(20) 5. Mahāvaggo(20) 5. 大品
(20) 5. Mahāvaggo(20) 5. 大品
1. Sotānugatasuttaṃ1. 随流经
§191
‘‘Sotānugatānaṃ , bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha sukhino dhammapadā plavanti . Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.
「诸比库,对于随顺于耳的诸法、以语言熟习的、以意审察的、以见善通达的,应当期待四种利益。哪四种呢?诸比库,这里,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句流出。诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,对于随顺于耳的诸法、以语言熟习的、以意审察的、以见善通达的,这是应当期待的第一种利益。
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. So addhānamaggappaṭipanno bherisaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘bherisaddo nu kho, na nu kho bherisaddo’ti! Atha kho bherisaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ , vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.
「再者,诸比库,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句并不流出;但是,具神通、心自在的比库在天众中说法。他如此想:『这就是那法与律,我以前在那里修习梵行。』诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,譬如精通鼓声的男子,他行走在旅途道路上,听到鼓声。对他来说,不会有疑惑或犹豫——『是鼓声呢,还是不是鼓声?』而是会确定那就是鼓声。同样地,诸比库,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句并不流出;但是,具神通、心自在的比库在天众中说法。他如此想:『这就是那法与律,我以前在那里修习梵行。』诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,对于随顺于耳的诸法、以语言熟习的、以意审察的、以见善通达的,这是应当期待的第二种利益。
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti! Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.
「再者,诸比库,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句并不流出,具神通、心自在的比库也不在天众中说法;但是,天子在天众中说法。他如此想:『这就是那法与律,我以前在那里修习梵行。』诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,譬如精通螺声的男子,他行走在旅途道路上,听到螺声。对他来说,不会有疑惑或犹豫——『是螺声呢,还是不是螺声?』而是会确定那就是螺声。同样地,诸比库,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句并不流出,具神通、心自在的比库也不在天众中说法;但是,天子在天众中说法。他如此想:『这就是那法与律,我以前在那里修习梵行。』诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,对于随顺于耳的诸法、以语言熟习的、以意审察的、以见善通达的,这是应当期待的第三种利益。
‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ , mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā . Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ. Añño pana sahāyako sahāyakaṃ evaṃ vadeyya – ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. So evaṃ vadeyya – ‘sarāmi , samma, sarāmi, sammā’ti. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha kho so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā’’ti. Paṭhamaṃ.
「再者,诸比库,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句并不流出,具神通、心自在的比库也不在天众中说法,天子也不在天众中说法;但是,化生者使化生者忆念——『贤友,你忆念吗?贤友,你忆念吗?我们以前在那里修习梵行。』他如此说:『贤友,我忆念,贤友,我忆念。』诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,譬如两位朋友,一起在沙中游戏的伙伴。他们有时会相遇。一位朋友对朋友如此说:『朋友,你忆念这个吗?朋友,你忆念这个吗?』他如此说:『朋友,我忆念,朋友,我忆念。』同样地,诸比库,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。对他来说,那些法随顺于耳、以语言熟习、以意审察、以见善通达。他失念而命终时,投生到某一天众。在那里,对快乐者,法句并不流出,具神通、心自在的比库也不在天众中说法,天子也不在天众中说法;但是,化生者使化生者忆念——『贤友,你忆念吗?贤友,你忆念吗?我们以前在那里修习梵行。』他如此说:『贤友,我忆念,贤友,我忆念。』诸比库,念的生起是缓慢的;然而那有情迅速地达到殊胜。诸比库,对于随顺于耳的诸法、以语言熟习的、以意审察的、以见善通达的,这是应当期待的第四种利益。诸比库,对于随顺于耳的诸法、以语言熟习的、以意审察的、以见善通达的,这些是应当期待的四种利益。」第一经。
2. Ṭhānasuttaṃ2. 处经
§192
‘‘Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri? Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā , na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.
「诸比库,这四种处应当以四种处来了知。哪四种呢?诸比库,应当以共住来了知戒,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者。诸比库,应当以交往来了知清净,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者。诸比库,应当以诸灾难来了知坚固,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者。诸比库,应当以论议来了知慧,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者。
‘‘‘Saṃvāsena , bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti ; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’’’ti.
「『诸比库,应当以共住来了知戒,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者』,如此已说此。缘于什么而说此呢?诸比库,这里,某人与某人共住时,如此了知:『长久以来,这位具寿是破损者、穿孔者、斑点者、杂色者,不是完整者、不是完整行者;在诸戒中,这位具寿是破戒者,这位具寿不是持戒者。』
‘‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「『诸比库,这里,某人与某人共住时,如此了知:『长久以来,这位具寿是不破损者、不穿孔者、不斑点者、不杂色者、完整者、完整行者;在诸戒中,这位具寿是持戒者,这位具寿不是破戒者。』『诸比库,应当以共住来了知戒,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者』,如此已说此,缘于此而说此。
‘‘‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’’’ti.
「『诸比库,应当以交往来了知清净,而且是长时间,不是短时间;以作意者,不是不作意者;以有慧者,不是劣慧者』,如此已说此。缘于什么而说此呢?诸比库,这里,某人与某人交往时,如此了知:『这位具寿独自一人时以一种方式说话,与两人时以另一种方式,与三人时以另一种方式,与众人时以另一种方式;这位具寿从先前的说话转变到后来的说话;这位具寿是不清净说话者,这位具寿不是清净说话者。』
‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti . ‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库!于此,某人与某人交谈时如此了知:『如此这位具寿与一人交谈,与二人也如此,与三人也如此,与众人也如此。这位具寿不从前面的交谈转移到后面的交谈;这位具寿是清净的交谈者,这位具寿不是不清净的交谈者。』『诸比库!通过交谈应了知纯洁性,而且是经长时间,不是短时间;由作意者,不是由不作意者;由有慧者,不是由劣慧者』,如此所说的,正是缘此而说。」
‘‘‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
「『诸比库!在灾难中应了知坚固性,而且是经长时间,不是短时间;由作意者,不是由不作意者;由有慧者,不是由劣慧者』,如此这也已说。缘何而说此?诸比库!于此,某人遭遇亲族的灾难,或遭遇财富的灾难,或遭遇疾病的灾难,他不如此省察:『如此这世间的共住,如此这个体的获得,在如此的世间共住中,在如此的个体获得中,八种世间法随转世间,世间也随转八种世间法——利与不利、名誉与不名誉、毁谤与赞扬、乐与苦。』他遭遇亲族的灾难,或遭遇财富的灾难,或遭遇疾病的灾难,悲伤、疲惫、悲泣,捶胸哭泣,陷入痴迷。」
‘‘Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库!于此,某人遭遇亲族的灾难,或遭遇财富的灾难,或遭遇疾病的灾难,他如此省察:『如此这世间的共住,如此这个体的获得,在如此的世间共住中,在如此的个体获得中,八种世间法随转世间,世间也随转八种世间法——利与不利、名誉与不名誉、毁谤与赞扬、乐与苦。』他遭遇亲族的灾难,或遭遇财富的灾难,或遭遇疾病的灾难,不悲伤、不疲惫、不悲泣,不捶胸哭泣,不陷入痴迷。『诸比库!在灾难中应了知坚固性,而且是经长时间,不是短时间;由作意者,不是由不作意者;由有慧者,不是由劣慧者』,如此所说的,正是缘此而说。」
‘‘‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti , iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’’’ti.
