(20) 5. Brāhmaṇavaggo(20) 5. 婆罗门品
(20) 5. Brāhmaṇavaggo(20) 5. 婆罗门品
1. Soṇasuttaṃ1. 索那经
§191
‘‘Pañcime , bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu. Katame pañca? Pubbe sudaṃ , bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti. Etarahi, bhikkhave, sunakhā sunakhiṃyeva gacchanti, no asunakhiṃ. Ayaṃ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.
「诸比库!这五种古代婆罗门法,现今在狗中可见,而不在婆罗门中。哪五种?诸比库!从前,婆罗门只与婆罗门女交合,不与非婆罗门女交合。诸比库!现今,婆罗门既与婆罗门女交合,也与非婆罗门女交合。诸比库!现今,狗只与母狗交合,不与非母狗交合。诸比库!这是第一种古代婆罗门法,现今在狗中可见,而不在婆罗门中。」
‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ utuniṃyeva gacchanti, no anutuniṃ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ utunimpi gacchanti, anutunimpi gacchanti . Etarahi, bhikkhave, sunakhā sunakhiṃ utuniṃyeva gacchanti, no anutuniṃ. Ayaṃ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.
「诸比库!从前,婆罗门只在婆罗门女有月经时才与她交合,不在无月经时交合。诸比库!现今,婆罗门既在婆罗门女有月经时与她交合,也在无月经时与她交合。诸比库!现今,狗只在母狗有月经时才与她交合,不在无月经时交合。诸比库!这是第二种古代婆罗门法,现今在狗中可见,而不在婆罗门中。」
‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ saṃbandhāya saṃpavattenti. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ kiṇantipi vikkiṇantipi, sampiyenapi saṃvāsaṃ saṃbandhāya saṃpavattenti. Etarahi, bhikkhave, sunakhā sunakhiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ saṃbandhāya saṃpavattenti. Ayaṃ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.
「诸比库!从前,婆罗门既不买卖婆罗门女,也不出卖婆罗门女,只是出于相爱而共住结合。诸比库!现今,婆罗门既买卖婆罗门女,也出卖婆罗门女,也出于相爱而共住结合。诸比库!现今,狗既不买卖母狗,也不出卖母狗,只是出于相爱而共住结合。诸比库!这是第三种古代婆罗门法,现今在狗中可见,而不在婆罗门中。」
‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, brāhmaṇā sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, sunakhā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Ayaṃ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.
「诸比库!从前,婆罗门不储藏财富、谷物、银、金。诸比库!现今,婆罗门储藏财富、谷物、银、金。诸比库!现今,狗不储藏财富、谷物、银、金。诸比库!这是第四种古代婆罗门法,现今在狗中可见,而不在婆罗门中。」
‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti. Etarahi, bhikkhave, brāhmaṇā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā avasesaṃ ādāya pakkamanti. Etarahi, bhikkhave, sunakhā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti. Ayaṃ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu. Ime kho, bhikkhave, pañca porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesū’’ti. Paṭhamaṃ.
「诸比库!从前,婆罗门为晚餐而在晚上寻求食物,为早餐而在早上寻求食物。诸比库!现今,婆罗门吃到满腹为止,然后带着剩余的离去。诸比库!现今,狗为晚餐而在晚上寻求食物,为早餐而在早上寻求食物。诸比库!这是第五种古代婆罗门法,现今在狗中可见,而不在婆罗门中。诸比库!这五种古代婆罗门法,现今在狗中可见,而不在婆罗门中。」第一经。
2. Doṇabrāhmaṇasuttaṃ2. 度那婆罗门经
§192
Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho doṇo brāhmaṇo bhagavantaṃ etadavoca –
那时,兜那婆罗门前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的兜那婆罗门对世尊如此说——
‘‘Sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’ti. ‘‘Tvampi no, doṇa, brāhmaṇo paṭijānāsī’’ti? ‘‘Yañhi taṃ, bho gotama, sammā vadamāno vadeyya – ‘brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhito anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṃ, bho gotama, sammā vadamāno vadeyya. Ahañhi, bho gotama, brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’’ti.
「果德玛尊者!我听说:『沙门果德玛不礼敬、不起立、不以座位邀请年老、年迈、年高、年长、已达高龄的婆罗门。』果德玛尊者!这确实如此。果德玛尊者确实不礼敬、不起立、不以座位邀请年老、年迈、年高、年长、已达高龄的婆罗门。果德玛尊者!这确实不适当。」「兜那!你也自称是婆罗门吗?」「果德玛尊者!如果正确地说,应该说:『婆罗门双方出身良好——从母方和父方,血统纯净,直到第七代祖先,在出生方面无可指责、无可非难,诵习者、持咒者,精通三吠陀及其词汇、祭仪、音韵、词源学和古传说为第五,通晓句法、文法、顺世论和大人相。』果德玛尊者!正确地说,应该说我。果德玛尊者!我是婆罗门双方出身良好——从母方和父方,血统纯净,直到第七代祖先,在出生方面无可指责、无可非难,诵习者、持咒者,精通三吠陀及其词汇、祭仪、音韵、词源学和古传说为第五,通晓句法、文法、顺世论和大人相。」
‘‘Ye kho, te doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi , aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssu’me pañca brāhmaṇe paññāpenti – brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ. Tesaṃ tvaṃ doṇa, katamo’’ti?
