『愿我的师族不被诽谤。』」
‘‘Bhagavā pana, bhante, anuttaro purisadammasārathi. Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī’’ti? ‘‘Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi. Tatridaṃ, kesi, saṇhasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti. Tatridaṃ, kesi, pharusasmiṃ – iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayo’’ti.
「尊者,世尊是无上的人调御师。尊者,世尊如何调御人呢?」「给西,我以柔软调御人,以粗暴调御人,以柔软与粗暴调御人。给西,在此,在柔软方面——如此是身善行,如此是身善行的果报;如此是语善行,如此是语善行的果报;如此是意善行,如此是意善行的果报;如此是天人,如此是人。给西,在此,在粗暴方面——如此是身恶行,如此是身恶行的果报;如此是语恶行,如此是语恶行的果报;如此是意恶行,如此是意恶行的果报;如此是地狱,如此是畜生趣,如此是饿鬼界。」
‘‘Tatridaṃ, kesi, saṇhapharusasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo’’ti.
「给西,在此,在柔软与粗暴方面——如此是身善行,如此是身善行的果报;如此是身恶行,如此是身恶行的果报;如此是语善行,如此是语善行的果报;如此是语恶行,如此是语恶行的果报;如此是意善行,如此是意善行的果报;如此是意恶行,如此是意恶行的果报;如此是天人,如此是人;如此是地狱,如此是畜生趣,如此是饿鬼界。」
‘‘Sace te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī’’ti? ‘‘Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī’’ti. ‘‘Na kho, bhante, bhagavato pāṇātipāto kappati. Atha ca pana bhagavā evamāha – ‘hanāmi, naṃ kesī’’’ti! ‘‘Saccaṃ, kesi! Na tathāgatassa pāṇātipāto kappati. Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti. Vadho heso, kesi, ariyassa vinaye – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī’’ti.
「尊者,如果人不服从柔软的调御,不服从粗暴的调御,不服从柔软与粗暴的调御,世尊如何处置他呢?」「给西,如果人不服从柔软的调御,不服从粗暴的调御,不服从柔软与粗暴的调御,给西,我杀了他。」「尊者,世尊不应杀生。然而世尊却如此说:『给西,我杀了他。』」「给西,确实!如来不应杀生。然而,给西,凡是人不服从柔软的调御,不服从粗暴的调御,不服从柔软与粗暴的调御,如来不认为应对他说法、教诫,有智慧的同梵行者也不认为应对他说法、教诫。给西,在圣者之律中,这就是杀——即如来不认为应对他说法、教诫,有智慧的同梵行者也不认为应对他说法、教诫。」
‘‘So hi nūna, bhante, suhato hoti – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.
「尊者,他确实被善杀了——即如来不认为应对他说法、教诫,有智慧的同梵行者也不认为应对他说法、教诫。尊者,太殊胜了!尊者,太殊胜了!……尊者,愿世尊忆持我为近事男,从今日起终生归依。」第一经。
2. Javasuttaṃ2. 速度经
§112
‘‘Catūhi , bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
「诸比库,具足四支的国王良马适合于王,为王所用,被算作王的部分。哪四支呢?正直、速度、忍耐、温顺——诸比库,具足这四支的国王良马适合于王,为王所用,被算作王的部分。
‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Dutiyaṃ.
「诸比库,同样地,具足四法的比库应受供养……是世间的无上福田。哪四法呢?正直、速度、忍耐、温顺——诸比库,具足这四法的比库应受供养……是世间的无上福田。」第二经。
3. Patodasuttaṃ3. 刺棒经
§113
‘‘Cattārome , bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
「诸比库,这四种良马存在、出现于世间。哪四种呢?诸比库,在此,某种良马见到鞭影即受触动、生起紧迫感:『今日马师将要我做什么事呢?我应如何回应呢?』诸比库,在此,某种良马就是这样的。诸比库,这是第一种存在、出现于世间的良马。
‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
「再者,诸比库!此处某良马纯种,确实不是见到刺棒之影而警觉、生起悚惧,但是被刺穿毛发而警觉、生起悚惧——『今天调马师将使我做什么工作?我应如何回报?』诸比库!如此这般,此处某良马纯种存在。诸比库!这是世间存在的第二种良马纯种。」
‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
「再者,诸比库!此处某良马纯种,确实不是见到刺棒之影而警觉、生起悚惧,也不是被刺穿毛发而警觉、生起悚惧,但是被刺穿皮肤而警觉、生起悚惧——『今天调马师将使我做什么工作?我应如何回报?』诸比库!如此这般,此处某良马纯种存在。诸比库!这是世间存在的第三种良马纯种。」
‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti ! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.
