5. Muṇḍarājavaggo5. 蒙达王品
5. Muṇḍarājavaggo5. 蒙达王品
1. Ādiyasuttaṃ1. 承担经
§41
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘pañcime, gahapati, bhogānaṃ ādiyā. Katame pañca? Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati; mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati; puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ paṭhamo bhogānaṃ ādiyo.
一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。那时,居士阿那他宾地咖前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。世尊对坐在一旁的居士阿那他宾地咖如此说道——「居士,这些是财富的五种受用。哪五种?居士,在此,圣弟子以发勤精进所获得的、以臂力积聚的、以汗水挣得的、如法的、如法获得的财富,使自己快乐、喜悦,正确地享受快乐;使父母快乐、喜悦,正确地享受快乐;使子女、妻子、奴仆、工人、仆役快乐、喜悦,正确地享受快乐。这是财富的第一种受用。
‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ dutiyo bhogānaṃ ādiyo.
「再者,居士,圣弟子以发勤精进所获得的、以臂力积聚的、以汗水挣得的、如法的、如法获得的财富,使朋友、同伴快乐、喜悦,正确地享受快乐。这是财富的第二种受用。
‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā – aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato – tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti. Ayaṃ tatiyo bhogānaṃ ādiyo.
「再者,居士,圣弟子以发勤精进所获得的、以臂力积聚的、以汗水挣得的、如法的、如法获得的财富,当有那些灾难——来自火、或来自水、或来自国王、或来自盗贼、或来自不喜爱者、或来自继承者——在那样的灾难中,以财富防护,使自己安全。这是财富的第三种受用。
‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti. Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ – ayaṃ catuttho bhogānaṃ ādiyo.
「再者,居士,圣弟子以发勤精进所获得的、以臂力积聚的、以汗水挣得的、如法的、如法获得的财富,行五种供养。亲族供养、客人供养、先亡供养、国王供养、天人供养——这是财富的第四种受用。
‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Ayaṃ pañcamo bhogānaṃ ādiyo. Ime kho, gahapati, pañca bhogānaṃ ādiyā.
「再者,居士,圣弟子以发勤精进所获得的、以臂力积聚的、以汗水挣得的、如法的、如法获得的财富,对于那些远离醉与放逸、安住于忍辱柔和、调御自己、寂止自己、使自己般涅槃的沙门婆罗门,对那样的沙门婆罗门施设崇高的布施,导向善趣、有乐果报、导向天界。这是财富的第五种受用。居士,这些是财富的五种受用。
‘‘Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti. Itissa hoti avippaṭisāro. Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti , tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti. Itissa hoti ubhayeneva avippaṭisāro’’ti.
「居士,如果那位圣弟子在受用这五种财富的受用时,财富耗尽了,他如此想:『我确实受用了那些财富的受用,而我的财富耗尽了』。如此,他无后悔。居士,如果那位圣弟子在受用这五种财富的受用时,财富增长了,他如此想:『我确实受用了那些财富的受用,而我的财富增长了』。如此,他两方面都无后悔」。
‘‘Bhuttā bhogā bhatā bhaccā , vitiṇṇā āpadāsu me;
「财富已享用,亲族已扶养,我已度过诸灾难;
Uddhaggā dakkhiṇā dinnā, atho pañcabalīkatā;
「已施与崇高的布施,并且已行五种供养;」
Upaṭṭhitā sīlavanto, saññatā brahmacārayo.
诸持戒者得须跋,诸自制者行梵行。
‘‘Yadatthaṃ bhogaṃ iccheyya, paṇḍito gharamāvasaṃ;
「贤者住于家中,为何目的而希求财富;
So me attho anuppatto, kataṃ ananutāpiyaṃ.
我已达成此目的,已作不应追悔之事。
‘‘Etaṃ anussaraṃ macco, ariyadhamme ṭhito naro;
「忆念此事的凡夫,住立于圣法的人;
Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti . paṭhamaṃ;
在此世即受称赞,死后于天界欢喜。」第一。
2. Sappurisasuttaṃ2. 善人经
§42
‘‘Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.
「诸比库!善人生于家族中,为众多人的利益、福祉、安乐;为父母的利益、福祉、安乐;为妻儿的利益、福祉、安乐;为奴仆、工人、仆役的利益、福祉、安乐;为朋友、同僚的利益、福祉、安乐;为沙门、婆罗门的利益、福祉、安乐。
‘‘Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī’’ti.