「兜那!那些婆罗门的古代仙人,诸咒的制作者、诸咒的宣说者,现今婆罗门所吟诵、所宣说、所集成的古代咒句,他们随诵、随说、随说所说、随诵所诵、随念所念,即:阿咤咖、瓦马咖、瓦马提瓦、韦沙密多、亚马达其、安其拉沙、巴拉德瓦佳、瓦些咤、咖沙巴、巴古;他们为这些婆罗门施设五种:与梵天相等者、与天相等者、界限者、混杂界限者、婆罗门旃陀罗为第五。兜那!你是他们中的哪一种?」
‘‘Na kho mayaṃ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṃ brāhmaṇātveva jānāma. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ ime pañca brāhmaṇe jāneyya’’nti. ‘‘Tena hi, brāhmaṇa, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho doṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
「尊果德玛,我们不知道五种婆罗门,但我们只知道婆罗门。善哉!请尊果德玛为我说法,使我能知道这五种婆罗门。」「那么,婆罗门,你听!你要善作意!我要说了。」「是的,尊者。」多那婆罗门回答世尊。世尊说此:
‘‘Kathañca, doṇa, brāhmaṇo brahmasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.
「多那,婆罗门如何等同梵天?多那,于此,婆罗门两边善生——从母方与从父方,血统纯净,直到第七代祖先,在出生方面无可指责、无可非难。他四十八年行童子梵行,学习诸咒。行四十八年童子梵行、学习诸咒后,他如法地寻求师资酬金,而非不如法。
‘‘Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ , iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā…pe… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ , iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti.
「多那,于此,什么是法?既非以耕作、非以贸易、非以养牛、非以弓术、非以王臣之职、非以任何技艺,仅以乞食行而不轻视钵。他交付师资酬金后,剃除须发,披着袈裟衣,从在家出家成为非家。他如此出家后,以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上、下、横、一切处,对一切如对己,以与慈俱行之心,广大、无量、无怨、无害,遍满全世界而住。以悲…(中略)…以喜…以与舍俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上、下、横、一切处,对一切如对己,以与舍俱行之心,广大、无量、无怨、无害,遍满全世界而住。他修习这四梵住后,身坏命终后,往生善趣梵天界。多那,婆罗门如此等同梵天。
‘‘Kathañca, doṇa, brāhmaṇo devasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena . So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.
「多那,婆罗门如何等同天人?多那,于此,婆罗门两边善生——从母方与从父方,血统纯净,直到第七代祖先,在出生方面无可指责、无可非难。他四十八年行童子梵行,学习诸咒。行四十八年童子梵行、学习诸咒后,他如法地寻求师资酬金,而非不如法。多那,于此,什么是法?既非以耕作、非以贸易、非以养牛、非以弓术、非以王臣之职、非以任何技艺,仅以乞食行而不轻视钵。他交付师资酬金后,如法地寻求妻子,而非不如法。
‘‘Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā . Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṃ uppādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo devasamo hoti.
「多那,于此,什么是法?既非以买、非以卖,仅以水瓶为标志的婆罗门女。他只去婆罗门女,不去刹帝利女、不去吠舍女、不去首陀罗女、不去旃陀罗女、不去捕鸟者女、不去编篾者女、不去车匠女、不去补羯娑女,不去怀孕者,不去哺乳者,不去非时者。多那,为何婆罗门不去怀孕者?多那,若婆罗门去怀孕者,那学童或学童女名为过度污秽所生。因此,多那,婆罗门不去怀孕者。多那,为何婆罗门不去哺乳者?多那,若婆罗门去哺乳者,那学童或学童女名为须跋所逼迫。因此,多那,婆罗门不去哺乳者。他的那婆罗门女既非为欲、非为嬉戏、非为娱乐,婆罗门女仅为生子。他生起交媾后,剃除须发,披着袈裟衣,从在家出家成为非家。他如此出家后,离诸欲…(中略)…具足第四禅而住。他修习这四禅那后,身坏命终后,往生善趣天界。多那,婆罗门如此等同天人。
‘‘Kathañca, doṇa, brāhmaṇo mariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena . Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.
「多那,婆罗门如何有界限?多那,于此,婆罗门两边善生——从母方与从父方,血统纯净,直到第七代祖先,在出生方面无可指责、无可非难。他四十八年行童子梵行,学习诸咒。行四十八年童子梵行、学习诸咒后,他如法地寻求师资酬金,而非不如法。多那,于此,什么是法?既非以耕作、非以贸易、非以养牛、非以弓术、非以王臣之职、非以任何技艺,仅以乞食行而不轻视钵。他交付师资酬金后,如法地寻求妻子,而非不如法。
‘‘Tattha ca, doṇa , ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṃ uppādetvā tameva puttassādaṃ nikāmayamāno kuṭumbaṃ ajjhāvasati, na agārasmā anagāriyaṃ pabbajati. Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha tiṭṭhati, taṃ na vītikkamati. ‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo ṭhito taṃ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati. Evaṃ kho, doṇa, brāhmaṇo mariyādo hoti.