「再者,诸比库!此处某良马纯种,确实不是见到刺棒之影而警觉、生起悚惧,也不是被刺穿毛发而警觉、生起悚惧,也不是被刺穿皮肤而警觉、生起悚惧,但是被刺穿骨头而警觉、生起悚惧——『今天调马师将使我做什么工作?我应如何回报?』诸比库!如此这般,此处某良马纯种存在。诸比库!这是世间存在的第四种良马纯种。诸比库!这些是世间存在的四种良马纯种。」
‘‘Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
「诸比库!如是,这四种良人纯种存在于世间。哪四种?诸比库!此处,某良人纯种听闻——『在某村或某镇,某女人或某男人患病或死亡』。他因此而警觉,生起悚惧。已悚惧者如理精勤。已精勤者以身证得最上真谛,以慧通达而见。诸比库!犹如那良马纯种见到刺棒之影而警觉、生起悚惧;诸比库!我说此良人纯种与之相似。诸比库!如此这般,此处某良人纯种存在。诸比库!这是世间存在的第一种良人纯种。」
‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
「再者,诸比库!此处某良人纯种,确实不是听闻——『在某村或某镇,某女人或某男人患病或死亡』,但是他自己看见女人或男人患病或死亡。他因此而警觉,生起悚惧。已悚惧者如理精勤。已精勤者以身证得最上真谛,以慧通达而见。诸比库!犹如那良马纯种被刺穿毛发而警觉、生起悚惧;诸比库!我说此良人纯种与之相似。诸比库!如此这般,此处某良人纯种存在。诸比库!这是世间存在的第二种良人纯种。」
‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
「再者,诸比库!此处某良人纯种,确实不是听闻——『在某村或某镇,某女人或某男人患病或死亡』,也不是自己看见女人或男人患病或死亡,但是他的亲戚或血亲患病或死亡。他因此而警觉,生起悚惧。已悚惧者如理精勤。已精勤者以身证得最上真谛,以慧通达而见。诸比库!犹如那良马纯种被刺穿皮肤而警觉、生起悚惧;诸比库!我说此良人纯种与之相似。诸比库!如此这般,此处某良人纯种存在。诸比库!这是世间存在的第三种良人纯种。」
‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.
「再者,诸比库!此处某良人纯种,确实不是听闻——『在某村或某镇,某女人或某男人患病或死亡』,也不是自己看见女人或男人患病或死亡,他的亲戚或血亲也不是患病或死亡,但是他自己被身体的诸受触及——苦的、激烈的、粗重的、辛辣的、不可意的、不合意的、夺命的。他因此而警觉,生起悚惧。已悚惧者如理精勤。已精勤者以身证得最上真谛,以慧通达而见。诸比库!犹如那良马纯种被刺穿骨头而警觉、生起悚惧;诸比库!我说此良人纯种与之相似。诸比库!如此这般,此处某良人纯种存在。诸比库!这是世间存在的第四种良人纯种。诸比库!这些是世间存在的四种良人纯种。」第三经。
4. Nāgasuttaṃ4. 龙经
§114
‘‘Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.
「诸比库!具足四支的王象,堪为王用,适合王受用,被计算为王的部属。哪四种?诸比库!此处,王象是听者、杀者、忍者、行者。」
‘‘Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti – yadi vā katapubbaṃ yadi vā akatapubbaṃ – taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.
「诸比库,王象如何是善听者呢?诸比库,于此,王象对于驯象师使其做的事——无论以前做过或以前未做过——作意、思惟,以全心专注,倾耳而听。诸比库,王象如此是善听者。
‘‘Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati , rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.
