5. Mahāyaññavaggo5. 大祭祀品
5. Mahāyaññavaggo5. 大祭祀品
1. Sattaviññāṇaṭṭhitisuttaṃ1. 七识住经
§44
‘‘Sattimā , bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.
「诸比库,有七识住。哪七种?诸比库,有诸有情身异想异,譬如人类,某些天人,某些堕恶趣者。这是第一识住。
‘‘Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.
「诸比库,有诸有情身异想一,譬如梵身天初生者。这是第二识住。
‘‘Santi , bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.
「诸比库,有诸有情身一想异,譬如光音天。这是第三识住。
‘‘Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthā viññāṇaṭṭhiti.
「诸比库,有诸有情身一想一,譬如遍净天。这是第四识住。
‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamā viññāṇaṭṭhiti.
「诸比库,有诸有情完全超越色想,灭有对想,不作意种种想,『空无边』,到达空无边处。这是第五识住。
‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā . Ayaṃ chaṭṭhā viññāṇaṭṭhiti.
「诸比库,有诸有情完全超越空无边处,『识无边』,到达识无边处。这是第六识住。
‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā . Ayaṃ sattamā viññāṇaṭṭhiti. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo’’ti. Paṭhamaṃ.
「诸比库,有诸有情完全超越识无边处,『无所有』,到达无所有处。这是第七识住。诸比库,这些是七识住。」第一经。
2. Samādhiparikkhārasuttaṃ2. 定资具经
§45
‘‘Sattime, bhikkhave, samādhiparikkhārā. Katame satta? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā , ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī’’ti. Dutiyaṃ.
「诸比库,有此等七定具。哪七种?正见、正思惟、正语、正业、正命、正精进、正念。诸比库,凡以此等七支所成就的心一境性,诸比库,这称为有因的圣正定,也称为有具的。」第二经。
3. Paṭhamaaggisuttaṃ3. 第一火经
§46
‘‘Sattime , bhikkhave, aggī. Katame satta? Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi – ime kho, bhikkhave, satta aggī’’ti. Tatiyaṃ.
「诸比库!有这七火。哪七种?贪火、嗔火、痴火、应供养火、家主火、应施火、薪火——诸比库!这些是七火。」第三经。
4. Dutiyaaggisuttaṃ4. 第二火经
§47
Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya , pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca –
尔时,郁伽答沙哩拉婆罗门准备了大祭祀。五百头公牛被牵到柱边为了祭祀,五百头小公牛被牵到柱边为了祭祀,五百头小母牛被牵到柱边为了祭祀,五百头山羊被牵到柱边为了祭祀,五百头公羊被牵到柱边为了祭祀。那时,郁伽答沙哩拉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、值得忆念的话语后,在一旁坐下。在一旁坐下的郁伽答沙哩拉婆罗门对世尊如此说——
‘‘Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. Dutiyampi kho uggatasarīro brāhmaṇo…pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Tayidaṃ, bho gotama , sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ’’.
「果德玛尊者!我听说点燃火、竖立祭柱有大果报、有大利益。」「婆罗门!我也听说点燃火、竖立祭柱有大果报、有大利益。」郁伽答沙哩拉婆罗门第二次……第三次对世尊如此说——「果德玛尊者!我听说点燃火、竖立祭柱有大果报、有大利益。」「婆罗门!我也听说点燃火、竖立祭柱有大果报、有大利益。」「果德玛尊者!这点果德玛尊者与我们完全一致,即在一切方面。」
Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca – ‘‘na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā – ‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’nti. Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā – ‘ahañhi, bhante, aggiṃ ādātukāmo, yūpaṃ ussāpetukāmo. Ovadatu maṃ, bhante, bhagavā. Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’’ti.
如此说时,具寿阿难对郁伽答沙哩拉婆罗门如此说:「婆罗门!不应如此询问如来——『果德玛尊者!我听说点燃火、竖立祭柱有大果报、有大利益。』婆罗门!应如此询问如来——『尊者!我想要点燃火、竖立祭柱。尊者!请世尊教诫我。尊者!请世尊教导我,那将是我长久的利益与安乐。』」
Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo. Ovadatu maṃ bhavaṃ gotamo. Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti.
