6. Mahāvaggo6. 大品
6. Mahāvaggo6. 大品
1. Soṇasuttaṃ1. 索那经
§55
Evaṃ , me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya’’nti.
如是我闻——一时,世尊住在王舍城灵鹫山。尔时,具寿索那住在王舍城寒林。时,具寿索那独自远离、独坐时,心中生起如此的寻思:「凡是世尊的弟子们精进而住者,我是其中之一。然而我的心不能无取而从诸漏解脱,而且我家中有财富,可以受用财富并作福德。我何不舍弃学处,还俗成为在家人,受用财富并作福德呢?」
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evamevaṃ kho – gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca –
时,世尊以心了知具寿索那心中的寻思后——犹如有力之人伸展屈曲的手臂,或屈曲伸展的手臂,如是——从灵鹫山消失,出现在寒林具寿索那面前。世尊坐于所设之座。具寿索那礼敬世尊后,坐于一旁。世尊对坐于一旁的具寿索那如此说:
‘‘Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya’’’nti? ‘‘Evaṃ, bhante’’.
「索那,你独自远离、独坐时,心中是否生起如此的寻思:『凡是世尊的弟子们精进而住者,我是其中之一。然而我的心不能无取而从诸漏解脱,而且我家中有财富,可以受用财富并作福德。我何不舍弃学处,还俗成为在家人,受用财富并作福德呢?』」「是的,尊者。」
‘‘Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā’’ti? ‘‘No hetaṃ, bhante’’.
「索那,你认为如何?你以前作在家人时,善于弹奏琵琶的弦音吗?」「是的,尊者。」「索那,你认为如何?当你的琵琶弦过紧时,你的琵琶在那时是否有音韵或适于弹奏呢?」「不是的,尊者。」
‘‘Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā’’ti? ‘‘No hetaṃ, bhante’’.
「索那,你认为如何?当你的琵琶弦过松时,你的琵琶在那时是否有音韵或适于弹奏呢?」「不是的,尊者。」
‘‘Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā’’ti? ‘‘Evaṃ, bhante’’.
「然而,索那,当你的琵琶弦既不过紧也不过松,安立于平衡的张力时,你的琵琶在那时是否有音韵或适于弹奏呢?」「是的,尊者。」
‘‘Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā soṇo bhagavato paccassosi. Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ kho – sītavane antarahito gijjhakūṭe pabbate pāturahosi.
「同样地,索那,过度精进导向掉举,过度松懈的精进导向懈怠。因此,索那,你应当确立精进的平衡,洞察诸根的平衡,并在那里把握相。」「是的,尊者。」具寿索那如此回答世尊。时,世尊以此教诫教诫具寿索那后——犹如有力之人伸展屈曲的手臂,或屈曲伸展的手臂,如是——从寒林消失,出现在灵鹫山。
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā soṇo arahataṃ ahosi.
时,具寿索那在其后确立了精进的平衡,洞察了诸根的平衡,并在那里把握了相。时,具寿索那独自远离、不放逸、热诚、自励而住,不久——为了彼义,善男子们正确地从在家出家成为非家,那无上的——梵行的究竟,于现法中以自己的证智作证、具足而住。他证知:「生已尽,梵行已立,应作已作,再无后有。」具寿索那成为阿拉汉之一。
Atha kho āyasmato soṇassa arahattappattassa etadahosi – ‘‘yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyya’’nti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca –
那时,证得阿拉汉果的具寿索那生起此念:「我何不前往世尊处;前往后,在世尊面前宣说智?」那时,具寿索那前往世尊处;前往后,礼敬世尊,坐于一旁。坐于一旁的具寿索那对世尊如此说:
‘‘Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti – nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.
「尊者,凡彼比库是阿拉汉、漏尽者、已修习、所作已办、已放下重担、已达自己的利益、已尽有结、以正智解脱者,他倾向于六处——他倾向于出离、倾向于远离、倾向于无恼害、倾向于渴爱之灭尽、倾向于取之灭尽、倾向于不痴。
‘‘Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – ‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti . Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.
「尊者,然而,此处某位具寿或许会如此想:『此具寿仅仅依靠信而倾向于出离。』尊者,然而不应如此看待。尊者,漏尽的比库、已修习者、所作已办者,不见自己应作之事或已作之积累,由于贪之灭尽、离贪而倾向于出离,由于嗔之灭尽、离嗔而倾向于出离,由于痴之灭尽、离痴而倾向于出离。
‘‘Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – ‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.
「尊者,然而,此处某位具寿或许会如此想:『此具寿欲求利养、恭敬、名声而倾向于远离。』尊者,然而不应如此看待。尊者,漏尽的比库、已修习者、所作已办者,不见自己应作之事或已作之积累,由于贪之灭尽、离贪而倾向于远离,由于嗔之灭尽、离嗔而倾向于远离,由于痴之灭尽、离痴而倾向于远离。
‘‘Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – ‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.
「尊者,然而,此处某位具寿或许会如此想:『此具寿回归到执取戒禁为核心而倾向于无恼害。』尊者,然而不应如此看待。尊者,漏尽的比库、已修习者、所作已办者,不见自己应作之事或已作之积累,由于贪之灭尽、离贪而倾向于无恼害,由于嗔之灭尽、离嗔而倾向于无恼害,由于痴之灭尽、离痴而倾向于无恼害。
‘‘Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.
「由于贪之灭尽、离贪而倾向于渴爱之灭尽,由于嗔之灭尽、离嗔而倾向于渴爱之灭尽,由于痴之灭尽、离痴而倾向于渴爱之灭尽。
‘‘Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.
「由于贪之灭尽、离贪而倾向于取之灭尽,由于嗔之灭尽、离嗔而倾向于取之灭尽,由于痴之灭尽、离痴而倾向于取之灭尽。
‘‘Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.
「由于贪之灭尽、离贪而倾向于不痴,由于嗔之灭尽、离嗔而倾向于不痴,由于痴之灭尽、离痴而倾向于不痴。
‘‘Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati . Bhusā cepi sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi…pe… atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi… atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatī’’ti.
「尊者!如此心正解脱的比库,即使众多眼识所识之色来到眼的范围,也不会占据他的心。他的心保持不混杂、稳固、达到不动,并且他随观其灭。即使众多耳识所识之声……鼻识所识之香……舌识所识之味……身识所识之触……意识所识之法来到意的范围,也不会占据他的心。他的心保持不混杂、稳固、达到不动,并且他随观其灭。尊者!譬如岩石山,无孔、无隙、一团整块。即使从东方来了猛烈的风雨,也不会使它动摇、震动、颤抖;即使从西方来了猛烈的风雨……即使从北方来了猛烈的风雨……即使从南方来了猛烈的风雨,也不会使它动摇、震动、颤抖。同样地,尊者!如此心正解脱的比库,即使众多眼识所识之色来到眼的范围,也不会占据他的心。他的心保持不混杂、稳固、达到不动,并且他随观其灭。即使众多耳识所识之声……鼻识所识之香……舌识所识之味……身识所识之触……意识所识之法来到意的范围,也不会占据他的心。他的心保持不混杂、稳固、达到不动,并且他随观其灭。」
‘‘Nekkhammaṃ adhimuttassa, pavivekañca cetaso;
「倾向于出离,及心之远离;」
Abyāpajjādhimuttassa, upādānakkhayassa ca.
「倾向于无嗔恚,及取之灭尽。」
‘‘Taṇhākkhayādhimuttassa , asammohañca cetaso;
「倾向于渴爱之灭尽,及心之不痴;」
Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.
「见诸处之生起,心正确地解脱。」
‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;
「对于那心正解脱、心寂静的比库;」
Katassa paṭicayo natthi, karaṇīyaṃ na vijjati.
「已作之事无积累,应作之事不存在。」
‘‘Selo yathā ekagghano, vātena na samīrati;
「犹如一团整块之岩石,不为风所动摇;」
Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.
