6. Abyākatavaggo6. 无记品
6. Abyākatavaggo6. 无记品
1. Abyākatasuttaṃ1. 无记经
§54
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū’’ti?
那时,某位比库去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的那位比库对世尊这样说:「尊者,什么因、什么缘,使得多闻圣弟子对于无记事不生起疑惑呢?」
‘‘Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. ‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ. Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
「比库,由于见灭,多闻圣弟子对于无记事不生起疑惑。比库,『如来死后存在』,这是见所至;比库,『如来死后不存在』,这是见所至;比库,『如来死后既存在又不存在』,这是见所至;比库,『如来死后既非存在又非不存在』,这是见所至。比库,未多闻的凡夫不了知见,不了知见集,不了知见灭,不了知导向见灭之道。对他来说,那见增长,他不解脱生、老、死、愁、悲、苦、忧、恼,我说他不解脱苦。
‘‘Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu . Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.
「比库,多闻的圣弟子了知见,了知见集,了知见灭,了知导向见灭之道。对他来说,那见灭尽,他解脱生、老、死、愁、悲、苦、忧、恼,我说他解脱苦。比库,如此知、如此见的多闻圣弟子,『如来死后存在』也不记说;『如来死后不存在』也不记说;『如来死后既存在又不存在』也不记说;『如来死后既非存在又非不存在』也不记说。比库,如此知、如此见的多闻圣弟子,对于无记事是如此不记说法者。比库,如此知、如此见的多闻圣弟子,对于无记事不惊慌、不战栗、不颤抖、不陷入恐怖。
‘‘‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ…pe… saññāgatametaṃ …pe… maññitametaṃ…pe… papañcitametaṃ…pe… upādānagatametaṃ…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
「比库,『如来死后存在』,这是渴爱所至……这是想所至……这是慢所至……这是戏论所至……这是取所至……比库,『如来死后存在』,这是追悔;比库,『如来死后不存在』,这是追悔;比库,『如来死后既存在又不存在』,这是追悔;比库,『如来死后既非存在又非不存在』,这是追悔。比库,未多闻的凡夫不了知追悔,不了知追悔集,不了知追悔灭,不了知导向追悔灭之道。对他来说,那追悔增长,他不解脱生、老、死、愁、悲、苦、忧、恼,我说他不解脱苦。
‘‘Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti , vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā…pe… dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu. Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū’’ti. Paṭhamaṃ.
「比库,多闻的圣弟子了知追悔,了知追悔集,了知追悔灭,了知导向追悔灭之道。对他来说,那追悔灭尽,他解脱生……苦,我说他解脱苦。比库,如此知、如此见的多闻圣弟子,『如来死后存在』也不记说……『如来死后既非存在又非不存在』也不记说。比库,如此知、如此见的多闻圣弟子,对于无记事是如此不记说法者。比库,如此知、如此见的多闻圣弟子,对于无记事不惊慌、不战栗、不颤抖、不陷入恐怖。比库,这是因、这是缘,使得多闻圣弟子对于无记事不生起疑惑。」第一经。
2. Purisagatisuttaṃ2. 人趣经
§55
‘‘Satta ca , bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ . Taṃ suṇātha , sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘katamā ca, bhikkhave, satta purisagatiyo?
「诸比库,我将教导七种补特伽罗趣与无取般涅槃。你们要听!要善作意!我将说。」「是的,尊者。」那些比库回答世尊。世尊这样说:「诸比库,什么是七种补特伽罗趣?
‘‘Idha , bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
「诸比库,这里,比库如此行道:『愿无彼,愿无我所;将不有,我所将不有,凡所有的、已成的,我舍断它』,他获得舍。他不染着于有,不染着于再有,他以正慧见到更上的寂静之地。但那地对他来说并非完全现证,他的慢随眠并非完全断除,他的有贪随眠并非完全断除,他的无明随眠并非完全断除。他以五下分结的尽灭,成为中般涅槃者。诸比库,譬如在日间被加热的铁锅上敲打时,火星生起后即熄灭。诸比库,同样地,比库如此行道:『愿无彼,愿无我所;将不有,我所将不有,凡所有的、已成的,我舍断它』,他获得舍。他不染着于有,不染着于再有,他以正慧见到更上的寂静之地。但那地对他来说并非完全现证,他的慢随眠并非完全断除,他的有贪随眠并非完全断除,他的无明随眠并非完全断除。他以五下分结的尽灭,成为中般涅槃者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
「诸比库,再者,比库如此行道:『愿无彼,愿无我所;将不有,我所将不有,凡所有的、已成的,我舍断它』,他获得舍。他不染着于有,不染着于再有,他以正慧见到更上的寂静之地。但那地对他来说并非完全现证,他的慢随眠并非完全断除,他的有贪随眠并非完全断除,他的无明随眠并非完全断除。他以五下分结的尽灭,成为中般涅槃者。诸比库,譬如在日间被加热的铁锅上敲打时,火星生起后,飞起后即熄灭。诸比库,同样地,比库如此行道:『愿无彼,愿无我所』……他以五下分结的尽灭,成为中般涅槃者。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
「诸比库,于此,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是中般涅槃者。诸比库,譬如在日间被加热的铁锅上被敲打时,火星生起、跳起后,不接触地面而熄灭。同样地,诸比库,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是中般涅槃者。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.
「诸比库,于此,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是生般涅槃者。诸比库,譬如在日间被加热的铁锅上被敲打时,火星生起、跳起后,接触地面而熄灭。同样地,诸比库,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是生般涅槃者。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.
「诸比库,于此,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是无行般涅槃者。诸比库,譬如在日间被加热的铁锅上被敲打时,火星生起、跳起后,落在少量的草堆或柴堆上。它在那里生起火,也生起烟,生起火后也生起烟后,耗尽那少量的草堆或柴堆后,无燃料而熄灭。同样地,诸比库,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是无行般涅槃者。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.
