(18) 3. Upāsakavaggo(18) 3. 近事男品
(18) 3. Upāsakavaggo(18) 3. 近事男品
1. Sārajjasuttaṃ1. 惊慌经
§171
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti . ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako sārajjaṃ okkanto hoti. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.
「诸比库,具足五法的近事男已陷入恐惧。哪五法?杀生者、不与取者、欲邪行者、妄语者、放逸之因的诸酒类者。诸比库,具足这五法的近事男已陷入恐惧。
‘‘Pañcahi , bhikkhave, dhammehi samannāgato upāsako visārado hoti. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado hotī’’ti. Paṭhamaṃ.
「诸比库,具足五法的近事男无所畏惧。哪五法?离杀生者、离不与取者、离欲邪行者、离妄语者、离放逸之因的诸酒类者。诸比库,具足这五法的近事男无所畏惧。」第一。
2. Visāradasuttaṃ2. 无畏经
§172
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.
「诸比库,具足五法的近事男无所畏惧地住于家中。哪五法?杀生者……放逸之因的诸酒类者。诸比库,具足这五法的近事男无所畏惧地住于家中。
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasatī’’ti. Dutiyaṃ.
「诸比库,具足五法的近事男无所畏惧地住于家中。哪五法?离杀生者……离放逸之因的诸酒类者。诸比库,具足这五法的近事男无所畏惧地住于家中。」第二。
3. Nirayasuttaṃ3. 地狱经
§173
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.
「诸比库,具足五法的近事男如被带去投入地狱。哪五法?杀生者……放逸之因的诸酒类者。诸比库,具足这五法的近事男如被带去投入地狱。
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge’’ti. Tatiyaṃ.
「诸比库,具足五法的近事男如被带去投入天界。哪五法?离杀生者……离放逸之因的诸酒类者。诸比库,具足这五法的近事男如被带去投入天界。」第三。
4. Verasuttaṃ4. 怨敌经
§174
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
那时,屋主阿那他宾地咖去到世尊那里;到了之后,礼敬世尊,坐在一边。世尊对坐在一边的屋主阿那他宾地咖说此:
‘‘Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. Katamāni pañca? Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.
「居士,未舍断五种怖畏、怨仇者被称为『破戒者』,且投生于地狱。哪五种?杀生、不与取、欲邪行、妄语、放逸之因的诸酒类——居士,未舍断这五种怖畏、怨仇者被称为『破戒者』,且投生于地狱。
‘‘Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati . Katamāni pañca? Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.
「居士,已舍断五种怖畏、怨仇者被称为『持戒者』,且投生于善趣。哪五种?杀生、不与取、欲邪行、妄语、放逸之因的诸酒类——居士,已舍断这五种怖畏、怨仇者被称为『持戒者』,且投生于善趣。
‘‘Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
「居士,杀生者以杀生为缘,既产生现法的怖畏、怨仇,也产生来世的怖畏、怨仇,且感受内心的苦与忧;离杀生者既不产生现法的怖畏、怨仇,也不产生来世的怖畏、怨仇,且不感受内心的苦与忧。对于离杀生者,那怖畏、怨仇如此寂灭。
‘‘Yaṃ, gahapati, adinnādāyī…pe….
「居士,不与取者……
‘‘Yaṃ, gahapati, kāmesumicchācārī…pe….
「居士,欲邪行者……
‘‘Yaṃ, gahapati, musāvādī…pe….
「居士,妄语者……
‘‘Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotī’’ti.
「居士,放逸之因的诸酒类者以放逸之因的诸酒类为缘,既产生现法的怖畏、怨仇,也产生来世的怖畏、怨仇,且感受内心的苦与忧;离放逸之因的诸酒类者既不产生现法的怖畏、怨仇,也不产生来世的怖畏、怨仇,且不感受内心的苦与忧。对于离放逸之因的诸酒类者,那怖畏、怨仇如此寂灭。」
‘‘Yo pāṇamatipāteti, musāvādañca bhāsati;
「凡杀害生命者,且说妄语;
Loke adinnaṃ ādiyati, paradārañca gacchati;
在世间不与取,并前往他人之妻;
Surāmerayapānañca, yo naro anuyuñjati.
