7. Mahāvaggo7. 大品
7. Mahāvaggo7. 大品
1. Hirīottappasuttaṃ1. 惭愧经
§65
‘‘Hirottappe , bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
「诸比库!当无惭愧时,对于缺乏惭愧者,诸根律仪的近因被破坏;当无诸根律仪时,对于缺乏诸根律仪者,戒的近因被破坏;当无戒时,对于缺乏戒者,正定的近因被破坏;当无正定时,对于缺乏正定者,如实智见的近因被破坏;当无如实智见时,对于缺乏如实智见者,厌离离贪的近因被破坏;当无厌离离贪时,对于缺乏厌离离贪者,解脱智见的近因被破坏。诸比库!譬如树木缺乏枝叶,它的嫩皮也不能圆满,树皮、边材、心材也不能圆满。同样地,诸比库!当无惭愧时,对于缺乏惭愧者,诸根律仪的近因被破坏;当无诸根律仪时,对于缺乏诸根律仪者,戒的近因被破坏;当无戒时,对于缺乏戒者,正定的近因被破坏;当无正定时,对于缺乏正定者,如实智见的近因被破坏;当无如实智见时,对于缺乏如实智见者,厌离离贪的近因被破坏;当无厌离离贪时,对于缺乏厌离离贪者,解脱智见的近因被破坏。」
‘‘Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro; indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati . Evamevaṃ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassana’’nti. Paṭhamaṃ.
「诸比库!当有惭愧时,对于具足惭愧者,诸根律仪的近因具足;当有诸根律仪时,对于具足诸根律仪者,戒的近因具足;当有戒时,对于达上者,正定的近因具足;当有正定时,对于具足正定者,如实智见的近因具足;当有如实智见时,对于具足如实智见者,厌离离贪的近因具足;当有厌离离贪时,对于具足厌离离贪者,解脱智见的近因具足。诸比库!譬如树木具足枝叶,它的嫩皮也能圆满,树皮、边材、心材也能圆满。同样地,诸比库!当有惭愧时,对于具足惭愧者……乃至……解脱智见。」第一经。
2. Sattasūriyasuttaṃ2. 七太阳经
§66
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻:一时,世尊住在韦萨离的安巴巴离林。于此,世尊称呼诸比库:「诸比库!」「尊者!」那些比库回答世尊。世尊如此说:
‘‘Aniccā , bhikkhave, saṅkhārā; adhuvā, bhikkhave, saṅkhārā; anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.
「诸比库!诸行是无常的;诸比库!诸行是不坚固的;诸比库!诸行是不可依靠的。诸比库!仅此就足以对一切诸行厌离,足以离贪,足以解脱。」
‘‘Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.
「诸比库!须弥山王长八万四千由旬,宽八万四千由旬,深入大海八万四千由旬,高出大海八万四千由旬。诸比库!有时,当经过长久时间,经过许多年、许多百年、许多千年、许多十万年之后,天不下雨。诸比库!当天不下雨时,凡是种子类、植物类、药草、草木、大树,它们干枯、枯萎、不存在。诸比库!如此,诸行是无常的;诸比库!如此,诸行是不坚固的……乃至……足以解脱。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti . Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.
「诸比库!有时,当经过长久时间之后,第二个太阳出现。诸比库!当第二个太阳出现时,凡是小河、小溪,它们干枯、枯萎、不存在。诸比库!如此,诸行是无常的……乃至……足以解脱。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.
「诸比库!有时,当经过长久时间之后,第三个太阳出现。诸比库!当第三个太阳出现时,凡是大河,即:恒河、亚穆那河、阿吉拉瓦帝河、沙拉部河、摩希河,它们干枯、枯萎、不存在。诸比库!如此,诸行是无常的……乃至……足以解脱。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ – anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.
「诸比库!有时,当经过长久时间之后,第四个太阳出现。诸比库!当第四个太阳出现时,那些大湖,即这些大河的源头,即:阿耨达、狮子堕、车匠、耳聋、拘那罗、六牙、曼陀吉尼,它们干枯、枯萎、不存在。诸比库!如此,诸行是无常的……乃至……足以解脱。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi , tālamattampi mahāsamudde udakaṃ saṇṭhāti; sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi , aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti. Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti; evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti. Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.