「多那,于此,什么是法?既非以买、非以卖,仅以水瓶为标志的婆罗门女。他只去婆罗门女,不去刹帝利女、不去吠舍女、不去首陀罗女、不去旃陀罗女、不去捕鸟者女、不去编篾者女、不去车匠女、不去补羯娑女,不去怀孕者,不去哺乳者,不去非时者。多那,为何婆罗门不去怀孕者?多那,若婆罗门去怀孕者,那学童或学童女名为过度污秽所生。因此,多那,婆罗门不去怀孕者。多那,为何婆罗门不去哺乳者?多那,若婆罗门去哺乳者,那学童或学童女名为须跋所逼迫。因此,多那,婆罗门不去哺乳者。他的那婆罗门女既非为欲、非为嬉戏、非为娱乐,婆罗门女仅为生子。他生起交媾后,欲求那儿子之味,住于家族,不从在家出家成为非家。他停留在古代婆罗门的界限,不超越那界限。多那,因为『婆罗门停留在古代婆罗门的界限,不超越那界限』,所以婆罗门被称为有界限者。多那,婆罗门如此有界限。
‘‘Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti? Idha , doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena . So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.
「多那,婆罗门如何破坏界限?多那,于此,婆罗门两边善生——从母方与从父方,血统纯净,直到第七代祖先,在出生方面无可指责、无可非难。他四十八年行童子梵行,学习诸咒。行四十八年童子梵行、学习诸咒后,他如法地寻求师资酬金,而非不如法。
‘‘Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha na tiṭṭhati, taṃ vītikkamati. ‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo na ṭhito taṃ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati. Evaṃ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.
「多那,在那里,什么是法?既不以耕作、不以商业、不以养牛、不以弓术、不以王臣之职、不以其他技艺,仅仅以乞食行而不轻视钵。他以如法或不如法、以买或以卖,向老师交付老师财后,寻求妻子,甚至婆罗门女也在水井旁。他去婆罗门女,也去刹帝利女,也去吠舍女,也去首陀罗女,也去旃陀罗女,也去猎师女,也去编席女,也去造车女,也去除粪女,也去怀孕女,也去哺乳女,也去有月经女,也去无月经女。那女人成为他的婆罗门女,为了欲、为了戏乐、为了欢喜、为了生育,成为婆罗门的婆罗门女。他不住于古代诸婆罗门的界限,超越了那个。『婆罗门不住于古代诸婆罗门的界限,超越了那个』,多那,因此婆罗门被称为混乱界限者。多那,如此婆罗门是混乱界限者。」
‘‘Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammenapi adhammenapi kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṃ anatimaññamāno.
「多那,婆罗门如何是婆罗门旃陀罗?多那,这里,婆罗门两边善生——从母方和从父方,血统纯净,直到七代祖先,在出生论方面无可指责、无可非难。他四十八年行童子梵行,学习诸咒。行四十八年童子梵行、学习诸咒后,以如法或不如法、以耕作或商业或养牛或弓术或王臣之职或其他技艺,或仅仅以乞食行,不轻视钵,为老师寻求老师财。」
‘‘So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. So sabbakammehi jīvikaṃ kappeti. Tamenaṃ brāhmaṇā evamāhaṃsu – ‘kasmā bhavaṃ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṃ kappetī’ti? So evamāha – ‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati ; evamevaṃ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṃ kappeti, na ca tena brāhmaṇo upalippati’. ‘Sabbakammehi jīvikaṃ kappetī’ti kho, doṇa , tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati. Evaṃ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.
「他向老师交付老师财后,以如法或不如法、以买或以卖,寻求妻子,甚至婆罗门女也在水井旁。他去婆罗门女,也去刹帝利女,也去吠舍女,也去首陀罗女,也去旃陀罗女,也去猎师女,也去编席女,也去造车女,也去除粪女,也去怀孕女,也去哺乳女,也去有月经女,也去无月经女。那女人成为他的婆罗门女,为了欲、为了戏乐、为了欢喜、为了生育,成为婆罗门的婆罗门女。他以一切业谋生。诸婆罗门对他如此说——『为何尊者自称婆罗门却以一切业谋生?』他如此说——『尊者们,譬如火烧净的也烧须跋的,火不因此而被染污;同样地,尊者们,即使婆罗门以一切业谋生,婆罗门也不因此而被染污。』『以一切业谋生』,多那,因此婆罗门被称为婆罗门旃陀罗。多那,如此婆罗门是婆罗门旃陀罗。」
‘‘Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samīhitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācimanuvācenti, seyyathidaṃ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho , kassapo, bhagu; tyāssume pañca brāhmaṇe paññāpenti – brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ. Tesaṃ tvaṃ, doṇa, katamo’’ti?
「多那,那些婆罗门的古代仙人,诸咒的作者、诸咒的宣说者,他们的这古代咒句,现今诸婆罗门所唱诵、所宣说、所集成的,随唱诵、随宣说、宣说所宣说的、诵习所诵习的、随语所语的,即:阿咤咖、瓦马咖、瓦马提瓦、韦沙密塔、亚马塔其、安其拉沙、巴拉德瓦佳、瓦些咤、咖沙巴、巴古;他们施设这五种婆罗门——等同梵天者、等同天者、界限者、混乱界限者、婆罗门旃陀罗为第五。多那,你是他们中的哪一种?」
‘‘Evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūrema. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dutiyaṃ.
「果德玛尊者,如此的话,我们连婆罗门旃陀罗也不能满足。殊胜,果德玛尊者……(中略)……愿果德玛尊者忆持我为近事男,从今日起终生归依。」第二经。
3. Saṅgāravasuttaṃ3. 桑嘎拉瓦经
§193
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā’’ti?