「『诸比库!通过讨论应了知慧,而且是经长时间,不是短时间;由作意者,不是由不作意者;由有慧者,不是由劣慧者』,如此这也已说。缘何而说此?诸比库!于此,某人与某人讨论时如此了知:『如此这位具寿的浮现方式,如此他的倾向,如此他的问题提出,这位具寿是劣慧者,这位具寿不是有慧者。那是什么原因?因为这位具寿既不提出甚深的义句——寂静的、殊胜的、超越思量的、微妙的、智者所体验的。而且这位具寿所说的法,对那个他不能够总说或详说地分别论义理、教导、施设、建立、开显、分别论、阐明。这位具寿是劣慧者,这位具寿不是有慧者。』」
‘‘Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’’’ti.
「诸比库!譬如有眼的人站在水池边,看见小鱼浮现。他会这样想:『如此这鱼的浮现方式,如此它的水花,如此它的迅速性,这是小鱼,这鱼不是大的。』同样地,诸比库!某人与某人讨论时如此了知:『如此这位具寿的浮现方式,如此他的倾向,如此他的问题提出,这位具寿是劣慧者,这位具寿不是有慧者。那是什么原因?因为这位具寿既不提出甚深的义句——寂静的、殊胜的、超越思量的、微妙的、智者所体验的。而且这位具寿所说的法,对那个他不能够总说或详说地分别论义理、教导、施设、建立、开显、分别论、阐明。这位具寿是劣慧者,这位具寿不是有慧者。』」
‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’’’ti.
「诸比库!于此,某人与某人讨论时如此了知:『如此这位具寿的浮现方式,如此他的倾向,如此他的问题提出,这位具寿是有慧者,这位具寿不是劣慧者。那是什么原因?因为这位具寿提出甚深的义句——寂静的、殊胜的、超越思量的、微妙的、智者所体验的。而且这位具寿所说的法,对那个他能够总说或详说地分别论义理、教导、施设、建立、开显、分别论、阐明。这位具寿是有慧者,这位具寿不是劣慧者。』」
‘‘Seyyathāpi , bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.
「诸比库!譬如有眼的人站在水池边,看见大鱼浮现。他会这样想:『如此这鱼的浮现方式,如此它的水花,如此它的迅速性,这是大鱼,这鱼不是小的。』同样地,诸比库!某人与某人讨论时如此了知:『如此这位具寿的浮现方式,如此他的倾向,如此他的问题提出,这位具寿是有慧者,这位具寿不是劣慧者。那是什么原因?因为这位具寿提出甚深的义句——寂静的、殊胜的、超越思量的、微妙的、智者所体验的。而且这位具寿所说的法,对那个他能够总说或详说地分别论义理、教导、施设、建立、开显、分别论、阐明。这位具寿是有慧者,这位具寿不是劣慧者。』」
‘‘‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti , iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī’’ti. Dutiyaṃ.
「『诸比库!通过讨论应了知慧,而且是经长时间,不是短时间;由作意者,不是由不作意者;由有慧者,不是由劣慧者』,如此所说的,正是缘此而说。诸比库!这些四种处所应通过这四种处所来了知。」第二经。
3. Bhaddiyasuttaṃ3. 跋提亚经
§193
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca –
一时,世尊住在韦萨离大林重阁讲堂。时,离车人跋地亚前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的离车人跋地亚对世尊如此说——
‘‘Sutaṃ metaṃ, bhante – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṃsu – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti?
「尊者,我听闻:『沙门果德玛是幻术师,知道能使其他外道弟子转变的幻术』。尊者,那些如此说『沙门果德玛是幻术师,知道能使其他外道弟子转变的幻术』的人,他们是否是世尊所说的言说者?他们是否不以非实诽谤世尊?他们是否如法地分别论?是否没有任何如法的论难者会到达应受呵责之处?尊者,因为我们不想诽谤世尊。」
‘‘Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.
「来吧,跋地亚,你们不要因传闻,不要因传统,不要因传说,不要因圣典的权威,不要因推理,不要因推论,不要因思择外相,不要因深思见解后的认可,不要因看似可能性,不要因『沙门是我们的导师』。跋地亚,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,这些法被完全执取后导向无益与苦』时,那时,跋地亚,你们应该舍弃。
‘‘Taṃ kiṃ maññatha, bhaddiya, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Ahitāya, bhante’’. ‘‘Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā’’ti. ‘‘Evaṃ, bhante’’.
「跋地亚,你认为如何?贪在人的内心生起时,是为了利益还是为了无益?」「为了无益,尊者。」「跋地亚,而这贪婪的人,被贪所征服、心被占据,杀生,不与取,行欲邪行,说妄语,也劝导他人如此做,那对他长久导向无益与苦。」「是的,尊者。」
‘‘Taṃ kiṃ maññatha, bhaddiya, doso purisassa…pe… moho purisassa…pe… sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Ahitāya, bhante’’. ‘‘Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā’’ti. ‘‘Evaṃ, bhante’’.
「跋地亚,你认为如何?嗔在人的……(中略)……痴在人的……(中略)……愤怒在人的内心生起时,是为了利益还是为了无益?」「为了无益,尊者。」「跋地亚,而这愤怒的人,被愤怒所征服、心被占据,杀生,不与取,行欲邪行,说妄语,也劝导他人如此做,那对他长久导向无益与苦。」「是的,尊者。」
‘‘Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā’’ti? ‘‘Akusalā, bhante’’. ‘‘Sāvajjā vā anavajjā vā’’ti? ‘‘Sāvajjā, bhante’’. ‘‘Viññugarahitā vā viññuppasatthā vā’’ti? ‘‘Viññugarahitā, bhante’’. ‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti? ‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī’’ti.
「跋地亚,你认为如何?这些法是善的还是不善的?」「不善的,尊者。」「有罪的还是无罪的?」「有罪的,尊者。」「智者所呵责的还是智者所赞叹的?」「智者所呵责的,尊者。」「被完全执取后导向无益与苦,还是不?在此你们认为如何?」「尊者,被完全执取后导向无益与苦。我们在此如此认为。」
‘‘Iti kho, bhaddiya, yaṃ taṃ te avocumhā – etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「跋地亚,因此,我们对你们所说的——来吧,跋地亚,你们不要因传闻,不要因传统,不要因传说,不要因圣典的权威,不要因推理,不要因推论,不要因思择外相,不要因深思见解后的认可,不要因看似可能性,不要因『沙门是我们的导师』。跋地亚,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,这些法被完全执取后导向无益与苦』时,那时,跋地亚,你们应该舍弃——这所说的,就是缘于此而说的。
‘‘Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’’ti.
「来吧,跋地亚,你们不要因传闻,不要因传统,不要因传说,不要因圣典的权威,不要因推理,不要因推论,不要因思择外相,不要因深思见解后的认可,不要因看似可能性,不要因『沙门是我们的导师』。跋地亚,当你们自己知道:『这些法是善的,这些法是无罪的,这些法是智者所赞叹的,这些法被完全执取后导向利益与乐』时,那时,跋地亚,你们应该具足而住。」
‘‘Taṃ kiṃ maññatha, bhaddiya, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Hitāya, bhante’’. ‘‘Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Evaṃ, bhante’’.
「跋地亚,你怎么想,无贪在人的内在生起时,是为了利益而生起,还是为了不利而生起?」「为了利益,尊者。」「跋地亚,这位无贪的人,不被贪所征服,心不被遍取,他既不杀生,不不与取,不去他人之妻,不说妄语,也不劝导他人如此做,这对他长久是为了利益与安乐。」「是的,尊者。」
‘‘Taṃ kiṃ maññatha, bhaddiya, adoso purisassa…pe… amoho purisassa…pe… asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Hitāya, bhante’’. ‘‘Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati , parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Evaṃ, bhante’’.