那时,郁伽答沙哩拉婆罗门对世尊如此说:「果德玛尊者!我想要点燃火、竖立祭柱。请果德玛尊者教诫我。请果德玛尊者教导我,那将是我长久的利益与安乐。」
‘‘Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. Katamāni tīṇi ? Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
「婆罗门!点燃火、竖立祭柱者,在祭祀之前先竖立三种刀——不善的、生苦的、有苦果报的。哪三种?身刀、语刀、意刀。婆罗门!点燃火、竖立祭柱者,在祭祀之前生起如此心:『这么多公牛应为了祭祀而被杀,这么多小公牛应为了祭祀而被杀,这么多小母牛应为了祭祀而被杀,这么多山羊应为了祭祀而被杀,这么多公羊应为了祭祀而被杀。』他『我在作福』而作非福,『我在作善』而作不善,『我在寻求善趣之道』而寻求恶趣之道。婆罗门!点燃火、竖立祭柱者,在祭祀之前竖立这第一种意刀——不善的、生苦的、有苦果报的。
‘‘Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
「再者,婆罗门!点燃火、竖立祭柱者,在祭祀之前如此说语:『这么多公牛应为了祭祀而被杀,这么多小公牛应为了祭祀而被杀,这么多小母牛应为了祭祀而被杀,这么多山羊应为了祭祀而被杀,这么多公羊应为了祭祀而被杀。』他『我在作福』而作非福,『我在作善』而作不善,『我在寻求善趣之道』而寻求恶趣之道。婆罗门!点燃火、竖立祭柱者,在祭祀之前竖立这第二种语刀——不善的、生苦的、有苦果报的。
‘‘Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati usabhā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya . So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.
「再者,婆罗门!点燃火、竖立祭柱者,在祭祀之前自己首先着手为了祭祀而杀公牛,自己首先着手为了祭祀而杀小公牛,自己首先着手为了祭祀而杀小母牛,自己首先着手为了祭祀而杀山羊,自己首先着手为了祭祀而杀公羊。他『我在作福』而作非福,『我在作善』而作不善,『我在寻求善趣之道』而寻求恶趣之道。婆罗门!点燃火、竖立祭柱者,在祭祀之前竖立这第三种身刀——不善的、生苦的、有苦果报的。婆罗门!点燃火、竖立祭柱者,在祭祀之前竖立这三种刀——不善的、生苦的、有苦果报的。
‘‘Tayome , brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi , dosaggi, mohaggi.
「婆罗门,这三种火应被舍断、应被避免、不应被亲近。哪三种?贪火、嗔火、痴火。
‘‘Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto 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. Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.
「婆罗门,为何这贪火应被舍断、应被避免、不应被亲近?婆罗门,被贪染者,被贪所征服、心被占据,以身行恶行,以语行恶行,以意行恶行。他以身行恶行后,以语行恶行后,以意行恶行后,身坏命终后,投生到苦界、恶趣、堕处、地狱。因此这贪火应被舍断、应被避免、不应被亲近。
‘‘Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto 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. Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.
「婆罗门,为何这嗔火应被舍断、应被避免、不应被亲近?婆罗门,嗔恨者,被嗔所征服、心被占据,以身行恶行,以语行恶行,以意行恶行。他以身行恶行后,以语行恶行后,以意行恶行后,身坏命终后,投生到苦界、恶趣、堕处、地狱。因此这嗔火应被舍断、应被避免、不应被亲近。
‘‘Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto 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. Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.
「婆罗门,为何这痴火应被舍断、应被避免、不应被亲近?婆罗门,愚痴者,被痴所征服、心被占据,以身行恶行,以语行恶行,以意行恶行。他以身行恶行后,以语行恶行后,以意行恶行后,身坏命终后,投生到苦界、恶趣、堕处、地狱。因此这痴火应被舍断、应被避免、不应被亲近。婆罗门,这三种火应被舍断、应被避免、不应被亲近。
‘‘Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā. Katame tayo? Āhuneyyaggi , gahapataggi, dakkhiṇeyyaggi.
「婆罗门,三种火应被恭敬、尊重、尊敬、供养后,正确地安乐地维护。哪三种?应供养火、家主火、应施火。
‘‘Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi. Taṃ kissa hetu ? Atohayaṃ , brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
「婆罗门,什么是应供养火?婆罗门,于此,凡你有母亲或父亲者,婆罗门,这被称为应供养火。那是什么原因?婆罗门,因为从此被召唤、被生出,因此这应供养火应被恭敬、尊重、尊敬、供养后,正确地安乐地维护。
‘‘Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa , gahapataggi. Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
「婆罗门,什么是家主火?婆罗门,于此,凡你有儿子、妻子、奴仆、使者、工人者,婆罗门,这被称为家主火。因此这家主火应被恭敬、尊重、尊敬、供养后,正确地安乐地维护。
‘‘Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.
「婆罗门,什么是应施火?婆罗门,于此,凡那些沙门婆罗门远离诤论、安住于忍辱柔和、调御自己、寂止自己、使自己般涅槃者,婆罗门,这被称为应施火。因此这应施火应被恭敬、尊重、尊敬、供养后,正确地安乐地维护。婆罗门,这三种火应被恭敬、尊重、尊敬、供养后,正确地安乐地维护。
‘‘Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo’’ti.
「婆罗门,这柴火应当时时燃起,时时照料,时时熄灭,时时放置。」
Evaṃ vutte uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyata’’nti . Catutthaṃ.
