5. Dhammikavaggo5. 达弥咖品
5. Dhammikavaggo5. 达弥咖品
1. Nāgasuttaṃ1. 龙经
§43
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda , yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.
一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。尔时,世尊在上午时分穿好衣,拿着钵与衣,进入沙瓦提城托钵。在沙瓦提城托钵后,食后从施食处返回,告诉具寿阿难陀:「来吧,阿难陀,我们去东园鹿母讲堂作日中住。」「是的,尊者。」具寿阿难陀回答世尊。
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitu’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
尔时,世尊与具寿阿难陀一起去东园鹿母讲堂。尔时,世尊在傍晚时分从独坐中出来,告诉具寿阿难陀:「来吧,阿难陀,我们去东边的浴池洗浴肢体。」「是的,尊者。」具寿阿难陀回答世尊。尔时,世尊与具寿阿难陀一起去东边的浴池洗浴肢体。在东边的浴池洗浴肢体后,上岸,穿着一件衣站立,使肢体干燥。
Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriya tāḷitavāditena pubbakoṭṭhakā paccuttarati. Apissu taṃ jano disvā evamāha – ‘‘abhirūpo vata, bho, rañño nāgo; dassanīyo vata, bho, rañño nāgo; pāsādiko vata, bho, rañño nāgo; kāyupapanno vata, bho, rañño nāgo’’ti! Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – ‘‘hatthimeva nu kho, bhante, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti, udāhu aññampi kañci mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’’’ti? ‘‘Hatthimpi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti! Assampi kho, udāyi, mahantaṃ brahantaṃ…pe… goṇampi kho, udāyi , mahantaṃ brahantaṃ…pe… uragampi kho, udāyi, mahantaṃ brahantaṃ…pe… rukkhampi kho, udāyi , mahantaṃ brahantaṃ…pe… manussampi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti! Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī’’ti.
尔时,拘萨喇国巴些那地王有一头名叫「白」的象,在大乐器的击打演奏声中从东边的浴池上岸。人们看见它后这样说:「尊者,王的象真是美妙啊!尊者,王的象真是值得一看啊!尊者,王的象真是令人欢喜啊!尊者,王的象真是身体具足啊!」如是说时,具寿伍达夷对世尊这样说:「尊者,人们看见大的、巨大的、身体具足的,只是象吗,就这样说:『尊者,龙啊,龙!』还是看见其他大的、巨大的、身体具足的,人们也这样说:『尊者,龙啊,龙!』?」「伍达夷,人们看见大的、巨大的、身体具足的象,也这样说:『尊者,龙啊,龙!』伍达夷,人们看见大的、巨大的马……伍达夷,人们看见大的、巨大的牛……伍达夷,人们看见大的、巨大的蛇……伍达夷,人们看见大的、巨大的树……伍达夷,人们看见大的、巨大的、身体具足的人,也这样说:『尊者,龙啊,龙!』然而,伍达夷,在含天的世间、含魔的世间、含梵天的世间、含沙门婆罗门的世代、含天人的世代中,凡以身、以语、以意不作曲者,我称他为『龙』。」
‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī’’ti. Idañca panāhaṃ, bhante, bhagavatā subhāsitaṃ imāhi gāthāhi anumodāmi –
「尊者,不可思议啊!尊者,未曾有啊!尊者,这确实是世尊所善说的:『然而,伍达夷,在含天的世间、含魔的世间、含梵天的世间、含沙门婆罗门的世代、含天人的世代中,凡以身、以语、以意不作曲者,我称他为「龙」。』尊者,我以这些偈颂随喜世尊所善说的:」
‘‘Manussabhūtaṃ sambuddhaṃ, attadantaṃ samāhitaṃ;
「人身的正觉者,自调御、得定,」
Iriyamānaṃ brahmapathe, cittassūpasame rataṃ.
「行于梵道,乐于心的寂止。」
‘‘Yaṃ manussā namassanti, sabbadhammāna pāraguṃ;
「人们礼敬他,一切法的彼岸者,」
Devāpi taṃ namassanti, iti me arahato sutaṃ.
「诸天也礼敬他,我从阿拉汉听闻如是。」
‘‘Sabbasaṃyojanātītaṃ, vanā nibbana māgataṃ;
「已超越一切结,从林至涅槃;
Kāmehi nekkhammarataṃ , muttaṃ selāva kañcanaṃ.
乐于离欲,如金从石山解脱。
‘‘Sabbe accarucī nāgo, himavāññe siluccaye;
「龙超越一切,在雪山与其他石山;
Sabbesaṃ nāganāmānaṃ, saccanāmo anuttaro.
在一切龙名中,真名者为无上。
‘‘Nāgaṃ vo kittayissāmi, na hi āguṃ karoti so;
「我将称赞龙,他确实不作曲;
Soraccaṃ avihiṃsā ca, pādā nāgassa te duve.
柔和与不害,是龙的两足。
‘‘Tapo ca brahmacariyaṃ, caraṇā nāgassa tyāpare;
「苦行与梵行,是龙的另外两足;
Saddhāhattho mahānāgo, upekkhāsetadantavā.
信为手的大龙,以舍调伏白牙。」
‘‘Sati gīvā siro paññā, vīmaṃsā dhammacintanā;
「念是颈,慧是头,简择是法的思惟,
Dhammakucchisamātapo, viveko tassa vāladhi.
法腹热诚,独居是其尾毛。
‘‘So jhāyī assāsarato, ajjhattaṃ susamāhito ;
「他是禅修者,乐于入出息,于内善得定;
Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito.
行时得定的龙,立时龙得定。
‘‘Seyyaṃ samāhito nāgo, nisinnopi samāhito;
「卧时得定的龙,坐时亦得定;
Sabbattha saṃvuto nāgo, esā nāgassa sampadā.
一切处防护的龙,这是龙的成就。
‘‘Bhuñjati anavajjāni, sāvajjāni na bhuñjati;
「他食用无过失的,不食用有过失的;
Ghāsamacchādanaṃ laddhā, sannidhiṃ parivajjayaṃ.
得到食物与衣服后,避免积蓄。」
‘‘Saṃyojanaṃ aṇuṃ thūlaṃ, sabbaṃ chetvāna bandhanaṃ;
「细的结与粗的结，切断一切束缚；
Yena yeneva gacchati, anapekkhova gacchati.
无论去往何处，他无所依而去。
‘‘Yathāpi udake jātaṃ, puṇḍarīkaṃ pavaḍḍhati;
「犹如生于水中的红莲，增长；
Nupalippati toyena, sucigandhaṃ manoramaṃ.
不为水所染，清净芳香，令人喜悦。
‘‘Tatheva loke sujāto, buddho loke viharati;
「如是在世间善生者，佛陀住于世间；
Nupalippati lokena, toyena padumaṃ yathā.
不为世间所染，如莲花不为水所染。
‘‘Mahāginīva jalito , anāhārūpasammati;
「犹如燃烧的大火，因无燃料而寂灭；
Saṅkhāresūpasantesu , nibbutoti pavuccati.
诸行寂止时，被称为涅槃。」
‘‘Atthassāyaṃ viññāpanī, upamā viññūhi desitā;
「此为义之宣说,譬喻由智者所说;
Viññassanti mahānāgā, nāgaṃ nāgena desitaṃ.