那时,桑嘎拉瓦婆罗门去到世尊那里;到了之后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的桑嘎拉瓦婆罗门对世尊如此说:「果德玛尊者,什么因、什么缘,有时长久诵习的诸咒也不现起,何况未诵习的?果德玛尊者,又什么因、什么缘,有时长久未诵习的诸咒也现起,何况诵习的?」
‘‘Yasmiṃ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti , attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
「婆罗门,当以被欲贪缠缚的心而住,被欲贪征服,对已生起的欲贪的出离不如实了知时,在那时也不如实了知、不见自己的利益,在那时也不如实了知、不见他人的利益,在那时也不如实了知、不见两者的利益,长久诵习的诸咒也不现起,何况未诵习的。婆罗门,譬如水钵混杂了紫胶或姜黄或靛青或茜草。在那里,有眼的人观察自己的面相,不能如实了知、不能见。同样地,婆罗门,当以被欲贪缠缚的心而住,被欲贪征服,对已生起的欲贪的出离不如实了知时,在那时也不如实了知、不见自己的利益,他人的利益……(中略)……在那时也不如实了知、不见两者的利益,长久诵习的诸咒也不现起,何况未诵习的。」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto . Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti , pageva asajjhāyakatā.
「再者,婆罗门,当以被嗔恨缠缚的心而住,被嗔恨征服,对已生起的嗔恨的出离不如实了知时,在那时也不如实了知、不见自己的利益,他人的利益……(中略)……在那时也不如实了知、不见两者的利益,长久诵习的诸咒也不现起,何况未诵习的。婆罗门,譬如水钵被火加热、沸腾、冒泡。在那里,有眼的人观察自己的面相,不能如实了知、不能见。同样地,婆罗门,当以被嗔恨缠缚的心而住,被嗔恨征服,对已生起的嗔恨的出离不如实了知时,在那时也不如实了知、不见自己的利益,他人的利益……(中略)……在那时也不如实了知、不见两者的利益,长久诵习的诸咒也不现起,何况未诵习的。」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
「再者,婆罗门,当心被昏沉睡眠所缠缚而住,被昏沉睡眠所占据时,对已生起的昏沉睡眠之出离不如实了知,在那时对自己的利益也不如实了知、不见,对他人的利益也……对双方的利益在那时也不如实了知、不见,长久背诵的咒文也不现起,何况未背诵的。婆罗门,犹如水钵被苔藓水草所覆盖,在那里有眼的人观察自己的面相,不能如实了知、不见。同样地,婆罗门,当心被昏沉睡眠所缠缚而住,被昏沉睡眠所占据时,对已生起的昏沉睡眠之出离不如实了知,在那时对自己的利益也不如实了知、不见,对他人的利益也……对双方的利益在那时也不如实了知、不见,长久背诵的咒文也不现起,何况未背诵的。」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto . Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
「再者,婆罗门,当心被掉举追悔所缠缚而住,被掉举追悔所占据时,对已生起的掉举追悔之出离不如实了知,在那时对自己的利益也不如实了知、不见,对他人的利益也……对双方的利益在那时也不如实了知、不见,长久背诵的咒文也不现起,何况未背诵的。婆罗门,犹如水钵被风吹动、摇晃、震荡、起波浪,在那里有眼的人观察自己的面相,不能如实了知、不见。同样地,婆罗门,当心被掉举追悔所缠缚而住,被掉举追悔所占据时,对已生起的掉举追悔之出离不如实了知,在那时对自己的利益也不如实了知、不见,对他人的利益也……对双方的利益在那时也不如实了知、不见,长久背诵的咒文也不现起,何况未背诵的。」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena , uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
「再者,婆罗门,当心被疑所缠缚而住,被疑所占据时,对已生起的疑之出离不如实了知,在那时对自己的利益也不如实了知、不见,对他人的利益也……对双方的利益在那时也不如实了知、不见,长久背诵的咒文也不现起,何况未背诵的。婆罗门,犹如水钵浑浊、搅动、成为泥浆、置于黑暗中,在那里有眼的人观察自己的面相,不能如实了知、不见。同样地,婆罗门,当心被疑所缠缚而住,被疑所占据时,对已生起的疑之出离不如实了知,在那时对自己的利益也不如实了知、不见,对他人的利益也……对双方的利益在那时也不如实了知、不见,长久背诵的咒文也不现起,何况未背诵的。」
‘‘Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati…pe… .
「婆罗门,当心不被欲欲所缠缚而住,不被欲欲所占据时,对已生起的欲欲之出离如实了知,在那时对自己的利益也如实了知、见,对他人的利益在那时也如实了知、见,对双方的利益在那时也如实了知、见,长久未背诵的咒文也现起,何况已背诵的。婆罗门,犹如水钵不混杂胭脂、姜黄、蓝色或茜草,在那里有眼的人观察自己的面相,能如实了知、见。同样地,婆罗门,当心不被欲欲所缠缚而住……」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati…pe….
「再者,婆罗门,当心不被嗔恨所缠缚而住……婆罗门,犹如水钵不被火加热、不沸腾、不冒热气,在那里有眼的人观察自己的面相,能如实了知、见。同样地,婆罗门,当心不被嗔恨所缠缚而住……」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati…pe….
「再者,婆罗门,当心不被昏沉睡眠所缠缚而住……婆罗门,犹如水钵不被苔藓水草所覆盖,在那里有眼的人观察自己的面相,能如实了知、见。同样地,婆罗门,当心不被昏沉睡眠所缠缚而住……」
‘‘Puna caparaṃ, brāhmaṇa , yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe….