如是说时,郁伽答沙哩拉婆罗门对世尊如此说道:「殊胜,果德玛尊者!殊胜,果德玛尊者!……(中略)……愿果德玛尊者忆持我为近事男,从今日起终生归依。果德玛尊者,我释放这五百头公牛,给予生命;我释放这五百头小公牛,给予生命;我释放这五百头小母牛,给予生命;我释放这五百头山羊,给予生命;我释放这五百头绵羊,给予生命。愿它们食青草,饮冷水,愿凉风吹向它们。」第四经。
5. Paṭhamasaññāsuttaṃ5. 第一想经
§48
‘‘Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.
「诸比库,这七想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。
‘‘Katamā satta? Asubhasaññā , maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Pañcamaṃ.
「哪七种?须跋想、死想、食厌逆想、一切世间不可乐想、无常想、无常中苦想、苦中无我想。诸比库,这七想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。」第五经。
6. Dutiyasaññāsuttaṃ6. 第二想经
§49
‘‘Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.
「诸比库,这七想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。哪七种?须跋想、死想、食厌逆想、一切世间不可乐想、无常想、无常中苦想、苦中无我想。诸比库,这七想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。
‘‘‘Asubhasaññā , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
「『诸比库,须跋想已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。』如此,这确实已被说。缘于什么而说呢?诸比库,比库以须跋想熏习之心多住时,对于交媾法的成就,心退缩、卷缩、转离,不伸向,或者舍或厌逆住立。诸比库,犹如鸡毛或筋腱被投入火中,退缩、卷缩、转离,不伸向。同样地,诸比库,比库以须跋想熏习之心多住时,对于交媾法的成就,心退缩、卷缩、转离,不伸向,或者舍或厌逆住立。
‘‘Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ , bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,如果比库以须跋想熏习之心多住时,对于交媾法的成就,心随顺,不厌逆住立;诸比库,比库应当了知此:『我的须跋想未修习,我没有前后的差别,我未得修习力。』如此,他在那里是正知的。然而,诸比库,如果比库以须跋想熏习之心多住时,对于交媾法的成就,心退缩、卷缩、转离,不伸向,或者舍或厌逆住立;诸比库,比库应当了知此:『我的须跋想已善修习,我有前后的差别,我已得修习力。』如此,他在那里是正知的。『诸比库,须跋想已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。』如此,凡那所说,缘于此而说。
‘‘‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
「『诸比库,死想已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。』如此,这确实已被说,缘于什么而说呢?诸比库,比库以死想熏习之心多住时,对于生命的爱乐,心退缩、卷缩、转离,不伸向,或者舍或厌逆住立。诸比库,犹如鸡毛或筋腱被投入火中,退缩、卷缩、转离,不伸向。同样地,诸比库,比库以死想熏习之心多住时,对于生命的爱乐,心退缩、卷缩、转离,不伸向,或者舍或厌逆住立。
‘‘Sace , bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,如果比库以熟习死想之心多住,心随顺于生命的喜爱,不厌逆住立;诸比库,这应被那位比库了知:『我的死想未修习,我没有前后的差别,我未得修习力。』如此在那里他是正知者。然而,诸比库,如果比库以熟习死想之心多住,心从生命的喜爱退缩、卷缩、转离,不伸向,或者舍或厌逆住立;诸比库,这应被那位比库了知:『我的死想已善修习,我有前后的差别,我已得修习力。』如此在那里他是正知者。『诸比库,死想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此凡所说者,缘于此而说。」
‘‘‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti .
「『诸比库,食厌逆想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此这确实已被说,缘于什么而说呢?诸比库,比库以熟习食厌逆想之心多住,心从味渴爱退缩……乃至……或者舍或厌逆住立。诸比库,譬如鸡毛或筋片投入火中,退缩、卷缩、转离,不伸向。同样地,诸比库,比库以熟习食厌逆想之心多住,心从味渴爱退缩……乃至……或者舍或厌逆住立。」
‘‘Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Āhāre paṭikūlasaññā , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,如果比库以熟习食厌逆想之心多住,心随顺于味渴爱,不厌逆住立;诸比库,这应被那位比库了知:『我的食厌逆想未修习,我没有前后的差别,我未得修习力。』如此在那里他是正知者。然而,诸比库,如果比库以熟习食厌逆想之心多住,心从味渴爱退缩……乃至……或者舍或厌逆住立;诸比库,这应被那位比库了知:『我的食厌逆想已善修习,我有前后的差别,我已得修习力。』如此在那里他是正知者。『诸比库,食厌逆想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此凡所说者,缘于此而说。」
‘‘‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… seyyathāpi bhikkhave…pe… patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
「『诸比库,一切世间不喜乐想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此这确实已被说。缘于什么而说呢?诸比库,比库以熟习一切世间不喜乐想之心多住,心从世间的杂色退缩……乃至……譬如诸比库……乃至……退缩、卷缩、转离,不伸向。同样地,诸比库,比库以熟习一切世间不喜乐想之心多住,心从世间的杂色退缩、卷缩、转离,不伸向,或者舍或厌逆住立。」
‘‘Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,如果比库以熟习一切世间不喜乐想之心多住,心随顺于世间的杂色,不厌逆住立;诸比库,这应被那位比库了知:『我的一切世间不喜乐想未修习,我没有前后的差别,我未得修习力。』如此在那里他是正知者。然而,诸比库,如果比库以熟习一切世间不喜乐想之心多住,心从世间的杂色退缩……乃至……或者舍或厌逆住立;诸比库,这应被那位比库了知:『我的一切世间不喜乐想已善修习,我有前后的差别,我已得修习力。』如此在那里他是正知者。『诸比库,一切世间不喜乐想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此凡所说者,缘于此而说。」
‘‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.