凡从事于饮诸酒类者,
‘‘Appahāya pañca verāni, dussīlo iti vuccati;
「未舍断五种怨仇,被称为破戒者;
Kāyassa bhedā duppañño, nirayaṃ sopapajjati.
身坏后,劣慧者投生地狱。
‘‘Yo pāṇaṃ nātipāteti, musāvādaṃ na bhāsati;
「凡不杀害生命,不说妄语;
Loke adinnaṃ nādiyati, paradāraṃ na gacchati;
在世间不不与取,不前往他人之妻;
Surāmerayapānañca , yo naro nānuyuñjati.
凡不从事于饮诸酒类者,
‘‘Pahāya pañca verāni, sīlavā iti vuccati;
「舍断五种怨仇,被称为持戒者;」
Kāyassa bhedā sappañño, sugatiṃ sopapajjatī’’ti. catutthaṃ;
身坏之后,具慧者往生善趣。」第四经。
5. Caṇḍālasuttaṃ5. 旃陀罗经
§175
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca . Katamehi pañcahi? Assaddho hoti; dussīlo hoti; kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ; ito ca bahiddhā dakkhiṇeyyaṃ gavesati; tattha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.
「诸比库!具足五法的近事男是近事男中的贱民、近事男中的垢秽、近事男中的可厌者。哪五种?无信者;破戒者;迷信吉兆者,信仰吉兆而非业;从此外寻求应施者;在那里先作供养。诸比库!具足这五法的近事男是近事男中的贱民、近事男中的垢秽、近事男中的可厌者。
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca . Katamehi pañcahi? Saddho hoti; sīlavā hoti; akotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ; na ito bahiddhā dakkhiṇeyyaṃ gavesati; idha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā’’ti. Pañcamaṃ.
「诸比库!具足五法的近事男是近事男中的宝、近事男中的莲花、近事男中的白莲花。哪五种?有信者;持戒者;不迷信吉兆者,信仰业而非吉兆;不从此外寻求应施者;在此先作供养。诸比库!具足这五法的近事男是近事男中的宝、近事男中的莲花、近事男中的白莲花。」第五经。
6. Pītisuttaṃ6. 喜经
§176
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
那时,阿那他宾地咖居士与大约五百近事男围绕,去到世尊所在之处;到达后,礼敬世尊,坐于一旁。世尊对坐于一旁的阿那他宾地咖居士如此说——
‘‘Tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena . Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā – ‘mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenā’ti . Tasmātiha, gahapati, evaṃ sikkhitabbaṃ – ‘kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmā’ti! Evañhi vo, gahapati, sikkhitabba’’nti.
「居士!你们以衣、食、卧坐处、病者所需之药资具供养比库僧团。居士!不应仅以此为满足——『我们以衣、食、卧坐处、病者所需之药资具供养比库僧团』。因此,居士!应当如此学:『我们如何能时时证得远离之喜而住?』居士!你们应当如此学。」
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – ‘tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā – mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenāti. Tasmātiha, gahapati, evaṃ sikkhitabbaṃ – kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmāti! Evañhi vo, gahapati, sikkhitabba’nti. Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti. Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa pañca ṭhānāni tasmiṃ samaye na hontī’’ti.
如此说已,具寿沙利子对世尊如此说:「尊者!不可思议,尊者!未曾有,尊者!这确实是世尊的善说——『居士!你们以衣、食、卧坐处、病者所需之药资具供养比库僧团。居士!不应仅以此为满足——我们以衣、食、卧坐处、病者所需之药资具供养比库僧团。因此,居士!应当如此学——我们如何能时时证得远离之喜而住?居士!你们应当如此学。』尊者!当圣弟子证得远离之喜而住时,在那时他没有五种情况。凡是与欲相应的苦、忧,在那时他没有那个。凡是与欲相应的乐、喜,在那时他没有那个。凡是与不善相应的苦、忧,在那时他没有那个。凡是与不善相应的乐、喜,在那时他没有那个。凡是与善相应的苦、忧,在那时他没有那个。尊者!当圣弟子证得远离之喜而住时,在那时他没有这五种情况。」
‘‘Sādhu sādhu, sāriputta! Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti. Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa pañca ṭhānāni tasmiṃ samaye na hontī’’ti. Chaṭṭhaṃ.