「诸比库,于此,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是有行般涅槃者。诸比库,譬如在日间被加热的铁锅上被敲打时,火星生起、跳起后,落在大量的草堆或柴堆上。它在那里生起火,也生起烟,生起火后也生起烟后,耗尽那大量的草堆或柴堆后,无燃料而熄灭。同样地,诸比库,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是有行般涅槃者。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammapaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya , dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Imā kho, bhikkhave, satta purisagatiyo.
「诸比库,于此,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有,他以正慧见寂静的、更上的境地。然而那境地并非被他完全地现证,他的慢随眠并非完全地被舍断,他的有贪随眠并非完全地被舍断,他的无明随眠并非完全地被舍断。以五下分结的尽,他是上流者,到达阿咖尼吒。诸比库,譬如在日间被加热的铁锅上被敲打时,火星生起、跳起后,落在巨大的草堆或柴堆上。它在那里生起火,也生起烟,生起火后也生起烟后,耗尽那巨大的草堆或柴堆后,行进中也燃烧,燃烧中也燃烧,行进中燃烧后、燃烧中燃烧后,到达青草地、或平地、或岩石地、或水边、或可爱的地方后,无燃料而熄灭。同样地,诸比库,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有。以五下分结的尽,他是上流者,到达阿咖尼吒。诸比库,这些是七种人趣。」
‘‘Katamañca, bhikkhave, anupādāparinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ. Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbāna’’nti. Dutiyaṃ.
「诸比库,什么是无取般涅槃?诸比库,于此,比库如此行道——『愿无有,愿我无有;将不有,将我不有』,他舍断现有的、已成的,他获得舍。他不染着于有,不染着于再有,他以正慧见寂静的、更上的境地。那境地被他完全地现证,他的慢随眠完全地被舍断,他的有贪随眠完全地被舍断,他的无明随眠完全地被舍断。以诸漏的灭尽,他现证、具足住于无漏的心解脱、慧解脱。诸比库,这称为无取般涅槃。诸比库,这些是七种人趣与无取般涅槃。」第二经。
3. Tissabrahmāsuttaṃ3. 帝萨梵天经
§56
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – ‘‘etā, bhante, bhikkhuniyo vimuttā’’ti. Aparā devatā bhagavantaṃ etadavoca – ‘‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’’ti. Idamavocuṃ tā devatā. Samanuñño satthā ahosi. Atha kho tā devatā ‘‘samanuñño satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.
如是我闻——一时,世尊住在王舍城耆阇崛山。那时,在夜已深时,两位天人以殊胜的容色照亮整个耆阇崛山后,来到世尊处;来到后,礼敬世尊,站立一旁。站立一旁的一位天人对世尊如此说:「尊者,这些比库尼已解脱。」另一位天人对世尊如此说:「尊者,这些比库尼已无余善解脱。」那些天人说了这些。导师默然认可。那时,那些天人知道「导师默然认可」后,礼敬世尊,作右绕后,就在那里消失了。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo vimuttā’ti. Aparā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti. Idamavocuṃ, bhikkhave, tā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū’’ti.
那时,世尊在那夜过后,召唤诸比库:「诸比库,今夜,在夜已深时,两位天人以殊胜的容色照亮整个耆阇崛山后,来到我处;来到后,礼敬我,站立一旁。诸比库,站立一旁的一位天人对我如此说:『尊者,这些比库尼已解脱。』另一位天人对我如此说:『尊者,这些比库尼已无余善解脱。』诸比库,那些天人说了这些。诸比库,说了这些后,礼敬我,作右绕后,就在那里消失了。」
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrāpi naṃ evaṃ jānanti – ‘‘tisso brahmā mahiddhiko mahānubhāvo’’ti.
尔时,具寿马哈摩嘎喇那坐在世尊不远处。于是,具寿马哈摩嘎喇那生起这样的念头:「哪些天人有这样的智:『有余依或有余依,无余依或无余依』呢?」尔时,名叫帝思沙的比库刚命终,已投生到某个梵天界。在那里,他们也这样知道:「帝思沙梵天是大神通者、大威力者。」
Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi , yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca – ‘‘katamesānaṃ kho, tissa , devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? ‘‘Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
于是,具寿马哈摩嘎喇那——犹如有力的男子伸展弯曲的手臂,或弯曲伸展的手臂,如是——从鹫峰山消失,出现在那个梵天界。帝思沙梵天从远处看见具寿马哈摩嘎喇那走来。看见后,对具寿马哈摩嘎喇那说:「来吧,摩嘎喇那贤友!欢迎,摩嘎喇那贤友!摩嘎喇那贤友,你很久才作这样的方便,即来到这里。摩嘎喇那贤友,请坐,这座位已设置。」于是,具寿马哈摩嘎喇那坐在已设置的座位上。帝思沙梵天也礼敬具寿马哈摩嘎喇那后,坐在一边。具寿马哈摩嘎喇那对坐在一边的帝思沙梵天说:「帝思沙,哪些天人有这样的智:『有余依或有余依,无余依或无余依』呢?」「摩嘎喇那贤友,梵众天的天人有这样的智:『有余依或有余依,无余依或无余依。』」
‘‘Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
「帝思沙,是否所有梵众天的天人都有这样的智:『有余依或有余依,无余依或无余依』呢?」「摩嘎喇那贤友,并非所有梵众天的天人都有这样的智:『有余依或有余依,无余依或无余依。』」
‘‘Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti. Tesaṃ na evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti. Tesaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
「摩嘎喇那贤友,那些梵众天的天人满足于梵天的寿命、满足于梵天的色、梵天的乐、梵天的名声、梵天的主权,他们不如实了知更上的出离。他们没有这样的智:『有余依或有余依,无余依或无余依。』而那些梵众天的天人不满足于梵天的寿命、不满足于梵天的色、梵天的乐、梵天的名声、梵天的主权,他们如实了知更上的出离。他们有这样的智:『有余依或有余依,无余依或无余依。』」
‘‘Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā ubhatobhāgavimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna , tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
「摩嘎喇那贤友,于此,比库是俱分解脱者。那些天人这样知道他:『这位具寿是俱分解脱者。只要他的身体存在,天与人将见到他。身体破坏时,天与人将不见到他。』摩嘎喇那贤友,那些天人也这样有智:『有余依或有余依,无余依或无余依。』」
‘‘Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā paññāvimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
「摩嘎喇那贤友,于此,比库是慧解脱者。那些天人这样知道他:『这位具寿是慧解脱者。只要他的身体存在,天与人将见到他。身体破坏时,天与人将不见到他。』摩嘎喇那贤友,那些天人也这样有智:『有余依或有余依,无余依或无余依。』」
‘‘Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. Tamenaṃ devā evaṃ jānanti – ‘ayaṃ kho āyasmā kāyasakkhī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
「摩嘎喇那贤友,于此,比库是身证者。那些天人这样知道他:『这位具寿是身证者。但愿这位具寿亲近适宜的住所、亲近善友、平衡诸根,为了那个目的——善男子们正确地从在家出家成为非家——即在现法中以自己的证智实现、进入后住于那无上的梵行终极。』摩嘎喇那贤友,那些天人也这样有智:『有余依或有余依,无余依或无余依。』」
‘‘Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti…pe… saddhāvimutto hoti…pe… dhammānusārī hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā dhammānusārī . Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.