「『诸比库,无常想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此这确实已被说。缘于什么而说呢?诸比库,比库以熟习无常想之心多住,心从利得、恭敬、名声退缩……乃至……或者舍或厌逆住立。诸比库,譬如鸡毛或筋片投入火中,退缩、卷缩、转离,不伸向。同样地,诸比库,比库以熟习无常想之心多住,心从利得、恭敬、名声退缩……乃至……或者舍或厌逆住立。」
‘‘Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,如果比库以熟习无常想之心多住,心随顺于利得、恭敬、名声,不厌逆住立;诸比库,这应被那位比库了知:『我的无常想未修习,我没有前后的差别,我未得修习力。』如此在那里他是正知者。然而,诸比库,如果比库以熟习无常想之心多住,心从利得、恭敬、名声退缩、卷缩、转离,不伸向,或者舍或厌逆住立;诸比库,这应被那位比库了知:『我的无常想已善修习,我有前后的差别,我已得修习力。』如此在那里他是正知者。『诸比库,无常想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此凡所说者,缘于此而说。」
‘‘‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
「『诸比库,无常中苦想已修习、已多修,有大果、有大利益,浸入不死、以不死为终极。』如此这确实已被说。缘于什么而说呢?诸比库,比库以熟习无常中苦想之心多住,对于懈怠、懒惰、放逸、放逸、不勤奋、不省察,强烈的怖畏想现起,诸比库,譬如举刀的屠夫。」
‘‘Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库!若比库以熟习于无常之苦想的心多住,对于懈怠、懒惰、放逸、放逸、不勤修、不省察,强烈的怖畏想未现起,诸比库!犹如举剑的屠夫。诸比库!比库应了知此:『我的无常之苦想未修习,我没有前后的差别,我未得修习之力。』如此,他于此是正知的。然而,诸比库!若比库以熟习于无常之苦想的心多住,对于懈怠、懒惰、放逸、放逸、不勤修、不省察,强烈的怖畏想现起,诸比库!犹如举剑的屠夫。诸比库!比库应了知此:『我的无常之苦想已善修习,我有前后的差别,我已得修习之力。』如此,他于此是正知的。『诸比库!无常之苦想已修习、已多修,有大果、有大利益,以不死为归趣、以不死为终极。』如此,凡所说者,缘此而说。」
‘‘‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.
「『诸比库!苦之无我想已修习、已多修,有大果、有大利益,以不死为归趣、以不死为终极。』如此,这确实已被说。缘何而说此?诸比库!比库以熟习于苦之无我想的心多住,于此有识之身及于外一切诸相,心离我作、我所作、慢,超越戏论,寂静、善解脱。」
‘‘Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā , natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti.
「诸比库!若比库以熟习于苦之无我想的心多住,于此有识之身及于外一切诸相,心未离我作、我所作、慢,未超越戏论,未寂静、未善解脱。诸比库!比库应了知此:『我的苦之无我想未修习,我没有前后的差别,我未得修习之力。』如此,他于此是正知的。」
‘‘Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「然而,诸比库!若比库以熟习于苦之无我想的心多住,于此有识之身及于外一切诸相,心离我作、我所作、慢,超越戏论,寂静、善解脱。诸比库!比库应了知此:『我的苦之无我想已善修习,我有前后的差别,我已得修习之力。』如此,他于此是正知的。『诸比库!苦之无我想已修习、已多修,有大果、有大利益,以不死为归趣、以不死为终极。』如此,凡所说者,缘此而说。」
‘‘Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Chaṭṭhaṃ.
「诸比库!这七想已修习、已多修,有大果、有大利益,以不死为归趣、以不死为终极。」第六经。
7. Methunasuttaṃ7. 交媾经
§50
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo brahmacārī paṭijānātī’’ti? ‘‘Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’’’ti. ‘‘Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti?
