4. Devatāvaggo4. 天品
4. Devatāvaggo4. 天品
1. Sekhasuttaṃ1. 有学经
§31
‘‘Chayime , bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame cha? Kammārāmatā , bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā – ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
「诸比库,这六法导向有学比库的退失。哪六个呢?喜好作务、喜好言谈、喜好睡眠、喜好结交、诸根门不守护、于食不知量——诸比库,这六法导向有学比库的退失。
‘‘Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā – ime kho , bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Paṭhamaṃ.
「诸比库,这六法导向有学比库的不退失。哪六个呢?不喜好作务、不喜好言谈、不喜好睡眠、不喜好结交、诸根门守护、于食知量——诸比库,这六法导向有学比库的不退失。」第一经。
2. Paṭhamaaparihānasuttaṃ2. 第一不退经
§32
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –
尔时,某位天人于夜已深时,以殊胜的容色照亮整个揭德林后,来到世尊处;来到后,礼敬世尊,站立于一旁。站立于一旁的那位天人对世尊如此说——
‘‘Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’’ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
「尊者,这六法导向比库的不退失。哪六个呢?对导师的尊重、对法的尊重、对僧团的尊重、对学的尊重、对不放逸的尊重、对欢迎的尊重——尊者,这六法导向比库的不退失。」那位天人说了此语。导师随喜了。于是那位天人「导师随喜我了」,礼敬世尊,作右绕后,就在那里消失了。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.
尔时,世尊于那夜过后,告诉诸比库:「诸比库,今夜,某位天人于夜已深时,以殊胜的容色照亮整个揭德林后,来到我处;来到后,礼敬我,站立于一旁。诸比库,站立于一旁的那位天人对我如此说:『尊者,这六法导向比库的不退失。哪六个呢?对导师的尊重、对法的尊重、对僧团的尊重、对学的尊重、对不放逸的尊重、对欢迎的尊重——尊者,这六法导向比库的不退失。』诸比库,那位天人说了此语。说了此语后,礼敬我,作右绕后,就在那里消失了。」
‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;
「尊重导师、尊重法,对僧团有强烈的尊重;
Appamādagaru bhikkhu, paṭisanthāragāravo;
尊重不放逸的比库,尊重欢迎;
Abhabbo parihānāya, nibbānasseva santike’’ti. dutiyaṃ;
须跋退失,正在涅槃的近处。」第二经。
3. Dutiyaaparihānasuttaṃ3. 第二不退经
§33
‘‘Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.
「诸比库,今夜,某位天人于夜深时分,以殊胜的容色照亮整个揭德林后,来到我这里;来到后,礼敬我,站立一旁。诸比库,站立一旁的那位天人对我如此说:『尊者,这六法导向比库的不退失。哪六个?对导师的恭敬、对法的恭敬、对僧团的恭敬、对学处的恭敬、对惭的恭敬、对愧的恭敬——尊者,这六法导向比库的不退失。』诸比库,那位天人如此说。说此之后,礼敬我,作右绕,就在那里消失了。」
‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;
「恭敬导师、恭敬法,对僧团有强烈的恭敬;
Hiriottappasampanno, sappatisso sagāravo;
具足惭愧,有恭敬、有尊重;
Abhabbo parihānāya, nibbānasseva santike’’ti. tatiyaṃ;
须跋退失,正在涅槃的近处。」第三经。
4. Mahāmoggallānasuttaṃ4. 玛哈摩嘎剌那经
§34
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti ? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrapi naṃ evaṃ jānanti – ‘‘tisso brahmā mahiddhiko mahānubhāvo’’ti.