「诸比库,有时,经过长久时间之后,第五个太阳出现。诸比库,当第五个太阳出现时,大海中的水下降一百由旬,大海中的水下降二百由旬,大海中的水下降三百由旬、四百由旬、五百由旬、六百由旬、七百由旬;大海中的水只剩七多罗树高,六多罗树高、五多罗树高、四多罗树高、三多罗树高、二多罗树高、一多罗树高;大海中的水只剩七人高,六人高、五人高、四人高、三人高、二人高、一人高、半人高、腰深、膝深、踝深。诸比库,犹如在秋季,当天降大雨时,这里那里的牛蹄印中有水;同样地,诸比库,这里那里大海中只剩踝深的水。诸比库,当第五个太阳出现时,大海中连一指节深的水也没有。诸比库,诸行如是无常……足以解脱。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti . Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṃ dhūmeti saṃdhūmeti sampadhūmeti; evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.
「诸比库,有时,经过长久时间之后,第六个太阳出现。诸比库,当第六个太阳出现时,这大地和须弥山王冒烟、冒浓烟、冒大浓烟。诸比库,犹如陶师的窑炉初次涂抹时冒烟、冒浓烟、冒大浓烟;同样地,诸比库,当第六个太阳出现时,这大地和须弥山王冒烟、冒浓烟、冒大浓烟。诸比库,诸行如是无常……足以解脱。」
‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. Sattamassa , bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati. Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.
「诸比库,有时,经过长久时间之后,第七个太阳出现。诸比库,当第七个太阳出现时,这大地和须弥山王燃烧、炽燃、成为一片火焰。诸比库,当这大地和须弥山王燃烧、炽燃时,火焰被风吹送,甚至到达梵天界。诸比库,当须弥山王燃烧、炽燃、毁灭,被大火聚所压倒时,一百由旬高的山峰崩塌,二百由旬、三百由旬、四百由旬、五百由旬高的山峰崩塌。诸比库,当这大地和须弥山王燃烧、炽燃时,既不见灰烬,也不见烟灰。诸比库,犹如酥油或油燃烧、炽燃时,既不见灰烬,也不见烟灰;同样地,诸比库,当这大地和须弥山王燃烧、炽燃时,既不见灰烬,也不见烟灰。诸比库,诸行如是无常;诸比库,诸行如是不坚固;诸比库,诸行如是不可依靠。诸比库,如是足以对一切诸行厌离,足以离染,足以解脱。」
‘‘Tatra, bhikkhave, ko mantā ko saddhātā – ‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?
「诸比库,在那里,谁会思量,谁会相信——『这大地和须弥山王将会燃烧、毁灭、不再存在』,除了已见道者?」
‘‘Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave , satthuno anekāni sāvakasatāni ahesuṃ. Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu , appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu , appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.
「诸比库,过去世,有一位名叫苏内德的导师,是外道教主,已离欲于诸欲。诸比库,苏内德导师有数百位弟子。诸比库,苏内德导师为弟子们说法,以共生梵天界。诸比库,那些完全理解苏内德导师所说共生梵天界之法的人,身坏命终后,投生到善趣梵天界。那些未完全理解教法的人,身坏命终后,有些投生到他化自在天众的共生处,有些投生到化乐天众的共生处,有些投生到兜率天众的共生处,有些投生到夜摩天众的共生处,有些投生到三十三天众的共生处,有些投生到四大王天众的共生处,有些投生到刹帝利大族的共生处,有些投生到婆罗门大族的共生处,有些投生到居士大族的共生处。」
‘‘Atha kho, bhikkhave, sunettassa satthuno etadahosi – ‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yaṃnūnāhaṃ uttari mettaṃ bhāveyya’’’nti.
「诸比库,那时,苏内德导师这样想:『我与弟子们在来世有同样的趣处,这对我不适合,我何不进一步修习慈心?』」
‘‘Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi. Saṃvaṭṭamāne sudaṃ, bhikkhave , loke ābhassarūpago hoti. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati. Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo. Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi – ‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi’’.