如此,色、味、声、香、触,以及一切,
‘‘Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;
可意之法与不可意之法,皆不动摇如是者;
Ṭhitaṃ cittaṃ vippamuttaṃ , vayañcassānupassatī’’ti. paṭhamaṃ;
其心住立、解脱,且随观其灭。」第一经。
2. Phaggunasuttaṃ2. 帕古那经
§56
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante , bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi . Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca – ‘‘alaṃ, phagguna, mā tvaṃ mañcake samadhosi. Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca –
尔时,具寿帕古那病了,痛苦,重病。那时,具寿阿难陀去到世尊处;到了之后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难陀对世尊如此说:「尊者,具寿帕古那病了,痛苦,重病。尊者,请世尊出于悲悯,去到具寿帕古那处。」世尊以沉默同意了。那时,世尊在傍晚时分从独坐中出来,去到具寿帕古那处。具寿帕古那从远处看见世尊来了。看见后,在卧床上移动身体。那时,世尊对具寿帕古那如此说:「够了,帕古那,你不要在卧床上移动身体。有这些他人所设的座位,我将坐在那里。」世尊坐在所设的座位上。坐下后,世尊对具寿帕古那如此说:
‘‘Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me , bhante , khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
「帕古那,你可忍受吗?你可维持吗?你的苦受是在减退而非增强吗?减退被了知而非增强吗?」「尊者,我不可忍受,不可维持。我的强烈苦受在增强而非减退;增强被了知而非减退。
‘‘Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya ; evamevaṃ kho me, bhante, adhimattā vātā muddhani ūhananti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
尊者,譬如有力之人以锐利的刀尖刺入头顶;同样地,尊者,极强的风在我头中冲击。尊者,我不可忍受,不可维持。我的强烈苦受在增强而非减退;增强被了知而非减退。
‘‘Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
尊者,譬如有力之人以坚固的皮带紧束头部;同样地,尊者,我头部有极强的头痛。尊者,我不可忍受,不可维持。我的强烈苦受在增强而非减退;增强被了知而非减退。
‘‘Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
尊者,譬如熟练的屠牛者或屠牛者的弟子以锐利的屠刀剖开腹部;同样地,尊者,极强的风在剖开我的腹部。尊者,我不可忍受,不可维持。我的强烈苦受在增强而非减退;增强被了知而非减退。
‘‘Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti. Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
「尊者,譬如两位强壮的男子抓住较弱男子的两臂,在炭火坑上烧烤、遍烧;同样地,尊者,我身中有极度的热恼。尊者,我无法忍受,无法支撑。强烈的苦受在增强,不在减退;显现的是增强,不是减退。」于是世尊以法语开示、劝导、鼓励、使具寿帕古那欢喜后,从座起立离去。
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū’’ti.
于是,在世尊离去不久,具寿帕古那即命终了。在他命终时,诸根清净。于是具寿阿难去见世尊;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难对世尊如此说:「尊者,具寿帕古那在世尊离去不久即命终了。在他命终时,诸根清净。」
‘‘Kiṃ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti! Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.
「阿难,帕古那比库的诸根怎会不清净呢!阿难,帕古那比库的心未从五下分结解脱。他听闻那法的开示后,心从五下分结解脱了。
‘‘Chayime, ānanda, ānisaṃsā kālena dhammassavane kālena atthupaparikkhāya. Katame cha? Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane.
「阿难,这是适时听闻法、适时思察义理的六种利益。哪六种呢?阿难,这里,比库的心未从五下分结解脱。他在命终时得以见到如来。如来为他说法:初善、中善、后善,有义、有文,开显完全圆满、清净的梵行。他听闻那法的开示后,心从五下分结解脱。阿难,这是适时听闻法的第一种利益。
‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane.
「再者,阿难,比库的心未从五下分结解脱。他在命终时虽未得以见到如来,但得以见到如来的弟子。如来的弟子为他说法:初善、中善、后善,有义、有文,开显完全圆满、清净的梵行。他听闻那法的开示后,心从五下分结解脱。阿难,这是适时听闻法的第二种利益。
‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya.
「再者,阿难,比库的心未从五下分结解脱。他在命终时虽未得以见到如来,也未得以见到如来的弟子;但他以心对如所闻、如所学的法寻思、伺察、意审察。当他对如所闻、如所学的法以心寻思、伺察、意审察时,心从五下分结解脱。阿难,这是适时思察义理的第三种利益。
‘‘Idhānanda , bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane.
「阿难,这里,比库的心已从五下分结解脱,但心未从无上依灭而解脱。他在命终时得以见到如来。如来为他说法:初善、中善……开显梵行。他听闻那法的开示后,心从无上依灭而解脱。阿难,这是适时听闻法的第四种利益。
‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ…pe… parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane.
「再者,阿难,比库的心已从五下分结解脱,但心未从无上依灭而解脱。他在命终时虽未得以见到如来,但得以见到如来的弟子。如来的弟子为他说法:初善……清净的梵行。他听闻那法的开示后,心从无上依灭而解脱。阿难,这是适时听闻法的第五种利益。
‘‘Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā’’ti. Dutiyaṃ.
「复次,阿难,比库的心从五下分结解脱,但心未从无上诸依止的灭尽解脱。他在那时死亡时,既不得见如来,也不得见如来的声闻弟子;然而他以心随寻思、随伺察、随观察如所闻、如所学的法。当他以心随寻思、随伺察、随观察如所闻、如所学的法时,心从无上诸依止的灭尽解脱。阿难,这是适时审察义的第六利益。阿难,这些是适时听闻法、适时审察义的六种利益。」第二经。
3. Chaḷabhijātisuttaṃ3. 六种出生经
§57
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā – kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.
一时,世尊住在王舍城耆阇崛山。那时,具寿阿难前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿难对世尊如此说:「尊者,富兰那·咖沙巴施设了六种种姓——施设了黑种姓、施设了青种姓、施设了赤种姓、施设了黄种姓、施设了白种姓、施设了最上白种姓。
‘‘Tatridaṃ , bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā.
「尊者,在此,富兰那·咖沙巴施设了黑种姓:屠羊者、屠猪者、捕鸟者、猎鹿者、猎人、捕鱼者、盗贼、刽子手、狱卒,或其他任何从事残酷业的人。
‘‘Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā.
「尊者,在此,富兰那·咖沙巴施设了青种姓:荆棘行的比库们,或其他任何业论者、作为论者。
‘‘Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā .
「尊者,在此,富兰那·咖沙巴施设了赤种姓:尼干陀、一衣者。
‘‘Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā .
「尊者,在此,富兰那·咖沙巴施设了黄种姓:白衣在家人、裸行者的弟子。
‘‘Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo.
「尊者,在此,富兰那·咖沙巴施设了白种姓:邪命外道、邪命外道尼。
‘‘Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṃkicco makkhali gosālo. Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā’’ti.
「尊者,在此,富兰那·咖沙巴施设了最上白种姓:难陀·瓦吒、其瘦、桑其吒、末卡利·果沙喇。尊者,富兰那·咖沙巴施设了这六种种姓。」
‘‘Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabba’nti. Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena.
「阿难,那么,全世界都同意富兰那·咖沙巴施设这六种生吗?」「尊者,不是这样。」「阿难,譬如有一个贫穷、无财、不富裕的人,他不愿意,却被强加负担——『喂,你这个人,肉必须吃,但价钱不必给』。同样地,阿难,富兰那·咖沙巴未经那些沙门婆罗门同意,就施设了这六种生,如同愚者、无能者、不知田地者、无善巧者那样。」
‘‘Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘katamā cānanda, chaḷabhijātiyo ? Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.
「阿难,我施设六种生。你听!你要善作意!我将说。」「是的,尊者。」具寿阿难回答世尊。世尊说此——「阿难,什么是六种生?阿难,这里,某人是黑种生,他生起黑法。阿难,又这里,某人是黑种生,他生起白法。阿难,又这里,某人是黑种生,他生起非黑非白的涅槃。阿难,又这里,某人是白种生,他生起黑法。阿难,又这里,某人是白种生,他生起白法。阿难,又这里,某人是白种生,他生起非黑非白的涅槃。」
‘‘Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.