诸大龙将了知,龙以龙所说之法。
‘‘Vītarāgo vītadoso, vītamoho anāsavo;
「离贪、离嗔、离痴、无漏者;
Sarīraṃ vijahaṃ nāgo, parinibbissati anāsavo’’ti. paṭhamaṃ;
龙舍弃身体,无漏者将般涅槃。」第一。
2. Migasālāsuttaṃ2. 弥嘎萨喇经
§44
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –
尔时,具寿阿难于上午时分着衣、持钵衣,前往弥伽沙喇近事女之住所;抵达后,坐于所设之座。尔时,弥伽沙喇近事女前往具寿阿难处;抵达后,礼敬具寿阿难,坐于一旁。坐于一旁之弥伽沙喇近事女对具寿阿难如是说──
‘‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ ? Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmisatto tusitaṃ kāyaṃ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’’nti? ‘‘Evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’nti.
「尊者阿难,世尊所说之法究竟应如何了知,以致梵行者与非梵行者两者于来世将有同样之趣处?尊者,我父亲布喇那是梵行者,远离、离于村俗之淫欲法。他命终后,世尊记说为『证得斯陀含,往生兜率天身』。尊者,我叔父伊西达多是非梵行者,满足于自己之妻。他命终后,世尊也记说为『证得斯陀含,往生兜率天身』。尊者阿难,世尊所说之法究竟应如何了知,以致梵行者与非梵行者两者于来世将有同样之趣处?」「姊妹,然而此确实是世尊所记说的。」
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
尔时,具寿阿难于弥伽沙喇近事女之住所受食后,从座起立而离去。尔时,具寿阿难于食后从行乞食归来,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁之具寿阿难对世尊如是说──
‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca – ‘kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’nti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’’nti.
「尊者,于此,我于上午时分着衣、持钵衣,前往弥伽沙喇近事女之住所;抵达后,坐于所设之座。尊者,尔时弥伽沙喇近事女前往我处;抵达后,礼敬我,坐于一旁。尊者,坐于一旁之弥伽沙喇近事女对我如是说──『尊者阿难,世尊所说之法究竟应如何了知,以致梵行者与非梵行者两者于来世将有同样之趣处?尊者,我父亲布喇那是梵行者,远离、离于村俗之淫欲法。他命终后,世尊记说为「证得斯陀含,往生兜率天身」。尊者,我叔父伊西达多是非梵行者,满足于自己之妻。他命终后,世尊也记说为「证得斯陀含,往生兜率天身」。尊者阿难,世尊所说之法究竟应如何了知,以致梵行者与非梵行者两者于来世将有同样之趣处?』如是所说时,尊者,我对弥伽沙喇近事女如是说──『姊妹,然而此确实是世尊所记说的。』」
‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā , ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.
「阿难,蜜嘎沙喇近事女是愚痴的、不聪慧的、凡夫的、具凡夫想的,谁能了知人补特伽罗的他心智呢?阿难,这六种补特伽罗存在、出现于世间。
‘‘Katame cha? Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
「哪六种呢?阿难,这里,某种补特伽罗性情温和、易于共住,诸梵行者因共住而欢喜他。但他在听闻方面未作成,在多闻方面未作成,在见方面未通达,也不获得暂时的解脱。他身坏命终后趣向衰损而非殊胜,他只趣向衰损而非趣向殊胜。
‘‘Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
「阿难,这里,某种补特伽罗性情温和、易于共住,诸梵行者因共住而欢喜他。他在听闻方面已作成,在多闻方面已作成,在见方面已通达,也获得暂时的解脱。他身坏命终后趣向殊胜而非衰损,他只趣向殊胜而非趣向衰损。
‘‘Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti! Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
「阿难,在那里,量度者们量度:『这个也是这些法,另一个也是这些法,为何他们当中一个低劣、一个高尚呢?』阿难,这对他们来说,长夜导致无益与痛苦。
‘‘Tatrānanda , yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ , ānanda , puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati, tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.
「阿难,在那里,凡这种补特伽罗性情温和、易于共住,诸梵行者因共住而欢喜他,他在听闻方面已作成,在多闻方面已作成,在见方面已通达,也获得暂时的解脱。阿难,这种补特伽罗比前面那种补特伽罗更殊胜、更高尚。那是什么原因呢?阿难,法流引导这种补特伽罗,除了如来之外,谁能了知其差别呢?阿难,因此,你们不要成为对诸补特伽罗的量度者;你们不要对诸补特伽罗作量度。阿难,量度诸补特伽罗者会受损害。阿难,我或与我相似者才可对诸补特伽罗作量度。
‘‘Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
「阿难,这里,某种补特伽罗已达到嗔的状态,时时贪法在他身上生起。他在听闻方面未作成,在多闻方面未作成,在见方面未通达,也不获得暂时的解脱。他身坏命终后趣向衰损而非殊胜,他只趣向衰损而非趣向殊胜。
‘‘Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṃ hoti…pe… no hānagāmī.
「阿难,这里,某种补特伽罗已达到嗔的状态,时时贪法在他身上生起。他在听闻方面已作成……乃至……而非趣向衰损。
‘‘Tatrānanda , pamāṇikā pamiṇanti…pe… yo vā panassa mādiso.
「阿难,在那里,量度者们量度……乃至……或与我相似者。
‘‘Idha, panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṃ hoti…pe… sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
「阿难,于此,某人已达到忿怒,时时生起他的语行。他连听闻也未作……乃至……也不获得暂时的解脱。他身坏命终后趣向衰退而非殊胜,只趣向衰退而非趣向殊胜。
‘‘Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
「阿难,于此,某人已达到忿怒,时时生起他的语行。他听闻也已作,多闻也已作,以见也已通达,也获得暂时的解脱。他身坏命终后趣向殊胜而非衰退,只趣向殊胜而非趣向衰退。
‘‘Tatrānanda , pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
「阿难,于此,量度者们量度:『此人也是这些法,另一人也是这些法。为何他们之中一个低劣,一个优胜?』阿难,这对他们来说,长夜导向无益与苦。
‘‘Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.
「阿难,于此,某人已达到忿怒,时时生起他的语行,他听闻也已作,多闻也已作,以见也已通达,也获得暂时的解脱。阿难,此人比前面那个人更超越、更优胜。那是什么原因?阿难,法流引导此人。除了如来之外,谁能知道那差别?阿难,因此,你们不应成为人的量度者;你们不应对人作量度。阿难,对人作量度者受损害。阿难,我或与我相似者才应对人作量度。
‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā, ke ca purisapuggalaparopariyañāṇe! Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ.
「阿难,弥伽沙喇近事女是什么?她是愚痴的、不聪慧的、母性的、具母性想的,谁能知晓人与人之间的心差别!阿难,这六种人存在、出现于世间。
‘‘Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā’’ti. Dutiyaṃ.
「阿难,如果以富楼那所具备的那种戒,伊西达答也具备那种戒,那么富楼那连伊西达答的趣处也不会知道。阿难,如果以伊西达答所具备的那种慧,富楼那也具备那种慧,那么伊西达答连富楼那的趣处也不会知道。阿难,如此,这两个人各缺一支。」第二经。
3. Iṇasuttaṃ3. 债经
§45
‘‘Dāliddiyaṃ , bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyati, iṇādānampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyitvā vaḍḍhiṃ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṃ paṭissuṇitvā kālābhataṃ vaḍḍhiṃ na deti, codentipi naṃ; codanāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṃ; anucariyāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṃ; bandhanampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino’’ti? ‘‘Evaṃ, bhante’’.