「诸比库!譬如大云成就一切作物,为众多人的利益、福祉、安乐;诸比库!如是,善人生于家族中,为众多人的利益、福祉、安乐;为父母的利益、福祉、安乐;为妻儿的利益、福祉、安乐;为奴仆、工人、仆役的利益、福祉、安乐;为朋友、同僚的利益、福祉、安乐;为沙门、婆罗门的利益、福祉、安乐。」
‘‘Hito bahunnaṃ paṭipajja bhoge, taṃ devatā rakkhati dhammaguttaṃ;
「为众多人的利益而行道获得财富,诸天守护彼法所守护者;
Bahussutaṃ sīlavatūpapannaṃ, dhamme ṭhitaṃ na vijahati kitti.
多闻、具戒、住于法者，名声不离。
‘‘Dhammaṭṭhaṃ sīlasampannaṃ, saccavādiṃ hirīmanaṃ;
「住于法、达上、说真实语、有惭者，
Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;
犹如阎浮那陀金之项链，谁能诽谤他？
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. dutiyaṃ;
诸天人也赞叹他，也被梵天所赞叹。」第二经。
3. Iṭṭhasuttaṃ3. 所爱经
§43
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
那时，阿那他宾地咖居士前往世尊所在之处;抵达后,向世尊礼敬,然后在一旁坐下。世尊对坐在一旁的阿那他宾地咖居士这样说——
‘‘Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame pañca? Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; yaso iṭṭho kanto manāpo dullabho lokasmiṃ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
「居士,这五法是可喜的、可爱的、合意的、世间难得的。哪五种?居士,寿命是可喜的、可爱的、合意的、世间难得的;美貌是可喜的、可爱的、合意的、世间难得的;快乐是可喜的、可爱的、合意的、世间难得的;名声是可喜的、可爱的、合意的、世间难得的;天界是可喜的、可爱的、合意的、世间难得的。居士,这五法是可喜的、可爱的、合意的、世间难得的。
‘‘Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā paṭilābhaṃ vadāmi. Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?
「居士,对于这五种可喜的、可爱的、合意的、世间难得的法,我不说因祈求或因愿望而能获得。居士,如果这五种可喜的、可爱的、合意的、世间难得的法,能因祈求或因愿望而获得,在此谁会缺少什么呢?
‘‘Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu. Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā. Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati. So lābhī hoti āyussa dibbassa vā mānusassa vā.
「居士,圣弟子欲求寿命者,不应祈求寿命或欢喜寿命,或为了寿命之因。居士,欲求寿命的圣弟子应行导向寿命之道。他行导向寿命之道已,则导向获得寿命。他成为寿命的获得者——天的或人的。
‘‘Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu. Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā. Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati. So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.
「居士,欲求称赞的圣弟子不应该乞求称赞,或欢喜称赞,或为了称赞的缘故。居士,欲求称赞的圣弟子应当实践导向称赞的道路。当他实践了导向称赞的道路,那导向称赞的道路会导向获得称赞。他成为天的或人的称赞的获得者。」
‘‘Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu. Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā. Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati. So lābhī hoti sukhassa dibbassa vā mānusassa vā.
「居士,欲求快乐的圣弟子不应该乞求快乐,或欢喜快乐,或为了快乐的缘故。居士,欲求快乐的圣弟子应当实践导向快乐的道路。当他实践了导向快乐的道路,那导向快乐的道路会导向获得快乐。他成为天的或人的快乐的获得者。」
‘‘Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu. Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā. Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati. So lābhī hoti yasassa dibbassa vā mānusassa vā.
「居士,欲求名声的圣弟子不应该乞求名声,或欢喜名声,或为了名声的缘故。居士,欲求名声的圣弟子应当实践导向名声的道路。当他实践了导向名声的道路,那导向名声的道路会导向获得名声。他成为天的或人的名声的获得者。」
‘‘Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu. Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā. Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati. So lābhī hoti saggāna’’nti.
「居士,欲求天界的圣弟子不应该乞求天界,或欢喜天界,或为了诸天界的缘故。居士,欲求天界的圣弟子应当实践导向天界的道路。当他实践了导向天界的道路,那导向天界的道路会导向获得天界。他成为诸天界的获得者。」
‘‘Āyuṃ vaṇṇaṃ yasaṃ kittiṃ, saggaṃ uccākulīnataṃ;
「寿命、称赞、名声、声誉,天界、高贵的出身,」
Ratiyo patthayānena , uḷārā aparāparā.