「诸比库,王象如何是杀敌者呢?诸比库,于此,王象进入战场,杀象,杀象骑者,杀马,杀马骑者,杀战车,杀战车驾驶者,杀步兵。诸比库,王象如此是杀敌者。
‘‘Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.
「诸比库,王象如何是忍耐者呢?诸比库,于此,王象进入战场,能忍耐矛击、剑击、箭击、斧击,以及鼓、小鼓、螺、铜锣的喧闹声。诸比库,王象如此是忍耐者。
‘‘Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti – yadi vā gatapubbaṃ yadi vā agatapubbaṃ – taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
「诸比库,王象如何是善行者呢?诸比库,于此,王象对于驯象师派遣其前往的方向——无论以前去过或以前未去过——迅速前往。诸比库,王象如此是善行者。诸比库,具足这四支的王象堪为王用,为王所受用,被算作王的部属。
‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.
「诸比库,如是,具足四法的比库应受供养……是世间的无上福田。哪四种呢?诸比库,于此,比库是善听者、是杀敌者、是忍耐者、是善行者。
‘‘Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.
「诸比库,比库如何是善听者呢?诸比库,于此,比库在如来所宣说的法与律被教导时,作意、思惟,以全心专注,倾耳而听法。诸比库,比库如此是善听者。
‘‘Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti (hanati) byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.
「诸比库,比库如何是杀敌者呢?诸比库,于此,比库对已生起的欲寻不容忍,舍断、除去、杀灭、使之灭无;对已生起的嗔寻……对已生起的害寻……对已生起的诸恶不善法不容忍,舍断、除去、杀灭、使之灭无。诸比库,比库如此是杀敌者。
‘‘Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.
「诸比库,比库如何是忍耐者呢?诸比库,于此,比库能忍耐寒、热、饥、渴,虻、蚊、风、炎热、爬虫类的接触,恶言、粗语,已生起的身体的受——苦的、剧烈的、猛利的、辛辣的、不可意的、不合意的、夺命的——他是能忍耐的。诸比库,比库如此是忍耐者。
‘‘Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.
「诸比库,比库如何是前往者?诸比库,于此,比库对于这个在此长时中未曾前往的方向,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃,他是迅速前往者。诸比库,比库如此是前往者。诸比库,具足这四法的比库是应供养者……是世间的无上福田。」第四经。
5. Ṭhānasuttaṃ5. 处经
§115
‘‘Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri? Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati.
「诸比库,有这四种处。哪四种?诸比库,有不可意做的处;而做那个时,它导向无利益。诸比库,有不可意做的处;而做那个时,它导向利益。诸比库,有可意做的处;而做那个时,它导向无利益。诸比库,有可意做的处;而做那个时,它导向利益。
‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati . Yampidaṃ ṭhānaṃ amanāpaṃ kātuṃ; imināpi naṃ na kattabbaṃ maññati. Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati; imināpi naṃ na kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.
「诸比库,于此,凡是不可意做的处;而做那个时,它导向无利益——诸比库,这个处以两方面都认为不应做。凡是不可意做的处;以此也认为不应做它。凡是做时导向无利益的处;以此也认为不应做它。诸比库,这个处以两方面都认为不应做。
‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati – imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.
「诸比库,于此,凡是不可意做的处;而做那个时,它导向利益——诸比库,在这个处,愚者与智者应以人的力量、人的精勤、人的努力而被了知。诸比库,愚者不如此省察:『虽然这个处是不可意做的;然而这个处做时,它导向利益。』他不做那个处。对他,那个处不做时,它导向无利益。诸比库,而智者如此省察:『虽然这个处是不可意做的;然而这个处做时,它导向利益。』他做那个处。对他,那个处做时,它导向利益。
‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.
「诸比库,于此,凡是可意做的处;而做那个时,它导向无利益——诸比库,在这个处也,愚者与智者应以人的力量、人的精勤、人的努力而被了知。诸比库,愚者不如此省察:『虽然这个处是可意做的;然而这个处做时,它导向无利益。』他做那个处。对他,那个处做时,它导向无利益。诸比库,而智者如此省察:『虽然这个处是可意做的;然而这个处做时,它导向无利益。』他不做那个处。对他,那个处不做时,它导向利益。
‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati; yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Imāni kho, bhikkhave, cattāri ṭhānānī’’ti. Pañcamaṃ.