「跋地亚,你怎么想,无嗔在人的……(中略)……无痴在人的……(中略)……无愤发在人的内在生起时,是为了利益而生起,还是为了不利而生起?」「为了利益,尊者。」「跋地亚,这位无愤发的人,不被愤发所征服,心不被遍取,他既不杀生,不不与取,不去他人之妻,不说妄语,也不劝导他人如此做,这对他长久是为了利益与安乐。」「是的,尊者。」
‘‘Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā’’ti? ‘‘Kusalā, bhante’’. ‘‘Sāvajjā vā anavajjā vā’’ti? ‘‘Anavajjā, bhante’’. ‘‘Viññugarahitā vā viññuppasatthā vā’’ti? ‘‘Viññuppasatthā, bhante’’. ‘‘Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti? ‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.
「跋地亚,你怎么想,这些法是善的还是不善的?」「善的,尊者。」「有过失的还是无过失的?」「无过失的,尊者。」「智者所呵责的还是智者所称赞的?」「智者所称赞的,尊者。」「被圆满地受持后,导向利益与安乐,还是不?在此你们怎么想?」「尊者,被圆满地受持后,导向利益与安乐。在此我们如此想。」
‘‘Iti kho, bhaddiya, yaṃ taṃ te avocumhā – etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti , atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「跋地亚,因此,我们对你们所说的——『跋地亚,你们来,不要因传闻,不要因传统,不要因传说,不要因藏集的传承,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,不要因似能力,不要因「沙门是我们的尊师」。跋地亚,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,这些法被圆满地受持后导向利益与安乐」,跋地亚,那时你们应该具足而住』——这所说的,就是缘于此而说的。
‘‘Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya viharāhi. Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā. Dosaṃ vineyya viharāhi. Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā. Mohaṃ vineyya viharāhi. Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā. Sārambhaṃ vineyya viharāhi. Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’’’ti.
「跋地亚,世间那些善人、善士们,他们如此劝导弟子——『来吧,你这位先生,调伏贪而住。调伏贪而住时,你将不会以身、以语、以意造作由贪所生的业。调伏嗔而住。调伏嗔而住时,你将不会以身、以语、以意造作由嗔所生的业。调伏痴而住。调伏痴而住时,你将不会以身、以语、以意造作由痴所生的业。调伏愤发而住。调伏愤发而住时,你将不会以身、以语、以意造作由愤发所生的业』。」
Evaṃ vutte bhaddiyo licchavi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
如此说时,离车人跋地亚对世尊如此说:「尊者,太殊胜了!……(中略)……尊者,请世尊忆持我为近事男,从今日起终生归依。」
‘‘Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ – ‘ehi me tvaṃ, bhaddiya, sāvako hohi; ahaṃ satthā bhavissāmī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’’ti. ‘‘Bhaddikā , bhante, āvaṭṭanī māyā. Kalyāṇī, bhante, āvaṭṭanī māyā. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā… vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā’’ti.
「跋地亚,我是否曾如此对你说——『来吧,跋地亚,你做我的弟子;我将成为导师』?」「尊者,确实没有。」「跋地亚,某些沙门婆罗门以不实、虚妄、虚假、不真实诽谤如此说、如此宣称的我——『沙门果德玛是幻术师,知道引诱的幻术,以此引诱其他外道的弟子』。」「尊者,引诱的幻术是善的。尊者,引诱的幻术是美妙的。尊者,愿我亲爱的亲族血亲被这引诱的幻术所引诱,这对我亲爱的亲族血亲长久将是为了利益与安乐。尊者,如果一切刹帝利被这引诱的幻术所引诱,这对一切刹帝利长久将是为了利益与安乐。尊者,如果一切婆罗门……吠舍……首陀罗被这引诱的幻术所引诱,这对一切首陀罗长久将是为了利益与安乐。」
‘‘Evametaṃ, bhaddiya, evametaṃ, bhaddiya! Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā… vessā… suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ) . Ko pana vādo manussabhūtassā’’ti! Tatiyaṃ.
「跋地亚,确实如此,跋地亚,确实如此!跋地亚,如果一切刹帝利被这引诱的幻术所引诱,为了断除不善法、为了具足善法,这对一切刹帝利长久将是为了利益与安乐。跋地亚,如果一切婆罗门……吠舍……首陀罗被引诱,为了断除不善法、为了具足善法,这对一切首陀罗长久将是为了利益与安乐。跋地亚,如果有天的世间、有魔的、有梵天的、有沙门婆罗门的人众、有天和人被这引诱的幻术所引诱,为了断除不善法、为了具足善法,这对有天的世间、有魔的、有梵天的、有沙门婆罗门的人众、有天和人长久将是为了利益与安乐。跋地亚,如果这些大树被这引诱的幻术所引诱,为了断除不善法、为了具足善法,这对这些大树长久将是为了利益与安乐。何况是人呢!」第三经。
4. Sāmugiyasuttaṃ4. 萨穆基亚经
§194
Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma koliyānaṃ nigamo. Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca –
一时,具寿阿难住在库利亚人中,名为沙穆伽的库利亚人村落。那时,众多沙穆伽的库利亚子来到具寿阿难处;来到后,礼敬具寿阿难,坐于一旁。具寿阿难对坐于一旁的那些沙穆伽的库利亚子如此说——
‘‘Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamāni cattāri? Sīlapārisuddhipadhāniyaṅgaṃ, cittapārisuddhipadhāniyaṅgaṃ , diṭṭhipārisuddhipadhāniyaṅgaṃ, vimuttipārisuddhipadhāniyaṅgaṃ.
「虎子们,这四种清净精勤支,已被彼世尊、知者、见者、阿拉汉、正等正觉者正确宣说,为了诸有情的清净,为了超越愁悲,为了苦忧的灭尽,为了获得正理,为了现证涅槃。哪四种?戒清净精勤支、心清净精勤支、见清净精勤支、解脱清净精勤支。」
‘‘Katamañca , byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi. Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.
「虎子们,什么是戒清净精勤支?虎子们,于此,比库具戒……(中略)……受持学习于诸学处。虎子们,这称为戒清净。如此,『我将圆满未圆满的这样的戒清净,或者我将以慧在各处随护已圆满的』,在那里的欲、精进、勤奋、勇猛、不退、念与正知,虎子们,这称为戒清净精勤支。」
‘‘Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, byagghapajjā, cittapārisuddhi. Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.
「虎子们,什么是心清净精勤支?虎子们,于此,比库离诸欲……(中略)……具足住于第四禅那。虎子们,这称为心清净。如此,『我将圆满未圆满的这样的心清净,或者我将以慧在各处随护已圆满的』,在那里的欲、精进、勤奋、勇猛、不退、念与正知,虎子们,这称为心清净精勤支。」
‘‘Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi. Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā…pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ .
「虎子们,什么是见清净精勤支?虎子们,于此,比库如实了知『这是苦』……(中略)……如实了知『这是导至苦灭之道』。虎子们,这称为见清净。如此,『我将圆满未圆满的这样的见清净……(中略)……或者我将以慧在各处随护』,在那里的欲、精进、勤奋、勇猛、不退、念与正知,虎子们,这称为见清净精勤支。」
‘‘Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ? Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti. So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati. Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi. Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.
「虎子们,什么是解脱清净精勤支?虎子们,那位圣弟子具备此戒清净精勤支,具备此心清净精勤支,具备此见清净精勤支,于应离染的诸法使心离染,于应解脱的诸法使心解脱。他于应离染的诸法使心离染后,于应解脱的诸法使心解脱后,触正解脱。虎子们,这称为解脱清净。如此,『我将圆满未圆满的这样的解脱清净,或者我将以慧在各处随护已圆满的』,在那里的欲、精进、勤奋、勇猛、不退、念与正知,虎子们,这称为解脱清净精勤支。」
‘‘Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti. Catutthaṃ.