「期望一次又一次的,殊胜的诸喜乐。」
‘‘Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;
「诸贤智者称赞,于诸福业中的不放逸,」
‘‘Appamatto ubho atthe, adhigaṇhāti paṇḍito.
「不放逸的贤智者,获得两种利益。」
‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;
「于现法中的利益，以及来世的利益；
Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. tatiyaṃ;
通达利益的智者，被称为贤者。」第三。
4. Manāpadāyīsuttaṃ4. 施可意经
§44
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca –
一时，世尊住在韦萨离大林重阁讲堂。尔时，世尊于上午时分着衣持钵，前往韦萨离的屋主伍嘎的住所；抵达后，坐于所设之座。尔时，韦萨离的屋主伍嘎前往世尊处；抵达后，礼敬世尊，坐于一旁。坐于一旁的韦萨离屋主伍嘎对世尊如此说——
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, sālapupphakaṃ khādanīyaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.
「尊者，我从世尊面前听闻、面前领受——『施与所喜者得所喜』。尊者，沙喇花糕点是我所喜的；请世尊出于悲悯而接受它。」世尊出于悲悯而接受了。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.
「尊者,我从世尊面前听闻、面前领受——『施与所喜者得所喜』。尊者,完美烹调的猪肉是我所喜的;请世尊出于悲悯而接受它。」世尊出于悲悯而接受了。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, nibbattatelakaṃ nāliyasākaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.
「尊者,我从世尊面前听闻、面前领受——『施与所喜者得所喜』。尊者,新鲜榨取油的那利亚蔬菜是我所喜的;请世尊出于悲悯而接受它。」世尊出于悲悯而接受了。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpo me, bhante, sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.
「尊者,我从世尊面前听闻、面前领受——『施与所喜者得所喜』。尊者,撒有各种调味料、配有多种汤、多种菜肴的沙利米饭是我所喜的;请世尊出于悲悯而接受它。」世尊出于悲悯而接受了。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpāni me, bhante, kāsikāni vatthāni; tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.
「尊者,我从世尊面前听闻、面前领受——『施与所喜者得所喜』。尊者,咖西咖衣是我所喜的;请世尊出于悲悯而接受它们。」世尊出于悲悯而接受了。
‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti . Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Api ca, bhante, mayampetaṃ jānāma – ‘netaṃ bhagavato kappatī’ti. Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya. Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi –
「尊者!这是我亲从世尊面前听闻、亲从面前领受的:『施与可意者得可意』。尊者!我的卧床是牛毛制的、巴答利咖制的、咖达利鹿皮最上覆盖物制的,有顶盖,两边有红色枕垫,这对我是可意的。然而,尊者!我们也知道:『这不适合世尊』。尊者!这块檀香木板价值超过十万,请世尊出于怜愍而接受它。」世尊出于怜愍而接受了。于是世尊以此随喜偈随喜韦萨离的屋主伍嘎:
‘‘Manāpadāyī labhate manāpaṃ,
「施与可意者得可意,
Yo ujjubhūtesu dadāti chandasā;
对正直者以意乐施与;
Acchādanaṃ sayanamannapānaṃ ,
衣服、卧具、食物、饮料,
Nānāppakārāni ca paccayāni.
以及种种资具。
‘‘Cattañca muttañca anuggahītaṃ ,
「已施与、已解脱、已摄受,
Khettūpame arahante viditvā;
了知阿拉汉如田地;
So duccajaṃ sappuriso cajitvā,
善人舍弃难舍之物,
Manāpadāyī labhate manāpa’’nti.
「施与可意者得可意。」
Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.
那时,世尊以此随喜偈随喜韦萨离的屋主伍嘎之后,即从座起而离去。
Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. Kālaṅkato ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji. Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca – ‘‘kacci te, ugga, yathādhippāyo’’ti? ‘‘Taggha me, bhagavā, yathādhippāyo’’ti. Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi –
那时,韦萨离的屋主伍嘎在其后不久命终了。命终后,屋主伍嘎韦萨离人投生到某意成身。当时,世尊住在沙瓦提城揭德林给孤独园。那时,天子伍嘎在夜已深时,以殊胜的容色照亮整个揭德林后,去到世尊那里;到了之后,礼敬世尊,站立在一旁。世尊对站立在一旁的天子伍嘎这样说:「伍嘎,你是否如愿?」「世尊,确实如我所愿。」那时,世尊以偈颂对天子伍嘎说:
‘‘Manāpadāyī labhate manāpaṃ,
「施与可意者得可意,
Aggassa dātā labhate punaggaṃ;
施与最上者得再最上;
Varassa dātā varalābhi hoti,
施与殊胜者成为殊胜得者,
Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.
