(6) 1. Nīvaraṇavaggo(6) 1. 盖品
(6) 1. Nīvaraṇavaggo(6) 1. 盖品
1. Āvaraṇasuttaṃ1. 障碍经
§51
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:
‘‘Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
「诸比库,这五种是障碍、盖,是心的覆盖,是慧的削弱者。哪五种?诸比库,欲欲是障碍、盖,是心的覆盖,是慧的削弱者。诸比库,嗔恨是障碍、盖,是心的覆盖,是慧的削弱者。诸比库,昏沉睡眠是障碍、盖,是心的覆盖,是慧的削弱者。诸比库,掉举追悔是障碍、盖,是心的覆盖,是慧的削弱者。诸比库,疑是障碍、盖,是心的覆盖,是慧的削弱者。诸比库,这五种是障碍、盖,是心的覆盖,是慧的削弱者。」
‘‘So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī . Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati.
「诸比库,若比库不舍断这五种障碍、盖——心的覆盖、慧的削弱者,以无力之慧、弱慧,将知自义、或将知他义、或将知两者之义、或将证得超越人法的足以成为圣者的殊胜智见,这是须跋的。诸比库,譬如一条山间河流,流向远方,急流,冲击一切。若有人在两岸打开犁口,诸比库,如此,那河流中间的水流就会分散、扩散、散开,既不流向远方,也不急流,也不冲击一切。同样地,诸比库,若比库不舍断这五种障碍、盖——心的覆盖、慧的削弱者,以无力之慧、弱慧,将知自义、或将知他义、或将知两者之义、或将证得超越人法的足以成为圣者的殊胜智见,这是须跋的。」
‘‘So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjatī’’ti. Paṭhamaṃ.
「诸比库,若比库舍断这五种障碍、盖——心的覆盖、慧的削弱者,以强有力之慧,将知自义、或将知他义、或将知两者之义、或将证得超越人法的足以成为圣者的殊胜智见,这是可能的。诸比库,譬如一条山间河流,流向远方,急流,冲击一切。若有人在两岸关闭犁口,诸比库,如此,那河流中间的水流就不分散、不扩散、不散开,既流向远方,又急流,又冲击一切。同样地,诸比库,若比库舍断这五种障碍、盖——心的覆盖、慧的削弱者,以强有力之慧,将知自义、或将知他义、或将知两者之义、或将证得超越人法的足以成为圣者的殊胜智见,这是可能的。」第一经。
2. Akusalarāsisuttaṃ2. 不善聚经
§52
‘‘Akusalarāsīti , bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ , bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā’’ti. Dutiyaṃ.
「诸比库,若说『不善聚』,正确地说,应说五盖。诸比库,这完全是不善聚,即这五盖。哪五种?欲欲盖、嗔恨盖、昏沉睡眠盖、掉举追悔盖、疑盖。诸比库,若说『不善聚』,正确地说这五盖,应说。诸比库,这完全是不善聚,即这五盖。」第二经。
3. Padhāniyaṅgasuttaṃ3. 精勤支经
§53
‘‘Pañcimāni, bhikkhave, padhāniyaṅgāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti . Appābādho hoti appātaṅko; samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī; yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Imāni kho, bhikkhave, pañca padhāniyaṅgānī’’ti. Tatiyaṃ.
「诸比库,有这五种精勤支。哪五种?诸比库,于此,比库有信,信如来的觉悟:『如此,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛、世尊。』少病、少恼,具足不太冷不太热、中等的、堪忍精勤的消化力;不狡诈、不虚伪,如实地向导师、或诸智者、或诸梵行者显示自己;住于已发勤精进,为断不善法、为具足善法,坚固、坚定精进,于诸善法不舍弃责任;有慧,具足导向生灭的慧,具足圣者的、洞察的、正导向苦尽的慧。诸比库,这是五种精勤支。」第三经。
4. Samayasuttaṃ4. 时机经
§54
‘‘Pañcime , bhikkhave, asamayā padhānāya. Katame pañca? Idha , bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto. Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.