尔时,佳奴索尼婆罗门去到世尊处;到达后,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:「尊者果德玛也自称行梵行吗?」「婆罗门!若正确地说而说:『行无缺、无穴、无斑、无杂、圆满、清净的梵行』,婆罗门!正是正确地说我而说:『婆罗门!我确实行无缺、无穴、无斑、无杂、圆满、清净的梵行。』」「那么,尊者果德玛!梵行也有缺、有穴、有斑、有杂吗?」
‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. So taṃ assādeti , taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
「婆罗门!于此,某沙门或婆罗门自称正行梵行者,虽不与女人一起达到双双和合,但接受女人的涂油、按摩、沐浴、揉搓。他享味那个,喜欢那个,由那个而得满足。婆罗门!这也是梵行的缺、穴、斑、杂。婆罗门!这被称为行不清净的梵行,结缚于淫欲的结缚,不解脱生、老、死、愁、悲、苦、忧、恼,我说不解脱苦。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati; api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ; api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
「再者,婆罗门!于此,某沙门或婆罗门自称正行梵行者,虽不与女人一起达到双双和合,也不接受女人的涂油、按摩、沐浴、揉搓,但与女人一起嬉笑、游戏、娱乐……(中略)……也不与女人一起嬉笑、游戏、娱乐,但以眼注视女人的眼而观看……(中略)……也不以眼注视女人的眼而观看,但听闻女人在墙外或围墙外笑、说、唱、哭的声音……(中略)……也不听闻女人在墙外或围墙外笑、说、唱、哭的声音,但忆念以前与女人一起的嬉笑、交谈、游戏……(中略)……也不忆念以前与女人一起的嬉笑、交谈、游戏,但见到居士或居士子具备、具足五种欲功德而受用……(中略)……也不见到居士或居士子具备、具足五种欲功德而受用,但愿求某天界而行梵行:『我以此戒或誓或苦行或梵行,将成为天或某天。』他享味那个,喜欢那个,由那个而得满足。婆罗门!这也是梵行的缺、穴、斑、杂。婆罗门!这被称为行不清净的梵行,结缚于淫欲的结缚,不解脱生、老、死、愁、悲、苦、忧、恼,我说不解脱苦。」
‘‘Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ .
「婆罗门,只要我还看见这七种交合结缚中的任何一种交合结缚在自己身上未被断除,婆罗门,我就不在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中宣称已证得无上正等正觉。
‘‘Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. ‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti , ayamantimā jāti, natthi dāni punabbhavo’’’ti.
「然而,婆罗门,当我不再看见这七种交合结缚中的任何一种交合结缚在自己身上未被断除时,婆罗门,我才在有天、魔、梵的世间,有沙门、婆罗门、天、人的世代中宣称已证得无上正等正觉。我的智与见生起:『我的解脱不动摇,这是最后一生,现在不再有后有。』」
Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.
如是说已,佳奴索尼婆罗门对世尊如此说:「尊敬的果德玛,太殊胜了!尊敬的果德玛,太殊胜了!……(中略)……请果德玛尊师忆持我为近事男,从今天起终生归依。」第七经。
8. Saṃyogasuttaṃ8. 结缚经
§51
‘‘Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha…pe… katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?
「诸比库,我将为你们讲说结合与离结的法门。你们要谛听……(中略)……诸比库,什么是那个结合与离结的法门?
‘‘Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.
「诸比库,女人于内作意女根——女性的事务、女性的装扮、女性的行为、女性的欲望、女性的声音、女性的装饰。她对此染著,对此欢喜。她对此染著、对此欢喜后,于外作意男根——男性的事务、男性的装扮、男性的行为、男性的欲望、男性的声音、男性的装饰。她对此染著,对此欢喜。她对此染著、对此欢喜后,于外期望结合。凡以结合为缘而生起的乐与喜悦,她也期望那个。诸比库,喜乐于女性状态的众生,与男人结合。诸比库,如此,女人不超越女性状态。
‘‘Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati. Evaṃ kho, bhikkhave, saṃyogo hoti.
「诸比库,男人于内作意男根——男性的事务、男性的装扮、男性的行为、男性的欲望、男性的声音、男性的装饰。他对此染著,对此欢喜。他对此染著、对此欢喜后,于外作意女根——女性的事务、女性的装扮、女性的行为、女性的欲望、女性的声音、女性的装饰。他对此染著,对此欢喜。他对此染著、对此欢喜后,于外期望结合。凡以结合为缘而生起的乐与喜悦,他也期望那个。诸比库,喜乐于男性状态的众生,与女人结合。诸比库,如此,男人不超越男性状态。诸比库,如此有结合。
‘‘Kathañca, bhikkhave, visaṃyogo hoti? Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha na rajjati, sā tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha na rajjati, tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Itthatte, bhikkhave , anabhiratā sattā purisesu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.