施与最胜者到达最胜处。
‘‘Yo aggadāyī varadāyī, seṭṭhadāyī ca yo naro;
「凡是施与最上者、施与殊胜者、施与最胜者的人;
Dīghāyu yasavā hoti, yattha yatthūpapajjatī’’ti. catutthaṃ;
无论生于何处，他长寿、有名望。」第四经。
5. Puññābhisandasuttaṃ5. 福德流经
§45
‘‘Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
「诸比库！这五种福德之流、善德之流，是乐之食，属于天界，乐果报，导向天界，导向可意、可爱、可乐、利益与乐。
‘‘Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
「哪五种？诸比库！比库受用其衣，证入无量心定而住，对他来说，那是无量的福德之流、善德之流，是乐之食，属于天界，乐果报，导向天界，导向可意、可爱、可乐、利益与乐。
‘‘Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno…pe….
「诸比库！比库受用其钵食……诸比库！比库受用其住所……诸比库！比库受用其床座……
‘‘Yassa, bhikkhave, bhikkhu gilānapaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
「诸比库！比库受用其病者所需之药品资具，证入无量心定而住，对他来说，那是无量的福德之流、善德之流，是乐之食，属于天界，乐果报，导向天界，导向可意、可爱、可乐、利益与乐。诸比库！这五种福德之流、善德之流，是乐之食，属于天界，乐果报，导向天界，导向可意、可爱、可乐、利益与乐。
‘‘Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.
「诸比库！具足这五种福德之流、善德之流的圣弟子，不容易衡量福德的量度——『这是如此多的福德之流、善德之流，是乐之食，属于天界，乐果报，导向天界，导向可意、可爱、可乐、利益与乐』，而只能算作无数的、无量的大福德聚。
‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’. Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.
「诸比库！譬如在大海中，不容易衡量水的量度——『有如此多阿罗的水』或『有如此多百阿罗的水』或『有如此多千阿罗的水』或『有如此多十万阿罗的水』，而只能算作无数的、无量的大水聚。同样地，诸比库！具足这五种福德之流、善德之流的圣弟子，不容易衡量福德的量度——『这是如此多的福德之流、善德之流，是乐之食，属于天界，乐果报，导向天界，导向可意、可爱、可乐、利益与乐』，而只能算作无数的、无量的大福德聚。」
‘‘Mahodadhiṃ aparimitaṃ mahāsaraṃ,
「无边的大海洋，大湖，
Bahubheravaṃ ratnagaṇānamālayaṃ;
众多宝珠群的花鬘之处；
Najjo yathā naragaṇasaṅghasevitā ,
犹如诸河为人群所亲近，
Puthū savantī upayanti sāgaraṃ.
众多流动者趣向大海。
‘‘Evaṃ naraṃ annadapānavatthadaṃ,
「如是，施与食、饮、衣之人，
Seyyānisajjattharaṇassa dāyakaṃ;
卧具、坐具、敷具的施与者；
Puññassa dhārā upayanti paṇḍitaṃ,
福德之流趣向贤者，
Najjo yathā vārivahāva sāgara’’nti. pañcamaṃ;
犹如诸河带水流向大海。」第五经。
6. Sampadāsuttaṃ6. 成就经
§46
‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā’’ti. Chaṭṭhaṃ.
「诸比库！有这五种成就。哪五种？信成就、戒成就、闻成就、舍成就、慧成就——诸比库！这是五种成就。」第六经。
7. Dhanasuttaṃ7. 财经
§47
‘‘Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.
「诸比库,这五种财。哪五种?信财、戒财、闻财、舍财、慧财。
‘‘Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.
「诸比库,什么是信财?诸比库,在此,圣弟子有信,信如来的觉悟——『如是,彼世尊……(中略)……天人师、佛、世尊』。诸比库,这称为信财。
‘‘Katamañca , bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.