「摩嘎喇那贤友,于此,比库是见至者……信解脱者……随法行者。那些天人这样知道他:『这位具寿是随法行者。但愿这位具寿亲近适宜的住所、亲近善友、平衡诸根,为了那个目的——善男子们正确地从在家出家成为非家——即在现法中以自己的证智实现、进入后住于那无上的梵行终极。』摩嘎喇那贤友,那些天人也这样有智:『有余依或有余依,无余依或无余依。』」
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
那时,具寿马哈摩嘎喇那随喜、欢喜帝思沙梵天所说之后——犹如有力之人伸屈曲之臂,或屈伸展之臂,如是——从梵天界消失,在耆阇崛山出现。那时,具寿马哈摩嘎喇那前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿马哈摩嘎喇那将与帝思沙梵天的一切对话全部告知世尊。
‘‘Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti’’. ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Bhagavā etadavoca –
「然而,摩嘎喇那,帝思沙梵天并未教导第七种无相住者之人。」「世尊,现在正是时候;善逝,现在正是时候!愿世尊教导第七种无相住者之人。诸比库听闻世尊所说后将受持。」「那么,摩嘎喇那,你谛听,善作意!我将说。」「是的,尊者。」具寿马哈摩嘎喇那回答世尊。世尊如此说——
‘‘Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti. Tatiyaṃ.
「摩嘎喇那,于此,比库由于对一切相不作意,证入无相心定而住。诸天人如此了知他——『此具寿由于对一切相不作意,证入无相心定而住。但愿此具寿受用适宜的住所,亲近善友,调御诸根——为了此义,善男子们正确地从在家出家成为非家——于现法中以自己的证智作证、证入那无上的梵行终极而住。』摩嘎喇那,如此,诸天人有智——『有余依或有余依,无余依或无余依。』」第三经。
4. Sīhasenāpatisuttaṃ4. 狮子将军经
§57
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – ‘‘sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetu’’nti?
如是我闻——一时,世尊住在韦萨离大林重阁讲堂。那时,西哈将军前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的西哈将军对世尊如此说——「尊者,能施设现见的布施果报吗?」
‘‘Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīha, idha dve purisā – eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato. Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ anukampantā anukampeyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti?
「那么,西哈,我就此反问你,你认为适当的就如此回答。西哈,你认为如何,于此有二人——一人无信、悭吝、吝啬、辱骂者,一人有信、施主、乐于不断施与。西哈,你认为如何,诸阿拉汉首先怜愍谁而怜愍——『那无信、悭吝、吝啬、辱骂者之人,或那有信、施主、乐于不断施与之人?』」
‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ anukampantā anukampissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ’’.
「尊者,那无信、悭吝、吝啬、辱骂者之人,诸阿拉汉为何首先怜愍而怜愍他!尊者,那有信、施主、乐于不断施与之人,诸阿拉汉才首先怜愍而怜愍他。」
‘‘Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ’’.
「西哈,你认为如何,诸阿拉汉首先前往谁而前往——『那无信、悭吝、吝啬、辱骂者之人,或那有信、施主、乐于不断施与之人?』」「尊者,那无信、悭吝、吝啬、辱骂者之人,诸阿拉汉为何首先前往而前往他!尊者,那有信、施主、乐于不断施与之人,诸阿拉汉才首先前往而前往他。」
‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ’’’.
「西哈,你认为如何,诸阿拉汉首先接受谁的而接受——『那无信、悭吝、吝啬、辱骂者之人,或那有信、施主、乐于不断施与之人?』」「尊者,那无信、悭吝、吝啬、辱骂者之人,诸阿拉汉为何首先接受而接受他的!尊者,那有信、施主、乐于不断施与之人,诸阿拉汉才首先接受而接受他的。」
‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ’’ .
「西哈,你认为如何?阿拉汉们首先会向谁说法——『那位无信、悭吝、吝啬、辱骂者,或那位有信、施主、乐于不断布施者』?」「世尊,那位无信、悭吝、吝啬、辱骂者,阿拉汉们首先会向他说什么法!世尊,那位有信、施主、乐于不断布施者,阿拉汉们才会首先向他说法。」
‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya’’.
「西哈,你认为如何?善美的名声会传扬给谁——『那位无信、悭吝、吝啬、辱骂者,或那位有信、施主、乐于不断布施者』?」「世尊,那位无信、悭吝、吝啬、辱骂者,善美的名声会传扬给他什么!世尊,那位有信、施主、乐于不断布施者,善美的名声才会传扬给他。」
‘‘Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto’’.
「西哈,你认为如何?谁会自信地、无畏地前往任何集会,无论是刹帝利集会、婆罗门集会、居士集会或沙门集会——『那位无信、悭吝、吝啬、辱骂者,或那位有信、施主、乐于不断布施者』?」「世尊,那位无信、悭吝、吝啬、辱骂者,他会自信地、无畏地前往任何集会,无论是刹帝利集会、婆罗门集会、居士集会或沙门集会吗!世尊,那位有信、施主、乐于不断布施者,他才会自信地、无畏地前往任何集会,无论是刹帝利集会、婆罗门集会、居士集会或沙门集会。」
‘‘Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti ? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya’’.