「诸比库,有这五种非时,不适于精勤。哪五种?诸比库,于此,比库年老,被老年所压倒。诸比库,这是第一种非时,不适于精勤。」
‘‘Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto. Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.
「诸比库,再者,比库有病,被疾病所压倒。诸比库,这是第二种非时,不适于精勤。」
‘‘Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.
「再者,诸比库,饥馑时,收成不好,难得食物,不容易以拾穗、乞食来维持生活。诸比库,这是第三个非时,不适合精勤。」
‘‘Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Ayaṃ, bhikkhave, catuttho asamayo padhānāya.
「再者,诸比库,有恐怖,森林骚动,乡村的人们登上车辆逃离。诸比库,这是第四个非时,不适合精勤。」
‘‘Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo asamayo padhānāya. Ime kho, bhikkhave, pañca asamayā padhānāyāti.
「再者,诸比库,僧团分裂。诸比库,当僧团分裂时,彼此辱骂,彼此诽谤,彼此排斥,彼此舍弃。在那里,未信者不生信,已信者中的某些人则改变。诸比库,这是第五个非时,不适合精勤。诸比库,这些是五个非时,不适合精勤。」
‘‘Pañcime, bhikkhave, samayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.
「诸比库,这五个是适时,适合精勤。哪五个?诸比库,于此,比库年轻,青年,黑发,具足美好的青春,正值壮年。诸比库,这是第一个适时,适合精勤。」
‘‘Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Ayaṃ, bhikkhave, dutiyo samayo padhānāya.
「再者,诸比库,比库少病、少恼,具足不太冷也不太热、中等的、能够消化的消化力,适合精勤。诸比库,这是第二个适时,适合精勤。」
‘‘Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo samayo padhānāya.
「再者,诸比库,丰收时,收成好,容易得到食物,容易以拾穗、乞食来维持生活。诸比库,这是第三个适时,适合精勤。」
‘‘Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ, bhikkhave, catuttho samayo padhānāya.
「再者,诸比库,人们和合,欢喜,不争论,如水乳交融,以慈眼互相看待而住。诸比库,这是第四个适时,适合精勤。」
‘‘Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. Ayaṃ, bhikkhave, pañcamo samayo padhānāya. Ime kho, bhikkhave, pañca samayā padhānāyā’’ti. Catutthaṃ.
「再者,诸比库,僧团和合,欢喜,不争论,同一诵戒,安乐而住。诸比库,当僧团和合时,彼此不辱骂,彼此不诽谤,彼此不排斥,彼此不舍弃。在那里,未信者生信,已信者则增长。诸比库,这是第五个适时,适合精勤。诸比库,这些是五个适时,适合精勤。」第四经。
5. Mātāputtasuttaṃ5. 母子经
§55
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu – bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ. Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi; puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi. Saṃsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.
一时,世尊住在沙瓦提城揭德林给孤独园。尔时,在沙瓦提城有母子二人进入雨安居——一位比库和一位比库尼。他们彼此频繁地想要见面。母亲频繁地想要见儿子;儿子也频繁地想要见母亲。由于他们频繁地见面,产生了亲密。有了亲密,就有了信赖。有了信赖,就有了放逸。他们以放逸之心,未舍弃学处,未表明羸弱,行了淫法。
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu – bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū’’ti.
那时,众多比库前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊如此说:「尊者,在此沙瓦提城,有母子二人进入雨安居——一位比库和一位比库尼,他们彼此频繁地想要见面,母亲频繁地想要见儿子,儿子也频繁地想要见母亲。由于他们频繁地见面,产生了亲密,有了亲密,就有了信赖,有了信赖,就有了放逸,他们以放逸之心,未舍弃学处,未表明羸弱,行了淫法。」
‘‘Kiṃ nu so, bhikkhave, moghapuriso maññati – ‘na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā . Te dīgharattaṃ socanti itthirūpavasānugā.