一时,世尊住在沙瓦提城揭德林给孤独园。那时,具寿马哈摩嘎喇那独自远离、独坐时,心中生起如此的寻思:『哪些天人有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸」?』那时,名为帝思沙的比库刚命终,往生于某个梵天界。在那里,他们也如此知道:「帝思沙梵天有大神通、有大威力。」
Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna; svāgataṃ , mārisa moggallāna; cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca –
那时,具寿马哈摩嘎喇那——犹如有力的男子伸展屈曲的手臂,或屈曲伸展的手臂,如此——从揭德林消失,出现在那个梵天界。帝思沙梵天从远处看见具寿马哈摩嘎喇那走来。看见后,对具寿马哈摩嘎喇那如此说:「贤友摩嘎喇那,请来;贤友摩嘎喇那,欢迎;贤友摩嘎喇那,你很久才作此方便,即来到这里。贤友摩嘎喇那,请坐,这座位已准备好。」具寿马哈摩嘎喇那坐在已准备好的座位上。帝思沙梵天也礼敬具寿马哈摩嘎喇那后,坐在一旁。具寿马哈摩嘎喇那对坐在一旁的帝思沙梵天如此说:
‘‘Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
「帝思沙,哪些天人有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸」?」「贤友摩嘎喇那,四大王天的天人有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸。」」
‘‘Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
「帝思沙,是否所有四大王天的天人都有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸」?」「贤友摩嘎喇那,并非所有四大王天的天人都有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸。」贤友摩嘎喇那,那些四大王天的天人,不具足对佛的不坏净信、不具足对法的不坏净信、不具足对僧团的不坏净信、不具足圣者所喜之戒,那些天人没有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸。」贤友摩嘎喇那,那些四大王天的天人,具足对佛的不坏净信、具足对法的不坏净信、具足对僧团的不坏净信、具足圣者所喜之戒,他们有如此之智——「名为入流者,不堕恶趣法,决定,以正觉为彼岸。」」
‘‘Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ…pe… yāmānampi devānaṃ… tusitānampi devānaṃ… nimmānaratīnampi devānaṃ… paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
「提沙,只有四大王天的天人们有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』呢?还是三十三天的天人们……夜摩天的天人们……兜率天的天人们……化乐天的天人们……他化自在天的天人们也有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』?」「尊者摩嘎剌那,他化自在天的天人们也有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』。」
‘‘Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti – ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’’’ti.
「提沙,是所有他化自在天的天人们都有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』吗?」「尊者摩嘎剌那,并非所有他化自在天的天人们都有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』。尊者摩嘎剌那,那些他化自在天的天人们,不具足对佛的证净、不具足对法的证净、不具足对僧团的证净、不具足圣者所喜之戒,那些天人们没有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』。尊者摩嘎剌那,那些他化自在天的天人们,具足对佛的证净、具足对法的证净、具足对僧团的证净、具足圣者所喜之戒,他们有这样的智:『入流者名为不堕法、决定、以正觉为彼岸』。」
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – ‘‘seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – ‘brahmaloke antarahito jetavane pāturahosī’’’ti. Catutthaṃ.
那时,具寿大摩嘎剌那随喜、欢喜提沙梵天所说之后——犹如有力之人伸屈曲之臂或屈伸展之臂,如是——从梵天界消失,在揭德林出现。第四经。
5. Vijjābhāgiyasuttaṃ5. 明分经
§35
‘‘Chayime , bhikkhave, dhammā vijjābhāgiyā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – ime kho, bhikkhave, cha dhammā vijjābhāgiyā’’ti. Pañcamaṃ.
「诸比库,这六法是明分。哪六个?无常想、于无常中苦想、于苦中无我想、断想、离贪想、灭想——诸比库,这六法是明分。」第五经。
6. Vivādamūlasuttaṃ6. 诤根经
§36
‘‘Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
「诸比库,这六种是诤论根。哪六种?诸比库,这里,比库有忿、有恨。诸比库,凡是比库有忿、有恨者,他对导师也住于不恭敬、不顺从,对法也住于不恭敬、不顺从,对僧团也住于不恭敬、不顺从,对学也不圆满行。诸比库,凡是比库对导师住于不恭敬、不顺从,对法住于不恭敬、不顺从,对僧团住于不恭敬、不顺从,对学不圆满行者,他在僧团中生起诤论,那诤论是为了众人的无利益、众人的不乐、众人的无义利、无利益、苦,为了天人。诸比库,如果你们于内或于外见到这样的诤论根,诸比库,在那里,你们应当努力断除那恶的诤论根。诸比库,如果你们于内或于外不见这样的诤论根,诸比库,在那里,你们应当实行使那恶的诤论根未来不流入。如此是那恶的诤论根的断除。如此是那恶的诤论根的未来不流入。
‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhi… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī’’ti. Chaṭṭhaṃ.