「诸比库,贫穷对世间的欲乐享受者是苦吗?」「是的,大德。」「诸比库,贫穷、无财、无资产者借债,诸比库,借债对世间的欲乐享受者也是苦吗?」「是的,大德。」「诸比库,贫穷、无财、无资产者借债后承诺利息,诸比库,利息对世间的欲乐享受者也是苦吗?」「是的,大德。」「诸比库,贫穷、无财、无资产者承诺利息后不偿还到期的利息,他们催促他;诸比库,催促对世间的欲乐享受者也是苦吗?」「是的,大德。」「诸比库,贫穷、无财、无资产者被催促后不偿还,他们追讨他;诸比库,追讨对世间的欲乐享受者也是苦吗?」「是的,大德。」「诸比库,贫穷、无财、无资产者被追讨后不偿还,他们捆绑他;诸比库,捆绑对世间的欲乐享受者也是苦吗?」「是的,大德。」
‘‘Iti kho, bhikkhave, dāliddiyampi dukkhaṃ lokasmiṃ kāmabhogino, iṇādānampi dukkhaṃ lokasmiṃ kāmabhogino, vaḍḍhipi dukkhā lokasmiṃ kāmabhogino, codanāpi dukkhā lokasmiṃ kāmabhogino, anucariyāpi dukkhā lokasmiṃ kāmabhogino, bandhanampi dukkhaṃ lokasmiṃ kāmabhogino; evamevaṃ kho, bhikkhave , yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu – ayaṃ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.
「诸比库,如此,贫穷对世间的欲乐享受者是苦,借债对世间的欲乐享受者是苦,利息对世间的欲乐享受者是苦,催促对世间的欲乐享受者是苦,追讨对世间的欲乐享受者是苦,捆绑对世间的欲乐享受者是苦;诸比库,同样地,任何人对善法没有信,对善法没有惭,对善法没有愧,对善法没有精进,对善法没有慧——诸比库,此人在圣者之律中被称为贫穷、无财、无资产者。
‘‘Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Idamassa iṇādānasmiṃ vadāmi.
「诸比库!那个贫穷、无财、贫乏者,对诸善法无信,对诸善法无惭,对诸善法无愧,对诸善法无精进,对诸善法无慧,以身行恶行,以语行恶行,以意行恶行。我说这是他的负债。」
‘‘So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati . ‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati , ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu…pe… so tassa manoduccaritassa paṭicchādanahetu…pe… ‘mā maṃ jaññū’ti kāyena parakkamati. Idamassa vaḍḍhiyā vadāmi.
「他为了隐藏那身恶行之故,生起恶欲:『愿他们不知道我』而欲求,『愿他们不知道我』而思惟,『愿他们不知道我』而说语,『愿他们不知道我』而以身努力。他为了隐藏那语恶行之故……他为了隐藏那意恶行之故……『愿他们不知道我』而以身努力。我说这是他的利息增长。」
‘‘Tamenaṃ pesalā sabrahmacārī evamāhaṃsu – ‘ayañca so āyasmā evaṃkārī evaṃsamācāro’ti. Idamassa codanāya vadāmi.
「那些善良的同梵行者对他这样说:『这位具寿是如此作为、如此行为。』我说这是对他的追讨。」
‘‘Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. Idamassa anucariyāya vadāmi.
「当他去到林野、去到树下、去到空屋时,伴随追悔的诸恶不善寻生起。我说这是对他的追随。」
‘‘Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā. Nāhaṃ, bhikkhave, aññaṃ ekabandhanampi samanupassāmi evaṃdāruṇaṃ evaṃkaṭukaṃ evaṃantarāyakaraṃ anuttarassa yogakkhemassa adhigamāya, yathayidaṃ, bhikkhave, nirayabandhanaṃ vā tiracchānayonibandhanaṃ vā’’ti.
「诸比库!那个贫穷、无财、贫乏者,以身行恶行,以语行恶行,以意行恶行后,身坏命终后,被缚于地狱之缚或畜生趣之缚。诸比库!我不见有其他任何一种束缚如此可怕、如此痛苦、如此障碍证得无上离轭安稳,如同地狱之缚或畜生趣之缚。」
‘‘Dāliddiyaṃ dukkhaṃ loke, iṇādānañca vuccati;
「贫穷是世间之苦,负债也被称为[苦];」
Daliddo iṇamādāya, bhuñjamāno vihaññati.
「贫穷者负债后,受用时受苦恼。」
‘‘Tato anucaranti naṃ, bandhanampi nigacchati;
「然后[债主]追随他,他甚至去到束缚;」
Etañhi bandhanaṃ dukkhaṃ, kāmalābhābhijappinaṃ.
这确实是痛苦的束缚,渴求获得诸欲。
‘‘Tatheva ariyavinaye, saddhā yassa na vijjati;
同样地,在圣者之律中,若无信,
Ahirīko anottappī, pāpakammavinibbayo.
无惭无愧,从事恶业。
‘‘Kāyaduccaritaṃ katvā, vacīduccaritāni ca;
造作身恶行后,以及诸语恶行,
Manoduccaritaṃ katvā, ‘mā maṃ jaññū’ti icchati.
造作意恶行后,希望「愿他人不知我」。
‘‘So saṃsappati kāyena, vācāya uda cetasā;
他以身、以语或以心爬行,
Pāpakammaṃ pavaḍḍhento, tattha tattha punappunaṃ.
增长恶业,在此处彼处,一再地。
‘‘So pāpakammo dummedho, jānaṃ dukkaṭamattano;
那恶业者、愚痴者,知道自己的恶行,
Daliddo iṇamādāya, bhuñjamāno vihaññati.
贫穷者借债后，享用时受苦恼。
‘‘Tato anucaranti naṃ, saṅkappā mānasā dukhā;
「从那之后，苦的意念随逐他，在心中。
Gāme vā yadi vāraññe, yassa vippaṭisārajā.
无论在村或在林，对于有追悔者。
‘‘So pāpakammo dummedho, jānaṃ dukkaṭamattano;
「那作恶业的愚者，知道自己的恶行，
Yonimaññataraṃ gantvā, niraye vāpi bajjhati.
前往某个胎生处，或被缚于地狱。
‘‘Etañhi bandhanaṃ dukkhaṃ, yamhā dhīro pamuccati;
「这确实是苦的束缚，智者从中解脱，
Dhammaladdhehi bhogehi, dadaṃ cittaṃ pasādayaṃ.
以如法获得的财富，布施、令心清净。
‘‘Ubhayattha kaṭaggāho, saddhassa gharamesino;
「两方面都难以把握，对于在家寻求的信者；
Diṭṭhadhammahitatthāya, samparāyasukhāya ca;
为了现法利益,以及来世之乐;
Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhati.
如此对于诸在家者,布施增长福德。
‘‘Tatheva ariyavinaye, saddhā yassa patiṭṭhitā;
同样地,在圣者之律中,信已确立者;
Hirīmano ca ottappī, paññavā sīlasaṃvuto.
有惭且有愧,具慧、戒律仪。
‘‘Eso kho ariyavinaye, ‘sukhajīvī’ti vuccati;
此人在圣者之律中,被称为「乐住者」;
Nirāmisaṃ sukhaṃ laddhā, upekkhaṃ adhitiṭṭhati.
获得无染之乐,他住立于舍。
‘‘Pañca nīvaraṇe hitvā, niccaṃ āraddhavīriyo;
舍断五盖,常精进;
Jhānāni upasampajja, ekodi nipako sato.