「诸比库,什么是戒财?诸比库,在此,圣弟子离杀生……(中略)……离放逸之因的诸酒类。诸比库,这称为戒财。
‘‘Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.
「诸比库,什么是闻财?诸比库,在此,圣弟子多闻……(中略)……以见善通达。诸比库,这称为闻财。
‘‘Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.
「诸比库,什么是舍财?诸比库,在此,圣弟子以离垢、离悭之心住于家中,是舍手者、乐施者、乐于应求者、乐于分施布施者。诸比库,这称为舍财。
‘‘Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī’’ti.
「诸比库,什么是慧财?诸比库,在此,圣弟子有慧,具足导向生灭的慧,圣者的、洞察的、正导向苦尽的。诸比库,这称为慧财。诸比库,这些是五种财。」
‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;
「凡对如来的信,不动、善建立;
Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.
以及凡其戒善妙,为圣者所喜、所赞叹。
‘‘Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;
「凡对僧团有净信,且见已正直者;
Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.
他们说他不贫穷,他的生命非虚度。
‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;
「因此,有智者应勤修信与戒,净信与见法,
Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. sattamaṃ;
忆念诸佛之教诫。」第七经
8. Alabbhanīyaṭhānasuttaṃ8. 不可得处经
§48
‘‘Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
「诸比库!这五处是沙门、婆罗门、天人、魔、梵天或世间任何者所不能得的。哪五种?『愿具老法者不老』,这是沙门、婆罗门、天人、魔、梵天或世间任何者所不能得之处。『愿具病法者不病』……『愿具死法者不死』……『愿具尽法者不尽』……『愿具灭法者不灭』,这是沙门、婆罗门、天人、魔、梵天或世间任何者所不能得之处。
‘‘Assutavato , bhikkhave, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ , amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.
「诸比库!未受教的凡夫,具老法者老了。他在老法已老时不如此省察——『不只是我一人具老法者老了,实际上,凡有诸有情的来、去、死、生,一切有情具老法者老了。若我在老法已老时忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷,我的食物也不会被接受,身体也会变得憔悴,诸事务也不会进行,诸敌人也会欢喜,诸朋友也会忧愁』。他在老法已老时忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷。诸比库!这被称为——『未受教的凡夫被有毒的愁箭所刺,只是折磨自己』。
‘‘Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ , sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.
「再者,诸比库!未受教的凡夫,具病法者病了……具死法者死了……具尽法者尽了……具灭法者灭了。他在灭法已灭时不如此省察——『不只是我一人具灭法者灭了,实际上,凡有诸有情的来、去、死、生,一切有情具灭法者灭了。若我在灭法已灭时忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷,我的食物也不会被接受,身体也会变得憔悴,诸事务也不会进行,诸敌人也会欢喜,诸朋友也会忧愁』。他在灭法已灭时忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷。诸比库!这被称为——『未受教的凡夫被有毒的愁箭所刺,只是折磨自己』。
‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati . Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’’’.
「诸比库!然而,已受教的圣弟子,具老法者老了。他在老法已老时如此省察——『不只是我一人具老法者老了,实际上,凡有诸有情的来、去、死、生,一切有情具老法者老了。若我在老法已老时忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷,我的食物也不会被接受,身体也会变得憔悴,诸事务也不会进行,诸敌人也会欢喜,诸朋友也会忧愁』。他在老法已老时不忧愁、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。诸比库!这被称为——『已受教的圣弟子拔出了有毒的愁箭,未受教的凡夫被它所刺而只是折磨自己。无愁、无箭的圣弟子只是使自己般涅槃』。
‘‘Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’’’ti.
「再者,诸比库!有闻的圣弟子,当有病法者病时……当有死法者死时……当有灭尽法者灭尽时……当有消失法者消失时。他如此省察消失法已消失:'不只是我一个人消失法消失,凡有众生的来、去、死、生,一切众生的消失法都消失。若我在消失法消失时悲伤、疲劳、悲泣、捶胸号哭、陷入痴迷,我的食物也不会进,身体也会变得憔悴,事务也不会进行,敌人会欢喜,朋友会忧愁。'他在消失法消失时不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。诸比库!这称为:'有闻的圣弟子拔出了有毒的悲箭,无闻的凡夫被它刺中而只是折磨自己。无悲、无箭的圣弟子只是使自己般涅槃。'」
‘‘Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.