「诸比库,于此,凡是可意做的处,而做那个时,它导向利益——诸比库,这个处以两方面都认为应做。凡是可意做的处,以此也认为应做它;凡是做时导向利益的处,以此也认为应做它。诸比库,这个处以两方面都认为应做。诸比库,这些是四种处。」第五经。
6. Appamādasuttaṃ6. 不放逸经
§116
‘‘Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo. Katamehi catūhi? Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha; tattha ca mā pamādattha. Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha; tattha ca mā pamādattha. Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha; tattha ca mā pamādattha. Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha ; tattha ca mā pamādattha.
「诸比库,应以四种处作不放逸。哪四种?诸比库,你们舍断身恶行,修习身善行;在那里你们不要放逸。诸比库,你们舍断语恶行,修习语善行;在那里你们不要放逸。诸比库,你们舍断意恶行,修习意善行;在那里你们不要放逸。诸比库,你们舍断邪见,修习正见;在那里你们不要放逸。
‘‘Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā’’ti. Chaṭṭhaṃ.
「诸比库,当比库的身恶行已被舍断、身善行已被修习,语恶行已被舍断、语善行已被修习,意恶行已被舍断、意善行已被修习,邪见已被舍断、正见已被修习时,他不怖畏来世的死亡。」第六经。
7. Ārakkhasuttaṃ7. 守护经
§117
‘‘Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo. Katamesu catūsu? ‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.
「诸比库!在四处应以自己的形式不放逸、念、心的守护来作。哪四处?『愿我的心不对可染着的诸法染着』,应以自己的形式不放逸、念、心的守护来作;『愿我的心不对可嗔恨的诸法嗔恨』,应以自己的形式不放逸、念、心的守护来作;『愿我的心不对可愚痴的诸法愚痴』,应以自己的形式不放逸、念、心的守护来作;『愿我的心不对可骄醉的诸法骄醉』,应以自己的形式不放逸、念、心的守护来作。
‘‘Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī’’ti. Sattamaṃ.
「诸比库!当比库的心因离贪而不对可染着的诸法染着,因离嗔而不对可嗔恨的诸法嗔恨,因离痴而不对可愚痴的诸法愚痴,因离骄醉而不对可骄醉的诸法骄醉时,他不战栗、不震动、不颤抖、不陷入恐怖,也不因沙门之言而去。」第七经。
8. Saṃvejanīyasuttaṃ8. 悚惧经
§118
‘‘Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti , bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī’’ti. Aṭṭhamaṃ.
「诸比库!这四处是有信的善男子应见的、能引起悚惧的处所。哪四处?诸比库!『如来在此出生』,这是有信的善男子应见的、能引起悚惧的处所。诸比库!『如来在此现等觉无上正自觉』,这是有信的善男子应见的、能引起悚惧的处所。诸比库!『如来在此转无上法轮』,这是有信的善男子应见的、能引起悚惧的处所。诸比库!『如来在此以无余涅槃界般涅槃』,这是有信的善男子应见的、能引起悚惧的处所。诸比库!这些是四处,是有信的善男子应见的、能引起悚惧的处所。」第八经。
9. Paṭhamabhayasuttaṃ9. 第一怖畏经
§119
‘‘Cattārimāni , bhikkhave, bhayāni. Katamāni cattāri? Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī’’ti. Navamaṃ.
「诸比库!这四种怖畏。哪四种?生怖畏、老怖畏、病怖畏、死怖畏——诸比库!这些是四种怖畏。」第九经。
10. Dutiyabhayasuttaṃ10. 第二怖畏经
§120
‘‘Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī’’ti. Dasamaṃ.
「诸比库!这四种怖畏。哪四种?火怖畏、水怖畏、王怖畏、贼怖畏——诸比库!这些是四种怖畏。」第十经。
Kesivaggo dutiyo. · 盖西品第二
Tassuddānaṃ –
其摄颂——
Kesi javo patodo ca, nāgo ṭhānena pañcamaṃ;
凯西、速度与刺棒,龙与处为第五;
Appamādo ca ārakkho, saṃvejanīyañca dve bhayāti.
不放逸与守护,能引起悚惧与二怖畏。