证得诸禅那,心一境、谨慎、具念。
‘‘Evaṃ ñatvā yathābhūtaṃ, sabbasaṃyojanakkhaye;
「如此如实知已,于一切结的灭尽;
Sabbaso anupādāya, sammā cittaṃ vimuccati.
完全地无取着,心正确地解脱。
‘‘Tassa sammā vimuttassa, ñāṇaṃ ce hoti tādino;
「对于那位正确解脱者,如其者若有智:
‘Akuppā me vimuttī’ti, bhavasaṃyojanakkhaye.
『我的解脱不动』,于有结的灭尽。
‘‘Etaṃ kho paramaṃ ñāṇaṃ, etaṃ sukhamanuttaraṃ;
「这是最上的智,这是无上的乐;
Asokaṃ virajaṃ khemaṃ, etaṃ ānaṇyamuttama’’nti. tatiyaṃ;
无忧、离尘、安稳,这是最上的无债。」第三经
4. Mahācundasuttaṃ4. 玛哈准德经
§46
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sayaṃjātiyaṃ . Tatra kho āyasmā mahācundo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –
如是我闻——一时,具寿马哈准陀住在切地人中的沙严佳地亚。在那里,具寿马哈准陀召唤诸比库:「贤友们,诸比库!」「贤友!」那些比库回答具寿马哈准陀。具寿马哈准陀说此:
‘‘Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti – ‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti . Kimime jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti? Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
「贤友们,这里,法行者诸比库轻蔑禅修者诸比库:『这些人说「我们是禅修者,我们是禅修者」而禅修、沉思、深思、思量。这些人禅修什么?这些人为何禅修?这些人如何禅修?』在那里,法行者诸比库不满意,禅修者诸比库也不满意,他们不是为了众人的利益而行,不是为了众人的快乐,不是为了众人的义利、利益、快乐,不是为了天人的义利、利益、快乐。
‘‘Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti – ‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti? Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
「然而,诸贤友,禅修比库轻蔑法行比库——『这些法行者、法行者,掉举、高举、轻躁、饶舌、杂语、失念、不正知、不得定、心散乱、诸根不摄。为何这些是法行者?为何这些是法行者?如何这些是法行者?』在此,禅修比库须跋信,法行比库也须跋信,他们不是为了众人的利益而行,不是为了众人的快乐,不是为了众人的利益、福祉、快乐,为了天人。」
‘‘Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
「然而,诸贤友,法行比库只称赞法行比库的功德,不称赞禅修比库的功德。在此,法行比库须跋信,禅修比库也须跋信,他们不是为了众人的利益而行,不是为了众人的快乐,不是为了众人的利益、福祉、快乐,为了天人。」
‘‘Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
「然而,诸贤友,禅修比库只称赞禅修比库的功德,不称赞法行比库的功德。在此,禅修比库须跋信,法行比库也须跋信,他们不是为了众人的利益而行,不是为了众人的快乐,不是为了众人的利益、福祉、快乐,为了天人。」
‘‘Tasmātihāvuso , evaṃ sikkhitabbaṃ – ‘dhammayogā samānā jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṃ. Taṃ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ, ye amataṃ dhātuṃ kāyena phusitvā viharanti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘jhāyī samānā dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṃ. Taṃ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ ye gambhīraṃ atthapadaṃ paññāya ativijjha passantī’’ti. Catutthaṃ.
「诸贤友,因此,应当如此学:『作为法行者,我们将称赞禅修比库的功德。』诸贤友,你们应当如此学。那是什么原因?诸贤友,这些是稀有的人,在世间难得,他们以身触不死界而住。诸贤友,因此,应当如此学:『作为禅修者,我们将称赞法行比库的功德。』诸贤友,你们应当如此学。那是什么原因?诸贤友,这些是稀有的人,在世间难得,他们以慧透彻见甚深义理。」第四经。
5. Paṭhamasandiṭṭhikasuttaṃ5. 第一现见经
§47
Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?
那时,摩利亚西瓦咖游方者去到世尊处;到了之后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的摩利亚西瓦咖游方者对世尊如此说:「尊者,所说『现见之法、现见之法』。尊者,到什么程度,法是现见的、无时的、来见的、导向的、智者各自应知的?」
‘‘Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsi – evampi kho, sīvaka, sandiṭṭhiko dhammo hoti…pe….
「那么,西瓦咖,我就此反问你。你认为适当的,就那样回答。西瓦咖,你认为如何?当内在有贪时,你了知『我内在有贪』,当内在无贪时,你了知『我内在无贪』吗?」「是的,尊者。」「西瓦咖,当你内在有贪时,了知『我内在有贪』,当内在无贪时,了知『我内在无贪』——西瓦咖,如此,法是现见的……(中略)……」
‘‘Taṃ kiṃ maññasi, sīvaka, santaṃ vā ajjhattaṃ dosaṃ…pe… santaṃ vā ajjhattaṃ mohaṃ…pe… santaṃ vā ajjhattaṃ lobhadhammaṃ…pe… santaṃ vā ajjhattaṃ dosadhammaṃ…pe… santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsi – evaṃ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.
「西瓦咖,你认为如何?当内在有嗔时……(中略)……当内在有痴时……(中略)……当内在有贪法时……(中略)……当内在有嗔法时……(中略)……当内在有痴法时,你了知『我内在有痴法』,当内在无痴法时,你了知『我内在无痴法』吗?」「是的,尊者。」「西瓦咖,当你内在有痴法时,了知『我内在有痴法』,当内在无痴法时,了知『我内在无痴法』——西瓦咖,如此,法是现见的、无时的、来见的、导向的、智者各自应知的。」
‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.
「尊者,太殊胜了!尊者,太殊胜了!……(中略)……尊者,请世尊忆持我为近事男,从今日起终生归依。」第五经。
6. Dutiyasandiṭṭhikasuttaṃ6. 第二现见经
§48
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?
那时,某位婆罗门来到世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的那位婆罗门对世尊如此说:「果德玛尊者,所谓『现见之法,现见之法』。果德玛尊者,到什么程度,法是现见的、无时的、来见的、引导的、智者各自应证知的呢?」
‘‘Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsi – evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….
「那么,婆罗门,在此我反问你。你认为适当的,你就那样回答。婆罗门,你认为如何?当内在的贪存在时,你了知『我内在有贪』;当内在的贪不存在时,你了知『我内在无贪』吗?」「是的,尊者。」「婆罗门,当你内在的贪存在时,你了知『我内在有贪』;当内在的贪不存在时,你了知『我内在无贪』——婆罗门,如此,法是现见的……(中略)……
‘‘Taṃ kiṃ maññasi, brāhmaṇa, santaṃ vā ajjhattaṃ dosaṃ…pe… santaṃ vā ajjhattaṃ mohaṃ…pe… santaṃ vā ajjhattaṃ kāyasandosaṃ…pe… santaṃ vā ajjhattaṃ vacīsandosaṃ…pe… santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī’’ti? ‘‘Evaṃ, bho’’. ‘‘Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsi – evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.
「婆罗门,你认为如何?当内在的嗔存在时……(中略)……当内在的痴存在时……(中略)……当内在的身杂染存在时……(中略)……当内在的语杂染存在时……(中略)……当内在的意杂染存在时,你了知『我内在有意杂染』;当内在的意杂染不存在时,你了知『我内在无意杂染』吗?」「是的,尊者。」「婆罗门,当你内在的意杂染存在时,你了知『我内在有意杂染』;当内在的意杂染不存在时,你了知『我内在无意杂染』——婆罗门,如此,法是现见的、无时的、来见的、引导的、智者各自应证知的。」
‘‘Abhikkantaṃ , bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.