「诸比库,如何有离结?诸比库,女人于内不作意女根——女性的事务、女性的装扮、女性的行为、女性的欲望、女性的声音、女性的装饰。她对此不染著,她对此不欢喜。她对此不染著、对此不欢喜后,于外不作意男根——男性的事务、男性的装扮、男性的行为、男性的欲望、男性的声音、男性的装饰。她对此不染著,对此不欢喜。她对此不染著、对此不欢喜后,于外不期望结合。凡以结合为缘而生起的乐与喜悦,她也不期望那个。诸比库,不喜乐于女性状态的众生,与男人离结。诸比库,如此,女人超越女性状态。
‘‘Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha na rajjati, so tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha na rajjati, tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati. Evaṃ kho, bhikkhave, visaṃyogo hoti. Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo’’ti. Aṭṭhamaṃ.
「诸比库,男人于内不作意男根——男性的事务、男性的装扮、男性的行为、男性的欲望、男性的声音、男性的装饰。他对此不染著,他对此不欢喜。他对此不染著、对此不欢喜后,于外不作意女根——女性的事务、女性的装扮、女性的行为、女性的欲望、女性的声音、女性的装饰。他对此不染著,对此不欢喜。他对此不染著、对此不欢喜后,于外不期望结合。凡以结合为缘而生起的乐与喜悦,他也不期望那个。诸比库,不喜乐于男性状态的众生,与女人离结。诸比库,如此,男人超越男性状态。诸比库,如此有离结。诸比库,这就是结合与离结的法门。」第八经。
9. Dānamahapphalasuttaṃ9. 布施大果经
§52
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘cirassutā no, bhante , bhagavato sammukhā dhammīkathā. Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Tenahāvuso, tadahuposathe āgaccheyyātha, appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evaṃ, bhante’’ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
一时,世尊住在占巴城伽伽拉莲花池畔。那时,众多占巴城的近事男们前往具寿沙利子处;抵达后,礼敬具寿沙利子,坐于一旁。坐于一旁的占巴城近事男们对具寿沙利子这样说:「尊者,我们很久没有从世尊面前听闻法的谈论了。尊者,如果我们能从世尊面前听闻法的谈论,那就好了。」「那么,朋友们,请你们在那个伍波萨他日来,或许你们能从世尊面前听闻法的谈论。」「是的,尊者。」占巴城的近事男们答应了具寿沙利子后,起座,礼敬具寿沙利子,作右绕后离去。
Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –
那时,占巴城的近事男们在那个伍波萨他日前往具寿沙利子处;抵达后,礼敬具寿沙利子,站立于一旁。那时,具寿沙利子与那些占巴城的近事男们一起前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿沙利子对世尊这样说:
‘‘Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti? ‘‘Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti?
「尊者,在此,某人布施了同样的布施,可能不是大果报、不是大利益;但是,尊者,在此,某人布施了同样的布施,可能是大果报、是大利益,这可能吗?」「沙利子,在此,某人布施了同样的布施,可能不是大果报、不是大利益;但是,沙利子,在此,某人布施了同样的布施,可能是大果报、是大利益。」「尊者,什么是因、什么是缘,为何在此某人布施了同样的布施,不是大果报、不是大利益?尊者,什么是因、什么是缘,为何在此某人布施了同样的布施,是大果报、是大利益?」
‘‘Idha, sāriputta, ekacco sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna’’nti? ‘‘Evaṃ, bhante’’.
「沙利子,在此,某人有所期望地布施,以束缚心布施,期望积蓄地布施,以『我死后将享用这个』而布施。他布施那布施给沙门或婆罗门:食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。沙利子,你怎么想,在此某人会布施这样的布施吗?」「是的,尊者。」
‘‘Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti , patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ.
「沙利子,在那里,凡是这个有所期望地布施,以束缚心布施,期望积蓄地布施,以『我死后将享用这个』而布施者,他布施了那布施后,身坏命终后,往生到四大王天众天的同伴中。他耗尽了那业、那神通、那名声、那主权后,是还来者,来到此处。
‘‘Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; api ca kho ‘sāhu dāna’nti dānaṃ deti…pe… napi ‘sāhu dāna’nti dānaṃ deti; api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti…pe… napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti; api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti…pe… napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti; api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti…pe… napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti…pe… napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna’’nti? ‘‘Evaṃ, bhante’’.