「诸比库!这五种是沙门、婆罗门、天人、魔、梵天或世间任何人都无法获得的处所。」
‘‘Na socanāya paridevanāya,
「以悲伤与悲泣,
Atthodha labbhā api appakopi;
在此连少许利益也得不到;
Socantamenaṃ dukhitaṃ viditvā,
敌人知道他悲伤、痛苦,
Paccatthikā attamanā bhavanti.
就会变得欢喜。
‘‘Yato ca kho paṇḍito āpadāsu,
「当智者在灾难中,
Na vedhatī atthavinicchayaññū;
不动摇,知道利益的抉择,
Paccatthikāssa dukhitā bhavanti,
敌对者们变得痛苦，
Disvā mukhaṃ avikāraṃ purāṇaṃ.
见到〔他〕不变的旧容颜。
‘‘Jappena mantena subhāsitena,
「以诵念、以真言、以善说，
Anuppadānena paveṇiyā vā;
以不布施、或以技艺；
Yathā yathā yattha labhetha atthaṃ,
无论何处、以何方式能获得利益，
Tathā tathā tattha parakkameyya.
就应在那里、以那方式努力。
‘‘Sace pajāneyya alabbhaneyyo,
「如果他了知〔此利益〕不可得，
Mayāva aññena vā esa attho;
无论是我或其他人〔获得〕此利益；
Asocamāno adhivāsayeyya,
不悲伤地忍受,
Kammaṃ daḷhaṃ kinti karomi dānī’’ti. aṭṭhamaṃ;
「业已坚固,我现在能做什么呢?」第八经。
9. Kosalasuttaṃ9. 国萨拉经
§49
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
一时,世尊住在沙瓦提城揭德林给孤独园。那时,拘萨喇国巴谢那地王前往世尊处;抵达后,礼敬世尊,在一旁坐下。
(Tena kho pana samayena mallikā devī kālaṅkatā hoti.) Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti – ‘‘mallikā devī, deva , kālaṅkatā’’ti. Evaṃ vutte rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
(那时,玛利咖王后已去世。)那时,某人前往拘萨喇国巴谢那地王处;抵达后,在拘萨喇国巴谢那地王耳边报告——「天王,玛利咖王后已去世。」如是说时,拘萨喇国巴谢那地王痛苦、忧愁、垂肩、低头、沉思、无言地坐着。
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ…pe… na socanāya paridevanāya…pe… kammaṃ daḷhaṃ kinti karomi dānī’’ti. Navamaṃ.
那时,世尊知道拘萨喇国巴谢那地王痛苦、忧愁、垂肩、低头、沉思、无言,对拘萨喇国巴谢那地王如是说——「大王,有此五种不可得之处,沙门、婆罗门、天人、魔、梵天或世间任何人都不可得。哪五种?『愿有老法者不老』,这是不可得之处……(中略)……不因悲伤、哀号……(中略)……「业已坚固,我现在能做什么呢?」第九经。
10. Nāradasuttaṃ10. 那拉德经
§50
Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi – ‘‘tena hi, samma piyaka , bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā’’ti. ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.
一时,具寿那拉达住在巴吒厘子城鸡园。那时,蒙达王的跋达王后已去世,她是可爱的、可意的。因可爱的、可意的跋达王后去世,他既不沐浴、不涂油、不吃饭、不做事务——日夜沉浸于跋达王后的身体。那时,蒙达王召唤亲爱的库沙拉卡守卫——「那么,亲爱的比亚咖,将跋达王后的身体放入铁油桶中,再用另一个铁桶盖住,以便我们能更长久地看见跋达王后的身体。」「是的,天王。」库沙拉卡守卫比亚咖应诺蒙达王后,将跋达王后的身体放入铁油桶中,用另一个铁桶盖住。
Atha kho piyakassa kosārakkhassa etadahosi – ‘‘imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti!
那时,库沙拉卡守卫比亚咖生起此念——「这蒙达王的跋达王后已去世,她是可爱的、可意的。因可爱的、可意的跋达王后去世,他既不沐浴、不涂油、不吃饭、不做事务——日夜沉浸于跋达王后的身体。蒙达王应亲近哪位沙门或婆罗门,听闻其法后能舍断忧箭呢?」
Atha kho piyakassa kosārakkhassa etadahosi – ‘‘ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’ . Yaṃnūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti.