「虎子们,这四种清净精勤支,已被彼世尊、知者、见者、阿拉汉、正等正觉者正确宣说,为了诸有情的清净,为了超越愁悲,为了苦忧的灭尽,为了获得正理,为了现证涅槃。」第四经。
5. Vappasuttaṃ5. 瓦巴经
§195
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca –
一时,世尊住在萨咖人中,咖毕拉瓦图的尼拘律园。那时,萨咖人瓦巴——尼干陀的弟子——来到具寿大摩嘎剌那处;来到后,礼敬具寿大摩嘎剌那,坐于一旁。具寿大摩嘎剌那对坐于一旁的萨咖人瓦巴——尼干陀的弟子——如此说——
‘‘Idhassa , vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘Passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.
「瓦帕,在此,他身防护、语防护、意防护,由无明离染而明生起。瓦帕,你看见那个处所吗?从那个因缘,苦受的诸漏会在来世流向人吗?」「尊者,我看见那个处所。尊者,在此,他以前所造的恶业果报未成熟。从那个因缘,苦受的诸漏会在来世流向人。」具寿大摩嘎剌那与萨咖瓦帕尼犍陀弟子之间的这个中间谈话被中断了。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –
那时,世尊在傍晚时从独坐中起来,前往须跋堂;抵达后,坐在已设的座位上。坐下后,世尊对具寿大摩嘎剌那说:
‘‘Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ – ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’nti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca – ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’nti . Ayaṃ kho no, bhante , vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto’’ti.
「摩嘎剌那,你们现在坐着谈论什么?你们之间的中间谈话是什么被中断了?」「尊者,在此,我对萨咖瓦帕尼犍陀弟子说:『瓦帕,在此,他身防护、语防护、意防护,由无明离染而明生起。瓦帕,你看见那个处所吗?从那个因缘,苦受的诸漏会在来世流向人吗?』尊者,如是说时,萨咖瓦帕尼犍陀弟子对我说:『尊者,我看见那个处所。尊者,在此,他以前所造的恶业果报未成熟。从那个因缘,苦受的诸漏会在来世流向人。』尊者,这是我们与萨咖瓦帕尼犍陀弟子之间被中断的中间谈话;那时世尊到达了。」
Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca – ‘‘sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi – ‘idaṃ bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo’’ti.
那时,世尊对萨咖瓦帕尼犍陀弟子说:「瓦帕,如果你对我应同意的就同意,应反对的就反对,对我所说的义理不了解时就进一步问我:『尊者,这是如何?这个义理是什么?』这样我们之间可以有谈话交流。」「尊者,我对世尊应同意的就同意,应反对的就反对,对世尊所说的义理不了解时就进一步问世尊:『尊者,这是如何?这个义理是什么?』让我们之间有谈话交流吧。」
‘‘Taṃ kiṃ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi . Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.
「瓦帕,你认为如何?那些以身行为因缘而生起的诸漏、恼害、热恼,对于离身行为者,那些诸漏、恼害、热恼就不存在了。他不造新业,触触而使旧业终尽,现见的、渐尽的、不待时的、请来见的、可引导的、智者各自应知的。瓦帕,你看见那个处所吗?从那个因缘,苦受的诸漏会在来世流向人吗?」「尊者,不是这样。」
‘‘Taṃ kiṃ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.
「瓦帕,你认为如何?那些以语行为因缘而生起的诸漏、恼害、热恼,对于离语行为者,那些诸漏、恼害、热恼就不存在了。他不造新业,触触而使旧业终尽。现见的、渐尽的、不待时的、请来见的、可引导的、智者各自应知的。瓦帕,你看见那个处所吗?从那个因缘,苦受的诸漏会在来世流向人吗?」「尊者,不是这样。」
‘‘Taṃ kiṃ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.
「瓦帕,你认为如何?那些以意行为因缘而生起的诸漏、恼害、热恼,对于离意行为者,那些诸漏、恼害、热恼就不存在了。他不造新业,触触而使旧业终尽。现见的、渐尽的、不待时的、请来见的、可引导的、智者各自应知的。瓦帕,你看见那个处所吗?从那个因缘,苦受的诸漏会在来世流向人吗?」「尊者,不是这样。」
‘‘Taṃ kiṃ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.
「瓦帕,你认为如何?那些以无明为缘而生起的诸漏、恼害、热恼,由无明离染而明生起,那些诸漏、恼害、热恼就不存在了。他不造新业,触触而使旧业终尽。现见的、渐尽的、不待时的、请来见的、可引导的、智者各自应知的。瓦帕,你看见那个处所吗?从那个因缘,苦受的诸漏会在来世流向人吗?」「尊者,不是这样。」
‘‘Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe... jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti’’.
「瓦巴,如此心善解脱的比库已证得六恒住。他以眼见色后,既不喜悦也不忧恼;他住于舍,具念、正知。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,既不喜悦也不忧恼;他住于舍,具念、正知。他感受身边际受时,了知『我感受身边际受』;他感受命边际受时,了知『我感受命边际受』;他了知『身坏命终后,就在此处,一切所感受的,因不被欢喜,将会清凉』。」
‘‘Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ thūṇaṃ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi . So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chetvā phāleyya. Phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṃ kareyya . Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
「瓦巴,譬如依柱而有影显现。然后有人拿着锄头和篮子前来。他在那柱的根部砍断;砍断根部后挖掘;挖掘后拔出根,乃至细如乌西拉草根的也拔出。他把那柱砍成一段一段;砍成一段一段后劈开;劈开后做成碎片;做成碎片后在风日中晒干;在风日中晒干后用火焚烧;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。瓦巴,如此,那依柱而有的影,已根断、如多罗树头被截断、成为非有,未来不再生起。」
‘‘Evamevaṃ kho, vappa, evaṃ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti’’.
「瓦巴,同样地,如此心善解脱的比库已证得六恒住。他以眼见色后,既不喜悦也不忧恼;他住于舍,具念、正知。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,既不喜悦也不忧恼;他住于舍,具念、正知。他感受身边际受时,了知『我感受身边际受』;他感受命边际受时,了知『我感受命边际受』;他了知『身坏命终后,就在此处,一切所感受的,因不被欢喜,将会清凉』。」
Evaṃ vutte vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ. Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ. Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. Abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante , bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.
如是说已,萨咖族的瓦巴,尼干陀弟子,对世尊如此说道——「尊者,譬如有人为了利益而饲养马,他既未获得利益,反而遭受更多的疲劳与损害。尊者,同样地,我为了利益而亲近愚痴的尼干陀们。我既未获得利益,反而遭受了更多的疲劳与损害。尊者,从今日起,我对愚痴的尼干陀们的信心,在大风中扬散,或在急流的河中冲走。尊者,太殊胜了……尊者,请世尊忆持我为近事男,从今日起终生归依。」
6. Sāḷhasuttaṃ6. 萨喇哈经
§196
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca –
一时,世尊住在韦萨离大林重阁讲堂。那时,离车人沙喇和离车人阿跋耶前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的离车人沙喇对世尊如此说道——
‘‘Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti – sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā’’ti?
「尊者,有些沙门婆罗门施设以二法渡瀑流——以戒清净之因和以苦行厌离之因。尊者,在此,世尊如何说呢?」
‘‘Sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.
「沙喇,我说戒清净是沙门支分之一。沙喇,那些主张苦行厌离、以苦行厌离为核心、依止苦行厌离而住的沙门婆罗门,他们无能力渡瀑流。沙喇,那些身行不清净、语行不清净、意行不清净、活命不清净的沙门婆罗门,他们无能力证得无上正觉的智见。」
‘‘Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya ; pāsāṇaguḷena dhovetvā nadiṃ patāreyya.