「但是,沙利子,在此,某人既不是有所期望地布施,也不是以束缚心布施,也不是期望积蓄地布施,也不是以『我死后将享用这个』而布施;而是以『布施是善』而布施……也不是以『布施是善』而布施;而是以『过去父祖曾布施、曾作,我不应断绝古老的家族传统』而布施……也不是以『过去父祖曾布施、曾作,我不应断绝古老的家族传统』而布施;而是以『我烹煮,这些人不烹煮,我烹煮者不应不给予不烹煮者布施』而布施……也不是以『我烹煮,这些人不烹煮,我烹煮者不应不给予不烹煮者布施』而布施;而是以『如同那些过去的仙人们有那些大祭祀,即:阿塔咖、瓦马咖、瓦马德瓦、韦沙密塔、亚马达基尼、安基拉沙、巴拉德瓦伽、瓦些塔、咖沙巴、巴古,愿我的这个布施分配也如此』而布施……也不是以『如同那些过去的仙人们有那些大祭祀,即:阿塔咖、瓦马咖、瓦马德瓦、韦沙密塔、亚马达基尼、安基拉沙、巴拉德瓦伽、瓦些塔、咖沙巴、巴古,愿我的这个布施分配也如此』而布施;而是以『我布施这个布施时,心清净,生起满意与喜悦』而布施……也不是以『我布施这个布施时,心清净,生起满意与喜悦』而布施;而是作为心的庄严、心的资具而布施。他布施那布施给沙门或婆罗门:食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。沙利子,你怎么想,在此某人会布施这样的布施吗?」「是的,尊者。」
‘‘Tatra, sāriputta, yvāyaṃ na heva sāpekho dānaṃ deti; na patibaddhacitto dānaṃ deti; na sannidhipekho dānaṃ deti; na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; napi ‘sāhu dāna’nti dānaṃ deti; napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti; napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti; napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. Navamaṃ.
「沙利子,在那里,凡是这个既不是有所期望地布施,也不是以束缚心布施,也不是期望积蓄地布施,也不是以『我死后将享用这个』而布施;也不是以『布施是善』而布施;也不是以『过去父祖曾布施、曾作,我不应断绝古老的家族传统』而布施;也不是以『我烹煮,这些人不烹煮,我烹煮者不应不给予不烹煮者布施』而布施;也不是以『如同那些过去的仙人们有那些大祭祀,即:阿塔咖、瓦马咖、瓦马德瓦、韦沙密塔、亚马达基尼、安基拉沙、巴拉德瓦伽、瓦些塔、咖沙巴、巴古,愿我的这个布施分配也如此』而布施;也不是以『我布施这个布施时,心清净,生起满意与喜悦』而布施;而是作为心的庄严、心的资具而布施者,他布施了那布施后,身坏命终后,往生到梵身天众天的同伴中。他耗尽了那业、那神通、那名声、那主权后,是不还者,不来到此处。沙利子,这是因、这是缘,为何在此某人布施了同样的布施,不是大果报、不是大利益。但是,沙利子,这是因、这是缘,为何在此某人布施了同样的布施,是大果报、是大利益。」第九经。
10. Nandamātāsuttaṃ10. 难德母经
§53
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsati.
如是我闻:一时,具寿沙利子与具寿马哈摩嘎喇那在南山与大比库僧团一起游行。那时,韦卢康达基难达之母近事女在夜晚破晓时分起来,以声音诵念彼岸道。
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.
尔时,韦沙瓦那大王从北方往南方去,为了某些事务。韦沙瓦那大王听到难达之母近事女以音声诵念《彼岸道品》,听到后,等待谈话结束而站立。
Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi. Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi – ‘‘sādhu bhagini, sādhu bhaginī’’ti! ‘‘Ko paneso, bhadramukhā’’ti? ‘‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’’ti. ‘‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyya’’nti. ‘‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva me bhavissati ātitheyya’’nti.
那时,难达之母近事女以音声诵念《彼岸道品》后,沉默了。那时,韦沙瓦那大王知道难达之母近事女谈话结束后,随喜道:「善哉,姊妹!善哉,姊妹!」「贤面者,这是谁呢?」「姊妹,我是你的兄弟韦沙瓦那大王。」「善哉,贤面者,那么,我所诵念的这个法门,愿这成为你的款待。」「善哉,姊妹,愿这成为我的款待。明天,以沙利子、摩嘎剌那为首的比库僧团将在未用早餐时来到韦卢甘答咖,你供养那个比库僧团后,应当指定我的供养。这将成为我的款待。」
Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi – ‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta’’’nti. ‘‘Evaṃ, ayye’’ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi – ‘‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta’’nti. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
那时,难达之母近事女在那夜过后,在自己的住处准备了美妙的副食、主食。那时,以沙利子、摩嘎剌那为首的比库僧团在未用早餐时前往韦卢甘答咖。那时,难达之母近事女告诉某位男子:「来吧,尊者,你去精舍,向比库僧团报告时间:『尊者们,时候到了,在难达之母圣尼的住处,食物已备办好。』」「是的,圣尼。」那位男子应诺难达之母近事女后,去精舍向比库僧团报告时间:「尊者们,时候到了,在难达之母圣尼的住处,食物已备办好。」那时,以沙利子、摩嘎剌那为首的比库僧团在上午时分穿好衣,拿着钵与衣,前往难达之母近事女的住处;抵达后,坐在已设置的座位上。那时,难达之母近事女亲手以美妙的副食、主食款待、使以沙利子、摩嘎剌那为首的比库僧团满足。
Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca – ‘‘ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī’’ti?