「诸比库,那位愚人难道认为——『母亲不会对儿子染着,或者儿子不会对母亲染着』吗?诸比库,我不见另一种色如此令人染着、如此令人贪求、如此令人迷醉、如此令人束缚、如此令人痴迷、如此成为障碍无上离轭安稳之证得,如女人之色。诸比库,众生对女人之色染着、贪求、系缚、痴迷、执着。他们长夜随逐女人之色而悲伤。
‘‘Nāhaṃ, bhikkhave, aññaṃ ekasaddampi…pe… ekagandhampi… ekarasampi… ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ . Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.
「诸比库,我不见另一种声……乃至……另一种香……另一种味……另一种触如此令人染着、如此令人贪求、如此令人迷醉、如此令人束缚、如此令人痴迷、如此成为障碍无上离轭安稳之证得,如女人之触。诸比库,众生对女人之触染着、贪求、系缚、痴迷、执着。他们长夜随逐女人之触而悲伤。
‘‘Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati; ṭhitāpi…pe… nisinnāpi… sayānāpi… hasantīpi… bhaṇantīpi… gāyantīpi… rodantīpi… ugghātitāpi … matāpi purisassa cittaṃ pariyādāya tiṭṭhati. Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya – ‘samantapāso mārassā’’’ti.
「诸比库,女人行走时也占据男子之心而住;站立时……乃至……坐着时……躺卧时……笑时……说话时……唱歌时……哭泣时……被杀害时……死亡时也占据男子之心而住。诸比库,若正确地说,应当说——『魔之全面罗网』,正确地说女人即是『魔之全面罗网』。」
‘‘Sallape asihatthena, pisācenāpi sallape;
「应与持剑者交谈,也应与食人鬼交谈;
Āsīvisampi āsīde , yena daṭṭho na jīvati.
「应坐近毒蛇,被其咬者不得活。
‘‘Natveva eko ekāya, mātugāmena sallape;
「但一男子不应独自与一女人交谈;
Muṭṭhassatiṃ tā bandhanti, pekkhitena sitena ca .
她们以凝视与微笑，束缚失念者。
‘‘Athopi dunnivatthena, mañjunā bhaṇitena ca;
「又以不善的衣着，与柔和的言语；
Neso jano svāsīsado, api ugghātito mato.
这些人不是自己的主人，虽活着却如同被杀死。
‘‘Pañca kāmaguṇā ete, itthirūpasmiṃ dissare;
「这五种欲功德，显现于女人的色相中；
Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā.
色、声、味、香，以及可意的触。
‘‘Tesaṃ kāmoghavūḷhānaṃ, kāme aparijānataṃ;
「对那些被欲流淹没者，对诸欲不遍知者；
Kālaṃ gati bhavābhavaṃ, saṃsārasmiṃ purakkhatā.
死亡、趣处、有与非有，在轮回中被置于前。
‘‘Ye ca kāme pariññāya, caranti akutobhayā;
「而那些遍知诸欲后，行无所畏者；
Te ve pāraṅgatā loke, ye pattā āsavakkhaya’’nti. pañcamaṃ;
他们确实是世间的到彼岸者，他们是已达诸漏尽者。」第五经
6. Upajjhāyasuttaṃ6. 亲教师经
§56
Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – ‘‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’’ti.
那时，某位比库去到自己的亲教师处；去到后，对自己的亲教师这样说——「尊者，现在我的身体变得沉重，方向对我不明显，诸法也不现起于我，昏沉睡眠占据了我的心，我不乐于修梵行，而且我对诸法有疑惑。」
Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’’’ti.