「果德玛尊者,太殊胜了!果德玛尊者,太殊胜了!……(中略)……愿果德玛尊者忆持我为近事男,从今日起终生归依。」第六经。
7. Khemasuttaṃ7. 客玛经
§49
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṃ viharanti andhavanasmiṃ. Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā khemo bhagavantaṃ etadavoca –
一时,世尊住在沙瓦提城揭德林给孤独园。那时,具寿克摩与具寿苏玛那住在沙瓦提城盲林。那时,具寿克摩与具寿苏玛那来到世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿克摩对世尊如此说:
‘‘Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa na evaṃ hoti – ‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’’’ti. Idamavocāyasmā khemo. Samanuñño satthā ahosi. Atha kho āyasmā khemo ‘‘samanuñño me satthā’’ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
「尊者,那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不会如此想:『有比我更胜者』或『有与我相等者』或『有比我低劣者』。」具寿克摩说了此。导师认可了。那时,具寿克摩「导师认可我了」,从座起立,礼敬世尊,作右绕后离去。
Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṃ etadavoca – ‘‘yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa na evaṃ hoti – ‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’’’ti. Idamavocāyasmā sumano. Samanuñño satthā ahosi. Atha kho āyasmā sumano ‘‘samanuñño me satthā’’ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
那时,具寿苏玛那在具寿克摩离去不久,对世尊如此说:「尊者,那位比库是阿拉汉、漏尽者、已修习者、应作已作者、已放下重担者、已达自己目的者、已尽有结者、以正智解脱者,他不会如此想:『无比我更胜者』或『无与我相等者』或『无比我低劣者』。」具寿苏玛那说了此。导师认可了。那时,具寿苏玛那「导师认可我了」,从座起立,礼敬世尊,作右绕后离去。
Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi – ‘‘evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti . Attho ca vutto attā ca anupanīto. Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ byākaronti. Te pacchā vighātaṃ āpajjantī’’ti.
那时,世尊在具寿克摩与具寿苏玛那离去不久,告诉诸比库:「诸比库,善男子们如此记说智。义已说而我未被带入。然而,在此有些愚痴之人,我认为他们嬉笑地记说智。他们之后遭遇懊恼。」
‘‘Na ussesu na omesu, samatte nopanīyare ;
「不在高处,不在低处,已完成者不会被引导;
Khīṇā jāti vusitaṃ brahmacariyaṃ, caranti saṃyojanavippamuttā’’ti. sattamaṃ;
生已尽,梵行已立,已从结缚解脱而行。」第七经。
8. Indriyasaṃvarasuttaṃ8. 根律仪经
§50
‘‘Indriyasaṃvare , bhikkhave, asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ…pe… vimuttiñāṇadassanaṃ.
「诸比库,当根律仪不存在时,对于根律仪缺失者,戒的近因被破坏;当戒不存在时,对于戒缺失者,正定的近因被破坏;当正定不存在时,对于正定缺失者,如实智见的近因被破坏;当如实智见不存在时,对于如实智见缺失者,厌离离贪的近因被破坏;当厌离离贪不存在时,对于厌离离贪缺失者,解脱智见的近因被破坏。诸比库,譬如一棵树,枝叶缺失,它的嫩皮也不能圆满,树皮也不能圆满,边材也不能圆满,心材也不能圆满。同样地,诸比库,当根律仪不存在时,对于根律仪缺失者,戒的近因被破坏……乃至……解脱智见。
‘‘Indriyasaṃvare , bhikkhave, sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati . Evamevaṃ kho, bhikkhave, indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ…pe… vimuttiñāṇadassana’’nti. Aṭṭhamaṃ.
「诸比库,当根律仪存在时,对于根律仪具足者,戒的近因具足;当戒存在时,对于戒具足者,正定的近因具足;当正定存在时,对于正定具足者,如实智见的近因具足;当如实智见存在时,对于如实智见具足者,厌离离贪的近因具足;当厌离离贪存在时,对于厌离离贪具足者,解脱智见的近因具足。诸比库,譬如一棵树,枝叶具足,它的嫩皮也能圆满,树皮也能圆满,边材也能圆满,心材也能圆满。同样地,诸比库,当根律仪存在时,对于根律仪具足者,戒的近因具足……乃至……解脱智见。」第八经。
9. Ānandasuttaṃ9. 阿难经
§51
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –
那时,具寿阿难前往具寿沙利子处;抵达后,与具寿沙利子互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的具寿阿难对具寿沙利子这样说——
‘‘Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī’’ti? ‘‘Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānanda’’nti. ‘‘Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti . ‘‘Evamāvuso’’ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –
「贤友沙利子,到何种程度,比库听闻未曾听闻的法,已听闻的诸法不会失念,以前心已触及的诸法会现起,了知未了知的?」「具寿阿难是多闻者。请具寿阿难自己说吧。」「那么,贤友沙利子,你听!你要善加作意;我要说了。」「是的,贤友。」具寿沙利子回答具寿阿难。具寿阿难这样说——
‘‘Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī’’ti.
「贤友沙利子,在此,比库学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。他如所听闻、如所学习的法,详细地为他人讲说;他如所听闻、如所学习的法,详细地为他人诵读;他如所听闻、如所学习的法,详细地背诵;他如所听闻、如所学习的法,以心寻思、伺察、意观察。在有长老比库们住的住处——多闻、通晓传承、持法者、持律者、持三十二相者,他在那住处度雨安居。他时时前往询问、请教:『尊者,这是如何?这个的意义是什么?』那些具寿为他开显未开显的,阐明未阐明的,在种种令人疑惑的法上除去疑惑。贤友沙利子,到此程度,比库听闻未曾听闻的法,已听闻的诸法不会失念,以前心已触及的诸法会现起,了知未了知的。」
‘‘Acchariyaṃ , āvuso, abbhutaṃ, āvuso, yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ chahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema. Āyasmā hi ānando dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ . Āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Āyasmā ānando yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te āyasmā ānando kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodentī’’ti. Navamaṃ.
「贤友,稀有!贤友,未曾有!这确实是具寿阿难善说的。我们以这六法认为具寿阿难具足。因为具寿阿难学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。具寿阿难如所听闻、如所学习的法,详细地为他人讲说;具寿阿难如所听闻、如所学习的法,详细地为他人诵读;具寿阿难如所听闻、如所学习的法,详细地背诵;具寿阿难如所听闻、如所学习的法,以心寻思、伺察、意观察。具寿阿难在有长老比库们住的住处——多闻、通晓传承、持法者、持律者、持三十二相者,在那住处度雨安居。具寿阿难时时前往询问、请教:『尊者,这是如何?这个的意义是什么?』那些具寿为具寿阿难开显未开显的,阐明未阐明的,在种种令人疑惑的法上除去疑惑。」第九经。
10. Khattiyasuttaṃ10. 刹帝利经
§52
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –
那时,佳奴索尼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。在一旁坐下的佳奴索尼婆罗门对世尊如此说——
‘‘Khattiyā , bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā’’ti.
「果德玛尊者,刹帝利以什么为意向,以什么为寻求,以什么为依止,以什么为执着,以什么为终极?」「婆罗门,刹帝利以财富为意向,以慧为寻求,以力为依止,以土地为执着,以统治权为终极。」
‘‘Brāhmaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā’’ti.