那时,难达之母近事女在具寿沙利子已食、手离钵后,在一旁坐下。在一旁坐下的难达之母近事女,具寿沙利子对她这样说:「难达之母,是谁向你报告比库僧团的到来呢?」
‘‘Idhāhaṃ, bhante , rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ. Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi – ‘sādhu, bhagini, sādhu, bhaginī’ti! ‘Ko paneso, bhadramukhā’ti? ‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti. ‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyya’nti. ‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva me bhavissati ātitheyya’nti. Yadidaṃ , bhante, dāne puññañca puññamahī ca taṃ vessavaṇassa mahārājassa sukhāya hotū’’ti.
「尊者,在这里,我在夜晚黎明时分起来,以音声诵念《彼岸道品》后,沉默了。那时,尊者,韦沙瓦那大王知道我谈话结束后,随喜道:『善哉,姊妹!善哉,姊妹!』『贤面者,这是谁呢?』『姊妹,我是你的兄弟韦沙瓦那大王。』『善哉,贤面者,那么,我所诵念的这个法门,愿这成为你的款待。』『善哉,姊妹,愿这成为我的款待。明天,以沙利子、摩嘎剌那为首的比库僧团将在未用早餐时来到韦卢甘答咖,你供养那个比库僧团后,应当指定我的供养。这将成为我的款待。』尊者,关于布施中的福德与福德之地,愿那成为韦沙瓦那大王的快乐。」
‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī’’ti.
「难达之母,不可思议!难达之母,未曾有!你竟然与如此大神通、如此大威力的天子韦沙瓦那大王面对面交谈!」
‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, nando nāma ekaputtako piyo manāpo. Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ. Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathatta’’nti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.
「尊者,对我来说,这不仅是不可思议、未曾有之法。我还有另一个不可思议、未曾有之法。尊者,在这里,我有一个名叫难达的独子,可爱、可意。诸王因某些事件,以罪名强行剥夺了他的生命。尊者,在那个孩子被捕或正被捕时,被杀或正被杀时,被害或正被害时,我不知道心有任何变异。」「难达之母,不可思议!难达之母,未曾有!你竟然连心的生起也能清净!」
‘‘Na kho me, bhante , eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno. So me teneva purimena attabhāvena uddassesi. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathatta’’nti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.
「尊者,对我来说,这不仅是不可思议、未曾有之法。我还有另一个不可思议、未曾有之法。尊者,在这里,我的丈夫死后,投生到某个亚卡趣。他以那个先前的身体向我显现。尊者,我不知道因那个缘故心有任何变异。」「难达之母,不可思议!难达之母,未曾有!你竟然连心的生起也能清净!」
‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā , kuto pana kāyenā’’ti! ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.
「尊者,这对我来说并非唯一的稀有、未曾有之法。我还有另一个稀有、未曾有之法。尊者,自从我年幼时被年幼的丈夫迎娶以来,我不忆念曾以意违犯丈夫,何况以身呢!」「难陀之母,这是稀有的!难陀之母,这是未曾有的!你竟然连心念的生起也清净!」
‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!
「尊者,这对我来说并非唯一的稀有、未曾有之法。我还有另一个稀有、未曾有之法。尊者,自从我被宣称为近事女以来,我不忆念曾故意违犯任何学处。」「难陀之母,这是稀有的!难陀之母,这是未曾有的!」
‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idhāhaṃ, bhante, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāye paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!
「尊者,这对我来说并非唯一的稀有、未曾有之法。我还有另一个稀有、未曾有之法。尊者,在此,我随我所愿,离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅那而住。寻伺寂止故,内净、心专一性,无寻、无伺,定生喜乐,证得第二禅那而住。离喜故,我住于舍,具念、正知,以身受乐,正如诸圣者所说——『舍、具念、乐住』,证得第三禅那而住。断乐、断苦故,先前喜忧已灭没故,不苦不乐,舍念清净,证得第四禅那而住。」「难陀之母,这是稀有的!难陀之母,这是未曾有的!」
‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!
「尊者,这对我来说并非唯一的稀有、未曾有之法。我还有另一个稀有、未曾有之法。尊者,凡世尊所说的五下分结,我不见其中任何一个在自己身上未断。」「难陀之母,这是稀有的!难陀之母,这是未曾有的!」
Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dasamaṃ.
于是,具寿沙利子以法语开示、劝导、鼓励、使难陀之母近事女欢喜后,从座起立而离去。第十经。
Mahāyaññavaggo pañcamo. · 大祭祀品第五
Tassuddānaṃ –
其摄颂——
Ṭhiti ca parikkhāraṃ dve, aggī saññā ca dve parā;
住与资具二,火、想与二后;
Methunā saṃyogo dānaṃ, nandamātena te dasāti.
交媾、结、布施,难陀之母十。
Paṭhamapaṇṇāsakaṃ samattaṃ. · 第一个五十经完