那时，那位比库带着那位共住弟子比库去到世尊处；去到后，礼敬世尊，坐在一边。坐在一边的那位比库对世尊这样说——「尊者，这位比库这样说：『尊者，现在我的身体变得沉重，方向对我不明显，诸法也不现起于我，昏沉睡眠占据了我的心，我不乐于修梵行，而且我对诸法有疑惑。』」
‘‘Evañhetaṃ , bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā. Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti. Evañhi te, bhikkhu, sikkhitabba’’nti.
「比库，确实如此，对于诸根门不守护者、于食不知量者、不致力于觉醒者、对善法不观察者、初夜后夜不致力于修习觉支分法者而住，身体变得沉重，方向对他不明显，诸法也不现起于他，昏沉睡眠占据他的心，他不乐于修梵行，而且他对诸法有疑惑。因此，比库，你应当这样学：『我将守护诸根门，于食知量，致力于觉醒，观察善法，初夜后夜致力于修习觉支分法而住。』比库，你确实应当这样学。」
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so 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 pana so bhikkhu arahataṃ ahosi.
那时，那位比库被世尊以此教诫教诫后，从座起立，礼敬世尊，作右绕后离去。那时，那位比库独自远离、不放逸、热诚、自励而住，不久——为了这个目的，善男子们正确地从在家出家成为非家——那无上的梵行终极，在现法中以自己的证智作证、具足后而住。他了知：「生已尽，梵行已立，应作已作，不再有此存在。」那位比库成为阿拉汉之一。
Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – ‘‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’’ti. Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’’’ti.
那时，那位已达阿拉汉的比库去到自己的亲教师处；去到后，对自己的亲教师这样说——「尊者，现在我的身体不再沉重，方向对我明显，诸法也现起于我，昏沉睡眠不占据我的心，我乐于修梵行，而且我对诸法没有疑惑。」那时，那位比库带着那位共住弟子比库去到世尊处；去到后，礼敬世尊，坐在一边。坐在一边的那位比库对世尊这样说——「尊者，这位比库这样说：『尊者，现在我的身体不再沉重，方向对我明显，诸法也现起于我，昏沉睡眠不占据我的心，我乐于修梵行，而且我对诸法没有疑惑。』」
‘‘Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Chaṭṭhaṃ.
「比库，确实如此，对于诸根门守护者、于食知量者、致力于觉醒者、对善法观察者、初夜后夜致力于修习觉支分法者而住，身体不再沉重，方向对他明显，诸法也现起于他，昏沉睡眠不占据他的心，他乐于修梵行，而且他对诸法没有疑惑。因此，诸比库，你们应当这样学：『我们将守护诸根门，于食知量，致力于觉醒，观察善法，初夜后夜致力于修习觉支分法而住。』诸比库，你们确实应当这样学。」第六经
7. Abhiṇhapaccavekkhitabbaṭhānasuttaṃ7. 应常省察处经
§57
‘‘Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca? ‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
「诸比库，有这五处，应当被女人或男人、在家者或出家者经常省察。哪五处？『我是有老法者，未超越老』，应当被女人或男人、在家者或出家者经常省察。『我是有病法者，未超越病』，应当被女人或男人、在家者或出家者经常省察。『我是有死法者，未超越死』，应当被女人或男人、在家者或出家者经常省察。『我与一切所爱的、可意的，有别离、有分离』，应当被女人或男人、在家者或出家者经常省察。『我是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依处。我将造作什么业——善的或恶的——我将成为那个的继承者』，应当被女人或男人、在家者或出家者经常省察。
‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
「诸比库,缘于什么义利,女人或男人、在家人或出家人应当经常省察『我是老法,未超越老』?诸比库,有众生于青春有青春之醉,因那醉而醉者以身行恶行,以语行恶行,以意行恶行。当他经常省察那处时,凡于青春的青春之醉,那或完全被舍断,或变得微弱。诸比库,缘于此义利,女人或男人、在家人或出家人应当经常省察『我是老法,未超越老』。」
‘‘Kiñca , bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