「阿难,如何是黑种生而生起黑法?阿难,这里,某人生在卑贱家族——旃陀罗家族、猎人家族、竹工家族、车匠家族或清除工家族,贫穷、少食少饮,生活艰难,难以获得衣食。他容貌丑陋、难看、畸形、多病,或眼瞎、或驼背、或跛脚、或半身不遂,不能得到食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。他以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终后,投生到苦处、恶趣、堕处、地狱。阿难,这样是黑种生而生起黑法。」
‘‘Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.
「阿难,如何是黑种生而生起白法?阿难,这里,某人生在卑贱家族——旃陀罗家族……乃至……卧具住所灯烛。他以身行善行,以语行善行,以意行善行。他以身行善行,以语行善行,以意行善行后,身坏命终后,投生到善趣、天界。阿难,这样是黑种生而生起白法。」
‘‘Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… so ca hoti dubbaṇṇo duddasiko okoṭimako . So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.
「阿难,如何是黑种生而生起非黑非白的涅槃?阿难,这里,某人生在卑贱家族——旃陀罗家族……乃至……他容貌丑陋、难看、畸形。他剃除须发,披着袈裟衣,从在家出家成为非家。他如此出家后,舍断五盖——心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支后,生起非黑非白的涅槃。阿难,这样是黑种生而生起非黑非白的涅槃。」
‘‘Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.
「阿难,如何是白种生而生起黑法?阿难,这里,某人生在高贵家族——刹帝利大族、婆罗门大族或居士大族,富有、大富、大财,有很多金银,有很多财产资具,有很多财谷。他容貌端正、好看、悦意,具有最胜的肤色,能得到食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。他以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终后,投生到苦处、恶趣、堕处、地狱。阿难,这样是白种生而生起黑法。」
‘‘Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.
「阿难,如何是白种生而生起白法?阿难,这里,某人生在高贵家族——刹帝利大族……乃至……卧具住所灯烛。他以身行善行,以语行善行,以意行善行。他以身行善行,以语行善行,以意行善行后,身坏命终后,投生到善趣、天界。阿难,这样是白种生而生起白法。」
‘‘Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda , ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa . So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Imā kho, ānanda, chaḷabhijātiyo’’ti. Tatiyaṃ.
「阿难,如何是白种生而生起非黑非白的涅槃?阿难,这里,某人生在高贵家族——刹帝利大族、婆罗门大族或居士大族,富有、大富、大财,有很多金银,有很多财产资具,有很多财谷。他容貌端正、好看、悦意,具有最胜的肤色,能得到食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。他剃除须发,披着袈裟衣,从在家出家成为非家。他如此出家后,舍断五盖——心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支后,生起非黑非白的涅槃。阿难,这样是白种生而生起非黑非白的涅槃。阿难,这些是六种生。」第三经。
4. Āsavasuttaṃ4. 漏经
§58
‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
「诸比库,具足六法的比库,是应供的、应供养的、应施的、应合掌的,是世间的无上福田。
Katamehi chahi? Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.
哪六种?诸比库,于此,比库应以防护断除的诸漏,已以防护断除;应以受用断除的诸漏,已以受用断除;应以忍受断除的诸漏,已以忍受断除;应以回避断除的诸漏,已以回避断除;应以驱除断除的诸漏,已以驱除断除;应以修习断除的诸漏,已以修习断除。
‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriya…pe… ghānindriya… jivhindriya… kāyindriya… manindriyasaṃvarasaṃvuto viharati. Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti.
「诸比库,什么是应以防护断除的诸漏,已以防护断除?诸比库,于此,比库如理省察而住于眼根防护律仪。诸比库,若住于不防护眼根防护者,会生起诸漏、恼害、热恼;住于防护眼根防护者,如此那些诸漏、恼害、热恼就不存在。如理省察而住于耳根……鼻根……舌根……身根……意根防护律仪。诸比库,若住于不防护意根防护者,会生起诸漏、恼害、热恼;住于防护意根防护者,如此那些诸漏、恼害、热恼就不存在。诸比库,这些称为应以防护断除的诸漏,已以防护断除。
‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya , uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ’. Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ . Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’. Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāyā’ti. Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti.
「诸比库,什么是应以受用断除的诸漏,已以受用断除?诸比库,于此,比库如理省察而受用衣服——『只是为了防御寒冷,为了防御炎热,为了防御虻、蚊、风、日晒、爬虫类的触恼,只是为了遮蔽羞处』。如理省察而受用钵食——『不为嬉戏,不为骄慢,不为装饰,不为庄严,只是为了此身的住立、存续,为了止息伤害,为了资助梵行,如此我将灭除旧受,不生起新受,我将有存活、无过、安住』。如理省察而受用住所——『只是为了防御寒冷,为了防御炎热,为了防御虻、蚊、风、日晒、爬虫类的触恼,只是为了避免季节的危险、乐于独处』。如理省察而受用病者所需的医药资具——『只是为了防御已生起的病苦之受,为了达到无病的最高状态』。诸比库,若不受用者,会生起诸漏、恼害、热恼;受用者,如此那些诸漏、恼害、热恼就不存在。诸比库,这些称为应以受用断除的诸漏,已以受用断除。
‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Yaṃ hissa, bhikkhave , anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti.
「诸比库,什么是应以忍受断除的诸漏,已以忍受断除?诸比库,于此,比库如理省察而能忍受寒冷、炎热、饥饿、口渴、虻、蚊、风、日晒、爬虫类的触恼,恶言、粗语的言辞,已生起的身体的苦受、强烈的、猛烈的、锐利的、痛苦的、不可意的、不适的、夺命的,他是能忍受的性质。诸比库,若不忍受者,会生起诸漏、恼害、热恼;忍受者,如此那些诸漏、恼害、热恼就不存在。诸比库,这些称为应以忍受断除的诸漏,已以忍受断除。
‘‘Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ, yathārūpe anāsane nisinnaṃ, yathārūpe agocare carantaṃ, yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti.
「诸比库,什么是应以回避断除的诸漏,已以回避断除?诸比库,于此,比库如理省察而回避凶暴的象,回避凶暴的马,回避凶暴的牛,回避凶暴的狗,回避蛇、树桩、荆棘地、坑、悬崖、污水池、垃圾坑,如此的不适当的座位、如此的不适当的行处、如此的恶友,若亲近,有智的同梵行者会认为是在恶处,他如理省察而回避那不适当的座位、那不适当的行处、那些恶友。诸比库,若不回避者,会生起诸漏、恼害、热恼;回避者,如此那些诸漏、恼害、热恼就不存在。诸比库,这些称为应以回避断除的诸漏,已以回避断除。
‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā , vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti.
「诸比库,什么是应以驱除断除的诸漏,已以驱除断除?诸比库,于此,比库如理省察而不容忍已生起的欲寻,舍断、驱除、灭除、使之不存在;如理省察而不容忍已生起的嗔寻……已生起的害寻……已生起、生起的诸恶不善法,不容忍,舍断、驱除、灭除、使之不存在。诸比库,若不驱除者,会生起诸漏、恼害、热恼;驱除者,如此那些诸漏、恼害、热恼就不存在。诸比库,这些称为应以驱除断除的诸漏,已以驱除断除。
‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti.
「诸比库,什么是应以修习断除的诸漏,已以修习断除?诸比库,于此,比库如理省察而修习依于远离、依于离贪、依于灭、转向于舍的念觉支;如理省察而修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依于远离、依于离贪、依于灭、转向于舍的舍觉支。诸比库,若不修习者,会生起诸漏、恼害、热恼;修习者,如此那些诸漏、恼害、热恼就不存在。诸比库,这些称为应以修习断除的诸漏,已以修习断除。
‘‘Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.
「诸比库!具足这六法的比库,是值得供养者、值得供奉者、值得布施者、值得合掌者,是世间的无上福田。」第四。
5. Dārukammikasuttaṃ5. 木匠经
§59
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca – ‘‘api nu te, gahapati, kule dānaṃ dīyatī’’ti? ‘‘Dīyati me, bhante, kule dānaṃ. Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī’’ti.
如是我闻:一时,世尊住在那提咖的砖屋。那时,木匠居士前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的木匠居士如此说:「居士!你家中有布施吗?」「世尊!我家中有布施。而且,我布施给那些住阿兰若的、乞食的、尘堆衣的、阿拉汉或已证得阿拉汉道的比库,世尊!我布施给这样的比库。」
‘‘Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti.