「再者,婆罗门,当心不被掉举追悔所缠缚而住……婆罗门,犹如水钵不被风吹动、不摇晃、不震荡、不起波浪,在那里有眼的人观察自己的面相,能如实了知、见。同样地,婆罗门,当心不被掉举追悔所缠缚而住……」
‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti , attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
「再者,婆罗门,当心不被疑所缠缚而住,不被疑所占据时,对已生起的疑之出离如实了知,在那时对自己的利益也如实了知、见,对他人的利益在那时也如实了知、见,对双方的利益在那时也如实了知、见,长久未背诵的咒文也现起,何况已背诵的。婆罗门,犹如水钵清澈、清净、不浑浊、置于光明中,在那里有眼的人观察自己的面相,能如实了知、见。同样地,婆罗门,当心不被疑所缠缚而住,不被疑所占据时,对已生起的疑之出离如实了知,在那时对自己的利益也如实了知、见,对他人的利益……对双方的利益在那时也如实了知、见,长久未背诵的咒文也现起,何况已背诵的。」
‘‘Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā . Ayaṃ pana, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā’’ti.
「婆罗门,这是因,这是缘,为何有时长久诵习的咒文也不现起,更何况未诵习的。婆罗门,这是因,这是缘,为何有时长久未诵习的咒文也现起,更何况诵习的。」
‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Tatiyaṃ.
「尊敬的果德玛,太殊胜了!……(中略)……请果德玛尊者忆持我为近事男,从今日起终生归依。」第三经。
4. Kāraṇapālīsuttaṃ4. 咖拉纳巴利经
§194
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṃ kammantaṃ kāreti. Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṃ brāhmaṇaṃ dūratova āgacchantaṃ; disvā piṅgiyāniṃ brāhmaṇaṃ etadavoca –
一时,世尊住在韦萨离大林重阁讲堂。尔时,咖拉那巴利婆罗门为离车人办理事务。咖拉那巴利婆罗门从远处看见宾吉亚尼婆罗门走来;看见后,对宾吉亚尼婆罗门这样说——
‘‘Handa, kuto nu bhavaṃ piṅgiyānī āgacchati divā divassā’’ti? ‘‘Itohaṃ , bho, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Taṃ kiṃ maññati bhavaṃ, piṅgiyānī, samaṇassa gotamassa paññāveyyattiyaṃ? Paṇḍito maññe’’ti? ‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti! ‘‘Uḷārāya khalu bhavaṃ, piṅgiyānī, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti. ‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi! Pasatthappasatthova so bhavaṃ gotamo seṭṭho devamanussāna’’nti. ‘‘Kiṃ pana bhavaṃ, piṅgiyānī, atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno’’ti?
「来,尊者宾吉亚尼从何处来,在白天的时候?」「尊者,我从沙门果德玛那里来。」「尊者宾吉亚尼认为如何,沙门果德玛的慧辩才?我想他是智者吧?」「尊者,我是谁,我如何能知道沙门果德玛的慧辩才!那知道沙门果德玛慧辩才的人,必定也是像那样的!」「尊者宾吉亚尼确实以极高的赞叹来赞叹沙门果德玛!」「尊者,我是谁,我如何能赞叹沙门果德玛!那位果德玛尊者是被赞叹者中的被赞叹者,是天人中的最上者!」「尊者宾吉亚尼见到什么义利,而对沙门果德玛如此净信?」
‘‘Seyyathāpi, bho, puriso aggarasaparititto na aññesaṃ hīnānaṃ rasānaṃ piheti; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato na aññesaṃ puthusamaṇabrāhmaṇappavādānaṃ piheti.
「尊者,譬如一个人满足于最上味,不渴求其他低劣的味;同样地,尊者,无论从何处听闻那位果德玛尊者的法——或是经,或是应颂,或是记说,或是稀有法——从那里他不渴求其他各种沙门婆罗门的学说。
‘‘Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya. So yato yato sāyetha, labhateva sādurasaṃ asecanakaṃ; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato labhateva attamanataṃ, labhati cetaso pasādaṃ.
「尊者,譬如一个人被饥饿虚弱所困,得到一块蜜丸。无论他从何处尝,都得到甜美的味道,无有不足;同样地,尊者,无论从何处听闻那位果德玛尊者的法——或是经,或是应颂,或是记说,或是稀有法——从那里都得到喜悦,得到心的净信。
‘‘Seyyathāpi, bho, puriso candanaghaṭikaṃ adhigaccheyya – haricandanassa vā lohitacandanassa vā. So yato yato ghāyetha – yadi mūlato, yadi majjhato, yadi aggato – adhigacchateva surabhigandhaṃ asecanakaṃ; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato adhigacchati pāmojjaṃ adhigacchati somanassaṃ.
「尊者,譬如一个人得到一块栴檀木——黄栴檀或赤栴檀。无论他从何处嗅——或从根部,或从中部,或从顶部——都得到芬芳的香气,无有不足;同样地,尊者,无论从何处听闻那位果德玛尊者的法——或是经,或是应颂,或是记说,或是稀有法——从那里都得到欢喜,得到喜悦。
‘‘Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Tassa kusalo bhisakko ṭhānaso ābādhaṃ nīhareyya; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti.
「尊者,譬如一个人患病、痛苦、重病。有善巧的医师从根本除去他的病;同样地,尊者,无论从何处听闻那位果德玛尊者的法——或是经,或是应颂,或是记说,或是稀有法——从那里愁、悲、苦、忧、恼都消失了。」
‘‘Seyyathāpi , bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito . So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambheyya. Evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī’’ti.