「诸比库,那时,苏内德导师修习慈心七年。修习慈心七年后,七个成坏劫中他没有再来这个世间。诸比库,当世间坏灭时,他投生到光音天;当世间生成时,他投生到空的梵天宫。诸比库,在那里,他成为梵天、大梵天、征服者、不被征服者、全见者、自在者。诸比库,他三十六次成为萨咖,诸天之帝。他数百次成为转轮王,如法的法王,征服四方,获得国土的安稳,具足七宝。他有超过一千个儿子,勇敢、英勇的身形、能摧毁敌军。他以法、无杖、无刀征服这大地直到海边后统治。诸比库,那位苏内德导师虽然如此长寿、如此长久住世,却未得解脱——我说『未从生、老、死、愁、悲、苦、忧、恼中解脱,未从苦中解脱』。」
‘‘Taṃ kissa hetu? Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
「那是什么原因?因为对四法未觉悟、未通达。哪四法?诸比库,对圣戒未觉悟、未通达,对圣定未觉悟、未通达,对圣慧未觉悟、未通达,对圣解脱未觉悟、未通达。诸比库,现在这圣戒已觉悟、已通达,圣定已觉悟、已通达,圣慧已觉悟、已通达,圣解脱已觉悟、已通达,有渴爱已断,有之管道已尽,现在不再有后有。」世尊说此。说此已,善逝、导师又说此:
‘‘Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;
「戒、定与慧,以及无上的解脱;
Anubuddhā ime dhammā, gotamena yasassinā.
这些法已被有名声的果德玛所觉悟。
‘‘Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;
如此,佛陀证知后,为诸比库宣说法;
Dukkhassantakaro satthā, cakkhumā parinibbuto’’ti. dutiyaṃ;
导师是苦的终结者,具眼者已般涅槃。」第二。
3. Nagaropamasuttaṃ3. 城喻经
§67
‘‘Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.
「诸比库!当国王的边境城市具备七种城市设施而善加防护,并且随意获得、无困难地获得、无艰难地获得四种食物时。诸比库!这被称为国王的边境城市,外面的敌对者、敌人无法攻破。
‘‘Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti? Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī . Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
「以何七种城市设施而善加防护呢?诸比库!在此,国王的边境城市有柱子,深入地基、善埋、不动、不摇。以此第一种城市设施,国王的边境城市善加防护,为了内部的守护、外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare parikhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市有壕沟,既深且宽。以此第二种城市设施,国王的边境城市善加防护,为了内部的守护、外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市有环城道路,既高且宽。以此第三种城市设施,国王的边境城市善加防护,为了内部的守护、外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca . Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市储备了大量的武器,即长矛与弓箭。以此第四种城市设备,国王的边境城市得以善备,为了内部的守护与外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市驻扎了大量的军队,即:象兵、马兵、车兵、弓箭手、旗手、元帅、供膳者、王族战士、突击兵、大象战士、英雄、皮甲战士、奴隶之子。以此第五种城市设备,国王的边境城市得以善备,为了内部的守护与外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市有一位守门人,他是贤智的、有经验的、有智慧的,能阻止不认识的人,让认识的人进入。以此第六种城市设备,国王的边境城市得以善备,为了内部的守护与外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti.
「再者,诸比库!国王的边境城市有城墙,既高又宽,且涂抹完善。以此第七种城市设备,国王的边境城市得以善备,为了内部的守护与外部的击退。以这七种城市设备得以善备。
‘‘Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
「他如何随意获得、不难获得、不费力获得四种资粮呢?诸比库!于此,国王的边境城市储备了大量的草、柴、水,为了内部的喜乐、无忧恼、安乐住与外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市储备了大量的稻谷与大麦,为了内部的喜乐、无忧恼、安乐住与外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
「再者,诸比库!国王的边境城市储备了大量的胡麻、绿豆、豆类与其他食物,为了内部的喜乐、无忧恼、安乐住与外部的击退。
‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
「再者,诸比库!国王的边境城市储备了大量的药物,即:酥油、生酥、油、蜂蜜、糖、盐,为了内部的喜乐、无忧恼、安乐住与外部的击退。诸比库!他如此随意获得、不难获得、不费力获得这四种资粮。
‘‘Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?
「诸比库,当国王的边境城市具备这七种城市设施而善加防护,并且能随意获得、无困难地获得、无艰难地获得这四种食物时,诸比库,这被称为国王的边境城市,外面的敌对者、怨敌无法攻破。同样地,诸比库,当圣弟子具备七种善法,并且能随意获得、无困难地获得、无艰难地获得四种增上心的、现法乐住的禅那时,诸比库,这位圣弟子被称为魔无法攻破、恶魔无法攻破。具备哪七种善法呢?」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ ‘itipi so…pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.
「诸比库,譬如国王的边境城市有门柱,深入地下、善加埋设、不动摇、不震动,为了内部的守护、外面的击退。同样地,诸比库,圣弟子有信,信如来的觉悟:『如是,彼世尊……(中略)……佛陀、世尊。』诸比库,具信门柱的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第一种善法。」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā dutiyena saddhammena samannāgato hoti.