「诸比库,缘于什么义利,女人或男人、在家人或出家人应当经常省察『我是病法,未超越病』?诸比库,有众生于健康有健康之醉,因那醉而醉者以身行恶行,以语行恶行,以意行恶行。当他经常省察那处时,凡于健康的健康之醉,那或完全被舍断,或变得微弱。诸比库,缘于此义利,女人或男人、在家人或出家人应当经常省察『我是病法,未超越病』。」
‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
「诸比库,缘于什么义利,女人或男人、在家人或出家人应当经常省察『我是死法,未超越死』?诸比库,有众生于生命有生命之醉,因那醉而醉者以身行恶行,以语行恶行,以意行恶行。当他经常省察那处时,凡于生命的生命之醉,那或完全被舍断,或变得微弱。诸比库,缘于此义利,女人或男人、在家人或出家人应当经常省察『我是死法,未超越死』。」
‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
「诸比库,缘于什么义利,女人或男人、在家人或出家人应当经常省察『我与一切所爱、所喜者别离、分离』?诸比库,有众生于所爱、所喜者有欲贪,因那贪而染者以身行恶行,以语行恶行,以意行恶行。当他经常省察那处时,凡于所爱、所喜者的欲贪,那或完全被舍断,或变得微弱。诸比库,缘于此义利,女人或男人、在家人或出家人应当经常省察『我与一切所爱、所喜者别离、分离』。」
‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā ? Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
「诸比库,缘于什么义利,女人或男人、在家人或出家人应当经常省察『我是业的所有者,业的继承者,以业为起源,以业为亲属,以业为皈依处,我将作何业——善或恶——我将成为那个的继承者』?诸比库,有众生有身恶行、语恶行、意恶行。当他经常省察那处时,凡恶行或完全被舍断,或变得微弱。诸比库,缘于此义利,女人或男人、在家人或出家人应当经常省察『我是业的所有者,业的继承者,以业为起源,以业为亲属,以业为皈依处,我将作何业——善或恶——我将成为那个的继承者』。」
‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko jarādhammo jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.
「诸比库,那位圣弟子如此省思:『不只是我一人是老法,未超越老,而是凡众生之来、去、死、生,一切众生都是老法,未超越老。』当他经常省察那处时,道生起。他亲近那道,修习,多作。当他亲近、修习、多作那道时,诸结完全被舍断,诸随眠被根除。」
‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.
「诸比库,那位圣弟子如此省思:『不只是我一人是病法,未超越病,而是凡众生之来、去、死、生,一切众生都是病法,未超越病。』当他经常省察那处时,道生起。他亲近那道,修习,多作。当他亲近、修习、多作那道时,诸结完全被舍断,诸随眠被根除。」
‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.
「诸比库,那位圣弟子如此省思:『不只是我一人是死法,未超越死,而是凡众生之来、去、死、生,一切众生都是死法,未超越死。』当他经常省察那处时,道生起。他亲近那道,修习,多作。当他亲近、修习、多作那道时,诸结完全被舍断,诸随眠被根除。」
‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.
诸比库,那位圣弟子如此省察:『并非只有我一人与一切所爱、所喜者别离、分离,而是凡有众生之来、去、死、生,一切众生皆与所爱、所喜者别离、分离。』当他频繁地省察此处时,道生起。他亲近、修习、多修习那道。当他亲近、修习、多修习那道时,诸结完全被舍断,诸随眠被根除。
‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammappaṭisaraṇā, yaṃ kammaṃ karissanti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavissantī’ti . Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontī’’ti.
诸比库,那位圣弟子如此省察:『并非只有我一人是业的所有者、业的继承者、以业为起源、以业为亲属、以业为皈依处,我将作何业——善或恶——我将成为那业的继承者;而是凡有众生之来、去、死、生,一切众生皆是业的所有者、业的继承者、以业为起源、以业为亲属、以业为皈依处,他们将作何业——善或恶——他们将成为那业的继承者。』当他频繁地省察此处时,道生起。他亲近、修习、多修习那道。当他亲近、修习、多修习那道时,诸结完全被舍断,诸随眠被根除。
‘‘Byādhidhammā jarādhammā, atho maraṇadhammino;
「有病法、有老法,又是有死法者;
Yathā dhammā tathā sattā , jigucchanti puthujjanā.