「居士!这对你这个在家人、享受欲乐者、住在拥挤子女的卧处、享用咖西咖旃檀、持用花鬘香涂料、接受金银者来说,是难以了知的——这些是阿拉汉或这些已证得阿拉汉道。
‘‘Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.
「居士!即使比库是住阿兰若者,若他掉举、轻浮、轻躁、饶舌、杂语、失念、不正知、不得定、心散乱、诸根不防护,如此,他在那方面应受呵责。居士!即使比库是住阿兰若者,若他不掉举、不轻浮、不轻躁、不饶舌、不杂语、具念、正知、得定、心一境、诸根防护,如此,他在那方面应受赞叹。
‘‘Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.
「居士!即使比库是住村边者,若他掉举……如此,他在那方面应受呵责。居士!即使比库是住村边者,若他不掉举……如此,他在那方面应受赞叹。
‘‘Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.
「居士!即使比库是乞食者,若他掉举……如此,他在那方面应受呵责。居士!即使比库是乞食者,若他不掉举……如此,他在那方面应受赞叹。
‘‘Nemantaniko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.
「居士!即使比库是受邀请者,若他掉举……如此,他在那方面应受呵责。居士!即使比库是受邀请者,若他不掉举……如此,他在那方面应受赞叹。
‘‘Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho . Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.
「居士!即使比库是尘堆衣者,若他掉举……如此,他在那方面应受呵责。居士!即使比库是尘堆衣者,若他不掉举……如此,他在那方面应受赞叹。
‘‘Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.
「居士,即使比库穿着居士衣,若他掉举、轻浮、轻躁、饶舌、杂语、失念、不正知、不得定、心散乱、诸根不防护,如此,他在这方面应受呵责。居士,即使比库穿着居士衣,若他不掉举、不轻浮、不轻躁、不饶舌、不杂语、具念、正知、得定、心一境、诸根防护,如此,他在这方面应受赞叹。」
‘‘Iṅgha tvaṃ, gahapati, saṅghe dānaṃ dehi. Saṅghe te dānaṃ dadato cittaṃ pasīdissati. So tvaṃ pasannacitto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī’’ti. ‘‘Esāhaṃ, bhante, ajjatagge saṅghe dānaṃ dassāmī’’ti. Pañcamaṃ.
「来吧,居士,你应对僧团布施。当你对僧团布施时,你的心将会净信。你以净信心,身坏命终后,将往生善趣、天界。」「尊者,从今日起,我将对僧团布施。」第五经。
6. Hatthisāriputtasuttaṃ6. 哈提沙利子经
§60
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti. Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca – ‘‘māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū’’ti. Evaṃ vutte āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – ‘‘māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetu’’nti.
如是我闻——一时,世尊住在巴拉纳西仙人堕处鹿野苑。尔时,众多长老比库午后从行乞食归来,聚集坐在圆形讲堂,正在谈论阿毗达摩。其时,具寿吉答·哈提沙利子在长老比库们谈论阿毗达摩时,不断插话。于是,具寿马哈果提答对具寿吉答·哈提沙利子这样说:「愿具寿吉答·哈提沙利子不要在长老比库们谈论阿毗达摩时插话,愿具寿吉答等到谈话结束。」如是说时,具寿吉答·哈提沙利子的同伴比库们对具寿马哈果提答这样说:「愿具寿马哈果提答不要责备具寿吉答·哈提沙利子,具寿吉答·哈提沙利子是贤智者,具寿吉答·哈提沙利子能够对长老比库们谈论阿毗达摩。」
‘‘Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi. Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.
「诸具寿,对于不知他人心行者,这是难知的。诸具寿,这里,某人只要依止导师而住,或依止某位应受尊敬的同梵行者,他就极为和蔼、极为谦逊、极为寂静。但当他远离导师,远离应受尊敬的同梵行者们时,他与比库、比库尼、近事男、近事女、国王、大臣、外道、外道弟子们交往而住。当他交往、亲密、放肆、从事闲谈而住时,贪欲侵袭其心。他以被贪欲侵袭的心,舍弃学而还俗。」
‘‘Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti . So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.
「诸具寿,譬如食谷的公牛被绳索绑住或关在栏中。诸具寿,若有人这样说:『现在这头食谷的公牛不会再进入谷田』,诸具寿,他这样说是正说吗?」「不是,诸具寿。」「诸具寿,这是可能的:那头食谷的公牛挣断绳索或冲破栏栅,然后再进入谷田。同样地,诸具寿,这里,某人只要依止导师而住,或依止某位应受尊敬的同梵行者,他就极为和蔼、极为谦逊、极为寂静。但当他远离导师,远离应受尊敬的同梵行者们时,他与比库、比库尼、近事男、近事女、国王、大臣、外道、外道弟子们交往而住。当他交往、亲密、放肆、从事闲谈而住时,贪欲侵袭其心。他以被贪欲侵袭的心,舍弃学而还俗。」
‘‘Idha panāvuso, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.
「再者,诸具寿,某人离诸欲……(中略)……证入初禅而住。他『我获得初禅』而与比库们交往……(中略)……舍弃学而还俗。诸具寿,譬如天降大雨滴于四衢道,能使尘土消失,显现泥泞。诸具寿,若有人这样说:『现在在那四衢道不会再出现尘土』,诸具寿,他这样说是正说吗?」「不是,诸具寿。」「诸具寿,这是可能的:人们经过那四衢道,或牛群经过,或风日消耗湿气,然后尘土再出现。同样地,诸具寿,这里,某人离诸欲……(中略)……证入初禅而住。他『我获得初禅』而与比库们交往……(中略)……舍弃学而还俗。」
‘‘Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi , āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.
「再者,诸具寿,某人由于寻伺的止息……(中略)……证入第二禅而住。他『我获得第二禅』而与比库们交往……(中略)……舍弃学而还俗。诸具寿,譬如离村或离镇不远有大池塘,天降大雨滴于其中,能使螺贝、砂砾消失。诸具寿,若有人这样说:『现在在那池塘不会再出现螺贝或砂砾』,诸具寿,他这样说是正说吗?」「不是,诸具寿。」「诸具寿,这是可能的:人们饮用那池塘的水,或牛群饮用,或风日消耗湿气,然后螺贝和砂砾再出现。同样地,诸具寿,这里,某人由于寻伺的止息……(中略)……证入第二禅而住。他『我获得第二禅』而与比库们交往……(中略)……舍弃学而还俗。」
‘‘Idha panāvuso, ekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.
「再者,诸具寿,某人由于喜的离去……(中略)……证入第三禅而住。他『我获得第三禅』而与比库们交往……(中略)……舍弃学而还俗。诸具寿,譬如人吃了美食,当时的食物不会吸引他。诸具寿,若有人这样说:『现在食物不会再吸引那人』,诸具寿,他这样说是正说吗?」「不是,诸具寿。」「诸具寿,这是可能的:那人吃了美食,只要那食素在身中存在,他就不会被其他食物吸引。但当那食素消失时,然后食物会再吸引他。同样地,诸具寿,这里,某人由于喜的离去……(中略)……证入第三禅而住。他『我获得第三禅』而与比库们交往……(中略)……舍弃学而还俗。」
‘‘Idha , panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya…pe… yā uttarāya disāya āgaccheyya… yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.
「复次,诸友,此处某人以舍乐与舍苦……证得第四禅那而住。他『我得第四禅那』而与比库们交往……舍弃学而还归低劣。诸友,譬如在山谷中有水池,平静无波。诸友,若有人如是说——『现在在那水池中不会再有波浪出现』,诸友,他如是说是正说吗?」「诸友,确实不是。」「诸友,这是可能的,从东方来强烈的风雨,会在那水池中生起波浪。从西方来……从北方来……从南方来强烈的风雨,会在那水池中生起波浪。诸友,如是,此处某人以舍乐与舍苦……证得第四禅那而住。他『我得第四禅那』而与比库们交往……舍弃学而还归低劣。」
‘‘Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi . Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya. Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya . Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so , āvuso, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, āvuso’’. ‘‘Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī’’ti.