「再者,诸比库,比库是覆藏者、诽谤者……是嫉妒者、悭吝者……是狡诈者、虚伪者……是恶欲者、邪见者……是执取自见者、执持固执、难舍弃者。诸比库,凡是比库是执取自见者、执持固执、难舍弃者,他对导师也住于不恭敬、不顺从,对法也住于不恭敬、不顺从,对僧团也住于不恭敬、不顺从,对学也不圆满行。诸比库,凡是比库对导师住于不恭敬、不顺从,对法……对僧团住于不恭敬、不顺从,对学不圆满行者,他在僧团中生起诤论,那诤论是为了众人的无利益、众人的不乐、众人的无义利、无利益、苦,为了天人。诸比库,如果你们于内或于外见到这样的诤论根,诸比库,在那里,你们应当努力断除那恶的诤论根。诸比库,如果你们于内或于外不见这样的诤论根,诸比库,在那里,你们应当实行使那恶的诤论根未来不流入。如此是那恶的诤论根的断除。如此是那恶的诤论根的未来不流入。诸比库,这些是六种诤论根。」第六经。
7. Chaḷaṅgadānasuttaṃ7. 六支施经
§37
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ. Disvā bhikkhū āmantesi – ‘‘esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti’’.
一时,世尊住在沙瓦提,揭德林,阿那他宾地咖的园林。尔时,韦卢康达基难达之母近事女,以沙利子、摩嘎剌那为上首的比库僧团,建立具足六支的布施。世尊以清净、超越人的天眼,看见韦卢康达基难达之母近事女,以沙利子、摩嘎剌那为上首的比库僧团,建立具足六支的布施。看见后,告诉诸比库:『诸比库,这位韦卢康达基难达之母近事女,以沙利子、摩嘎剌那为上首的比库僧团,建立具足六支的布施。』
‘‘Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti? Idha, bhikkhave , dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni dāyakassa tīṇaṅgāni.
「诸比库,如何具足六支的布施呢?诸比库,这里,施者有三支,受者们有三支。什么是施者的三支?诸比库,这里,施者在布施之前心喜悦,布施时心清净,布施后心欢喜。这些是施者的三支。」
‘‘Katamāni paṭiggāhakānaṃ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā. Imāni paṭiggāhakānaṃ tīṇaṅgāni. Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.
「什么是受者的三支?诸比库,于此,受者或已离贪,或行于贪的调伏;或已离嗔,或行于嗔的调伏;或已离痴,或行于痴的调伏。这些是受者的三支。如此,施者有三支,受者有三支。诸比库,如是具足六支的布施。」
‘‘Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.
「诸比库,如是具足六支的布施,不容易取其福德的量度——『有如此的福德之流、善之流、乐之食、属于善趣的、乐果报的、导向天界的,导向可爱的、可喜的、可意的、利益的、安乐的』。而是应被计算为无数的、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 udakāḷhakasatasahassānī’ti vā. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.
「诸比库,譬如在大海中,不容易取水的量度——『有如此多阿喇哈咖的水』或『有如此多百阿喇哈咖的水』或『有如此多千阿喇哈咖的水』或『有如此多百千阿喇哈咖的水』。而是应被计算为无数的、无量的、大水聚。诸比库,同样地,如是具足六支的布施,不容易取其福德的量度——『有如此的福德之流、善之流、乐之食、属于善趣的、乐果报的、导向天界的,导向可爱的、可喜的、可意的、利益的、安乐的』。而是应被计算为无数的、无量的、大福德聚。」
‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;
「布施之前心喜悦,布施之时令心净信,」
Datvā attamano hoti, esā yaññassa sampadā.
「布施之后心欢喜,这是祭祀的成就。」
‘‘Vītarāgā vītadosā, vītamohā anāsavā;
「离贪、离嗔,离痴、无漏者,」
Khettaṃ yaññassa sampannaṃ, saññatā brahmacārayo .