众生如其法性,凡夫对此厌恶。
‘‘Ahañce taṃ jiguccheyyaṃ, evaṃ dhammesu pāṇisu;
「若我厌恶此,于如是法的诸有情;
Na metaṃ patirūpassa, mama evaṃ vihārino.
这不适合我,如此住的我。
‘‘Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;
「我如此而住,了知无依法,
Ārogye yobbanasmiñca, jīvitasmiñca ye madā.
对健康、青春,以及生命的诸醉。
‘‘Sabbe made abhibhosmi, nekkhammaṃ daṭṭhu khemato ;
「我已征服一切醉,从出离见到安稳;
Tassa me ahu ussāho, nibbānaṃ abhipassato.
见涅槃者,我生起了精勤。
‘‘Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;
「我现在不能再受用诸欲;
Anivatti bhavissāmi, brahmacariyaparāyaṇo’’ti. sattamaṃ;
我将不退转,以梵行为究竟。」第七
8. Licchavikumārakasuttaṃ8. 离车童子经
§58
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
一时,世尊住在韦萨离大林重阁讲堂。那时,世尊在上午时分穿好衣,拿着钵与衣,进入韦萨离为了托钵。在韦萨离行托钵后,食后从托钵食返回,进入大林,在某棵树下坐日中住。
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ; disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.
当时,众多离车童子拿着备好的弓,被狗群围绕着,在大林中经行游行,看见世尊坐在某棵树下;看见后,放下备好的弓,将狗群驱赶到一边,前往世尊处;抵达后,礼敬世尊,沉默地、沉默地合掌侍立世尊。
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante; disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi – ‘bhavissanti vajjī, bhavissanti vajjī’’’ti!
当时,离车人马哈那摩在大林中经行散步,看见那些离车童子沉默地、沉默地合掌侍立世尊;看见后,前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的离车人马哈那摩说出优陀那:「跋耆人将会成就,跋耆人将会成就!」
‘‘Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi – ‘bhavissanti vajjī, bhavissanti vajjī’’’ti? ‘‘Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā . Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṃkulikāti vā , tāni vilumpitvā vilumpitvā khādanti; kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti. Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī’’ti.
「马哈那摩,你为何如此说:『跋耆人将会成就,跋耆人将会成就』?」「尊者,这些离车童子粗暴、粗鲁、无礼。凡是从诸家族送来的礼物,甘蔗、枣子、糕饼、糖果、糖球,他们抢夺后抢夺后吃;他们也打诸家族妇女与诸家族少女的背。他们现在沉默地、沉默地合掌侍立世尊。」
‘‘Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa , yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.