「沙喇,譬如有人想渡河,拿着锋利的斧头进入森林。他在那里看见一根巨大的沙罗树干,笔直、新鲜、无虫蛀。他在根部砍断它;砍断根部后在顶端砍断;砍断顶端后善储食净屋清除枝叶;善储食净屋清除枝叶后用斧头削平;用斧头削平后用凿子削平;用凿子削平后用刮刀刮平;用刮刀刮平后用石块磨光;用石块磨光后推入河中。」
‘‘Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṃ pāṭikaṅkhaṃ – sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī’’ti.
「沙喇,你怎么想?那个人能够渡河吗?」「不能,世尊。」「那是什么原因?」「世尊,因为那娑罗木外面善加工,内部不清净。应该预期:娑罗木会沉没,那个人会遭遇灾难不幸。」
‘‘Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.
「沙喇,正是如此,凡那些沙门婆罗门是苦行厌离论者、以苦行厌离为核心、依止苦行厌离而住者,他们无能力渡越瀑流。沙喇,凡那些沙门婆罗门身行不清净、语行不清净、意行不清净、活命不清净者,他们无能力获得智见、无上正觉。
‘‘Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.
「沙喇,凡那些沙门婆罗门不是苦行厌离论者、不以苦行厌离为核心、不依止苦行厌离而住者,他们有能力渡越瀑流。沙喇,凡那些沙门婆罗门身行清净、语行清净、意行清净、活命清净者,他们有能力获得智见、无上正觉。
‘‘Seyyathāpi , sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya; anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṃ kareyya; nāvaṃ katvā phiyārittaṃ bandheyya; phiyārittaṃ bandhitvā nadiṃ patāreyya.
「沙喇,譬如一个人想要渡河,拿着锋利的斧头进入森林。他在那里看见一根巨大的娑罗木,笔直、新鲜、无虫蛀。他在根部砍断它;在根部砍断后,在顶端砍断;在顶端砍断后,善加清除枝叶;善加清除枝叶后,用斧头削平;用斧头削平后,用凿子削平;用凿子削平后,拿着刮刀善加清除内部;善加清除内部后,用刮刀刮平;用刮刀刮平后,用石块磨光;用石块磨光后,做成船;做成船后,绑上桨和舵;绑上桨和舵后,放入河中。
‘‘Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā. Tassetaṃ pāṭikaṅkhaṃ – ‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’’’ti.
「沙喇,你怎么想?那个人能够渡河吗?」「能够,世尊。」「那是什么原因?」「世尊,因为那娑罗木外面善加工,内部善清净,做成船,绑上桨和舵。应该预期:『船不会沉没,那个人会安全到达彼岸。』」
‘‘Evamevaṃ kho , sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.
「沙喇,正是如此,凡那些沙门婆罗门不是苦行厌离论者、不以苦行厌离为核心、不依止苦行厌离而住者,他们有能力渡越瀑流。沙喇,凡那些沙门婆罗门身行清净、语行清净、意行清净、活命清净者,他们有能力获得智见、无上正觉。沙喇,譬如战士即使知道许多花样技艺,但他以三种条件堪为王所用、为王所享、被算作王的随从。哪三种?远射、准确射击、穿透大身体。
‘‘Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
「沙喇,譬如战士远射;沙喇,正是如此,圣弟子具有正定。沙喇,具正定的圣弟子对于任何色,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切色,以正慧如实见:『这不是我的,我不是这个,这不是我的我。』对于任何受……对于任何想……对于任何行……对于任何识,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切识,以正慧如实见:『这不是我的,我不是这个,这不是我的我。』
‘‘Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi , sāḷha, ariyasāvako ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
「沙喇,譬如战士准确射击;沙喇,正是如此,圣弟子具有正见。沙喇,具正见的圣弟子如实了知『这是苦』……如实了知『这是导至苦灭之道』。
‘‘Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī’’ti. Chaṭṭhaṃ.
「沙喇哈,譬如战士能击破大军;同样地,沙喇哈,圣弟子正解脱。沙喇哈,正解脱的圣弟子击破无明的大蕴。」第六经。
7. Mallikādevīsuttaṃ7. 玛丽嘉天后经
§197
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca –
一时,世尊住在沙瓦提城揭德林给孤独园。尔时,玛利咖天后前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的玛利咖天后对世尊如此说:
‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca?
「尊者,什么因、什么缘,使得此处某些女人丑陋、难看、不悦意见,又贫穷、少财、少资具、少威势?
‘‘Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?
「尊者,什么因、什么缘,使得此处某些女人丑陋、难看、不悦意见,却富有、大财、大资具、大威势?
‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca?
「尊者,什么因、什么缘,使得此处某些女人美丽、好看、悦意、具足最胜的肤色,却贫穷、少财、少资具、少威势?
‘‘Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā’’ti?
「尊者,什么因、什么缘,使得此处某些女人美丽、好看、悦意、具足最胜的肤色,又富有、大财、大资具、大威势?」
‘‘Idha , mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca.
「玛利咖,此处某些女人易怒、多恼。即使被说少许,也生气、愤怒、嗔恨、固执,显示愤怒、嗔恨与不满。她不布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。她嫉妒;对他人的利养、恭敬、尊重、礼敬、顶礼、供养生嫉妒、恼害、结嫉妒。她从彼处死后来到女身,无论生于何处,都丑陋、难看、不悦意见,又贫穷、少财、少资具、少威势。
‘‘Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.
「玛利咖,此处某些女人易怒、多恼。即使被说少许,也生气、愤怒、嗔恨、固执,显示愤怒、嗔恨与不满。她布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。她不嫉妒;对他人的利养、恭敬、尊重、礼敬、顶礼、供养不嫉妒、不恼害、不结嫉妒。她从彼处死后来到女身,无论生于何处,都丑陋、难看、不悦意见,却富有、大财、大资具、大威势。
‘‘Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca.
「然而,玛莉咖,在此,某位女人不易怒,多不恼害。即使被多说,她也不愤怒、不生气、不嗔恨、不固执,不显示忿怒、嗔恨与不满。她不布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。然而她有嫉妒,对他人的利养、恭敬、尊重、礼敬、顶礼、供养生嫉妒、恼害、结嫉妒。她从那里死后来到女身,无论她生在何处,她都美丽、好看、可喜、具足最胜的美色;但她贫穷、少财、少资具、少威势。」
‘‘Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.
「然而,玛莉咖,在此,某位女人不易怒,多不恼害。即使被多说,她也不愤怒、不生气、不嗔恨、不固执,不显示忿怒、嗔恨与不满。她布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。然而她无嫉妒,对他人的利养、恭敬、尊重、礼敬、顶礼、供养不嫉妒、不恼害、不结嫉妒。她从那里死后来到女身,无论她生在何处,她都美丽、好看、可喜、具足最胜的美色;而且她富有、大财、大资具、大威势。」
‘‘Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā’’ti.
「玛莉咖,这是因,这是缘,为何在此某位女人丑陋、难看、极丑、见之不喜;而且贫穷、少财、少资具、少威势。然而,玛莉咖,这是因,这是缘,为何在此某位女人丑陋、难看、极丑、见之不喜;但她富有、大财、大资具、大威势。玛莉咖,这是因,这是缘,为何在此某位女人美丽、好看、可喜、具足最胜的美色;但她贫穷、少财、少资具、少威势。然而,玛莉咖,这是因,这是缘,为何在此某位女人美丽、好看、可喜、具足最胜的美色;而且她富有、大财、大资具、大威势。」
Evaṃ vutte mallikā devī bhagavantaṃ etadavoca – ‘‘yā nūnāhaṃ bhante, aññaṃ jātiṃ kodhanā ahosiṃ upāyāsabahulā, appampi vuttā samānā abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ, sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.