「果德玛尊者,那么婆罗门以什么为意向,以什么为寻求,以什么为依止,以什么为执着,以什么为终极?」「婆罗门,婆罗门以财富为意向,以慧为寻求,以咒语为依止,以祭祀为执着,以梵天界为终极。」
‘‘Gahapatikā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā’’ti.
「果德玛尊者,那么居家者以什么为意向,以什么为寻求,以什么为依止,以什么为执着,以什么为终极?」「婆罗门,居家者以财富为意向,以慧为寻求,以技艺为依止,以事业为执着,以完成事业为终极。」
‘‘Itthī pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapatībhinivesā issariyapariyosānā’’ti.
「果德玛尊者,那么女人以什么为意向,以什么为寻求,以什么为依止,以什么为执着,以什么为终极?」「婆罗门,女人以男人为意向,以装饰为寻求,以儿子为依止,以无共夫为执着,以统治权为终极。」
‘‘Corā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā’’ti.
「果德玛尊者,那么盗贼以什么为意向,以什么为寻求,以什么为依止,以什么为执着,以什么为终极?」「婆罗门,盗贼以获取为意向,以隐藏处为寻求,以刀剑为依止,以黑暗为执着,以不被看见为终极。」
‘‘Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā’’ti? ‘‘Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā’’ti.
「果德玛尊者,那么沙门以什么为意向,以什么为寻求,以什么为依止,以什么为执着,以什么为终极?」「婆罗门,沙门以忍耐与柔和为意向,以慧为寻求,以戒为依止,以无所有为执着,以涅槃为终极。」
‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Khattiyānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṃ gotamo jānāti…pe… gahapatīnampi bhavaṃ gotamo jānāti… itthīnampi bhavaṃ gotamo jānāti… corānampi bhavaṃ gotamo jānāti … samaṇānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.
「果德玛尊者,真是不可思议!果德玛尊者,真是未曾有!果德玛尊者果德玛知道刹帝利的意向、寻求、依止、执着与终极。果德玛尊者果德玛也知道婆罗门的……果德玛尊者果德玛也知道居家者的……果德玛尊者果德玛也知道女人的……果德玛尊者果德玛也知道盗贼的……果德玛尊者果德玛也知道沙门的意向、寻求、依止、执着与终极。太殊胜了,果德玛尊者!……愿果德玛尊者忆持我为近事男,从今日起终生归依。」第十经
11. Appamādasuttaṃ11. 不放逸经
§53
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca –
那时,某位婆罗门来到世尊处;到了之后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的那位婆罗门对世尊如此说——
‘‘Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti? ‘‘Atthi kho, brāhmaṇa , eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti.
「果德玛先生,是否有非法品,已修习、已多修习,能获得两种利益而住——现法利益与来世利益?」「婆罗门,有非法品,已修习、已多修习,能获得两种利益而住——现法利益与来世利益。」
‘‘Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti? ‘‘Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’.
「果德玛先生,什么是那非法品,已修习、已多修习,能获得两种利益而住——现法利益与来世利益?」「婆罗门,不放逸是非法品,已修习、已多修习,能获得两种利益而住——现法利益与来世利益。」
‘‘Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena. Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko.
「婆罗门,譬如一切林野动物的足迹,都汇入象足中;象足被称为它们中的第一,即由于其巨大性。同样地,婆罗门,不放逸是非法品,已修习、已多修习,能获得两种利益而住——现法利益与来世利益。」
‘‘Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati; evamevaṃ kho, brāhmaṇa …pe….
「婆罗门,譬如尖顶屋的一切椽,都趣向尖顶、倾向尖顶、汇聚于尖顶,尖顶被称为它们中的第一;同样地,婆罗门……(中略)……」
‘‘Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; evamevaṃ kho, brāhmaṇa…pe….
「婆罗门,譬如采集根茎者采集根茎后,抓住顶端摇动、抖动、抖落;同样地,婆罗门……(中略)……」
‘‘Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; evamevaṃ kho, brāhmaṇa…pe….
「婆罗门,譬如芒果串的茎被切断,一切依茎连结的芒果都随之而去;同样地,婆罗门……(中略)……」
‘‘Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; evamevaṃ kho, brāhmaṇa…pe….
「婆罗门,譬如一切小王都是转轮王的随从,转轮王被称为他们中的第一;同样地,婆罗门……(中略)……」
‘‘Seyyathāpi , brāhmaṇa, yā kāci tārakarūpānaṃ pabhā sabbā tā candassa pabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati. Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko.
「婆罗门,譬如一切星宿之光辉,皆不及月亮光辉的十六分之一,月亮的光辉被称为它们当中的第一。同样地,婆罗门,不放逸这非法品,已修习、已多修习,获得两种利益而住——现法利益与来世利益。
‘‘Ayaṃ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko’’ti.
「婆罗门,这非法品,已修习、已多修习,获得两种利益而住——现法利益与来世利益。」
‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Ekādasamaṃ.
「尊者果德玛,太殊胜了!尊者果德玛,太殊胜了!……(中略)……愿尊者果德玛忆持我为近事男,从今日起终生归依。」第十一经。
12. Dhammikasuttaṃ12. 达弥咖经
§54
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṃ āvāsiko hoti sabbaso jātibhūmiyaṃ sattasu āvāsesu. Tatra sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti , riñcanti āvāsaṃ.
一时,世尊住在王舍城灵鹫山。尔时,具寿昙弥咖住在生地,完全住在生地的七个住处。在那里,具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒客比库们。那些客比库们被具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒后,离去,不停留,舍弃住处。
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsa’’nti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti , na saṇṭhanti, riñcanti āvāsaṃ. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā’’ti.
那时,生地的近事男们生起这样的想法:「我们以衣、食、坐卧处、病者所需之医药资具供养比库僧团。然而客比库们离去,不停留,舍弃住处。什么因、什么缘,客比库们离去,不停留,舍弃住处呢?」那时,生地的近事男们生起这样的想法:「这位具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒客比库们。那些客比库们被具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒后,离去,不停留,舍弃住处。我们何不驱逐具寿昙弥咖呢?」
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – ‘‘pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; alaṃ te idha vāsenā’’ti. Atha kho āyasmā dhammiko tamhā āvāsā aññaṃ āvāsaṃ agamāsi. Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.
那时,生地的近事男们去到具寿昙弥咖处;到了之后,对具寿昙弥咖这样说:「尊者,请具寿昙弥咖离开这个住处;你在这里住够了。」那时,具寿昙弥咖从那个住处去到另一个住处。在那里,具寿昙弥咖也辱骂、诽谤、伤害、恼害、以言语激怒客比库们。那些客比库们被具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒后,离去,不停留,舍弃住处。
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsa’’nti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā’’ti.
那时,生地的近事男们生起这样的想法:「我们以衣、食、坐卧处、病者所需之医药资具供养比库僧团。然而客比库们离去,不停留,舍弃住处。什么因、什么缘,客比库们离去,不停留,舍弃住处呢?」那时,生地的近事男们生起这样的想法:「这位具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒客比库们。那些客比库们被具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒后,离去,不停留,舍弃住处。我们何不驱逐具寿昙弥咖呢?」
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – ‘‘pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; alaṃ te idha vāsenā’’ti. Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṃ āvāsaṃ agamāsi . Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.