「尊者,譬如有莲池,水清、水美、水冷、水白,善设阶梯,令人欢喜。若有人来,为热所恼、为热所逼,疲倦、干渴、口渴。他进入那莲池,沐浴、饮水后,一切疲劳、困倦、热恼都会平息。同样地,尊者,无论从何处听闻果德玛尊者的法——或是经,或是应颂,或是记说,或是稀有法——从那里,一切疲劳、困倦、热恼都会平息。」
Evaṃ vutte kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi –
如是说时,咖拉那巴利婆罗门从座而起,偏袒上衣,以右膝着地,向世尊合掌后,三次说出优陀那——
‘‘Namo tassa bhagavato arahato sammāsambuddhassa;
「礼敬彼世尊、阿拉汉、正等正觉者;
Namo tassa bhagavato arahato sammāsambuddhassa;
礼敬彼世尊、阿拉汉、正等正觉者;
Namo tassa bhagavato arahato sammāsambuddhassā’’ti.
礼敬彼世尊、阿拉汉、正等正觉者。」
‘‘Abhikkantaṃ, bho piṅgiyāni, abhikkantaṃ, bho piṅgiyāni! Seyyathāpi, bho piṅgiyāni, nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. Esāhaṃ, bho piṅgiyāni, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ piṅgiyānī dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.
「善哉,宾吉亚尼尊者!善哉,宾吉亚尼尊者!宾吉亚尼尊者,譬如倾覆者令其竖立,覆盖者令其显露,为迷者指示道路,在黑暗中持来油灯——『有眼者得见诸色』;同样地,宾吉亚尼尊者以种种方便阐明了法。我归依果德玛尊者、法及比库僧团。请宾吉亚尼尊者忆持我为近事男,从今日起终生归依。」第四经。
5. Piṅgiyānīsuttaṃ5. 宾吉亚尼经
§195
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṃ payirupāsanti. Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā , appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Tyassudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.
一时,世尊住在韦萨离大林重阁讲堂。尔时,约五百离车人亲近世尊。有些离车人是青色的,青色肤色、青色衣服、青色装饰;有些离车人是黄色的,黄色肤色、黄色衣服、黄色装饰;有些离车人是红色的,红色肤色、红色衣服、红色装饰;有些离车人是白色的,白色肤色、白色衣服、白色装饰。世尊以色与名声超越他们。
Atha kho piṅgiyānī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā’’ti. ‘‘Paṭibhātu taṃ piṅgiyānī’’ti bhagavā avoca. Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi –
那时,宾吉亚尼婆罗门从座而起,偏袒上衣,向世尊合掌后,对世尊如是说:「世尊,我有所感!善逝,我有所感!」世尊说:「宾吉亚尼,愿你有所感。」那时,宾吉亚尼婆罗门在世尊面前以相应的偈颂赞叹——
‘‘Padmaṃ yathā kokanadaṃ sugandhaṃ,
「犹如红莲花,芬芳,
Pāto siyā phullamavītagandhaṃ;
清晨盛开,香气未散;
Aṅgīrasaṃ passa virocamānaṃ,
请看鸯耆罗沙辉耀,
Tapantamādiccamivantalikkhe’’ti.
如太阳在天空中炽燃。」
Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṃ brāhmaṇaṃ acchādesuṃ. Atha kho piṅgiyānī brāhmaṇo tehi pañcahi uttarāsaṅgasatehi bhagavantaṃ acchādesi .
那时,那些离车人以五百件上衣覆盖宾吉亚尼婆罗门。那时,宾吉亚尼婆罗门以那五百件上衣覆盖世尊。
Atha kho bhagavā te licchavī etadavoca – ‘‘pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ. Kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmi’’nti . Pañcamaṃ.
那时,世尊对那些离车人说:「离车人,五种宝的出现在世间是难得的。哪五种?如来、阿拉汉、正等正觉者的出现在世间是难得的。如来所宣说的法与律的教导者之人在世间是难得的。如来所宣说的法与律被教导后的了知者之人在世间是难得的。如来所宣说的法与律被教导后的了知者、随法而行者之人在世间是难得的。知恩、感恩之人在世间是难得的。离车人,这五种宝的出现在世间是难得的。」第五经。
6. Mahāsupinasuttaṃ6. 大梦经
§196
‘‘Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṃ. Katame pañca? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ paṭhamo mahāsupino pāturahosi.
「诸比库,如来、阿拉汉、正等正觉者在正觉之前,尚未现正觉,还是菩萨时,有念时,五大梦出现了。哪五种?诸比库,如来、阿拉汉、正等正觉者在正觉之前,尚未现正觉,还是菩萨时,有念时,这大地是大卧床,喜马拉雅山王是枕头,左手置于东海,右手置于西海,两足置于南海。诸比库,如来、阿拉汉、正等正觉者在正觉之前,尚未现正觉,还是菩萨时,有念时,这第一大梦出现了。
‘‘Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi. Tathāgatassa, bhikkhave , arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ dutiyo mahāsupino pāturahosi.
「再者,诸比库,如来、阿拉汉、正等正觉者在正觉之前,尚未现正觉,还是菩萨时,有念时,名为帝利亚的草类从脐生起,站立触及天空。诸比库,如来、阿拉汉、正等正觉者在正觉之前,尚未现正觉,还是菩萨时,有念时,这第二大梦出现了。
‘‘Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā ( ) yāva jāṇumaṇḍalā paṭicchādesuṃ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ tatiyo mahāsupino pāturahosi.