「善哉!善哉!沙利子!沙利子!当圣弟子证得远离之喜而住时,在那时他没有五种情况。凡是与欲相应的苦、忧,在那时他没有那个。凡是与欲相应的乐、喜,在那时他没有那个。凡是与不善相应的苦、忧,在那时他没有那个。凡是与不善相应的乐、喜,在那时他没有那个。凡是与善相应的苦、忧,在那时他没有那个。沙利子!当圣弟子证得远离之喜而住时,在那时他没有这五种情况。」第六经。
7. Vaṇijjāsuttaṃ7. 贸易经
§177
‘‘Pañcimā , bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā – imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti. Sattamaṃ.
「诸比库!这五种交易是近事男不应作的。哪五种?武器交易、有情交易、肉类交易、酒类交易、毒药交易——诸比库!这五种交易是近事男不应作的。」第七经。
8. Rājāsuttaṃ8. 王经
§178
‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti . Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti. Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca, khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso itthiṃ vā purisaṃ vā jīvitā voropesīti . Tamenaṃ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.
「诸比库,你们认为如何?你们是否曾见过或听过——『这个人舍断杀生,离杀生』,诸王捉住他后,因离杀生之故而杀他、或缚他、或驱逐他、或随意处置他?」「尊者,确实没有。」「善哉,诸比库!诸比库,我也确实未曾见过或听过——『这个人舍断杀生,离杀生』,诸王捉住他后,因离杀生之故而杀他、或缚他、或驱逐他、或随意处置他。然而,他们确实宣告其恶业——『这个人夺取女人或男子的生命』,诸王捉住他后,因杀生之故而杀他、或缚他、或驱逐他、或随意处置他。你们是否曾见过或听过这样的事?」「尊者,我们已见过、已听过,将来也会听到。」
‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyīti . Tamenaṃ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.
「诸比库,你们认为如何?你们是否曾见过或听过——『这个人舍断不与取,离不与取』,诸王捉住他后,因离不与取之故而杀他、或缚他、或驱逐他、或随意处置他?」「尊者,确实没有。」「善哉,诸比库!诸比库,我也确实未曾见过或听过——『这个人舍断不与取,离不与取』,诸王捉住他后,因离不与取之故而杀他、或缚他、或驱逐他、或随意处置他。然而,他们确实宣告其恶业——『这个人从村或从林中,取了未给予的、称为盗窃之物』,诸王捉住他后,因不与取之故而杀他、或缚他、或驱逐他、或随意处置他。你们是否曾见过或听过这样的事?」「尊者,我们已见过、已听过,将来也会听到。」
‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso paritthīsu parakumārīsu cārittaṃ āpajjīti . Tamenaṃ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.
「诸比库,你们认为如何?你们是否曾见过或听过——『这个人舍断欲邪行,离欲邪行』,诸王捉住他后,因离欲邪行之故而杀他、或缚他、或驱逐他、或随意处置他?」「尊者,确实没有。」「善哉,诸比库!诸比库,我也确实未曾见过或听过——『这个人舍断欲邪行,离欲邪行』,诸王捉住他后,因离欲邪行之故而杀他、或缚他、或驱逐他、或随意处置他。然而,他们确实宣告其恶业——『这个人对有护持的他人之女行不正行』,诸王捉住他后,因欲邪行之故而杀他、或缚他、或驱逐他、或随意处置他。你们是否曾见过或听过这样的事?」「尊者,我们已见过、已听过,将来也会听到。」
‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti . Tamenaṃ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti .
「诸比库,你们认为如何?你们是否曾见过或听过——『这个人舍断妄语,离妄语』,诸王捉住他后,因离妄语之故而杀他、或缚他、或驱逐他、或随意处置他?」「尊者,确实没有。」「善哉,诸比库!诸比库,我也确实未曾见过或听过——『这个人舍断妄语,离妄语』,诸王捉住他后,因离妄语之故而杀他、或缚他、或驱逐他、或随意处置他。然而,他们确实宣告其恶业——『这个人以妄语破坏家主或家主之子的利益』,诸王捉住他后,因妄语之故而杀他、或缚他、或驱逐他、或随意处置他。你们是否曾见过或听过这样的事?」「尊者,我们已见过、已听过,将来也会听到。」
‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto itthiṃ vā purisaṃ vā jīvitā voropesi ; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi ; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto paritthīsu parakumārīsu cārittaṃ āpajji ; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. Aṭṭhamaṃ.