那时,库沙拉卡守卫比亚咖生起此念——「这位具寿那拉达住在巴吒厘子城鸡园。关于那位具寿那拉达,如是美好的名声已传扬——『贤智、聪慧、有慧、多闻、善说、善应答、年长且是阿拉汉』。若蒙达王亲近具寿那拉达,或许蒙达王听闻具寿那拉达之法后能舍断忧箭。」
Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – ‘‘ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’ . Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti. ‘‘Tena hi, samma piyaka , āyasmantaṃ nāradaṃ paṭivedehi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā’’ti ! ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca –
那时,库沙拉咖守卫毕亚咖前往蒙达王处;抵达后,对蒙达王如此说道——「陛下,具寿那拉达住在巴吒厘子城的鸡园。关于那位具寿那拉达,如此美好的名声已传扬开来——『贤明、精通、有慧、多闻、善于说法、具足善辩才、长老且是阿拉汉』。若陛下亲近具寿那拉达,或许陛下听闻具寿那拉达之法后,能舍弃忧箭。」「那么,亲爱的毕亚咖,请通知具寿那拉达。像我这样的人,怎能认为应该在未事先通知的情况下,前往拜访住在领地内的沙门或婆罗门呢!」「是的,陛下」,库沙拉咖守卫毕亚咖应诺蒙达王后,前往具寿那拉达处;抵达后,礼敬具寿那拉达,在一旁坐下。在一旁坐下后,库沙拉咖守卫毕亚咖对具寿那拉达如此说道——
‘‘Imassa , bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti. ‘‘Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī’’ti.
「尊者,这位蒙达王的王后跋达已去世,她是可爱的、可意的。由于可爱的、可意的跋达王后去世,他既不沐浴,也不涂油,也不进食,也不处理事务——日夜沉浸于跋达王后的身体。尊者,请具寿那拉达为蒙达王说法,使蒙达王听闻具寿那拉达之法后,能舍弃忧箭。」「那么,毕亚咖,蒙达王认为何时合适。」
Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – ‘‘katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṃ maññatī’’ti. ‘‘Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī’’ti. ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṃ maññatī’’ti.
那时,库沙拉咖守卫毕亚咖从座起立,礼敬具寿那拉达,作右绕后,前往蒙达王处;抵达后,对蒙达王如此说道——「陛下,具寿那拉达已准备好了。陛下认为何时合适。」「那么,亲爱的毕亚咖,请备好最好的车乘。」「是的,陛下」,库沙拉咖守卫毕亚咖应诺蒙达王后,备好最好的车乘,对蒙达王如此说道——「陛下,您的最好的车乘已备好。陛下认为何时合适。」
Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca –
那时,蒙达王登上最好的车乘,以最好的车乘,以大王之威仪前往鸡园,为了拜见具寿那拉达。车乘所及之处乘车而行,从车下来后,步行进入园林。那时,蒙达王前往具寿那拉达处;抵达后,礼敬具寿那拉达,在一旁坐下。在一旁坐下的蒙达王,具寿那拉达对他如此说道——
‘‘Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti…pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
「大王,有此五种不可得之处,任何沙门、婆罗门、天人、魔、梵天或世间任何人都无法获得。哪五种?『愿具老法者不老』,此为不可得之处,任何沙门、婆罗门、天人、魔、梵天或世间任何人都无法获得。『愿具病法者不病』……『愿具死法者不死』……『愿具尽法者不尽』……『愿具灭法者不灭』,此为不可得之处,任何沙门、婆罗门、天人、魔、梵天或世间任何人都无法获得。
‘‘Assutavato , mahārāja, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.
「大王,未受教导的凡夫,老法老去。当老法老去时,他不如此省察——『不只是我一人老法老去,凡有众生之来、去、死、生,一切众生老法老去。若我因老法老去而忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷,我将不进食,身体将变得憔悴,事务将无法进行,敌人将欢喜,朋友将忧愁』。当老法老去时,他忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷。大王,这被称为——『未受教导的凡夫被有毒的忧箭所刺,只是折磨自己』。
‘‘Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.