「再者,诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,白色的、黑头的虫从脚爬上来,遮盖到膝盖。诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,这第三大梦出现了。
‘‘Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ catuttho mahāsupino pāturahosi.
「再者,诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,四只不同颜色的鸟从四方飞来,落在脚下后,全都变成白色。诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,这第四大梦出现了。
‘‘Puna caparaṃ, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ pañcamo mahāsupino pāturahosi.
「再者,诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,在大粪山的顶上经行,不被粪所污染。诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,这第五大梦出现了。
‘‘Yampi , bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ; tathāgatena , bhikkhave, arahatā sammāsambuddhena anuttarā sammāsambodhi abhisambuddhā. Tassā abhisambodhāya ayaṃ paṭhamo mahāsupino pāturahosi.
「诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,这大地是大卧床,喜马拉雅山王是枕头,左手放在东海,右手放在西海,两脚放在南海;诸比库!如来、阿拉汉、正等正觉者证得了无上正等正觉。为了那证觉,这第一大梦出现了。
‘‘Yampi , bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi; tathāgatena, bhikkhave, arahatā sammāsambuddhena ariyo aṭṭhaṅgiko maggo abhisambujjhitvā yāva devamanussehi suppakāsito. Tassa abhisambodhāya ayaṃ dutiyo mahāsupino pāturahosi.
「诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,名为提利亚的草类从脐生出,触及天空而立;诸比库!如来、阿拉汉、正等正觉者证悟了圣八支道后,已善宣说于天人。为了那证觉,这第二大梦出现了。
‘‘Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ; bahū, bhikkhave, gihī odātavasanā tathāgataṃ pāṇupetā saraṇaṃ gatā. Tassa abhisambodhāya ayaṃ tatiyo mahāsupino pāturahosi.
「诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,白色的、黑头的虫从脚爬上来,遮盖到膝盖;诸比库!许多穿白衣的在家人归依如来为终生的皈依处。为了那证觉,这第三大梦出现了。
‘‘Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu; cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā anuttaraṃ vimuttiṃ sacchikaronti. Tassa abhisambodhāya ayaṃ catuttho mahāsupino pāturahosi.
「诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,四只不同颜色的鸟从四方飞来,落在脚下后,全都变成白色;诸比库!这四种种姓——刹帝利、婆罗门、吠舍、首陀罗,他们在如来所说的法与律中,从在家出家成为非家,证得无上解脱。为了那证觉,这第四大梦出现了。
‘‘Yampi, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena; lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, taṃ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tassa abhisambodhāya ayaṃ pañcamo mahāsupino pāturahosi.
「诸比库!如来、阿拉汉、正等正觉者在正觉之前,当还是未正觉的菩萨时,在大粪山的顶上经行,不被粪所污染;诸比库!如来得到衣、食、卧坐处、病者所需的医药资具,如来不被束缚、不被迷醉、不执著、见到过患、以出离之慧而受用。为了那证觉,这第五大梦出现了。」
‘‘Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesu’’nti. Chaṭṭhaṃ.
「诸比库!如来、阿拉汉、正等正觉者,在正觉之前,当还是未正觉的菩萨时,这五大梦显现了。」第六经。
7. Vassasuttaṃ7. 雨经
§197
‘‘Pañcime , bhikkhave, vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati. Katame pañca? Upari, bhikkhave, ākāse tejodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṃ, bhikkhave, paṭhamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.
「诸比库!有这五种雨的障碍,占相师不知道它们,占相师的眼不能行于其处。哪五种呢?诸比库!上方虚空中火界激动,由此生起的云消散了。诸比库!这是第一种雨的障碍,占相师不知道它,占相师的眼不能行于其处。
‘‘Puna caparaṃ, bhikkhave, upari ākāse vāyodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṃ, bhikkhave, dutiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.
「再者,诸比库!上方虚空中风界激动,由此生起的云消散了。诸比库!这是第二种雨的障碍,占相师不知道它,占相师的眼不能行于其处。
‘‘Puna caparaṃ, bhikkhave, rāhu asurindo pāṇinā udakaṃ sampaṭicchitvā mahāsamudde chaḍḍeti. Ayaṃ, bhikkhave, tatiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.
「再者,诸比库!阿修罗王拉胡以手接住水,投入大海中。诸比库!这是第三种雨的障碍,占相师不知道它,占相师的眼不能行于其处。
‘‘Puna caparaṃ, bhikkhave, vassavalāhakā devā pamattā honti. Ayaṃ, bhikkhave, catuttho vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.
「再者,诸比库!雨云天人们放逸了。诸比库!这是第四种雨的障碍,占相师不知道它,占相师的眼不能行于其处。
‘‘Puna caparaṃ, bhikkhave, manussā adhammikā honti. Ayaṃ, bhikkhave, pañcamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati. Ime kho, bhikkhave, pañca vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamatī’’ti. Sattamaṃ.
「再者,诸比库!人们非法了。诸比库!这是第五种雨的障碍,占相师不知道它,占相师的眼不能行于其处。诸比库!这些是五种雨的障碍,占相师不知道它们,占相师的眼不能行于其处。」第七经。
8. Vācāsuttaṃ8. 语经
§198
‘‘Pañcahi , bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ . Katamehi pañcahi? Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṃhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūna’’nti. Aṭṭhamaṃ.