「祭祀之田已成就,诸自制者行梵行。」
‘‘Sayaṃ ācamayitvāna, datvā sakehi pāṇibhi;
「自己洗净之后,以自己的双手施予,」
Attano parato ceso, yañño hoti mahapphalo.
从自己或从他人,祭祀有大果报。
‘‘Evaṃ yajitvā medhāvī, saddho muttena cetasā;
「如此祭祀后,有慧者、有信者以解脱之心,
Abyāpajjaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti. sattamaṃ;
贤智者投生于无恼害、安乐的世间。」第七经。
8. Attakārīsuttaṃ8. 自作经
§38
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi attakāro, natthi parakāro’’’ti. ‘‘Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro, natthi parakāro’’’ti!
那时,某位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、值得忆念的交谈后,在一旁坐下。在一旁坐下的那位婆罗门对世尊如此说道——「果德玛尊者,我是如此说、如此见的——『没有自作,没有他作。』」「婆罗门,我未曾见过或听过如此说、如此见的人。自己前进、自己后退的人,怎么会说『没有自作,没有他作』呢!」
‘‘Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū’’ti? ‘‘Evaṃ, bho’’. ‘‘Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro’’.
「婆罗门,你认为如何,有发勤界吗?」「是的,尊者。」「当有发勤界时,发勤的众生被了知吗?」「是的,尊者。」「婆罗门,当有发勤界时,发勤的众生被了知,这就是众生的自作,这就是他作。」
‘‘Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu…pe… atthi parakkamadhātu… atthi thāmadhātu… atthi ṭhitidhātu… atthi upakkamadhātū’’ti? ‘‘Evaṃ, bho’’. ‘‘Upakkamadhātuyā sati upakkamavanto sattā paññāyantī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro’’.
「婆罗门,你认为如何,有出离界吗?……有精进界吗?……有坚固界吗?……有住立界吗?……有努力界吗?」「是的,尊者。」「当有努力界时,努力的众生被了知吗?」「是的,尊者。」「婆罗门,当有努力界时,努力的众生被了知,这就是众生的自作,这就是他作。」
‘‘Māhaṃ, brāhmaṇa , evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro natthi parakāro’’’ti.
「婆罗门,我未曾见过或听过如此说、如此见的人。自己前进、自己后退的人,怎么会说『没有自作,没有他作』呢!」
‘‘Abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti! Aṭṭhamaṃ.
「果德玛尊者,太殊胜了!……从今日起终生归依为近事男!」第八经。
9. Nidānasuttaṃ9. 因缘经
§39
‘‘Tīṇimāni , bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhā alobho samudeti; atha kho, bhikkhave, lobhā lobhova samudeti. Na, bhikkhave, dosā adoso samudeti; atha kho, bhikkhave, dosā dosova samudeti. Na, bhikkhave, mohā amoho samudeti; atha kho, bhikkhave, mohā mohova samudeti. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.
「诸比库,这三种是诸业集起的因。哪三种?贪是诸业集起的因,嗔是诸业集起的因,痴是诸业集起的因。诸比库,从贪不会生起无贪;然而,诸比库,从贪只会生起贪。诸比库,从嗔不会生起无嗔;然而,诸比库,从嗔只会生起嗔。诸比库,从痴不会生起无痴;然而,诸比库,从痴只会生起痴。诸比库,由贪所生的业、由嗔所生的业、由痴所生的业,不会显现诸天人,不会显现诸人,不会显现任何其他的诸善趣。然而,诸比库,由贪所生的业、由嗔所生的业、由痴所生的业,会显现地狱,会显现畜生界,会显现饿鬼界,会显现任何其他的诸恶趣。诸比库,这三种是诸业集起的因。」
‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, alobhā lobho samudeti; atha kho, bhikkhave, alobhā alobhova samudeti. Na, bhikkhave, adosā doso samudeti; atha kho, bhikkhave, adosā adosova samudeti. Na, bhikkhave, amohā moho samudeti; atha kho, bhikkhave, amohā amohova samudeti. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Navamaṃ.