「再者,大王,未受教导的凡夫,病法病倒……死法死去……尽法耗尽……灭法灭失。当灭法灭失时,他不如此省察——『不只是我一人灭法灭失,凡有众生之来、去、死、生,一切众生灭法灭失。若我因灭法灭失而忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷,我将不进食,身体将变得憔悴,事务将无法进行,敌人将欢喜,朋友将忧愁』。当灭法灭失时,他忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷。大王,这被称为——『未受教导的凡夫被有毒的忧箭所刺,只是折磨自己』。
‘‘Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’’’.
「大王,然而,已受教导的圣弟子,老法老去。当老法老去时,他如此省察——『不只是我一人老法老去,凡有众生之来、去、死、生,一切众生老法老去。若我因老法老去而忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷,我将不进食,身体将变得憔悴,事务将无法进行,敌人将欢喜,朋友将忧愁』。当老法老去时,他不忧愁、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。大王,这被称为——『已受教导的圣弟子拔出了有毒的忧箭,未受教导的凡夫被此箭所刺而折磨自己。无忧、无箭的圣弟子使自己般涅槃』。
‘‘Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti ’’’.
「再者,大王,有闻的圣弟子,病法者病……死法者死……灭尽法者灭尽……消失法者消失。他如此省察消失法已消失:'不只是我一个人消失法消失,而是凡有众生的来、去、死、生,一切众生的消失法都消失。若我在消失法消失时悲伤、疲劳、悲泣、捶胸号哭、陷入痴迷,我的食物也不会进,身体也会变得憔悴,事务也不会进行,敌人会欢喜,朋友会忧愁。'他在消失法消失时不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。大王,这被称为:'有闻的圣弟子拔出了有毒的悲箭,被它刺中的无闻凡夫只会折磨自己。无悲、无箭的圣弟子使自己般涅槃。'」
‘‘Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.
「大王,这五种不可得之处,沙门、婆罗门、天人、魔、梵天或世间任何人都无法得到。」
‘‘Na socanāya paridevanāya,
「以悲伤与悲泣,
Atthodha labbhā api appakopi;
在此连少许利益也得不到;
Socantamenaṃ dukhitaṃ viditvā,
敌人知道他悲伤、痛苦,
Paccatthikā attamanā bhavanti.
就会变得欢喜。
‘‘Yato ca kho paṇḍito āpadāsu,
「当贤者在灾难中,
Na vedhatī atthavinicchayaññū;
知晓利益的抉择而不动摇;
Paccatthikāssa dukhitā bhavanti,
敌对者们变得痛苦，
Disvā mukhaṃ avikāraṃ purāṇaṃ.
见到〔他的〕面容不变、如旧。
‘‘Jappena mantena subhāsitena,
「以低语、以真言、以善说，
Anuppadānena paveṇiyā vā;
以不施与、或以巧妙之法；
Yathā yathā yattha labhetha atthaṃ,
无论何时何处能获得利益，
Tathā tathā tattha parakkameyya.
就应当在那时那处努力。
‘‘Sace pajāneyya alabbhaneyyo,
「如果他了知〔此利益〕不可得，
Mayāva aññena vā esa attho;
无论是由我或由他人〔获得〕此利益；
Asocamāno adhivāsayeyya,
不悲伤地忍受，
Kammaṃ daḷhaṃ kinti karomi dānī’’ti .
我现在应当坚定地做业。」
Evaṃ vutte muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca – ‘‘ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo’’ti. ‘‘Taggha, bhante, sokasallaharaṇo ! Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīna’’nti.
如是所说时，蒙多王对具寿那拉达如此说：「尊者，这个法门叫什么名字？」「大王，这个法门名为『拔除忧箭』。」「尊者，确实是拔除忧箭！尊者，听了这个法门，我的忧箭已被舍断。」
Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi – ‘‘tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā’’ti. Dasamaṃ.
那时，蒙多王召唤亲爱的库沙拉咖守卫：「那么，亲爱的毕亚咖，你们火化跋达天后的遗体；为她建造塔。从今天起，我们将沐浴、涂油、食用食物，并从事工作。」第十经。
Muṇḍarājavaggo pañcamo. · 蒙达王品第五
Tassuddānaṃ –
其摄颂——
Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṃ;
可亲者、善人、所爱者，可意者、流、
Sampadā ca dhanaṃ ṭhānaṃ, kosalo nāradena cāti.
成就、财、处，库沙喇与那拉达。
Paṭhamapaṇṇāsakaṃ samattaṃ. · 第一个五十经完
2. Dutiyapaṇṇāsakaṃ
2. 第二个五十