「诸比库,你们认为如何?你们是否曾见过或听过——『这个人舍断放逸之因的诸酒类,离放逸之因的诸酒类』,诸王捉住他后,因离放逸之因的诸酒类之故而杀他、或缚他、或驱逐他、或随意处置他?」「尊者,确实没有。」「善哉,诸比库!诸比库,我也确实未曾见过或听过——『这个人舍断放逸之因的诸酒类,离放逸之因的诸酒类』,诸王捉住他后,因离放逸之因的诸酒类之故而杀他、或缚他、或驱逐他、或随意处置他。然而,他们确实宣告其恶业——『这个人耽溺于放逸之因的诸酒类,夺取女人或男子的生命;这个人耽溺于放逸之因的诸酒类,从村或从林中,取了未给予的、称为盗窃之物;这个人耽溺于放逸之因的诸酒类,对有护持的他人之女行不正行;这个人耽溺于放逸之因的诸酒类,以妄语破坏家主或家主之子的利益』,诸王捉住他后,因放逸之因的诸酒类之故而杀他、或缚他、或驱逐他、或随意处置他。你们是否曾见过或听过这样的事?」「尊者,我们已见过、已听过,将来也会听到。」第八。
9. Gihisuttaṃ9. 在家人经
§179
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘yaṃ kañci , sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.
尔时,阿那他宾地咖家主与大约五百近事男围绕,前往世尊之处;抵达后,礼敬世尊,坐于一旁。于是世尊对具寿沙利子说:「沙利子,凡你们知道任何在家白衣者,于五学处防护身业,随意获得、无困难获得、无艰辛获得四种增上心的现法乐住,他若愿意,可以自己记说自己——『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、恶处、险处,我是入流者,不堕法,决定趣向正觉。』」
‘‘Katamesu pañcasu sikkhāpadesu saṃvutakammanto hoti? Idha , sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imesu pañcasu sikkhāpadesu saṃvutakammanto hoti.
「于哪五学处防护身业?沙利子,于此,圣弟子离杀生,离不与取,离欲邪行,离妄语,离放逸之因的诸酒类。于此五学处防护身业。
‘‘Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
「随意获得、无困难获得、无艰辛获得哪四种增上心的现法乐住?沙利子,于此,圣弟子对佛具足不坏净——『如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫者、天人师、佛、世尊。』这是他所证得的第一种增上心的现法乐住,为了不清净心的清净,为了不明净心的明净。
‘‘Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
「再者,沙利子,圣弟子对法具足证净:『法是世尊所善说,自见的、无时的、来见的、引导的、智者应各自证知的。』这是他所证得的第二种增上心的现法乐住,为了不清净心的清净,为了不明净心的明净。
‘‘Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
「再者,沙利子,圣弟子对僧团具足证净:『世尊的声闻僧团是善行道者,世尊的声闻僧团是正直行道者,世尊的声闻僧团是如理行道者,世尊的声闻僧团是正当行道者,即四双人、八辈人,这世尊的声闻僧团是应供养者、应供奉者、应施与者、应合掌者,是世间的无上福田。』这是他所证得的第三种增上心的现法乐住,为了不清净心的清净,为了不明净心的明净。
‘‘Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
「再者,沙利子,圣弟子具足圣者所喜之戒,无毁坏的、无缺损的、无斑点的、无杂秽的、自在的、智者所赞叹的、无执取的、导向定的。这是他所证得的第四种增上心的现法乐住,为了不清净心的清净,为了不明净心的明净。他是这四种增上心的现法乐住的随意获得者、无困难获得者、无艰难获得者。
‘‘Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ – imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.