「西哈,你认为如何?谁会在身坏命终后往生善趣、天界——『那位无信、悭吝、吝啬、辱骂者,或那位有信、施主、乐于不断布施者』?」「世尊,那位无信、悭吝、吝啬、辱骂者,他会在身坏命终后往生善趣、天界吗!世尊,那位有信、施主、乐于不断布施者,他才会在身坏命终后往生善趣、天界。」
‘‘Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti . Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato – ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti . Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ…pe… yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – ‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti . Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī’’ti. ‘‘Evametaṃ, sīha ; evametaṃ, sīha! Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Catutthaṃ.
「世尊,对于世尊所说的这些现世可见的布施果报,我不是以信心接受世尊的。我自己也知道这些。世尊,我是施者、施主,阿拉汉们首先怜愍我而怜愍。世尊,我是施者、施主,阿拉汉们首先前往我处而前往。世尊,我是施者、施主,阿拉汉们首先接受我的而接受。世尊,我是施者、施主,阿拉汉们首先向我说法而说法。世尊,我是施者、施主,我的善美名声已传扬——『西哈将军是施者、作者、僧团的供养者』。世尊,我是施者、施主,我自信地、无畏地前往任何集会,无论是刹帝利集会……乃至……或沙门集会。世尊,对于世尊所说的这些现世可见的布施果报,我不是以信心接受世尊的。我自己也知道这些。但是,世尊,世尊对我这样说——『西哈,施者、施主在身坏命终后往生善趣、天界』,这个我不知道,在这点上我以信心接受世尊。」「西哈,确实如此;西哈,确实如此!西哈,施者、施主在身坏命终后往生善趣、天界。」第四经。
5. Arakkheyyasuttaṃ5. 应守护经
§58
‘‘Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo. Katamāni cattāri tathāgatassa arakkheyyāni? Parisuddhakāyasamācāro, bhikkhave, tathāgato; natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhavacīsamācāro, bhikkhave, tathāgato; natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhamanosamācāro, bhikkhave, tathāgato; natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhājīvo, bhikkhave, tathāgato; natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Imāni cattāri tathāgatassa arakkheyyāni.
「诸比库,如来有这四种无需防护,以及三种无可指责。什么是如来的四种无需防护?诸比库,如来身行清净;如来没有身恶行需要防护——『愿他人不知道我这个』。诸比库,如来语行清净;如来没有语恶行需要防护——『愿他人不知道我这个』。诸比库,如来意行清净;如来没有意恶行需要防护——『愿他人不知道我这个』。诸比库,如来活命清净;如来没有邪命需要防护——『愿他人不知道我这个』。这些是如来的四种无需防护。
‘‘Katamehi tīhi anupavajjo? Svākkhātadhammo , bhikkhave, tathāgato. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi tvaṃ na svākkhātadhammo’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ , bhikkhave , nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
「什么是三种无可指责?诸比库,如来是善说法者。在这点上,沙门、婆罗门、天人、魔、梵天或世间任何人,若如法地指责我——『如此,你不是善说法者』,诸比库,我看不到这个可能性。诸比库,我看不到这个可能性,因此我住于安稳、无畏、具自信。
‘‘Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi . Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
「诸比库,我为弟子们善施设了导向涅槃之道。如此修行的我的弟子们,以诸漏尽,于现法自己以证智作证后,具足住于无漏的心解脱、慧解脱。在这点上,沙门、婆罗门、天人、魔、梵天或世间任何人,若如法地指责我——『如此,你没有为弟子们善施设导向涅槃之道。如此修行的你的弟子们,以诸漏尽……乃至……作证后具足而住』,诸比库,我看不到这个可能性。诸比库,我看不到这个可能性,因此我住于安稳、无畏、具自信。」
‘‘Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Imehi tīhi anupavajjo.
「诸比库,我有数百位弟子众,以诸漏尽……自作证后具足而住。在此,若沙门、婆罗门、天人、魔、梵天或世间任何人如法地指责我说:『如此,你没有数百位弟子众以诸漏尽,无漏心解脱、慧解脱,于现法自证知、作证后具足而住』,我实在看不到这个因缘。诸比库,我看不到这个因缘,故我得安稳、得无畏、得无所畏而住。以此三种无可指责。」
‘‘Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo’’ti. Pañcamaṃ.
「诸比库,这些是如来的四种守护,以此三种无可指责。」第五经。
6. Kimilasuttaṃ6. 蛆虫经
§59
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane . Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti?
如是我闻:一时,世尊住在吉米喇的尼俱卢林。那时,具寿吉米喇前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿吉米喇对世尊如此说:「尊者,什么因、什么缘,使得如来般涅槃后,正法不能久住?」
‘‘Idha , kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti.
「吉米喇,在此,如来般涅槃后,诸比库、比库尼、近事男、近事女对导师住于无恭敬、无尊重,对法住于无恭敬、无尊重,对僧团住于无恭敬、无尊重,对学住于无恭敬、无尊重,对定住于无恭敬、无尊重,对不放逸住于无恭敬、无尊重,对款待住于无恭敬、无尊重。吉米喇,这是因、这是缘,使得如来般涅槃后,正法不能久住。」
‘‘Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Chaṭṭhaṃ.
「尊者,那么什么因、什么缘,使得如来般涅槃后,正法能久住?」「吉米喇,在此,如来般涅槃后,诸比库、比库尼、近事男、近事女对导师住于有恭敬、有尊重,对法住于有恭敬、有尊重,对僧团住于有恭敬、有尊重,对学住于有恭敬、有尊重,对定住于有恭敬、有尊重,对不放逸住于有恭敬、有尊重,对款待住于有恭敬、有尊重。吉米喇,这是因、这是缘,使得如来般涅槃后,正法能久住。」第六经。
7. Sattadhammasuttaṃ7. 七法经
§60
‘‘Sattahi , bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya. Katamehi sattahi ? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā’’ti. Sattamaṃ.