「诸比库!具足五支的语是善说,非恶说,无过失且智者不呵责。哪五种呢?适时而说,真实而说,柔和而说,有益而说,以慈心而说。诸比库!具足这五支的语是善说,非恶说,无过失且智者不呵责。」第八经。
9. Kulasuttaṃ9. 家族经
§199
‘‘Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā pañcahi ṭhānehi bahuṃ puññaṃ pasavanti. Katamehi pañcahi? Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā disvā cittāni pasādenti , saggasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.
「诸比库!当持戒的出家者前往家族时,在那里人们以五种情况生起许多福德。哪五种呢?诸比库!当人们见到持戒的出家者前往家族时,心生净信,诸比库!那时那个家族正行导向天界之道。
‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṃ denti, uccākulīnasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.
「诸比库!当具戒的出家者前来家族时,人们起身迎接、礼敬、给予座位,诸比库!那时该家族正在行导向高贵家族之道。
‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā maccheramalaṃ paṭivinenti , mahesakkhasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.
「诸比库!当具戒的出家者前来家族时,人们去除悭吝之垢,诸比库!那时该家族正在行导向大威势之道。
‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā yathāsatti yathābalaṃ saṃvibhajanti, mahābhogasaṃvattanikaṃ , bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.
「诸比库!当具戒的出家者前来家族时,人们随力随能地分享,诸比库!那时该家族正在行导向大财富之道。
‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paripucchanti paripañhanti dhammaṃ suṇanti, mahāpaññāsaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti. Yaṃ , bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā imehi pañcahi ṭhānehi bahuṃ puññaṃ pasavantī’’ti. Navamaṃ.
「诸比库!当具戒的出家者前来家族时,人们询问、请教、听闻法,诸比库!那时该家族正在行导向大慧之道。诸比库!当具戒的出家者前来家族时,那里的人们以这五种情况产生许多福德。」第九经。
10. Nissāraṇīyasuttaṃ10. 驱摈经
§200
‘‘Pañcimā , bhikkhave, nissāraṇīyā dhātuyo. Katamā pañca? Idha, bhikkhave, bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.
「诸比库!有这五种出离界。哪五种?诸比库!这里,比库作意欲时,心对诸欲不前进、须跋信、不住立、不解脱。但当他作意出离时,心对出离前进、净信、住立、解脱。他的那心善逝、善修习、善安立、善解脱、善离系于诸欲;凡缘欲而生起的诸漏、恼害、热恼,他从那些解脱,他不感受那受。这被称为诸欲的出离。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ byāpādena; ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ byāpādassa nissaraṇaṃ.
「再者,诸比库!比库作意嗔恨时,心对嗔恨不前进、须跋信、不住立、不解脱。但当他作意无嗔时,心对无嗔前进、净信、住立、解脱。他的那心善逝、善修习、善安立、善解脱、善离系于嗔恨;凡缘嗔恨而生起的诸漏、恼害、热恼,他从那些解脱,他不感受那受。这被称为嗔恨的出离。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ vihesāya; ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ vihesāya nissaraṇaṃ.
「再者,诸比库!比库作意伤害时,心对伤害不前进、须跋信、不住立、不解脱。但当他作意无害时,心对无害前进、净信、住立、解脱。他的那心善逝、善修习、善安立、善解脱、善离系于伤害;凡缘伤害而生起的诸漏、恼害、热恼,他从那些解脱,他不感受那受。这被称为伤害的出离。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno rūpaṃ manasikaroto rūpe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ rūpehi; ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.
「再者,诸比库!比库作意色时,心对色不前进、须跋信、不住立、不解脱。但当他作意无色时,心对无色前进、净信、住立、解脱。他的那心善逝、善修习、善安立、善解脱、善离系于诸色;凡缘色而生起的诸漏、恼害、热恼,他从那些解脱,他不感受那受。这被称为诸色的出离。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ sakkāyena; ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ sakkāyassa nissaraṇaṃ.
「再者,诸比库!当比库作意有身时,心不跃进、须跋信、不住立、不解脱于有身。然而当他作意有身灭时,心跃进、净信、住立、解脱于有身灭。他的那个心善至、善修习、善安立、善解脱、善离系于有身;凡缘有身而生起的诸漏、恼害、热恼,他已解脱于那些,他不感受那个受。这被称为有身的出离。」
‘‘Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti , rūpanandīpi nānuseti, sakkāyanandīpi nānuseti (so) kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. Ayaṃ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa. Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo’’ti. Dasamaṃ.
「他的欲乐随眠不随眠,嗔恚乐随眠不随眠,害乐随眠不随眠,色乐随眠不随眠,有身乐随眠不随眠,(他)无欲乐随眠,无嗔恚乐随眠,无害乐随眠,无色乐随眠,无有身乐随眠。诸比库!这被称为无随眠的比库,他断除了渴爱,转去了结缚,以正确现观慢而作苦的终结。诸比库!这些是五出离界。」第十经。
Brāhmaṇavaggo pañcamo. · 婆罗门品第五
Tassuddānaṃ –
其摄颂──
Soṇo doṇo saṅgāravo, kāraṇapālī ca piṅgiyānī;
「索那、多那、桑嘎拉瓦,咖拉那巴利与宾义亚尼;
Supinā ca vassā vācā, kulaṃ nissāraṇīyena cāti.
梦、雨、语,家族与出离界。」
Catutthaṃpaṇṇāsakaṃ samatto. · 第四个五十完
5. Pañcamapaṇṇāsakaṃ
5. 第五个五十