「复次,诸友,此处某人以不作意一切相,证得无相心定而住。他『我得无相心定』而与比库们、比库尼们、近事男们、近事女们、国王、国王大臣、外道、外道弟子交往。当他交往、亲密、显露、从事谈论而住时,贪染其心。他以被贪染的心,舍弃学而还归低劣。诸友,譬如国王或国王大臣率领四支军队行于道路,在某处丛林中住宿一夜。在那里,因象声、马声、车声、步兵声、鼓声、小鼓声、螺声、铜锣声,蟋蟀声消失了。诸友,若有人如是说——『现在在那丛林中不会再有蟋蟀声出现』,诸友,他如是说是正说吗?」「诸友,确实不是。」「诸友,这是可能的,那国王或国王大臣从那丛林离去,然后蟋蟀声再次出现。诸友,如是,此处某人以不作意一切相,证得无相心定而住。他『我得无相心定』而与比库们、比库尼们、近事男们、近事女们、国王、国王大臣、外道、外道弟子交往。当他交往、亲密、显露、从事谈论而住时,贪染其心。他以被贪染的心,舍弃学而还归低劣。」
Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – ‘‘kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti; udāhu devatā etamatthaṃ ārocesuṃ – ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’’’ti? ‘‘Cetasā ceto paricca vidito me, āvuso – ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’’ti.
其后,具寿吉答·哈提沙利子舍弃学而还归低劣。那时,吉答·哈提沙利子的同伴比库们前往具寿马哈果提答处;抵达后,对具寿马哈果提答如是说:「具寿马哈果提答以心遍知心而知『吉答·哈提沙利子得这些与这些住定,然而他将舍弃学而还归低劣』,还是天人告知此事——『尊者,吉答·哈提沙利子得这些与这些住定,然而他将舍弃学而还归低劣』?」「诸友,我以心遍知心而知『吉答·哈提沙利子得这些与这些住定,然而他将舍弃学而还归低劣』。天人也告知我此事——『尊者,吉答·哈提沙利子得这些与这些住定,然而他将舍弃学而还归低劣』。」
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī’’ti. ‘‘Na, bhikkhave, citto ciraṃ sarissati nekkhammassā’’ti.
那时,吉答·哈提沙利子的同伴比库们前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库们对世尊如是说:「尊者,吉答·哈提沙利子得这些与这些住定,然而他舍弃学而还归低劣。」「诸比库,吉答不久将忆念出离。」
Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Atha kho āyasmā citto hatthisāriputto 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 ca panāyasmā citto hatthisāriputto arahataṃ ahosīti. Chaṭṭhaṃ.
其后,吉答·哈提沙利子不久即剃除须发,披着袈裟衣,从家出家,成为非家。具寿吉答·哈提沙利子独居、远离、不放逸、热诚、自励而住,不久——善男子们正确地从家出家,成为非家,为了那目的——于现法中以自己的上智证得、证入那无上梵行的终极而住。他证知:「生已尽,梵行已立,应作已作,不再有此存在。」具寿吉答·哈提沙利子成为阿拉汉之一。第六经。
7. Majjhesuttaṃ7. 中间经
§61
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe –
如是我闻:一时,世尊住在巴拉纳西仙人堕处鹿野苑。尔时,众多长老比库们于食后,从行乞归来,集坐于圆堂,生起此中间谈论:「诸友,世尊在『彼岸道章』的『弥勒问』中说——
‘‘Yo ubhonte viditvāna, majjhe mantā na lippati ;
「『知两端者,于中不染着;
Taṃ brūmi mahāpurisoti, sodha sibbini maccagā’’ti.
我说彼为大丈夫,他于此已超越缝者。』」
‘‘Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṃ majjhe, kā sibbinī’’ti? Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto , phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.
「诸位贤友,什么是一端,什么是第二端,什么在中间,什么是缝合?」如是说时,某位比库对诸长老比库如此说:「诸位贤友,触是一端,触集是第二端,触灭在中间,渴爱是缝合;因为渴爱缝合他以再生于此或彼有。诸位贤友,到此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘atītaṃ kho, āvuso, eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.
如是说时,某位比库对诸长老比库如此说:「诸位贤友,过去是一端,未来是第二端,现在在中间,渴爱是缝合;因为渴爱缝合他以再生于此或彼有。诸位贤友,到此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.
如是说时,某位比库对诸长老比库如此说:「诸位贤友,乐受是一端,苦受是第二端,不苦不乐受在中间,渴爱是缝合;因为渴爱缝合他以再生于此或彼有。诸位贤友,到此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘nāmaṃ kho, āvuso, eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.
如是说时,某位比库对诸长老比库如此说:「诸位贤友,名是一端,色是第二端,识在中间,渴爱是缝合;因为渴爱缝合他以再生于此或彼有。诸位贤友,到此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho āvuso , bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.
如是说时,某位比库对诸长老比库如此说:「诸位贤友,六内处是一端,六外处是第二端,识在中间,渴爱是缝合;因为渴爱缝合他以再生于此或彼有。诸位贤友,到此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti.
如是说时,某位比库对诸长老比库如此说:「诸位贤友,有身是一端,有身集是第二端,有身灭在中间,渴爱是缝合;因为渴爱缝合他以再生于此或彼有。诸位贤友,到此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evamāvuso’’ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ. Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu . Ekamantaṃ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ. ‘‘Kassa nu kho, bhante, subhāsita’’nti? ‘‘Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe –
如是说时,某位比库对诸长老比库如此说:「诸位贤友,我们全部都已各自依自己的辩才分别论了。诸位贤友,来吧,我们去世尊那里;去到之后,将此义告知世尊。世尊如何为我们分别论,我们将如是受持。」「是的,贤友。」诸长老比库回答那位比库。那时,诸长老比库去到世尊那里;去到之后,礼敬世尊,坐于一旁。坐于一旁的诸长老比库将一切与全部共同的对话告知世尊。「尊者,谁说得好?」「诸比库,你们全部都依方式说得好,然而我所说的是依于在彼岸篇弥勒问中——」
‘‘Yo ubhonte viditvāna, majjhe mantā na lippati;
「知两端者,于中不染着;」
Taṃ brūmi mahāpurisoti, sodha sibbinimaccagā’’ti.
我说他为大人，他已超越缝纫者。
‘‘Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho therā bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘phasso kho, bhikkhave, eko anto , phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī’’ti. Sattamaṃ.
「你们听着,善加作意,我将说。」「是的,尊者。」诸长老比库应诺世尊。世尊说此:「诸比库,触是一端,触集是第二端,触灭是中间,渴爱是缝纫者;因为渴爱缝纫他于此或彼有的再生。诸比库,就此程度,比库证知应证知者,遍知应遍知者,证知应证知者、遍知应遍知者,于现法成为苦的作终结者。」第七经。
8. Purisindriyañāṇasuttaṃ8. 他人根智经
§62
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.
如是我闻:一时,世尊与大比库僧团一起在国萨拉游行,抵达名为丹达咖巴咖的国萨拉人村落。那时,世尊离开道路,在某棵树下所设的座位坐下。那些比库进入丹达咖巴咖寻找住处。
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti , udāhu kenacideva pariyāyenā’ti? ‘‘Evaṃ kho panetaṃ, āvuso, bhagavatā byākata’’nti.
那时,具寿阿难陀与众多比库一起前往阿基拉瓦帝河沐浴肢体。在阿基拉瓦帝河沐浴肢体后上岸,着一衣站立,晾干肢体。那时,某位比库前往具寿阿难陀处;抵达后对具寿阿难陀说此:「朋友阿难陀,迭瓦达德是否以全心被世尊记说为『迭瓦达德是堕恶趣者、地狱有情、劫住者、无救者』,或是以某种方式?」「朋友,确实如此被世尊记说。」
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno . Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘kiṃ nu kho, āvuso, ānanda sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṃ vutte ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ – ‘evaṃ kho panetaṃ, āvuso, bhagavatā byākata’’’nti.