「诸比库,具足七法的比库,不久即能以诸漏尽……自作证后具足而住。哪七种?诸比库,在此,比库有信,有戒,多闻,独处,精进勤奋,具念,有慧。诸比库,具足这七法的比库,不久即能以诸漏尽……自作证后具足而住。」第七经。
8. Pacalāyamānasuttaṃ8. 动摇经
§61
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –
如是我闻:一时,世尊住在跋耆国的苏苏马拉山,毗萨咖喇林的鹿野苑。那时,具寿马哈摩嘎喇那在马嘎达国的咖喇瓦喇子村,坐着打瞌睡。世尊以清净、超越人的天眼,看见具寿马哈摩嘎喇那在马嘎达国的咖喇瓦喇子村坐着打瞌睡。看见后——犹如有力之人伸展弯曲的手臂,或弯曲伸展的手臂,如此迅速——世尊从跋耆国苏苏马拉山毗萨咖喇林的鹿野苑消失,在马嘎达国的咖喇瓦喇子村,于具寿马哈摩嘎喇那面前出现。世尊坐于所设之座。坐下后,世尊对具寿马哈摩嘎喇那如此说:
‘‘Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā’’ti? ‘‘Evaṃ, bhante’’ . ‘‘Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi , taṃ saññaṃ mā bahulamakāsi . Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha’’.
「摩嘎喇那,你在打瞌睡吗?摩嘎喇那,你在打瞌睡吗?」「是的,尊者。」「那么,摩嘎喇那,当你如其想而住时,那昏沉侵袭你,你不要作意那想,不要多作那想。摩嘎喇那,确实有可能,当你如此而住时,那昏沉会被舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应以心对如所闻、如所学的法作寻、作伺,以意作观察。确实有此可能:当你如此住时,那个昏沉会舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应对如所闻、如所学的法作详细的背诵。确实有此可能:当你如此住时,那个昏沉会舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi , pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应拉扯两耳孔,以手摩擦肢体。确实有此可能:当你如此住时,那个昏沉会舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi , nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应从座起立,以水洗眼后环视诸方,仰望星宿、星相。确实有此可能:当你如此住时,那个昏沉会舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi – yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应作意光明想,确立日想——如白昼那样于夜晚,如夜晚那样于白昼。如此,以开放的心、不被覆盖的,应修习有光辉的心。确实有此可能:当你如此住时,那个昏沉会舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应具前后想而确立经行,诸根向内、意不外散。确实有此可能:当你如此住时,那个昏沉会舍断。」
‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṃ – ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ.
「摩嘎剌那,若你如此住时,那个昏沉仍不舍断,那么,摩嘎剌那,你应以右胁作狮子卧,足叠足,具念、正知,作意起来想。摩嘎剌那,当你醒来时,应迅速起来——『我将不耽于卧乐、睡眠乐、昏沉乐而住』。摩嘎剌那,你应如此学。」
‘‘Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti – ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.
「摩嘎剌那,因此,在此,摩嘎剌那,应如此学:『我将不持高傲而前往诸家族』。摩嘎剌那,你应如此学。摩嘎剌那,若比库持高傲而前往诸家族,摩嘎剌那,在诸家族中确实有应作之事。当人们不注意已来的比库时,比库如此想:『究竟是谁现在在此家族中离间我?这些人对我似乎已无染著』。如此,由于无所得,他忧恼;忧恼者则掉举;掉举者则不防护;不防护者的心远离定。」
‘‘Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na viggāhikakathaṃ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā . Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. Na panāhaṃ , moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi . Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī’’ti.
「摩嘎喇那,因此,在此应当这样学:『我将不说诤论之语。』摩嘎喇那,你确实应当这样学。摩嘎喇那,当有诤论之语时,应当预期多话;当多话时,则有掉举;掉举者则无防护;无防护者的心远离于定。摩嘎喇那,我并非称赞与一切人交往。然而,摩嘎喇那,我也并非不称赞与一切人交往。摩嘎喇那,我不称赞与在家及出家者交往。而那些住所少声、少喧闹、有独居之风、远离人群、适合独坐的,我称赞与这样的住所交往。」
Evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti?
如是所说已,具寿马哈摩嘎喇那对世尊如是说:「尊者,比库在何种程度上是简要地以渴爱之灭尽而解脱,是究竟终结者、究竟安稳者、究竟梵行者、究竟终极者、天人中最胜者呢?」
‘‘Idha, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Aṭṭhamaṃ.
「摩嘎喇那,在此,比库已听闻:『一切法不值得执着。』摩嘎喇那,若比库已如是听闻:『一切法不值得执着』,他遍知一切法,遍知一切法后,他遍知一切法。遍知一切法后,无论他感受何种受——或乐、或苦、或不苦不乐,他于那些受随观无常而住,随观离贪而住,随观灭而住,随观舍遣而住。他于那些受随观无常而住,随观离贪而住,随观灭而住,随观舍遣而住时,不执取世间的任何事物;不执取则不战栗;不战栗则自己般涅槃。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』摩嘎喇那,在此程度上,比库是简要地以渴爱之灭尽而解脱,是究竟终结者、究竟安稳者、究竟梵行者、究竟终极者、天人中最胜者。」第八经。
9. Mettasuttaṃ9. 慈经
§62
‘‘Mā , bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave , adhivacanaṃ yadidaṃ puññāni . Abhijānāmi kho panāhaṃ , bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettaṃ cittaṃ bhāvesiṃ . Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ. Saṃvaṭṭamāne sudāhaṃ , bhikkhave, loke ābhassarūpago homi, vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.
「诸比库,不要害怕诸福德。诸比库,这是乐的同义语,即诸福德。诸比库,我忆念长夜所作诸福德,长夜体验可意、可爱、合意的果报。我修习慈心七年。修习慈心七年后,七个成坏劫我不再来此世间。诸比库,世间坏灭时,我生于光音天;世间生成时,我生于空的梵天宫。
‘‘Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi’’nti .