如是说已,玛莉咖天后对世尊如此说:「尊者,我在另一生中必定易怒,多恼害,即使被少说,我也愤怒、生气、嗔恨、固执,显示忿怒、嗔恨与不满,尊者,因此我现在丑陋、难看、极丑、见之不喜。」
‘‘Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.
「尊者,我在另一生中必定是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛,尊者,因此我现在富有、大财、大资具。」
‘‘Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā. Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi. Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi. Abhikkantaṃ, bhante…pe… upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.
「尊者,我在另一生中必定无嫉妒,对他人的利养、恭敬、尊重、礼敬、顶礼、供养不嫉妒、不恼害、不结嫉妒,尊者,因此我现在大威势。尊者,在此王族中有刹帝利女、婆罗门女、居士女,我对她们行使主权统治。尊者,我从今日起将不易怒,多不恼害,即使被多说,我也将不愤怒、不生气、不嗔恨、不固执,不显示忿怒、嗔恨与不满;我将布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。我将无嫉妒,对他人的利养、恭敬、尊重、礼敬、顶礼、供养将不嫉妒、不恼害、不结嫉妒。尊者,太殊胜了……(中略)……尊者,请世尊忆持我为近事女,从今日起终生归依。」
8. Attantapasuttaṃ8. 自苦经
§198
‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
「诸比库,这四种人存在、出现于世间。哪四种?诸比库,在此,某人自苦者,从事于自我折磨。然而,诸比库,在此,某人苦他者,从事于折磨他人。然而,诸比库,在此,某人既是自苦者,从事于自我折磨,也是苦他者,从事于折磨他人。然而,诸比库,在此,某人既非自苦者,不从事于自我折磨,也非苦他者,不从事于折磨他人。他既不自苦也不苦他,于现法中无欲、涅槃、清凉、感受乐,以梵为自己而住。」
‘‘Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
「诸比库,如何是人自苦者,从事于自我折磨?诸比库,在此,某人是裸行者,行放逸行,以手舔食,不来时不受,不住时不受,不接受特地拿来的,不接受特地做的,不接受邀请。他不从锅口取食,不从钵口取食,不取门槛内的,不取棒间的,不取杵间的,不从二人共食者取,不从怀孕者取,不从哺乳者取,不从与男子交会者取,不从聚集处取,不从有狗站立处取,不从苍蝇群集处取,不食鱼,不食肉,不饮谷酒,不饮果酒,不饮糠汁。他是一家食者,一口食者,或二家食者,二口食者……(中略)……或七家食者,七口食者;他以一施而活命,以二施而活命……(中略)……以七施而活命;他一日取一食,二日取一食……(中略)……七日取一食。如此,他从事于半月一次的定期食食修习。」
‘‘So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.
他是吃蔬菜者、吃稗子者、吃生米者、吃达杜喇者、吃哈答者、吃糠者、吃饭汁者、吃胡麻粉者、吃草者、吃牛粪者;他以森林的根与果为食而生活,吃落下的果实。
‘‘So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
他穿麻衣、穿粗麻衣、穿尸衣、穿尘堆衣、穿提利答树皮衣、穿羚羊皮、穿羚羊皮条衣、穿古沙草衣、穿瓦咖树皮衣、穿木板衣、穿发毯、穿兽毛毯、穿猫头鹰翅膀;他是拔发须者,从事于拔发须的行;他是常立者,拒绝坐具;他是蹲踞者,从事于蹲踞的努力;他是卧刺者,在刺床上设卧具;他从事于一日三次下水浴的行而住。如此,他从事于种种折磨身体、使身体受苦的行而住。诸比库,如此,补特伽罗是自我折磨者,从事于折磨自己的行。
‘‘Kathañca , bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
诸比库,补特伽罗如何是折磨他人者,从事于折磨他人的行?诸比库,这里,某补特伽罗是屠羊者、屠猪者、捕鸟者、猎鹿者、猎人、渔夫、盗贼、刽子手、屠牛者、狱卒,或者任何其他从事残酷业者。诸比库,如此,补特伽罗是折磨他人者,从事于折磨他人的行。
‘‘Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati ; avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya,) ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti . Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
诸比库,补特伽罗如何既是自我折磨者,从事于折磨自己的行,又是折磨他人者,从事于折磨他人的行?诸比库,这里,某补特伽罗是灌顶的刹帝利王,或者是大富的婆罗门。他在城市的东边建造新的集会堂后,剃除发须,穿上粗羚羊皮,以酥油涂身,用鹿角搔背,进入新的集会堂,与王后及婆罗门大臣一起。他在那里,在未耕过的、涂以绿草的地上设卧具。一头有同色犊的母牛,一个乳房的乳汁供王生活;第二个乳房的乳汁供王后生活;第三个乳房的乳汁供婆罗门大臣生活;第四个乳房的乳汁供火祭;剩余的供犊生活。他如此说:『为了祭祀,应杀这么多头公牛;为了祭祀,应杀这么多头小公牛;为了祭祀,应杀这么多头小母牛;为了祭祀,应杀这么多头山羊;为了祭祀,应杀这么多头绵羊;(为了祭祀,应杀这么多匹马;)为了祭柱,应砍这么多棵树;为了祭草,应割这么多把古沙草。』那些是他的奴隶、仆人或工人者,他们受杖威胁、受恐怖威胁,流泪哭泣地做准备工作。诸比库,如此,补特伽罗既是自我折磨者,从事于折磨自己的行,又是折磨他人者,从事于折磨他人的行。
‘‘Kathañca , bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
诸比库,补特伽罗如何既非自我折磨者,不从事于折磨自己的行,又非折磨他人者,不从事于折磨他人的行?他不折磨自己、不折磨他人,于现法中无渴爱、已涅槃、清凉、感受乐,以梵为自己而住。诸比库,这里,如来出现于世间,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。他以自己的证智证悟后,宣说这个有天、有魔、有梵天的世间,有沙门、婆罗门、有天、有人的世代。他教导法,初善、中善、后善,有义、有文,宣说完全圆满、遍净的梵行。那法,家主或家主之子,或生于某族者听闻。他听闻那法后,对如来获得信。他具足那信的获得后,如此省察:『在家是障碍,是尘垢之路;出家是空旷处。住在家中,不容易行完全圆满、完全清净、如磨光的螺贝的梵行。我何不剃除发须,披上袈裟衣,从家出家,成为非家?』他在以后的时候,舍弃少量的财富聚,或舍弃大量的财富聚,舍弃少量的亲属圈,或舍弃大量的亲属圈,剃除发须,披上袈裟衣,从家出家,成为非家。
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī attavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
他如此出家后,具足诸比库的学与生活,舍断杀生后,他离杀生,已放下杖、已放下刀,有惭,有悲愍,对一切有生命者的利益与悲愍而住。舍断不与取后,他离不与取,取所与、期待所与,以不盗、清净的自己而住。舍断非梵行后,他是梵行者,是远离者,离村民法的欲法。舍断妄语后,他离妄语,是真实语者、真实结合者、坚固者、可信赖者、对世间不欺诳者。舍断离间语后,他离离间语,不从这里听后到那里说以破坏这些人,或从那里听后到这里说以破坏那些人;如此,他是已破裂者的结合者,或已结合者的支持者,乐于和合、喜好和合、欢喜和合、说作和合之语者。舍断粗恶语后,他离粗恶语;凡那柔和的、悦耳的、可爱的、动心的、优雅的、众人所喜的、众人所意的语,他说如此的语。舍断杂秽语后,他离杂秽语,是时机语者、真实语者、利益语者、法语者、律语者;他说有宝藏的语,适时的、有理由的、有限度的、与利益相应的。
‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
他离伤害种子类、植物类。他是一日一食者,夜间停止,离非时食。他离观听跳舞、歌唱、音乐、表演。他离持花鬘、香、涂香、装饰、庄严之处。他离高床、大床。他离接受金银。他离接受生谷。他离接受生肉。他离接受妇女、少女。他离接受婢女、奴仆。他离接受山羊、绵羊。他离接受鸡、猪。他离接受象、牛、马、骡。他离接受田地、宅地。他离从事送信、使者之行。他离买卖。他离秤欺诈、伪币、度量欺诈。他离贿赂、欺骗、诈欺、不正之行。他离断截、杀害、捆绑、抢夺、掠夺、暴力行为。
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati , samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
他对保护身体的衣、保护腹的钵食知足。他无论去何处,只携带而去。譬如有翼之鸟,无论飞往何处,只以翅膀之负担而飞;同样,比库对保护身体的衣、保护腹的钵食知足。他无论去何处,只携带而去。他具足此圣戒蕴,于内感受无过失之乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
「他以眼见色后,不取相,不取随相。因为当他住于眼根未防护时,贪忧、诸恶不善法会流入,他为了其防护而行道;他守护眼根;他达到眼根的防护。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,不取相,不取随相。因为当他住于意根未防护时,贪忧、诸恶不善法会流入,他为了其防护而行道;他守护意根;他达到意根的防护。他具备此圣根律仪,于内受用无染之乐。」
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti .
「他在前进、后退时是正知而行者,在前视、旁视时是正知而行者,在屈、伸时是正知而行者,在持桑喀帝、钵、衣时是正知而行者,在食、饮、咀嚼、尝味时是正知而行者,在大小便利时是正知而行者,在行、住、坐、卧、醒、语、默时是正知而行者。」
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.
「他具备此圣戒蕴,(具备此圣知足,)具备此圣根律仪,具备此圣念正知,他亲近远离的住所:林野、树下、山岳、山洞、山窟、冢间、林丛、露地、稻草堆。他食后,从行乞食归来,结跏趺坐,保持身体正直,使念现起于面前。他舍断世间的贪,以离贪之心而住,他从贪净化心。舍断嗔恨恼害,以无嗔之心而住,对一切有情众生怀有利益与悲愍,他从嗔恨恼害净化心。舍断昏沉睡眠,以离昏沉睡眠而住,有光明想,具念、正知,他从昏沉睡眠净化心。舍断掉举追悔,以不掉举而住,于内心寂静,他从掉举追悔净化心。舍断疑,以度脱疑而住,对诸善法无疑惑,他从疑净化心。他舍断此五盖——心的随烦恼、慧的弱化者,从诸欲离……乃至……进入第四禅那而住。」
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya…pe… sattānaṃ cutūpapātañāṇāya…pe… (so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte) āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti , ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
「当他的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于宿住随念智……乃至……有情死生智……乃至……(当他的心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,)他使心倾向于诸漏尽智。他如实了知『这是苦』,如实了知『这是苦集』,如实了知『这是苦灭』,如实了知『这是导至苦灭之道』。如实了知『这些是漏』,如实了知『这是漏集』,如实了知『这是漏灭』,如实了知『这是导至漏灭之道』。」
‘‘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. Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.
「当他如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱;于解脱时,有『已解脱』之智。他了知『生已尽,梵行已立,应作已作,不再有此存在』。诸比库,如此之人既不自苦、不从事自我折磨之行,也不苦他、不从事折磨他人之行。他不自苦、不苦他,于现法中无渴、涅槃、清凉,受用安乐,以梵为自己而住。诸比库,这四种人存在、出现于世间。」第八经。
9. Taṇhāsuttaṃ9. 渴爱经
§199
Bhagavā etadavoca – ‘‘taṇhaṃ vo, bhikkhave, desessāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
世尊说此:「诸比库,我将为你们讲说渴爱——结网者、流动者、蔓延者、执着者,此世间被它缠缚、围绕,成为线结之团、成为草球之团,如文邪草与巴拔邪草,不超越恶趣、苦界、堕处、轮回。你们要谛听,善作意,我将说。」「是的,尊者。」那些比库回答世尊。世尊说此:
‘‘Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati ? Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
「诸比库,什么是那渴爱——结网者、流动者、蔓延者、执着者,此世间被它缠缚、围绕,成为线结之团、成为草球之团,如文邪草与巴拔邪草,不超越恶趣、苦界、堕处、轮回?诸比库,有十八种渴爱行,缘于内的执取;有十八种渴爱行,缘于外的执取。」
‘‘Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti , bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.
「什么是十八种渴爱行,缘于内的执取?诸比库,当有『我是』时,就有『我是这样』,有『我是如此』,有『我是其他』,有『我是非有』,有『我是有』,有『我将是』,有『我将是这样』,有『我将是如此』,有『我将是其他』,有『愿我是』,有『愿我是这样』,有『愿我是如此』,有『愿我是其他』,有『我将是』,有『我将是这样』,有『我将是如此』,有『我将是其他』。这些是十八种渴爱行,缘于内的执取。」
‘‘Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
「诸比库,缘于外的十八渴爱行是什么?诸比库,当有『以此我是』时,则有『以此我是如此』,有『以此我是这样』,有『以此我是其他』,有『以此我非有』,有『以此我有』,有『以此他们是』,有『以此他们是如此』,有『以此他们是这样』,有『以此他们是其他』,有『以此我将是』,有『以此我将是如此』,有『以此我将是这样』,有『以此我将是其他』,有『以此他们将是』,有『以此他们将是如此』,有『以此他们将是这样』,有『以此他们将是其他』。这些是缘于外的十八渴爱行。
‘‘Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya. Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni. Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni , paccuppannāni chattiṃsa taṇhāvicaritāni. Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.
「如此,缘于内的十八渴爱行,缘于外的十八渴爱行。诸比库,这些被称为三十六渴爱行。如此,这样的过去三十六渴爱行,未来三十六渴爱行,现在三十六渴爱行。这样有一百零八渴爱行。
‘‘Ayaṃ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti. Navamaṃ.
「诸比库,这就是那网状的、流动的、蔓延的、执着的渴爱,此世间被它束缚、围绕,成为缠结之团、纠缠之球,如文阇草和巴巴迦草,不能超越恶趣、苦界、堕处、轮回。」第九经。
10. Pemasuttaṃ10. 爱经
§200
‘‘Cattārimāni, bhikkhave, (pemāni) jāyanti. Katamāni cattāri? Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.
「诸比库,有这四种(爱)生起。哪四种?从爱生爱,从爱生嗔,从嗔生爱,从嗔生嗔。
‘‘Kathañca, bhikkhave, pemā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti . So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, pemā pemaṃ jāyati.
「诸比库,如何从爱生爱?诸比库,于此,某人对某人是可喜的、可爱的、合意的。其他人以可喜的、可爱的、合意的对待他。他如此想:『对我这个可喜的、可爱的、合意的人,其他人以可喜的、可爱的、合意的对待他。』他对他们生起爱。诸比库,如此从爱生爱。
‘‘Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, pemā doso jāyati.
「诸比库,如何从爱生嗔?诸比库,于此,某人对某人是可喜的、可爱的、合意的。其他人以不可喜的、不可爱的、不合意的对待他。他如此想:『对我这个可喜的、可爱的、合意的人,其他人以不可喜的、不可爱的、不合意的对待他。』他对他们生起嗔。诸比库,如此从爱生嗔。
‘‘Kathañca, bhikkhave, dosā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, dosā pemaṃ jāyati.