那时,具寿阿难陀前往世尊处;抵达后礼敬世尊,坐于一旁。坐于一旁的具寿阿难陀对世尊说此:「尊者,在此我与众多比库一起前往阿基拉瓦帝河沐浴肢体。在阿基拉瓦帝河沐浴肢体后上岸,着一衣站立,晾干肢体。那时,尊者,某位比库前往我处;抵达后对我说此:『朋友阿难陀,迭瓦达德是否以全心被世尊记说为堕恶趣者、地狱有情、劫住者、无救者,或是以某种方式?』如是所说时,尊者,我对那位比库说此:『朋友,确实如此被世尊记说。』」
‘‘So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati! Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto. Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ; neva tāvāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.
「阿难陀,那位比库或许是新的、出家不久的,或是长老但愚钝、无能。为何对我所一向记说者会陷入两难!阿难陀,我不见另一个人,如迭瓦达德这样被我以全心记说。阿难陀,只要我见到迭瓦达德有发尖端量的白净法,我就不会记说迭瓦达德为『迭瓦达德是堕恶趣者、地狱有情、劫住者、无救者』。阿难陀,当我不见迭瓦达德有发尖端量的白净法时,我才记说迭瓦达德为『迭瓦达德是堕恶趣者、地狱有情、劫住者、无救者』。
‘‘Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya. Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti . Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī’’ti ?
「阿难陀,譬如有一粪坑,深过一人,充满粪便至平满。那里有一人连头浸没其中。某人为他的利益、福祉、安稳而生起,欲从那粪坑救起他。他环绕那粪坑四周寻找,却不见那人有发尖端量未被粪便涂污之处,可以抓住而拉起他。同样地,阿难陀,当我不见迭瓦达德有发尖端量的白净法时,我才记说迭瓦达德为『迭瓦达德是堕恶趣者、地狱有情、劫住者、无救者』。阿难陀,如果你们听闻,我将分别论如来的士夫根智。」
‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –
「世尊,现在是时候;善逝,现在是时候,世尊应分别论士夫根智。诸比库听闻世尊所说后将受持。」「那么,阿难陀,你听着,善加作意,我将说。」「是的,尊者。」具寿阿难陀应诺世尊。世尊说此:
‘‘Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā . Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
「阿难,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的善法已消失,不善法已现前。然而他有未断的善根,从那善根他的善将显现。如此,此人于未来将是不退法者。』阿难,犹如种子未破、未腐、未被风热所损、成熟、善藏,被放置于善耕作的良田中。阿难,你应知道这些种子将达到增长、成长、广大吗?」「是的,世尊。」「阿难,正是如此,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的善法已消失,不善法已现前。然而他有未断的善根,从那善根他的善将显现。如此,此人于未来将是不退法者。』阿难,如此,如来以心遍知心而了知人补特伽罗。阿难,如此,如来以心遍知心而了知人根智。阿难,如此,如来以心遍知心而了知未来法的生起。」
‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati . Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
「阿难,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的不善法已消失,善法已现前。然而他有未断的不善根,从那不善根他的不善将显现。如此,此人于未来将是退法者。』阿难,犹如种子未破、未腐、未被风热所损、成熟、善藏,被放置于平坦的石板上。阿难,你应知道这些种子将不会达到增长、成长、广大吗?」「是的,世尊。」「阿难,正是如此,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的不善法已消失,善法已现前。然而他有未断的不善根,从那不善根他的不善将显现。如此,此人于未来将是退法者。』阿难,如此,如来以心遍知心而了知人补特伽罗。阿难,如此,如来以心遍知心而了知人根智。阿难,如此,如来以心遍知心而了知未来法的生起。」
‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī’’ti.
「阿难,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人连毛端尖量的白净法也没有,此人具足纯一黑暗的不善法,身坏命终后将往生于恶趣、苦界、堕处、地狱。』阿难,犹如种子已破、已腐、被风热所损,被放置于善耕作的良田中。阿难,你应知道这些种子将不会达到增长、成长、广大吗?」「是的,世尊。」「阿难,正是如此,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人连毛端尖量的白净法也没有,此人具足纯一黑暗的不善法,身坏命终后将往生于恶趣、苦界、堕处、地狱。』阿难,如此,如来以心遍知心而了知人补特伽罗。阿难,如此,如来以心遍知心而了知人根智。阿难,如此,如来以心遍知心而了知未来法的生起。」
Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetu’’nti? ‘‘Sakkā, ānandā’’ti bhagavā avoca – ‘‘idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
如是所说已,具寿阿难对世尊如此说:「世尊,能否施设与这三种人相应的另外三种人?」世尊说:「阿难,能。」「阿难,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的善法已消失,不善法已现前。然而他有未断的善根,那也将完全被根除。如此,此人于未来将是退法者。』阿难,犹如燃烧、炽燃、光耀的炭火被放置于平坦的石板上。阿难,你应知道这些炭火将不会达到增长、成长、广大吗?」「是的,世尊。」「阿难,或者犹如傍晚时分太阳西沉,阿难,你应知道光明将消失,黑暗将显现吗?」「是的,世尊。」「阿难,或者犹如正午夜半食时,阿难,你应知道光明已消失,黑暗已显现吗?」「是的,世尊。」「阿难,正是如此,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的善法已消失,不善法已现前。然而他有未断的善根,那也将完全被根除。如此,此人于未来将是退法者。』阿难,如此,如来以心遍知心而了知人补特伽罗。阿难,如此,如来以心遍知心而了知人根智。阿难,如此,如来以心遍知心而了知未来法的生起。」
‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
「阿难,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的不善法已消失,善法已现前。然而他有未断的不善根,那也将完全被根除。如此,此人于未来将是不退法者。』阿难,犹如燃烧、炽燃、光耀的炭火被放置于干草堆或干柴堆中。阿难,你应知道这些炭火将达到增长、成长、广大吗?」「是的,世尊。」「阿难,或者犹如夜晚破晓时分太阳升起,阿难,你应知道黑暗将消失,光明将显现吗?」「是的,世尊。」「阿难,或者犹如正午日中食时,阿难,你应知道黑暗已消失,光明已显现吗?」「是的,世尊。」「阿难,正是如此,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人的不善法已消失,善法已现前。然而他有未断的不善根,那也将完全被根除。如此,此人于未来将是不退法者。』阿难,如此,如来以心遍知心而了知人补特伽罗。阿难,如此,如来以心遍知心而了知人根智。阿难,如此,如来以心遍知心而了知未来法的生起。」
‘‘Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
「阿难,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人连毛端尖量的不善法也没有,此人具足纯一白净、无过失的法,将于现法般涅槃。』阿难,犹如已冷、已熄的炭火被放置于干草堆或干柴堆中。阿难,你应知道这些炭火将不会达到增长、成长、广大吗?」「是的,世尊。」「阿难,正是如此,于此,我以心遍知某人的心而了知:『此人现有善法与不善法。』我于另一时以心遍知他的心而了知:『此人连毛端尖量的不善法也没有,此人具足纯一白净、无过失的法,将于现法般涅槃。』阿难,如此,如来以心遍知心而了知人补特伽罗。阿难,如此,如来以心遍知心而了知人根智。阿难,如此,如来以心遍知心而了知未来法的生起。」
‘‘Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo’’ti. Aṭṭhamaṃ.
「阿难,于此,前三种人中,一人是不退法者,一人是退法者,一人是趣向恶趣、地狱者。阿难,于此,后三种人中,一人是退法者,一人是不退法者,一人是般涅槃法者。」第八经。
9. Nibbedhikasuttaṃ9. 通达经
§63
‘‘Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
「诸比库,我将对你们宣说通达法门。你们要听!你们要善作意!我要说了。」「是的,世尊。」那些比库回答世尊。世尊如此说:
‘‘Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.
「诸比库,什么是那个通达的法门?诸比库,诸欲应被了知,诸欲的因缘集起应被了知,诸欲的种种性应被了知,诸欲的果报应被了知,诸欲的灭应被了知,导向诸欲灭的道应被了知。
‘‘Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.
「诸比库,诸受应被了知,诸受的因缘集起应被了知,诸受的种种性应被了知,诸受的果报应被了知,诸受的灭应被了知,导向诸受灭的道应被了知。
‘‘Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā , saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.