「诸比库,这三种是诸业集起的因。哪三种?无贪是诸业集起的因,无嗔是诸业集起的因,无痴是诸业集起的因。诸比库,从无贪不会生起贪;然而,诸比库,从无贪只会生起无贪。诸比库,从无嗔不会生起嗔;然而,诸比库,从无嗔只会生起无嗔。诸比库,从无痴不会生起痴;然而,诸比库,从无痴只会生起无痴。诸比库,由无贪所生的业、由无嗔所生的业、由无痴所生的业,不会显现地狱,不会显现畜生界,不会显现饿鬼界,不会显现任何其他的诸恶趣。然而,诸比库,由无贪所生的业、由无嗔所生的业、由无痴所生的业,会显现诸天人,会显现诸人,会显现任何其他的诸善趣。诸比库,这三种是诸业集起的因。」第九
10. Kimilasuttaṃ10. 吉弥喇经
§40
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti’’.
如是我闻——一时,世尊住在奇米喇的尼俱喇林。那时,具寿奇米喇前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿奇米喇对世尊如此说道——「尊者,什么是因、什么是缘,由此当如来般涅槃后,正法不能久住?」「奇米喇,在此,当如来般涅槃后,诸比库、诸比库尼、诸近事男、诸近事女对导师住于无恭敬、无尊重,对法住于无恭敬、无尊重,对僧团住于无恭敬、无尊重,对学处住于无恭敬、无尊重,对不放逸住于无恭敬、无尊重,对殷勤住于无恭敬、无尊重。奇米喇,这是因、这是缘,由此当如来般涅槃后,正法不能久住。」
‘‘Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Dasamaṃ.
「然而,尊者,什么是因、什么是缘,由此当如来般涅槃后,正法能够久住?」「奇米喇,在此,当如来般涅槃后,诸比库、诸比库尼、诸近事男、诸近事女对导师住于有恭敬、有尊重,对法住于有恭敬、有尊重,对僧团住于有恭敬、有尊重,对学处住于有恭敬、有尊重,对不放逸住于有恭敬、有尊重,对殷勤住于有恭敬、有尊重。奇米喇,这是因、这是缘,由此当如来般涅槃后,正法能够久住。」第十
11. Dārukkhandhasuttaṃ11. 木聚经
§41
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ. Disvā bhikkhū āmantesi – ‘‘passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandha’’nti? ‘‘Evamāvuso’’ti.
如是我闻——一时,具寿沙利子住在王舍城耆阇崛山。那时,具寿沙利子在上午时分着衣、持钵衣,与众多比库一起从耆阇崛山下来时,在某处看见一大木块。看见后,他对诸比库说道——「诸具寿,你们看见那大木块吗?」「是的,具寿。」
‘‘Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso , amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya …pe… tejotveva adhimucceyya… vāyotveva adhimucceyya… subhantveva adhimucceyya… asubhantveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā’’ti. Ekādasamaṃ.
「诸具寿,若愿意,具神通、心自在的比库能够对那木块胜解为地。那是什么原因?诸具寿,在那木块中有地界,依此,具神通、心自在的比库能够对那木块胜解为地。诸具寿,若愿意,具神通、心自在的比库能够对那木块胜解为水……胜解为火……胜解为风……胜解为净……胜解为须跋。那是什么原因?诸具寿,在那木块中有须跋界,依此,具神通、心自在的比库能够对那木块胜解为须跋。」第十一
12. Nāgitasuttaṃ12. 那义德经
§42
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ…pe… arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.
如是我闻——一时,世尊在国萨拉国游行,与大比库僧团一起,抵达名为伊车能伽喇的国萨拉人婆罗门村。在那里,世尊住在伊车能伽喇的伊车能伽喇林丛中。伊车能伽喇的诸婆罗门居士听闻——「确实,尊者们,沙门果德玛,释迦子,从释迦族出家,已抵达伊车能伽喇,住在伊车能伽喇的伊车能伽喇林丛中。关于那位尊者果德玛,如此美好的名声已传扬——『如此,彼世尊是阿拉汉、正等正觉者、明行具足者……觉者、世尊』。他证知这含天人的世间……得见诸阿拉汉。」那时,伊车能伽喇的诸婆罗门居士在那夜过后,携带大量副食、主食,前往伊车能伽喇林丛;抵达后,站在门外的门廊,发出高声、大声。
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.