「沙利子,凡你们所知的在家白衣者——在这五学处上防护身业,并且是这四种增上心的现法乐住的随意获得者、无困难获得者、无艰难获得者,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、恶趣处、堕处,我是入流者,不堕法,决定,以正觉为彼岸。』」
‘‘Nirayesu bhayaṃ disvā, pāpāni parivajjaye;
「见诸地狱中的怖畏,应避离诸恶;
Ariyadhammaṃ samādāya, paṇḍito parivajjaye.
受持圣法,贤智者应避离。
‘‘Na hiṃse pāṇabhūtāni, vijjamāne parakkame;
「不应伤害诸有息生命,应在现存中努力;
Musā ca na bhaṇe jānaṃ, adinnaṃ na parāmase.
知而不应说妄语,不应触取不与物。」
‘‘Sehi dārehi santuṭṭho, paradārañca ārame ;
「满足于自己的妻子,不贪恋他人之妻;
Merayaṃ vāruṇiṃ jantu, na pive cittamohaniṃ.
众生不应饮用迷醉心的美禄酒与谷酒。
‘‘Anussareyya sambuddhaṃ, dhammañcānuvitakkaye;
「应忆念正自觉者,应思惟法;
Abyāpajjaṃ hitaṃ cittaṃ, devalokāya bhāvaye.
应修习无嗔、有益的心,以趣向天界。
‘‘Upaṭṭhite deyyadhamme, puññatthassa jigīsato ;
「当布施之物现前时,对于希求福德者,
Santesu paṭhamaṃ dinnā, vipulā hoti dakkhiṇā.
首先布施给寂静者,供养将是丰厚的。
‘‘Santo have pavakkhāmi, sāriputta suṇohi me;
「沙利子,我确实将说寂静者,你听我说;
Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā.
如此,于黑色的、白色的、红色的或黄色的(牛)中。
‘‘Kammāsāsu sarūpāsu, gosu pārevatāsu vā;
「在甘马沙种、美丽种、或鸽色种的牛中，
Yāsu kāsuci etāsu, danto jāyati puṅgavo.
在这些任何种类中，调伏的公牛出生。
‘‘Dhorayho balasampanno, kalyāṇajavanikkamo;
「能负重、具足力量、善于快速前进，
Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.
他们就将重担加于它，不考虑它的颜色。
‘‘Evamevaṃ manussesu, yasmiṃ kismiñci jātiye;
「同样地，在人类中，在任何种姓中，
Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.
在刹帝利、婆罗门、吠舍、首陀罗、旃陀罗、补羯娑中，
‘‘Yāsu kāsuci etāsu, danto jāyati subbato;
「在这些任何种类中，调伏者、善戒者出生，
Dhammaṭṭho sīlasampanno, saccavādī hirīmano.
「住于法、达上、说真实语、有惭者。」
‘‘Pahīnajātimaraṇo, brahmacariyassa kevalī;
「已断生死,梵行圆满者;
Pannabhāro visaṃyutto, katakicco anāsavo.
已卸负担、已离系缚,已作所作、无诸漏。
‘‘Pāragū sabbadhammānaṃ, anupādāya nibbuto;
「已到达一切法彼岸,无取着而般涅槃;
Tasmiñca viraje khette, vipulā hoti dakkhiṇā.
于彼离尘之田,布施广大。
‘‘Bālā ca avijānantā, dummedhā assutāvino;
「愚者不了知,劣慧、未闻者;
Bahiddhā dadanti dānāni, na hi sante upāsare.
向外施诸布施,不亲近寂静者。
‘‘Ye ca sante upāsanti, sappaññe dhīrasammate;
「凡亲近寂静者,具慧、被认为贤者;
Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.
他们对善逝的信,已生根、已确立。
‘‘Devalokañca te yanti, kule vā idha jāyare;
「他们往生天界,或在此生于善族;
Anupubbena nibbānaṃ, adhigacchanti paṇḍitā’’ti. navamaṃ;
诸贤智者次第证得涅槃。」第九经
10. Gavesīsuttaṃ10. 嘎韦西经
§180
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ sālavanaṃ; disvāna maggā okkamma yena taṃ sālavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ sālavanaṃ ajjhogāhetvā aññatarasmiṃ padese sitaṃ pātvākāsi.