「诸比库,在那里我是梵天、大梵天、征服者、不被征服者、一切见者、自在者。诸比库,我三十六次成为萨咖、诸天之主;无数百次我成为转轮王、如法的法王、四方的征服者、获得国土的安稳、具足七宝。诸比库,我有这七宝,即:轮宝、象宝、马宝、摩尼宝、女宝、居士宝、主兵臣宝为第七。诸比库,我有超过一千个儿子,勇敢、英雄之姿、能摧毁敌军。我以法、不用棍棒、不用刀剑,征服这大地直至海洋边际后而住。」
‘‘Passa puññānaṃ vipākaṃ, kusalānaṃ sukhesino ;
「见诸福德的果报,诸比库,诸善的求乐者;
Mettaṃ cittaṃ vibhāvetvā, satta vassāni bhikkhavo ;
「修习慈心,七年间,诸比库;
Sattasaṃvaṭṭavivaṭṭakappe , nayimaṃ lokaṃ punāgamiṃ .
「七个成坏劫,我不再来此世间。」
‘‘Saṃvaṭṭamāne lokamhi, homi ābhassarūpago;
「当世界收缩时,我成为光音天者;
Vivaṭṭamāne lokasmiṃ, suññabrahmūpago ahuṃ.
当世界展开时,我成为空梵天者。
‘‘Sattakkhattuṃ mahābrahmā, vasavattī tadā ahuṃ;
「七次我成为大梵天,那时是自在者;
Chattiṃsakkhattuṃ devindo, devarajjamakārayiṃ.
三十六次我成为天帝,行使天王权。
‘‘Cakkavattī ahuṃ rājā, jambumaṇḍassa issaro;
「我曾是转轮王,阎浮洲的主宰;
Muddhāvasitto khattiyo, manussādhipatī ahuṃ.
灌顶的刹帝利,我曾是人中之主。
‘‘Adaṇḍena asatthena, vijeyya pathaviṃ imaṃ;
「不用棍棒,不用刀剑,我征服此大地;
Asāhasena kammena , samena anusāsi taṃ.
不用暴力的业,以平等统治它。
‘‘Dhammena rajjaṃ kāretvā, asmiṃ pathavimaṇḍale;
「以法治理王国，在此大地之上；
Mahaddhane mahābhoge, aḍḍhe ajāyihaṃ kule.
大财富、大受用，我生于富裕之家。
‘‘Sabbakāmehi sampanne , ratanehi ca sattahi;
「具足一切欲乐，以及七宝；
Buddhā saṅgāhakā loke, tehi etaṃ sudesitaṃ.
诸佛是世间的摄受者，此由彼等善说。
‘‘Eso hetu mahantassa, pathabyo me na vipajjati ;
「这是大果的因，我的道路不会失败；
Pahūtavittūpakaraṇo, rājā hoti patāpavā.
丰富财富资具者，成为有威力的国王。
‘‘Iddhimā yasavā hoti , jambumaṇḍassa issaro;
「有神通、有名声，阎浮洲的主宰；
Ko sutvā nappasīdeyya, api kaṇhābhijātiyo.
谁听闻后不会净信，即使是黑种姓者。
‘‘Tasmā hi attakāmena , mahattamabhikaṅkhatā;
「因此,希求自己利益者,希求伟大者,应当尊重正法,忆念诸佛之教。」第九经。
Saddhammo garukātabbo, saraṃ buddhānasāsana’’nti. navamaṃ;
「应尊重正法,忆念诸佛之教。」第九。
10. Bhariyāsuttaṃ10. 妻子经
§63
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
尔时,世尊于午前时分着衣持钵,前往居士阿那他宾地咖的住所;抵达后,坐于所设之座。当时,居士阿那他宾地咖的住所中,人们发出高声、大声。于是,居士阿那他宾地咖前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的居士阿那他宾地咖如是说——
‘‘Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī’’ti.
「居士,为何你的住所中人们发出高声、大声?就像渔夫在分鱼一样?」「世尊,这位名叫苏嘉答的儿媳妇,从富裕家族迎娶而来。她既不顺从婆婆,也不顺从公公,也不顺从丈夫,对世尊也不恭敬、不尊重、不尊敬、不礼敬。」
Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi – ‘‘ehi, sujāte’’ti! ‘‘Evaṃ, bhante’’ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca –
于是,世尊呼唤儿媳妇苏嘉答:「来,苏嘉答!」「是的,世尊。」儿媳妇苏嘉答应诺世尊后,前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的儿媳妇苏嘉答如是说——
‘‘Satta kho imā, sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā’’ti? ‘‘Na kho ahaṃ , bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyya’’nti. ‘‘Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho sujātā gharasuṇhā bhagavato paccassosi. Bhagavā etadavoca –
「苏嘉答,男子有七种妻子。哪七种?如杀人者之妻、如盗贼之妻、如主人之妻、如母亲之妻、如姊妹之妻、如朋友之妻、如奴婢之妻。苏嘉答,这些是男子的七种妻子。你是其中哪一种?」「世尊,我不理解世尊总说之义的详细意义。世尊,请世尊为我说法,使我能理解世尊总说之义的详细意义。」「那么,苏嘉答,你听!善加作意!我将说。」「是的,世尊。」儿媳妇苏嘉答应诺世尊。世尊如是说——
‘‘Paduṭṭhacittā ahitānukampinī,
「心怀恶意,不怀善意,
Aññesu rattā atimaññate patiṃ;
贪着他人,轻视丈夫;」
Dhanena kītassa vadhāya ussukā,
以财买来却热衷于杀害(丈夫),
Yā evarūpā purisassa bhariyā;
这样的女人是男子的妻子;
‘Vadhā ca bhariyā’ti ca sā pavuccati.
她被称为「杀害妻」。
‘‘Yaṃ itthiyā vindati sāmiko dhanaṃ,
「凡丈夫以女人获得财富,
Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;
工艺、贸易和农业所得,
Appampi tassa apahātumicchati,
她想要夺走他的即使少许,
Yā evarūpā purisassa bhariyā;
这样的女人是男子的妻子;
‘Corī ca bhariyā’ti ca sā pavuccati.