「诸比库,如何从嗔生爱?诸比库,于此,某人对某人是不可喜的、不可爱的、不合意的。其他人以不可喜的、不可爱的、不合意的对待他。他如此想:『对我这个不可喜的、不可爱的、不合意的人,其他人以不可喜的、不可爱的、不合意的对待他。』他对他们生起爱。诸比库,如此从嗔生爱。
‘‘Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo . Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, dosā doso jāyati. Imāni kho, bhikkhave, cattāri pemāni jāyanti.
「诸比库,如何从嗔生嗔?诸比库,于此,某人对某人是不可喜的、不可爱的、不合意的。其他人以可喜的、可爱的、合意的对待他。他如此想:『对我这个不可喜的、不可爱的、不合意的人,其他人以可喜的、可爱的、合意的对待他。』他对他们生起嗔。诸比库,如此从嗔生嗔。诸比库,这些是四种爱生起。
‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.
「诸比库,当比库离诸欲……证入初禅而住之时,凡从爱生起的爱,于彼时他不存在;凡从爱生起的嗔,于彼时他不存在;凡从嗔生起的爱,于彼时他不存在;凡从嗔生起的嗔,于彼时他不存在。
‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.
「诸比库,当比库由于寻伺的止息……证入第二禅……第三禅……第四禅而住之时,凡从爱生起的爱,于彼时他不存在;凡从爱生起的嗔,于彼时他不存在;凡从嗔生起的爱,于彼时他不存在;凡从嗔生起的嗔,于彼时他不存在。
‘‘Yasmiṃ, bhikkhave, samaye bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yampissa dosā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati .
「诸比库,当比库以诸漏尽,于现法自己以证智作证,证入无漏的心解脱、慧解脱而住之时,凡从爱生起的爱,于彼已被舍断,根已被切断,如多罗树头被斩,成为非有,于未来不再生起;凡从爱生起的嗔,于彼已被舍断,根已被切断,如多罗树头被斩,成为非有,于未来不再生起;凡从嗔生起的爱,于彼已被舍断,根已被切断,如多罗树头被斩,成为非有,于未来不再生起;凡从嗔生起的嗔,于彼已被舍断,根已被切断,如多罗树头被斩,成为非有,于未来不再生起。诸比库,这被称为比库既不燃烧,也不反燃烧,不冒烟,不燃起,不完全燃烧。
‘‘Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ , attani vā vedanaṃ, vedanāya vā attānaṃ; saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ; saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ, attani vā saṅkhāre, saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu usseneti.
「诸比库,比库如何燃烧?诸比库,于此,比库随观色为我,或随观我为有色者,或随观我中有色,或随观色中有我;随观受为我,或随观我为有受者,或随观我中有受,或随观受中有我;随观想为我,或随观我为有想者,或随观我中有想,或随观想中有我;随观诸行为我,或随观我为有行者,或随观我中有诸行,或随观诸行中有我;随观识为我,或随观我为有识者,或随观我中有识,或随观识中有我。诸比库,比库如是燃烧。
‘‘Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, na vedanāya vā attānaṃ; na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ, na attani vā saññaṃ , na saññāya vā attānaṃ; na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu na usseneti.
「诸比库,比库如何不燃烧?诸比库,于此,比库不随观色为我,不随观我为有色者,不随观我中有色,不随观色中有我;不随观受为我,不随观我为有受者,不随观我中有受,不随观受中有我;不随观想为我,不随观我为有想者,不随观我中有想,不随观想中有我;不随观诸行为我,不随观我为有行者,不随观我中有诸行,不随观诸行中有我;不随观识为我,不随观我为有识者,不随观我中有识,不随观识中有我。诸比库,比库如是不燃烧。
‘‘Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha , bhikkhave, bhikkhu akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu paṭiseneti.
「诸比库,比库如何反燃烧?诸比库,于此,比库对辱骂者反辱骂,对激怒者反激怒,对争论者反争论。诸比库,比库如是反燃烧。
‘‘Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu na paṭiseneti.
「诸比库,比库如何不反燃烧?诸比库,于此,比库对辱骂者不反辱骂,对激怒者不反激怒,对争论者不反争论。诸比库,比库如是不反燃烧。
‘‘Kathañca, bhikkhave, bhikkhu dhūpāyati? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.
「诸比库,比库如何冒烟?诸比库,当有「我是」时,则有「我是如此」,有「我是这样」,有「我是异样」,有「我是暂时的」,有「我是永恒的」,有「愿我存在」,有「愿我如此存在」,有「愿我这样存在」,有「愿我异样存在」,有「愿我也存在」,有「愿我也如此存在」,有「愿我也这样存在」,有「愿我也异样存在」,有「我将存在」,有「我将如此存在」,有「我将这样存在」,有「我将异样存在」。诸比库,比库如是冒烟。
‘‘Kathañca , bhikkhave, bhikkhu na dhūpāyati? Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūpāyati.
「诸比库,比库如何不冒烟?诸比库,当无『我是』时,则无『我是如此』,无『我是这样』,无『我是其他』,无『我是无常』,无『我是常』,无『他们是』,无『他们是如此』,无『他们是这样』,无『他们是其他』,无『愿我是』,无『愿我是如此』,无『愿我是这样』,无『愿我是其他』,无『将是』,无『将是如此』,无『将是这样』,无『将是其他』。诸比库,比库如此不冒烟。」
‘‘Kathañca, bhikkhave, bhikkhu pajjalati? Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu pajjalati.
「诸比库,比库如何燃烧?诸比库,当有『以此我是』时,则有『以此我是如此』,有『以此我是这样』,有『以此我是其他』,有『以此我是无常』,有『以此我是常』,有『以此他们是』,有『以此他们是如此』,有『以此他们是这样』,有『以此他们是其他』,有『以此愿我是』,有『以此愿我是如此』,有『以此愿我是这样』,有『以此愿我是其他』,有『以此将是』,有『以此将是如此』,有『以此将是这样』,有『以此将是其他』。诸比库,比库如此燃烧。」
‘‘Kathañca, bhikkhave, bhikkhu na pajjalati? Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na pajjalati.
「诸比库,比库如何不燃烧?诸比库,当无『以此我是』时,则无『以此我是如此』,无『以此我是这样』,无『以此我是其他』,无『以此我是无常』,无『以此我是常』,无『以此他们是』,无『以此他们是如此』,无『以此他们是这样』,无『以此他们是其他』,无『以此愿我是』,无『以此愿我是如此』,无『以此愿我是这样』,无『以此愿我是其他』,无『以此将是』,无『以此将是如此』,无『以此将是这样』,无『以此将是其他』。诸比库,比库如此不燃烧。」
‘‘Kathañca , bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu sampajjhāyati.
「诸比库,比库如何烧尽?诸比库,于此,比库的我慢未被舍断,根未被切断,如多罗树头,成为非有,于未来为不生之法。诸比库,比库如此烧尽。」
‘‘Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu na sampajjhāyatī’’ti. Dasamaṃ.
「诸比库,比库如何不烧尽?诸比库,于此,比库的我慢已被舍断,根已被切断,如多罗树头,成为非有,于未来为不生之法。诸比库,比库如此不烧尽。」第十经。
Mahāvaggo pañcamo. · 大品第五
Tassuddānaṃ –
其摄颂——
Sotānugataṃ ṭhānaṃ, bhaddiya sāmugiya vappa sāḷhā ca;
随流、处,跋提亚、沙目基亚、瓦巴、沙喇;
Mallika attantāpo, taṇhā pemena ca dasā teti.
玛利咖、自苦、渴爱、以爱,此为十。
Catutthamahāpaṇṇāsakaṃ samattaṃ. · 第四五十篇完
5. Pañcamapaṇṇāsakaṃ
5. 第五个五十