一时,世尊与大比库僧团一起在国萨拉游行。世尊在道路上行走时,在某处看见一大片沙罗林;看见后,从路上走下,前往那片沙罗林;前往后,进入那片沙罗林,在某处现起微笑。
Atha kho āyasmato ānandassa etadahosi – ‘‘ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti.
那时,具寿阿难生起这样的想法:「什么因、什么缘,世尊现起微笑?如来不无因而现起微笑。」那时,具寿阿难对世尊这样说:「尊者,什么因、什么缘,世尊现起微笑?如来不无因而现起微笑。」
‘‘Bhūtapubbaṃ, ānanda, imasmiṃ padese nagaraṃ ahosi iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Taṃ kho panānanda, nagaraṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṃ sīlesu aparipūrakārino. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā , ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti.
「阿难,过去在此处有一座城市,繁荣兴盛、人口众多、人民拥挤。阿难,咖沙巴世尊、阿拉汉、正等正觉者依止那座城市而住。阿难,咖沙巴世尊、阿拉汉、正等正觉者有一位名叫嘎韦西的近事男,在诸戒中未圆满。阿难,嘎韦西近事男劝导、建立了约五百位近事男,他们在诸戒中未圆满。阿难,那时嘎韦西近事男生起这样的想法:『我对这五百位近事男多有助益,是前导者、劝导者,而我在诸戒中未圆满,这五百位近事男也在诸戒中未圆满。这样是平等的,没有任何超越;让我超越吧!』」
‘‘Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto sīlesu paripūrakāriṃ dhārethā’ti! Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā . Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati. Kimaṅgaṃ pana maya’nti ! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino . Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti!
「阿难,那时嘎韦西近事男前往那五百位近事男处;前往后,对那五百位近事男这样说:『诸具寿,从今日起请持我为诸戒圆满者!』阿难,那时那五百位近事男生起这样的想法:『嘎韦西尊者对我们多有助益,是前导者、劝导者。嘎韦西尊者将成为诸戒圆满者。何况我们呢!』阿难,那时那五百位近事男前往嘎韦西近事男处;前往后,对嘎韦西近事男这样说:『从今日起,愿嘎韦西尊者持这五百位近事男也为诸戒圆满者!』阿难,那时嘎韦西近事男生起这样的想法:『我对这五百位近事男多有助益,是前导者、劝导者,而我在诸戒中圆满,这五百位近事男也在诸戒中圆满。这样是平等的,没有任何超越;让我超越吧!』」
‘‘Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto brahmacāriṃ dhāretha ārācāri virataṃ methunā gāmadhammā’ti. Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. Kimaṅgaṃ pana maya’nti! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti.
「阿难,那时嘎韦西近事男前往那五百位近事男处;前往后,对那五百位近事男这样说:『诸具寿,从今日起请持我为梵行者,远离者,离欲邪行的在家法!』阿难,那时那五百位近事男生起这样的想法:『嘎韦西尊者对我们多有助益,是前导者、劝导者。嘎韦西尊者将成为梵行者,远离者,离欲邪行的在家法。何况我们呢!』阿难,那时那五百位近事男前往嘎韦西近事男处;前往后,对嘎韦西近事男这样说:『从今日起,愿嘎韦西尊者持这五百位近事男也为梵行者,远离者,离欲邪行的在家法!』阿难,那时嘎韦西近事男生起这样的想法:『我对这五百位近事男多有助益,是前导者、劝导者。而我在诸戒中圆满。这五百位近事男也在诸戒中圆满。而我是梵行者,远离者,离欲邪行的在家法。这五百位近事男也是梵行者,远离者,离欲邪行的在家法。这样是平等的,没有任何超越;让我超越吧!』」
‘‘Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto ekabhattikaṃ dhāretha rattūparataṃ virataṃ vikālabhojanā’ti. Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. Kimaṅgaṃ pana maya’nti! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti.