「摩诃那摩,任何族姓子若具足五法——无论是灌顶的刹帝利王,或是世袭的地方官,或是军队的将领,或是村长,或是团体的首领,或是在诸家族中各自行使统治权者——应当期待增长,而非衰退。
‘‘Katame pañca? Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti . Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
「哪五种?摩诃那摩,于此,族姓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、法所得的财富,恭敬、尊重、尊敬、礼敬父母。他的父母受到恭敬、尊重、尊敬、礼敬后,以善心怜愍他:『愿你长寿,愿你保持长寿!』摩诃那摩,受父母怜愍的族姓子,应当期待增长,而非衰退。
‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
「再者,摩诃那摩,族姓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、法所得的财富,恭敬、尊重、尊敬、礼敬子女、妻子、奴仆、工人、仆役。他的子女、妻子、奴仆、工人、仆役受到恭敬、尊重、尊敬、礼敬后,以善心怜愍他:『愿你长寿,愿你保持长寿!』摩诃那摩,受子女、妻子、奴仆、工人、仆役怜愍的族姓子,应当期待增长,而非衰退。
‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
「再者,摩诃那摩,族姓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、法所得的财富,恭敬、尊重、尊敬、礼敬田地、农作、邻近、同事。他的田地、农作、邻近、同事受到恭敬、尊重、尊敬、礼敬后,以善心怜愍他:『愿你长寿,愿你保持长寿!』摩诃那摩,受田地、农作、邻近、同事怜愍的族姓子,应当期待增长,而非衰退。
‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
「再者,摩诃那摩,族姓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、法所得的财富,恭敬、尊重、尊敬、礼敬凡是接受供养的诸天人。那些接受供养的诸天人受到恭敬、尊重、尊敬、礼敬后,以善心怜愍他:『愿你长寿,愿你保持长寿!』摩诃那摩,受诸天人怜愍的族姓子,应当期待增长,而非衰退。
‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Samaṇabrāhmaṇānukampitassa , mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
「再者,摩诃那摩,族姓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、法所得的财富,恭敬、尊重、尊敬、礼敬诸沙门婆罗门。那些沙门婆罗门受到恭敬、尊重、尊敬、礼敬后,以善心怜愍他:『愿你长寿,愿你保持长寿!』摩诃那摩,受诸沙门婆罗门怜愍的族姓子,应当期待增长,而非衰退。
‘‘Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa , yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānī’’ti.
「摩诃那摩,任何族姓子若具足这五法——无论是灌顶的刹帝利王,或是世袭的地方官,或是军队的将领,或是村长,或是团体的首领,或是在诸家族中各自行使统治权者——应当期待增长,而非衰退。」
‘‘Mātāpitukiccakaro, puttadārahito sadā;
「履行对父母的义务,常常照顾子女与妻子;
Antojanassa atthāya, ye cassa anujīvino.
为了家中人的利益,以及那些依靠他生活的人。
‘‘Ubhinnañceva atthāya, vadaññū hoti sīlavā;
为了双方的利益,他是善说者、具戒者;
Ñātīnaṃ pubbapetānaṃ, diṭṭhe dhamme ca jīvataṃ .
对于已故的亲族,以及在现法中活着的人。
‘‘Samaṇānaṃ brāhmaṇānaṃ, devatānañca paṇḍito;
对于沙门、婆罗门和诸天,这位智者;
Vittisañjanano hoti, dhammena gharamāvasaṃ.
如法地住在家中,成为生计的创造者。
‘‘So karitvāna kalyāṇaṃ, pujjo hoti pasaṃsiyo;
他行善之后,值得尊敬、值得赞叹;
Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. aṭṭhamaṃ;
在此世他们赞叹他,死后在天界欢喜。」第八经
9. Paṭhamavuḍḍhapabbajitasuttaṃ9. 第一年长出家经
§59
‘‘Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto , dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito’’ti. Navamaṃ.
「诸比库!具足五法的年老出家者是难得的。哪五种?诸比库!年老出家者是难得的精细者,难得的具足威仪者,难得的多闻者,难得的说法者,难得的持律者。诸比库!具足这五法的年老出家者是难得的。」第九经
10. Dutiyavuḍḍhapabbajitasuttaṃ10. 第二年长出家经
§60
‘‘Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī , dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito’’ti. Dasamaṃ.
「诸比库!具足五法的年老出家者难得。哪五种?诸比库!年老出家者易受教难得,善于受持难得,善于领会难得,说法者难得,持律者难得。诸比库!具足这五法的年老出家者难得。」第十经
Nīvaraṇavaggo paṭhamo. · 盖品第一
Tassuddānaṃ –
其摄颂——
Āvaraṇaṃ rāsi aṅgāni, samayaṃ mātuputtikā;
障碍、聚、支分,时、母子,
Upajjhā ṭhānā licchavi, kumārā aparā duveti.
亲教师、处、离车,童子、另二。