她被称为「盗贼妻」。
‘‘Akammakāmā alasā mahagghasā,
「不喜业、懒惰、贪食，
Pharusā ca caṇḍī duruttavādinī;
粗暴、凶恶、恶口；
Uṭṭhāyakānaṃ abhibhuyya vattati,
压制勤奋者而行事，
Yā evarūpā purisassa bhariyā;
这样的女人是男子的妻子；
‘Ayyā ca bhariyā’ti ca sā pavuccati.
她被称为『主母与妻子』。
‘‘Yā sabbadā hoti hitānukampinī,
「凡总是有利益与悲悯，
Mātāva puttaṃ anurakkhate patiṃ;
如母护子般守护丈夫；
Tato dhanaṃ sambhatamassa rakkhati,
她守护他所积聚的财富，
Yā evarūpā purisassa bhariyā;
如此这般的男子之妻，
‘Mātā ca bhariyā’ti ca sā pavuccati.
她被称为「母亲与妻子」。
‘‘Yathāpi jeṭṭhā bhaginī kaniṭṭhakā ,
「犹如姐姐对弟妹，
Sagāravā hoti sakamhi sāmike;
对自己的主人恭敬，
Hirīmanā bhattuvasānuvattinī,
有惭且随顺丈夫之意，
Yā evarūpā purisassa bhariyā;‘Bhaginī ca bhariyā’ti ca sā pavuccati.
如此这般的男子之妻，她被称为「姐妹与妻子」。
‘‘Yācīdha disvāna patiṃ pamodati,
「她在此见到丈夫即欢喜，
Sakhī sakhāraṃva cirassamāgataṃ;
犹如朋友见到久别重逢的朋友，
Koleyyakā sīlavatī patibbatā,
库列亚咖,具戒、守誓,
Yā evarūpā purisassa bhariyā;
如此之女为男子之妻;
‘Sakhī ca bhariyā’ti ca sā pavuccati.
她被称为「友与妻」。
‘‘Akkuddhasantā vadhadaṇḍatajjitā,
「不嗔、平静,畏惧杖打,
Aduṭṭhacittā patino titikkhati;
心无嗔恨,忍耐丈夫;
Akkodhanā bhattuvasānuvattinī,
不嗔怒,随顺夫主之意,
Yā evarūpā purisassa bhariyā;
如此之女为男子之妻;
‘Dāsī ca bhariyā’ti ca sā pavuccati.
她被称为「婢与妻」。
‘‘Yācīdha bhariyā vadhakāti vuccati,
「于此被称为『杀夫之妻』者，
‘Corī ca ayyā’ti ca yā pavuccati;
以及被称为『盗贼』与『尊贵者』者；
Dussīlarūpā pharusā anādarā,
恶戒、粗恶、无恭敬者，
Kāyassa bhedā nirayaṃ vajanti tā.
她们身坏后趣向地狱。
‘‘Yācīdha mātā bhaginī sakhīti ca,
「于此被称为母亲、姊妹、朋友，
‘Dāsī ca bhariyā’ti ca sā pavuccati;
以及被称为『婢女』与『妻子』者；
Sīle ṭhitattā cirarattasaṃvutā,
因住立于戒、长夜防护，
Kāyassa bhedā sugatiṃ vajanti tā’’ti.
她们身坏后趣向善趣。」
‘‘Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā’’ti? ‘‘Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū’’ti. Dasamaṃ.
「苏佳答,这些是男子的七种妻子。你是其中的哪一种?」「世尊,从今天起,请世尊持我为如奴婢一样的丈夫的妻子。」第十经。
11. Kodhanasuttaṃ11. 易怒经
§64
‘‘Sattime , bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dubbaṇṇo assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṃ , bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano ; atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.
「诸比库,这七法是敌对者所喜、能造成敌对,来到愤怒的女人或男子。哪七种?诸比库,在此,敌对者对敌对者如此希望:『啊!愿此人丑陋!』那是什么原因?诸比库,敌对者不喜悦敌对者的美貌。诸比库,这愤怒的男子被愤怒征服、被愤怒控制,即使他善沐浴、善涂油、理发修须、穿着白衣,然而他因被愤怒征服而丑陋。诸比库,这是第非法品,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dukkhaṃ sayeyyā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto. Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.
「再者,诸比库,敌对者对敌对者如此希望:『啊!愿此人睡得痛苦!』那是什么原因?诸比库,敌对者不喜悦敌对者的安乐睡眠。诸比库,这愤怒的男子被愤怒征服、被愤怒控制,即使他睡在铺有牛毛毯、铺有白羊毛毯、铺有最上等羚羊皮的卧床上,有华盖、两端有红枕,然而他因被愤怒征服而睡得痛苦。诸比库,这是第二法,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na pacurattho assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati . Kodhanoyaṃ , bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati , atthampi gahetvā ‘anattho me gahito’ti maññati. Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa. Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.
「再者,诸比库,敌对者对敌对者如此希望:『啊!愿此人无利益!』那是什么原因?诸比库,敌对者不喜悦敌对者的有利益。诸比库,这愤怒的男子被愤怒征服、被愤怒控制,取了非利益而认为『我取了利益』,取了利益而认为『我取了非利益』。对他而言,这些互相矛盾的法被取,长夜导向被愤怒征服者的无益与痛苦。诸比库,这是第三法,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na bhogavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa. Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.
「再者,诸比库,敌对者对敌对者如此希望:『啊!愿此人无财富!』那是什么原因?诸比库,敌对者不喜悦敌对者的有财富。诸比库,愤怒的男子被愤怒征服、被愤怒控制,凡他那些以勤奋精进获得、以臂力积聚、以汗水得来、如法、如法所得的财富,诸王也将之没收入王库,因被愤怒征服。诸比库,这是第四法,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na yasavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa yasavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto. Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.
「再者,诸比库,敌对者对敌对者如此希望:『啊!愿此人无名声!』那是什么原因?诸比库,敌对者不喜悦敌对者的有名声。诸比库,这愤怒的男子被愤怒征服、被愤怒控制,凡他那以不放逸获得的名声,也因被愤怒征服而失去。诸比库,这是第五法,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na mittavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa mittavatāya nandati. Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ. Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.