那时,生地的近事男们去到具寿昙弥咖处;到了之后,对具寿昙弥咖这样说:「尊者,请具寿昙弥咖也离开这个住处;你在这里住够了。」那时,具寿昙弥咖也从那个住处去到另一个住处。在那里,具寿昙弥咖也辱骂、诽谤、伤害、恼害、以言语激怒客比库们。那些客比库们被具寿昙弥咖辱骂、诽谤、伤害、恼害、以言语激怒后,离去,不停留,舍弃住处。
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti , na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsa’’nti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – ‘‘ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati…pe… . Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāma sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti. Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – ‘‘pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti. Atha kho āyasmato dhammikassa etadahosi – ‘‘pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehi. Kahaṃ nu kho dāni gacchāmī’’ti? Atha kho āyasmato dhammikassa etadahosi – ‘‘yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyya’’nti.
那时,生地的近事男们生起这样的想法:「我们以衣、食、住所、病者所需的医药资具供养比库僧团。然而,客比库们离去,不停留,舍弃住所。究竟是什么因、什么缘,客比库们离去,不停留,舍弃住所呢?」那时,生地的近事男们生起这样的想法:「这位具寿法密咖辱骂客比库们……(中略)……我们何不将具寿法密咖从生地的全部七个住所驱逐出去呢?」那时,生地的近事男们去到具寿法密咖那里;到了之后,对具寿法密咖这样说:「尊者,请具寿法密咖从生地的全部七个住所离开。」那时,具寿法密咖生起这样的想法:「我被生地的近事男们从生地的全部七个住所驱逐了。现在我该去哪里呢?」那时,具寿法密咖生起这样的想法:「我何不去世尊那里呢?」
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṃ tena pakkāmi. Anupubbena yena rājagahaṃ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ dhammikaṃ bhagavā etadavoca – ‘‘handa kuto nu tvaṃ, brāhmaṇa dhammika, āgacchasī’’ti? ‘‘Pabbājito ahaṃ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti. ‘‘Alaṃ, brāhmaṇa dhammika, kiṃ te iminā, yaṃ taṃ tato tato pabbājenti, so tvaṃ tato tato pabbājito mameva santike āgacchasi’’.
那时,具寿法密咖拿起钵与衣,向王舍城出发。次第行进,到了王舍城灵鹫山,去到世尊那里;到了之后,礼敬世尊,在一旁坐下。世尊对坐在一旁的具寿法密咖这样说:「来,婆罗门法密咖,你从哪里来?」「尊者,我被生地的近事男们从生地的全部七个住所驱逐了。」「够了,婆罗门法密咖,这对你有什么关系呢?当他们从那里那里驱逐你时,你被从那里那里驱逐后,来到我的面前。」
‘‘Bhūtapubbaṃ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti. Te atīradakkhiṇiyā nāvāya tīradassiṃ sakuṇaṃ muñcanti. So gacchateva puratthimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati anudisaṃ. Sace so samantā tīraṃ passati, tathāgatakova hoti. Sace pana so samantā tīraṃ na passati tameva nāvaṃ paccāgacchati. Evamevaṃ kho, brāhmaṇa dhammika, yaṃ taṃ tato tato pabbājenti so tvaṃ tato tato pabbājito mameva santike āgacchasi.
「婆罗门法密咖,过去,海商们带着见岸鸟,乘船进入大海。当船在看不见岸的地方时,他们放出见岸鸟。它飞向东方,飞向西方,飞向北方,飞向南方,飞向上方,飞向中间方向。如果它在周围看见岸,就一去不返。但如果它在周围看不见岸,就返回那艘船。同样地,婆罗门法密咖,当他们从那里那里驱逐你时,你被从那里那里驱逐后,来到我的面前。」
‘‘Bhūtapubbaṃ , brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṃ. Suppatiṭṭhassa kho pana , brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṃ; seyyathāpi nāma āḷhakathālikā. Evamassa sādūni phalāni ahesuṃ; seyyathāpi nāma khuddaṃ madhuṃ anelakaṃ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṃ khandhaṃ rājā paribhuñjati saddhiṃ itthāgārena, ekaṃ khandhaṃ balakāyo paribhuñjati, ekaṃ khandhaṃ negamajānapadā paribhuñjanti, ekaṃ khandhaṃ samaṇabrāhmaṇā paribhuñjanti, ekaṃ khandhaṃ migā paribhuñjanti. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ aññamaññassa phalāni hiṃsanti.
「婆罗门法密咖,过去,有一棵名叫善住的榕树王,属于库汝王,有五枝,荫凉,令人愉悦。婆罗门法密咖,善住榕树王的覆盖范围有十二由旬,根系延伸五由旬。婆罗门法密咖,善住榕树王有如此大的果实,就像一阿喇咖的钵。它的果实如此甘美,就像无渣的纯蜜。婆罗门法密咖,善住榕树王的一枝,国王与后宫享用;一枝,军队享用;一枝,城镇乡村的人们享用;一枝,沙门婆罗门们享用;一枝,野兽们享用。婆罗门法密咖,善住榕树王的果实无人看守,人们也不互相损害果实。」
‘‘Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkāmi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yāva pāpo manusso , yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkamissati, yaṃnūna suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na dadeyyā’ti. Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi.
「婆罗门法密咖,那时,某个人吃了善住榕树王的果实后,折断树枝离去。婆罗门法密咖,那时,住在善住榕树王中的天人生起这样的想法:『实在不可思议,实在未曾有!这个人如此邪恶,竟然吃了善住榕树王的果实后,折断树枝离去。善住榕树王将来何不不给果实呢?』婆罗门法密咖,那时,善住榕树王将来不给果实了。」
‘‘Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṃ na detī’ti? Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi , yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ pavattesi ummūlamakāsi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṃ aṭṭhāsi.
「婆罗门法密咖,那时,库汝王去到萨咖天帝那里;到了之后,对萨咖天帝这样说:『亲爱的,你应该知道,善住榕树王不给果实了。』婆罗门法密咖,那时,萨咖天帝作了这样的神通变化,使得猛烈的暴风雨来临,吹倒善住榕树王,连根拔起。婆罗门法密咖,那时,住在善住榕树王中的天人,痛苦、忧愁、泪流满面、哭泣着,站在一旁。」
‘‘Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṃ devataṃ etadavoca – ‘kiṃ nu tvaṃ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṃ ṭhitā’ti? ‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. ‘Api nu tvaṃ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti? ‘Kathaṃ pana, mārisa , rukkho rukkhadhamme ṭhito hotī’ti? ‘Idha, devate, rukkhassa mūlaṃ mūlatthikā haranti, tacaṃ tacatthikā haranti, pattaṃ pattatthikā haranti, pupphaṃ pupphatthikā haranti, phalaṃ phalatthikā haranti. Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. Evaṃ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. ‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. ‘Sace kho tvaṃ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṃ yathāpure’ti? ‘Ṭhassāmahaṃ, mārisa , rukkhadhamme, hotu me bhavanaṃ yathāpure’’’ti.
「婆罗门法密咖,那时,萨咖天帝去到住在善住榕树王中的天人那里;到了之后,对住在善住榕树王中的天人这样说:『天人,你为何痛苦、忧愁、泪流满面、哭泣着站在一旁?』『亲爱的,因为猛烈的暴风雨来临,吹倒了我的住所,连根拔起。』『天人,当你安住于树法时,猛烈的暴风雨来临,吹倒了你的住所,连根拔起吗?』『亲爱的,树如何安住于树法呢?』『天人,在此,需要根的人取树的根,需要皮的人取树皮,需要叶的人取树叶,需要花的人取树花,需要果的人取树果。天人不应因此而不满或不欢喜。天人,树如此安住于树法。』『亲爱的,我确实没有安住于树法,猛烈的暴风雨来临,吹倒了我的住所,连根拔起。』『天人,如果你安住于树法,你的住所能否如从前一样?』『亲爱的,我将安住于树法,愿我的住所如从前一样。』」
‘‘Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi , yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ ussāpesi, sacchavīni mūlāni ahesuṃ. Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti? ‘‘Kathaṃ pana, bhante, samaṇo samaṇadhamme ṭhito hotī’’ti? ‘‘Idha, brāhmaṇa dhammika, samaṇo akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī’’ti. ‘‘Aṭṭhitaṃyeva maṃ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī’’ti.