「诸比库,诸想应被了知,诸想的因缘集起应被了知,诸想的种种性应被了知,诸想的果报应被了知,诸想的灭应被了知,导向诸想灭的道应被了知。
‘‘Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.
「诸比库,诸漏应被了知,诸漏的因缘集起应被了知,诸漏的种种性应被了知,诸漏的果报应被了知,诸漏的灭应被了知,导向诸漏灭的道应被了知。
‘‘Kammaṃ , bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.
「诸比库,业应被了知,诸业的因缘集起应被了知,诸业的种种性应被了知,诸业的果报应被了知,业的灭应被了知,导向业灭的道应被了知。
‘‘Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.
「诸比库,苦应被了知,苦的因缘集起应被了知,苦的种种性应被了知,苦的果报应被了知,苦的灭应被了知,导向苦灭的道应被了知。
‘‘‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ ? Pañcime, bhikkhave, kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti –
「『诸比库,诸欲应被了知,诸欲的因缘集起应被了知,诸欲的种种性应被了知,诸欲的果报应被了知,诸欲的灭应被了知,导向诸欲灭的道应被了知』,如此,这确实已被说。缘于什么而说此?诸比库,这五种欲的功德——眼所识的色,令人喜爱的、可爱的、合意的、可爱形状的、伴随着欲的、能引起染着的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,令人喜爱的、可爱的、合意的、可爱形状的、伴随着欲的、能引起染着的。然而,诸比库,在圣者之律中,这些并不被称为欲,这些被称为欲的功德——
‘‘Saṅkapparāgo purisassa kāmo,
「『思惟的染着是人的欲,
Nete kāmā yāni citrāni loke;
这些世间的可爱之物并非诸欲;
Saṅkapparāgo purisassa kāmo,
思惟之染才是人的欲;
Tiṭṭhanti citrāni tatheva loke;
可爱之物依然如此存在于世间;
Athettha dhīrā vinayanti chanda’’nti.
但智者于此调伏欲望。
‘‘Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo? Phasso, bhikkhave, kāmānaṃ nidānasambhavo.
诸比库,什么是诸欲的源起?诸比库,触是诸欲的源起。
‘‘Katamā ca, bhikkhave, kāmānaṃ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.
诸比库,什么是诸欲的差别?诸比库,对色有一种欲,对声有一种欲,对香有一种欲,对味有一种欲,对触有一种欲。诸比库,这称为诸欲的差别。
‘‘Katamo ca, bhikkhave, kāmānaṃ vipāko? Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.
诸比库,什么是诸欲的果报?诸比库,欲求者生成相应的自体,或属于福分,或属于非福分。诸比库,这称为诸欲的果报。
‘‘Katamo ca, bhikkhave, kāmanirodho? Phassanirodho , bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto , sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
诸比库,什么是欲灭?诸比库,触灭即是欲灭。此八支圣道即是导向欲灭之道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。
‘‘Yato kho , bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ. Kāmā, bhikkhave, veditabbā…pe… kāmanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,当圣弟子如此了知诸欲,如此了知诸欲的集起之源,如此了知诸欲的差别,如此了知诸欲的果报,如此了知诸欲的灭,如此了知导向诸欲灭的道路,他了知此通达的梵行即诸欲的灭。诸比库,『诸欲应被了知……导向诸欲灭的道路应被了知』,如此凡所说者,缘此而说。」
‘‘Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
「诸比库,『受应被了知……导向受灭的道路应被了知』,如此这确实已被说。缘何而说此?诸比库,有此三受——乐受、苦受、不苦不乐受。」
‘‘Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo? Phasso, bhikkhave, vedanānaṃ nidānasambhavo.
「诸比库,什么是诸受的集起之源?诸比库,触是诸受的集起之源。」
‘‘Katamā ca, bhikkhave, vedanānaṃ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.
「诸比库,什么是诸受的差别?诸比库,有近物的乐受,有远离物的乐受;有近物的苦受,有远离物的苦受;有近物的不苦不乐受,有远离物的不苦不乐受。诸比库,这称为诸受的差别。」
‘‘Katamo ca, bhikkhave, vedanānaṃ vipāko ? Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.
「诸比库,什么是诸受的果报?诸比库,凡感受者产生相应的自体,或属于福分,或属于非福分,诸比库,这称为诸受的果报。」
‘‘Katamo ca, bhikkhave, vedanānirodho? Phassanirodho , bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是受灭?诸比库,触灭即受灭。此八支圣道即导向受灭的道路,即是——正见……正定。」
‘‘Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ. Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,当圣弟子如此了知受,如此了知诸受的集起之源,如此了知诸受的差别,如此了知诸受的果报,如此了知受灭,如此了知导向受灭的道路,他了知此通达的梵行即受的灭。诸比库,『受应被了知……导向受灭的道路应被了知』,如此凡所说者,缘此而说。」
‘‘Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, saññā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
「诸比库,『想应被了知……导向想灭的道路应被了知』,如此这确实已被说。缘何而说此?诸比库,有此六想——色想、声想、香想、味想、触想、法想。」
‘‘Katamo ca, bhikkhave, saññānaṃ nidānasambhavo? Phasso, bhikkhave, saññānaṃ nidānasambhavo.
「诸比库!什么是诸想的因缘集起?诸比库!触是诸想的因缘集起。
‘‘Katamā ca, bhikkhave, saññānaṃ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu , aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu . Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.
「诸比库!什么是诸想的种种性?诸比库!对色有一种想,对声有另一种想,对香有另一种想,对味有另一种想,对触有另一种想,对法有另一种想。诸比库!这称为诸想的种种性。
‘‘Katamo ca, bhikkhave, saññānaṃ vipāko? Vohāravepakkaṃ , bhikkhave, saññaṃ vadāmi. Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti . Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.
「诸比库!什么是诸想的果报?诸比库!我说想有言说为果报。他如何如何想,就如何如何言说:『我有如此想』。诸比库!这称为诸想的果报。
‘‘Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库!什么是诸想的灭?诸比库!触灭即想灭。此八支圣道是导向想灭的道路,即是:正见……乃至……正定。
‘‘Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ. Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库!当圣弟子如此了知想,如此了知诸想的因缘集起,如此了知诸想的种种性,如此了知诸想的果报,如此了知诸想的灭,如此了知导向想灭的道路,他了知此通达的梵行为想灭。诸比库!『想应被了知……乃至……导向想灭的道路应被了知』,如此,凡所说者,缘此而说。
‘‘Āsavā, bhikkhave, veditabbā…pe… āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tayome, bhikkhave, āsavā – kāmāsavo, bhavāsavo, avijjāsavo.
「诸比库!『诸漏应被了知……乃至……导向漏灭的道路应被了知』,如此,凡所说者。缘何而说此?诸比库!有此三漏:欲漏、有漏、无明漏。
‘‘Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo? Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.
「诸比库!什么是诸漏的因缘集起?诸比库!无明是诸漏的因缘集起。
‘‘Katamā ca, bhikkhave, āsavānaṃ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā , atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.
「诸比库!什么是诸漏的种种性?诸比库!有导向地狱的诸漏,有导向畜生趣的诸漏,有导向饿鬼界的诸漏,有导向人界的诸漏,有导向天界的诸漏。诸比库!这称为诸漏的种种性。
‘‘Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.
「诸比库,什么是诸漏的果报?诸比库,凡是被无明所到达者,他生成各各的自体,或者是福分的,或者是非福分的,诸比库,这称为诸漏的果报。
‘‘Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是诸漏的灭?诸比库,无明灭即是诸漏灭。此八支圣道即是导向诸漏灭的道路,即是:正见……乃至……正定。
‘‘Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ. Āsavā , bhikkhave, veditabbā…pe… āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,当圣弟子如此了知诸漏,如此了知诸漏的因缘集起,如此了知诸漏的差别,如此了知诸漏的果报,如此了知诸漏的灭,如此了知导向诸漏灭的道路,他了知此通达的梵行即是诸漏的灭。诸比库,『诸漏应被了知……乃至……导向诸漏灭的道路应被了知』,如此,凡是所说的,缘于此而说。
‘‘Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti – kāyena vācāya manasā.