「再者,诸比库,敌对者对敌对者如此希望:『啊!愿此人无朋友!』那是什么原因?诸比库,敌对者不喜悦敌对者的有朋友。诸比库,愤怒的男子被愤怒征服、被愤怒控制,凡他那些朋友、同僚、亲戚、血亲,也远离回避被愤怒征服者。诸比库,这是第六法,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。
‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya…pe… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto. Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā’’ti.
「再者,诸比库,敌对者对敌对者如此希望:『啊!愿此人身坏命终后投生到苦界、恶趣、堕处、地狱!』那是什么原因?诸比库,敌对者不喜悦敌对者的往善趣。诸比库,这愤怒的男子被愤怒征服、被愤怒控制,以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语……以意行恶行后,身坏命终后因被愤怒征服而投生到苦界、恶趣、堕处、地狱。诸比库,这是第七法,是敌对者所喜、能造成敌对,来到愤怒的女人或男子。诸比库,这些七法是敌对者所喜、能造成敌对,来到愤怒的女人或男子。」
‘‘Kodhano dubbaṇṇo hoti, atho dukkhampi seti so;
「易怒者变得丑陋，而且他睡得痛苦；
Atho atthaṃ gahetvāna, anatthaṃ adhipajjati .
而且取了利益后，他却陷入非利。
‘‘Tato kāyena vācāya, vadhaṃ katvāna kodhano;
「其后，易怒者以身与语，造作了杀害；
Kodhābhibhūto puriso, dhanajāniṃ nigacchati.
被怒所制伏的人，失去财富与亲族。
‘‘Kodhasammadasammatto , āyasakyaṃ nigacchati;
「被怒的狂乱所压倒者，陷入恶名；
Ñātimittā suhajjā ca, parivajjanti kodhanaṃ.
亲戚、朋友与善友们，回避易怒者。
‘‘Anatthajanano kodho, kodho cittappakopano;
「怒是非利的生起者，怒是心的扰乱者；
Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.
从内部生起的怖畏，那个人们不了知。
‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;
「愤怒者不知利益，愤怒者不见法；
Andhatamaṃ tadā hoti, yaṃ kodho sahate naraṃ.
当愤怒征服人时，那时即成盲暗。
‘‘Yaṃ kuddho uparodheti, sukaraṃ viya dukkaraṃ;
「愤怒者所破坏的，易作的如同难作的；
Pacchā so vigate kodhe, aggidaḍḍhova tappati.
后来当愤怒消退时，他如被火烧般受苦。
‘‘Dummaṅkuyaṃ padasseti , dhūmaṃ dhūmīva pāvako;
「他显示恶意，如冒烟的火显示烟；
Yato patāyati kodho, yena kujjhanti mānavā.
愤怒从何处扩散，学童们因何而愤怒。
‘‘Nāssa hirī na ottappaṃ , na vāco hoti gāravo;
「他无惭亦无愧，言语亦无恭敬；
Kodhena abhibhūtassa, na dīpaṃ hoti kiñcanaṃ.
被愤怒征服者，无任何依怙。
‘‘Tapanīyāni kammāni, yāni dhammehi ārakā;
「诸业令人焦灼，那些远离诸法的；
Tāni ārocayissāmi, taṃ suṇātha yathā tathaṃ.
我将宣说那些，如实地听闻它。
‘‘Kuddho hi pitaraṃ hanti, hanti kuddho samātaraṃ;
「愤怒者杀害父亲，愤怒者杀害母亲；
Kuddho hi brāhmaṇaṃ hanti, hanti kuddho puthujjanaṃ.
愤怒者杀害婆罗门，愤怒者杀害凡夫。
‘‘Yāya mātu bhato poso, imaṃ lokaṃ avekkhati;
「由母所养育的人，观看这个世间；
Tampi pāṇadadiṃ santiṃ, hanti kuddho puthujjano.
即使那给予生命的寂静者，愤怒的凡夫也杀害。
‘‘Attūpamā hi te sattā, attā hi paramo piyo;
「诸有情确实如同自己，自己确实是最亲爱的；
Hanti kuddho puthuttānaṃ, nānārūpesu mucchito.
愤怒者杀害凡夫众，迷醉于种种色相中。
‘‘Asinā hanti attānaṃ, visaṃ khādanti mucchitā;
「以剑杀害自己,迷醉而食毒;
Rajjuyā bajjha mīyanti, pabbatāmapi kandare.
以绳缚而死,乃至于山崖。
‘‘Bhūnahaccāni kammāni, attamāraṇiyāni ca;
「多作诸业,及自杀之业;
Karontā nāvabujjhanti , kodhajāto parābhavo.
作者不觉知,由嗔生起败坏。
‘‘Itāyaṃ kodharūpena, maccupāso guhāsayo;
「此以嗔之形,死魔之索,住于洞窟;
Taṃ damena samucchinde, paññāvīriyena diṭṭhiyā.
应以调伏断除彼,以慧、精进、见。
‘‘Yathā metaṃ akusalaṃ, samucchindetha paṇḍito;
「如贤智者,断除此不善;
Tatheva dhamme sikkhetha, mā no dummaṅkuyaṃ ahu.
如是应学于法,愿我们不成愚痴。」
‘‘Vītakodhā anāyāsā, vītalobhā anussukā ;
「离忿怒者无苦恼，离贪者无热望；
Dantā kodhaṃ pahantvāna, parinibbanti anāsavā’’ti . ekādasamaṃ;
调伏者舍断忿怒后，诸漏尽者般涅槃。」第十一经
Abyākatavaggo chaṭṭho. · 无记品第六
Tassuddānaṃ –
其摄颂——
Abyākato purisagati, tissa sīha arakkhiyaṃ;
无记、人趣、帝沙、狮子、无守护，
Kimilaṃ satta pacalā, mettā bhariyā kodhekādasāti.
虫聚、七、动摇、慈、妻子、忿怒为第十一。