「阿难,那时嘎韦西近事男前往那五百位近事男处;前往后,对那五百位近事男这样说:『诸具寿,从今日起请持我为日一食者,夜间停止,离非时食!』阿难,那时那五百位近事男生起这样的想法:『嘎韦西尊者多有助益,是前导者、劝导者。嘎韦西尊者将成为日一食者,夜间停止,离非时食。何况我们呢!』阿难,那时那五百位近事男前往嘎韦西近事男处;前往后,对嘎韦西近事男这样说:『从今日起,愿嘎韦西尊者持这五百位近事男也为日一食者,夜间停止,离非时食!』阿难,那时嘎韦西近事男生起这样的想法:『我对这五百位近事男多有助益,是前导者、劝导者。而我在诸戒中圆满。这五百位近事男也在诸戒中圆满。而我是梵行者,远离者,离欲邪行的在家法。这五百位近事男也是梵行者,远离者,离欲邪行的在家法。而我是日一食者,夜间停止,离非时食。这五百位近事男也是日一食者,夜间停止,离非时食。这样是平等的,没有任何超越;让我超越吧!』」
‘‘Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami ; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ labheyyaṃ upasampada’nti. Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro ca panānanda, gavesī bhikkhu arahataṃ ahosi.
「那时,阿难,伽韦西近事男前往咖沙巴世尊、阿拉汉、正等正觉者处;抵达后,对咖沙巴世尊、阿拉汉、正等正觉者这样说——『尊者,愿我能在世尊座下得出家,愿我能得达上。』阿难,伽韦西近事男在咖沙巴世尊、阿拉汉、正等正觉者座下得出家,得达上。阿难,伽韦西比库达上不久,独自远离,不放逸,热诚,自励而住,不久——为了那个目的,善男子们正确地从在家出家成为非家——即那无上的梵行终极,于现法中以自己的证智作证、具足而住。他证知:『生已尽,梵行已立,应作已作,不再有此存在。』阿难,伽韦西比库成为阿拉汉之一。」
‘‘Atha kho, ānanda, tesa pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati. Kimaṅgaṃ pana maya’nti! Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu ; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ – ‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’nti. Alabhiṃsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alabhiṃsu upasampadaṃ.
「那时,阿难,那五百近事男这样想:『尊者伽韦西对我们多有助益,是先导者、劝导者。尊者伽韦西剃除须发,披上袈裟衣,从在家出家成为非家。何况我们呢!』那时,阿难,那五百近事男前往咖沙巴世尊、阿拉汉、正等正觉者处;抵达后,对咖沙巴世尊、阿拉汉、正等正觉者这样说——『尊者,愿我们能在世尊座下得出家,愿我们能得达上。』阿难,那五百近事男在咖沙巴世尊、阿拉汉、正等正觉者座下得出家,得达上。」
‘‘Atha kho, ānanda, gavesissa bhikkhuno etadahosi – ‘ahaṃ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññiṃsu’’.
「那时,阿难,伽韦西比库这样想:『我是这无上解脱乐的随意获得者、无困难获得者、无艰辛获得者。啊!愿这五百比库也是这无上解脱乐的随意获得者、无困难获得者、无艰辛获得者。』那时,阿难,那五百比库独自远离,不放逸,热诚,自励而住,不久——为了那个目的,善男子们正确地从在家出家成为非家——即那无上的梵行终极,于现法中以自己的证智作证、具足而住。他们证知:『生已尽,梵行已立,应作已作,不再有此存在。』」
‘‘Iti kho , ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchākaṃsu. Tasmātiha, ānanda, evaṃ sikkhitabbaṃ – ‘uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchikarissāmā’ti. Evañhi vo, ānanda, sikkhitabba’’nti. Dasamaṃ.
「如此,阿难,那五百比库以伽韦西为首,精勤于越来越殊胜,作证了无上解脱。因此,阿难,在此应当这样学:『我们将精勤于越来越殊胜,将作证无上解脱。』阿难,你们应当这样学。」第十经。
Upāsakavaggo tatiyo. · 近事男品第三
Tassuddānaṃ –
其摄颂——
Sārajjaṃ visārado nirayaṃ, veraṃ caṇḍālapañcamaṃ;
「有惭、无畏、地狱,怨恨与旃陀罗为第五;
Pīti vaṇijjā rājāno, gihī ceva gavesināti.
喜、商人、诸王,在家者及伽韦西。」