「诸比库,『业应被了知……乃至……导向业灭的道路应被了知』,如此,这确实已被说。缘于什么而说?诸比库,我说思即是业。思已,以身、以语、以意造业。
‘‘Katamo ca, bhikkhave, kammānaṃ nidānasambhavo? Phasso, bhikkhave, kammānaṃ nidānasambhavo.
「诸比库,什么是诸业的因缘集起?诸比库,触是诸业的因缘集起。
‘‘Katamā ca, bhikkhave, kammānaṃ vemattatā? Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ . Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.
「诸比库,什么是诸业的差别?诸比库,有地狱受报的业,有畜生趣受报的业,有饿鬼界受报的业,有人间受报的业,有天界受报的业。诸比库,这称为诸业的差别。
‘‘Katamo ca, bhikkhave, kammānaṃ vipāko? Tividhāhaṃ , bhikkhave, kammānaṃ vipākaṃ vadāmi – diṭṭheva dhamme, upapajje vā , apare vā pariyāye. Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.
「诸比库,什么是诸业的果报?诸比库,我说诸业的果报有三种:现法中,或于再生时,或于其他时机。诸比库,这称为诸业的果报。
‘‘Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是业的灭?诸比库,触灭即是业灭。此八支圣道即是导向业灭的道路,即是:正见……乃至……正定。
‘‘Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ. Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,当圣弟子如此了知业,如此了知诸业的因缘生起,如此了知诸业的差别,如此了知诸业的果报,如此了知业灭,如此了知导向业灭的道路,他了知此通达的梵行即业灭。诸比库,业应被了知……乃至……导向业灭的道路应被了知,如此,凡所说者,缘此而说。」
‘‘Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṃ vuttaṃ , kiñcetaṃ paṭicca vuttaṃ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho , maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
「诸比库,苦应被了知,苦的因缘生起应被了知,苦的差别应被了知,苦的果报应被了知,苦灭应被了知,导向苦灭的道路应被了知。如此,凡所说者,缘何而说?生是苦,老是苦,病是苦,死是苦,愁、悲、苦、忧、恼是苦,所求不得也是苦,简而言之,五取蕴是苦。」
‘‘Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo .
「诸比库,什么是苦的因缘生起?诸比库,渴爱是苦的因缘生起。」
‘‘Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.
「诸比库,什么是苦的差别?诸比库,有极重的苦,有微小的苦,有缓离贪的,有速离贪的。诸比库,这称为苦的差别。」
‘‘Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati , yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati – ‘ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti? Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā. Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.
「诸比库,什么是苦的果报?诸比库,于此,某人被苦所征服、心被占据而悲伤、疲惫、悲泣、捶胸号哭、陷入痴迷,或者被苦所征服、心被占据而向外寻求——『谁知道一句或二句以灭此苦?』诸比库,我说苦有痴迷的果报或寻求的果报。诸比库,这称为苦的果报。」
‘‘Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是苦灭?诸比库,渴爱灭即苦灭。此八支圣道即导向苦灭的道路,即是:正见……乃至……正定。」
‘‘Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ. Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,当圣弟子如此了知苦,如此了知苦的因缘生起,如此了知苦的差别,如此了知苦的果报,如此了知苦灭,如此了知导向苦灭的道路,他了知此通达的梵行即苦灭。诸比库,苦应被了知,苦的因缘生起应被了知,苦的差别应被了知,苦的果报应被了知,苦灭应被了知,导向苦灭的道路应被了知。如此,凡所说者,缘此而说。」
‘‘Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo’’ti. Navamaṃ.
「诸比库,这就是通达法门。」第九经
10. Sīhanādasuttaṃ10. 狮子吼经
§64
‘‘Chayimāni , bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cha? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
「诸比库,如来有此六如来力,具足此诸力,如来宣称无上士地位,于众中作狮子吼,转梵轮。哪六种?诸比库,于此,如来如实了知处为处、非处为非处。诸比库,如来如实了知处为处、非处为非处,诸比库,此亦是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。」
‘‘Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
「再者,诸比库,如来如实了知过去、未来、现在诸业的承受,依处、依因的果报。诸比库,如来如实了知过去、未来、现在诸业的承受,依处、依因的果报,诸比库,此亦是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。」
‘‘Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato…pe… idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
「再者,诸比库,如来如实了知诸禅那、诸解脱、诸定、诸等至的杂染、清净、出起。诸比库,如来……诸比库,此亦是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。」
‘‘Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
「再者,诸比库,如来忆念种种宿住,即:一生、二生……如此有行相、有细相地忆念种种宿住。诸比库,如来忆念种种宿住,即:一生、二生……如此有行相、有细相地忆念种种宿住。诸比库,此亦是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。」
‘‘Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
「再者,诸比库,如来以清净、超越人的天眼……了知众生随业流转。诸比库,如来以清净、超越人的天眼……了知众生随业流转,诸比库,此亦是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。」
‘‘Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni kho, bhikkhave , cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
「再者,诸比库,如来以诸漏尽……作证后具足而住。诸比库,如来以诸漏尽……作证后具足而住,诸比库,此亦是如来的如来力,依此力,如来宣称无上士地位,于众中作狮子吼,转梵轮。诸比库,此等是如来的六如来力,具足此诸力,如来宣称无上士地位,于众中作狮子吼,转梵轮。」
‘‘Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.
「诸比库,于此,若他人以如实了知处为处、非处为非处之智接近如来而问问题。诸比库,如来如何如何以智了知处为处、非处为非处如实,如来即如何如何以如实了知处为处、非处为非处之智,被问问题而解答彼等。」
‘‘Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.
「诸比库,于此,若他人以如实了知过去、未来、现在诸业的承受,依处、依因的果报之智接近如来而问问题。诸比库,如来如何如何以智了知过去、未来、现在诸业的承受,依处、依因的果报如实,如来即如何如何以如实了知过去、未来、现在诸业的承受,依处、依因的果报之智,被问问题而解答彼等。」
‘‘Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.
「诸比库!于此,若其他人以如实智接近如来,询问关于禅那、解脱、定、等至的杂染、清净、出起的问题。诸比库!如来如实知晓禅那、解脱、定、等至的杂染、清净、出起的智,如来就如此以如实智回答他们所问关于禅那、解脱、定、等至的杂染、清净、出起的问题。」
‘‘Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.
「诸比库!于此,若其他人以如实智接近如来,询问关于宿住随念的问题。诸比库!如来如实知晓宿住随念的智,如来就如此以如实智回答他们所问关于宿住随念的问题。」
‘‘Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.
「诸比库!于此,若其他人以如实智接近如来,询问关于众生死生的问题。诸比库!如来如实知晓众生死生的智,如来就如此以如实智回答他们所问关于众生死生的问题。」
‘‘Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.
「诸比库!于此,若其他人以如实智接近如来,询问关于诸漏尽……的问题。诸比库!如来如实知晓诸漏尽……的智,如来就如此以如实智回答他们所问关于诸漏尽……的问题。」
‘‘Tatra, bhikkhave, yampidaṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Iti kho , bhikkhave, samādhi maggo, asamādhi kummaggo’’ti. Dasamaṃ.
「诸比库!于此,凡是如实知处为处、非处为非处的智,我说那也是属于得定者的,非不定者的。凡是如实知过去、未来、现在诸业的承受,从处所、从因而有果报的智,我说那也是属于得定者的,非不定者的。凡是如实知禅那、解脱、定、等至的杂染、清净、出起的智,我说那也是属于得定者的,非不定者的。凡是如实知宿住随念的智,我说那也是属于得定者的,非不定者的。凡是如实知众生死生的智,我说那也是属于得定者的,非不定者的。凡是如实知诸漏尽……的智,我说那也是属于得定者的,非不定者的。如是,诸比库!定是道,不定是邪道。」第十经。
Mahāvaggo chaṭṭho. · 大品第六
Tassuddānaṃ –
其摄颂──
Soṇo phagguno bhijāti, āsavā dāruhatthi ca;
「索那、帕古那、比迦帝,诸漏、木材、象,」
Majjhe ñāṇaṃ nibbedhikaṃ, sīhanādoti te dasāti.
「中间、智、通达,狮子吼,此为十。」