「婆罗门法密咖,那时,萨咖天帝作了这样的神通变化,使得猛烈的暴风雨来临,扶起善住榕树王,根变得新鲜。同样地,婆罗门法密咖,当你安住于沙门法时,生地的近事男们将你从生地的全部七个住所驱逐了吗?」「尊者,沙门如何安住于沙门法呢?」「婆罗门法密咖,在此,沙门被辱骂时不回骂,被激怒时不反击,被争吵时不争吵。婆罗门法密咖,沙门如此安住于沙门法。」「尊者,我确实没有安住于沙门法,生地的近事男们将我从生地的全部七个住所驱逐了。」
‘‘Bhūtapubbaṃ , brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.
「昙弥咖婆罗门,过去世时,有一位名叫苏内多的导师,是外道的创立者,已离诸欲之贪。昙弥咖婆罗门,苏内多导师有数百位弟子。苏内多导师为弟子们教导与梵天共住之法。昙弥咖婆罗门,那些对苏内多导师教导与梵天共住之法时心须跋信者,他们身坏命终后,投生到苦处、恶趣、堕处、地狱。昙弥咖婆罗门,那些对苏内多导师教导与梵天共住之法时心净信者,他们身坏命终后,投生到善趣、天界。」
‘‘Bhūtapubbaṃ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi… kuddālako nāma satthā ahosi… hatthipālo nāma satthā ahosi… jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. Jotipālo satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.
「昙弥咖婆罗门,过去世时,有一位名叫穆嘎巴科的导师……有一位名叫阿拉内弥的导师……有一位名叫库达喇咖的导师……有一位名叫哈提巴喇的导师……有一位名叫揪帝巴喇的导师,是外道的创立者,已离诸欲之贪。昙弥咖婆罗门,揪帝巴喇导师有数百位弟子。揪帝巴喇导师为弟子们教导与梵天共住之法。昙弥咖婆罗门,那些对揪帝巴喇导师教导与梵天共住之法时心须跋信者,他们身坏命终后,投生到苦处、恶趣、堕处、地狱。昙弥咖婆罗门,那些对揪帝巴喇导师教导与梵天共住之法时心净信者,他们身坏命终后,投生到善趣、天界。」
‘‘Taṃ kiṃ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ vadāmi, yathāmaṃ sabrahmacārīsu. Tasmātiha, brāhmaṇa dhammika , evaṃ sikkhitabbaṃ – ‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’’’ti. Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.
「昙弥咖婆罗门,你认为如何?若有人以恶意心辱骂、诽谤这六位外道导师——已离诸欲之贪、有数百眷属、有弟子僧团者,他会造作很多非福吗?」「是的,尊者。」「昙弥咖婆罗门,若有人以恶意心辱骂、诽谤这六位外道导师——已离诸欲之贪、有数百眷属、有弟子僧团者,他会造作很多非福。若有人以恶意心辱骂、诽谤一位具见者,他会造作比那更多的非福。那是什么原因?昙弥咖婆罗门,我不说在此之外有如此的忍辱,如对同梵行者的忍辱。因此,昙弥咖婆罗门,你们应当这样学习:『我们对同梵行者不会有恶意心。』昙弥咖婆罗门,你们确实应当这样学习。」
‘‘Sunetto mūgapakkho ca, aranemi ca brāhmaṇo;
「苏内多与穆嘎巴科,以及婆罗门阿拉内弥;」
Kuddālako ahu satthā, hatthipālo ca māṇavo.
「库达喇咖是导师,学童哈提巴喇。」
‘‘Jotipālo ca govindo, ahu sattapurohito;
「揪帝巴喇与果文达,是七位家司祭;」
Ahiṃsakā atītaṃse, cha satthāro yasassino.
「过去世时无害者,六位导师有名声。」
‘‘Nirāmagandhā karuṇedhimuttā , kāmasaṃyojanātigā ;
「无血腥味、悲心意乐坚固,已超越欲的结缚;」
Kāmarāgaṃ virājetvā, brahmalokūpagā ahuṃ .
离染欲贪后，他们前往梵天界。
‘‘Ahesuṃ sāvakā tesaṃ, anekāni satānipi;
「他们有诸弟子，数以百计；
Nirāmagandhā karuṇedhimuttā, kāmasaṃyojanātigā;
无臭、慈悲意乐、超越欲结，
Kāmarāgaṃ virājetvā, brahmalokūpagā ahuṃ .
离染欲贪后，他们前往梵天界。
‘‘Yete isī bāhirake, vītarāge samāhite;
「那些外道仙人，离贪、得定；
Paduṭṭhamanasaṅkappo, yo naro paribhāsati;
若人以恶意思惟，辱骂他们，
Bahuñca so pasavati, apuññaṃ tādiso naro.
那样的人造作许多非福。
‘‘Yo cekaṃ diṭṭhisampannaṃ, bhikkhuṃ buddhassa sāvakaṃ;
「若对一位具足正见者，佛陀的比库弟子，
Paduṭṭhamanasaṅkappo , yo naro paribhāsati;
以恶意思惟，辱骂他人者；
Ayaṃ tato bahutaraṃ, apuññaṃ pasave naro.
此人造作更多的非福。
‘‘Na sādhurūpaṃ āsīde, diṭṭhiṭṭhānappahāyinaṃ;
「不应坐于未舍弃见处者之旁；
Sattamo puggalo eso, ariyasaṅghassa vuccati.
此第七种人，被称为圣僧团之人。
‘‘Avītarāgo kāmesu, yassa pañcindriyā mudū;
「于诸欲未离贪，其五根柔软；
Saddhā sati ca vīriyaṃ, samatho ca vipassanā.
信、念与精进，止与观。
‘‘Tādisaṃ bhikkhumāsajja, pubbeva upahaññati;
「接近如是比库，先前即受损害；
Attānaṃ upahantvāna, pacchā aññaṃ vihiṃsati.
损害自己之后，其后又伤害他人。」
‘‘Yo ca rakkhati attānaṃ, rakkhito tassa bāhiro;
「若人守护自己，外在对他已被守护；
Tasmā rakkheyya attānaṃ, akkhato paṇḍito sadā’’ti. dvādasamaṃ;
因此，智者应常守护自己，不放逸。」第十二经
Dhammikavaggo pañcamo. · 达弥咖品第五
Tassuddānaṃ –
其摄颂——
Nāgamigasālā iṇaṃ, cundaṃ dve sandiṭṭhikā duve;
那咖、弥咖、沙喇、债，纯陀、二现见、二，
Khemaindriya ānanda, khattiyā appamādena dhammikoti.
堪玛、根、阿难陀，刹帝利、以不放逸、法。
Paṭhamapaṇṇāsakaṃ samattaṃ. · 第一个五十经完
2. Dutiyapaṇṇāsakaṃ
2. 第二个五十经