那时,具寿那奇答是世尊的侍者。那时,世尊对具寿那奇答说道——「那奇答,那些发出高声、大声的是谁?好像是渔夫在分鱼。」「尊者,那些是伊车能伽喇的诸婆罗门居士,携带大量副食、主食,站在门外的门廊,正为了世尊及比库僧团。」「那奇答,愿我不与名声相遇,愿名声不与我相遇。那奇答,凡不能随意获得、不费力获得、不困难获得这出离乐、远离乐、寂止乐、正觉乐者,而我能随意获得、不费力获得、不困难获得这出离乐、远离乐、寂止乐、正觉乐,他应该享受那污秽乐、昏睡乐、利养恭敬名闻乐。」
‘‘Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.
「尊者!现在请世尊默许;请善逝默许;尊者!现在是世尊默许的时候了。尊者!现在无论世尊去到哪里,婆罗门、家主、城镇居民和乡村居民都将倾向于那里。尊者!譬如当天降大雨时,水流向低处;同样地,尊者!现在无论世尊去到哪里,婆罗门、家主、城镇居民和乡村居民都将倾向于那里。那是什么原因呢?尊者!因为世尊的戒与慧如此。」
‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.
「那嘎帝答!我不要名声与会合,也不要名声与我会合。那嘎帝答!凡是不能随意地、不费力地、不困难地获得这出离乐、远离乐、寂止乐、正觉乐者,我能随意地、不费力地、不困难地获得出离乐、远离乐、寂止乐、正觉乐,他可以享受那污秽乐、昏睡乐、利养恭敬名闻乐。
‘‘Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idānimaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekatta’nti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
「那嘎帝答!在此,我见到一位住在村边的比库,入定地坐着。那嘎帝答!我这样想:『现在园林管理者或沙玛内拉将会侍候这位具寿,将使他从那定中退出。』因此,那嘎帝答!我对那位比库住在村边不欢喜。那嘎帝答!但在此,我见到一位住阿兰若的比库,在阿兰若中打瞌睡地坐着。那嘎帝答!我这样想:『现在这位具寿将驱除这睡眠的疲劳,将只对阿兰若想作意为一。』因此,那嘎帝答!我对那位比库住阿兰若感到欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
「那嘎帝答!但在此,我见到一位住阿兰若的比库,在阿兰若中未入定地坐着。那嘎帝答!我这样想:『现在这位具寿将使未入定的心入定,或将守护已入定的心。』因此,那嘎帝答!我对那位比库住阿兰若感到欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.
「那嘎帝答!但在此,我见到一位住阿兰若的比库,在阿兰若中入定地坐着。那嘎帝答!我这样想:『现在这位具寿将解脱未解脱的心,或将守护已解脱的心。』因此,那嘎帝答!我对那位比库住阿兰若感到欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.
「那嘎帝答!但在此,我见到一位住在村边的比库,获得衣、食、坐卧处、病人所需的医药资具。他贪求那利养、恭敬、名闻,舍弃独坐,舍弃阿兰若、林野、边远的住所;下到村镇、王都而住。因此,那嘎帝答!我对那位比库住在村边不欢喜。
‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā’’ti. Dvādasamaṃ.
「那嘎帝答!但在此,我见到一位住阿兰若的比库,获得衣、食、坐卧处、病人所需的医药资具。他拒绝那利养、恭敬、名闻,不舍弃独坐,不舍弃阿兰若、林野、边远的住所。因此,那嘎帝答!我对那位比库住阿兰若感到欢喜。那嘎帝答!当我在路途中行走时,前后都见不到任何人,那嘎帝答!在那时候,即使是为了大小便,我也感到安乐。」第十二经。
Devatāvaggo catuttho. · 天品第四
Tassuddānaṃ –
其摄颂──
Sekhā dve aparihāni, moggallāna vijjābhāgiyā;
有学的两种不退失,摩嘎喇那,明分;
Vivādadānattakārī nidānaṃ, kimiladārukkhandhena nāgitoti.
诤论、施与、作者、因缘,以蛀虫木树干,那其答。