「诸比库,譬如国王的边境城市有护城壕,既深且宽,为了内部的守护、外面的击退。同样地,诸比库,圣弟子有惭,对身恶行、语恶行、意恶行感到惭,对获得诸恶不善法感到惭。诸比库,具惭护城壕的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第二种善法。」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappapariyāyapatho , bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti ; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā tatiyena saddhammena samannāgato hoti.
「诸比库,譬如国王的边境城市有环城道路,既高且宽,为了内部的守护、外面的击退。同样地,诸比库,圣弟子有愧,对身恶行、语恶行、意恶行感到愧,对获得诸恶不善法感到愧。诸比库,具愧环城道路的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第三种善法。」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā catutthena saddhammena samannāgato hoti.
「诸比库,譬如国王的边境城市储备许多武器,即箭与标枪,为了内部的守护、外面的击退。同样地,诸比库,圣弟子多闻……(中略)……以见善通达。诸比库,具多闻武器的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第四种善法。」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā pañcamena saddhammena samannāgato hoti.
「诸比库,譬如国王的边境城市驻扎大量军队,即:象兵、马兵、车兵、弓箭手、旗手、元帅、粮食供应者、贵族战士、突击兵、大龙象、勇士、皮甲战士、奴隶之子,为了内部的守护、外面的击退。同样地,诸比库,圣弟子精进而住,为了舍断诸不善法、为了获得诸善法,有力、坚固精勤,对诸善法不舍弃责任。诸比库,具精进军队的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第五种善法。」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya . Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.
「诸比库,譬如国王的边境城市有守门人,聪明、有经验、有智慧,阻止不认识者,允许认识者进入,为了内部的守护、外面的击退。同样地,诸比库,圣弟子具念,具备最高的念与正知,能忆念、随念很久以前所作、很久以前所说之事。诸比库,具念守门人的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第六种善法。」
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.
「诸比库,譬如国王的边境城市有城墙,既高且宽,并涂以灰泥,为了内部的守护、外面的击退。同样地,诸比库,圣弟子有慧,具备导向生灭的慧,具足圣者的、能洞察的、正导至苦尽的慧。诸比库,具慧城墙灰泥的圣弟子舍断不善,修习善;舍断有罪过,修习无罪过;守护自己的清净。他具备这第七种善法。他具备这七种善法。」
‘‘Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
「他随意获得、不难获得、不费力获得这四种增上心、现法乐住的禅那是哪些呢?诸比库,譬如在国王的边境城市,为了内部的喜乐、无忧恼、安乐住、抵御外敌,储藏了大量的草、柴、水。同样地,诸比库,圣弟子离诸欲……(中略)……证入初禅而住,为了自己的喜乐、无忧恼、安乐住、趣入涅槃。
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
诸比库,譬如在国王的边境城市,为了内部的喜乐、无忧恼、安乐住、抵御外敌,储藏了大量的稻谷和大麦。同样地,诸比库,圣弟子由于寻伺的止息……(中略)……证入第二禅而住,为了自己的喜乐、无忧恼、安乐住、趣入涅槃。
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
诸比库,譬如在国王的边境城市,为了内部的喜乐、无忧恼、安乐住、抵御外敌,储藏了大量的芝麻、绿豆、豌豆等豆类。同样地,诸比库,圣弟子由于喜的离去……(中略)……证入第三禅而住,为了自己的喜乐、无忧恼、安乐住、趣入涅槃。
‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
诸比库,譬如在国王的边境城市,为了内部的喜乐、无忧恼、安乐住、抵御外敌,储藏了大量的药品,即:酥油、生酥、油、蜂蜜、糖蜜、盐。同样地,诸比库,圣弟子由于舍断乐与舍断苦,先前喜忧已灭没,不苦不乐,舍念清净,证入第四禅而住,为了自己的喜乐、无忧恼、安乐住、趣入涅槃。他随意获得、不难获得、不费力获得这四种增上心、现法乐住的禅那。
‘‘Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato’’ti. Tatiyaṃ.
诸比库,当圣弟子具足这七种善法,并且随意获得、不难获得、不费力获得这四种增上心、现法乐住的禅那时,诸比库,这称为圣弟子是魔不能作为的、恶魔不能作为的。」第三经。
4. Dhammaññūsuttaṃ4. 知法经
§68
‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.
「诸比库,具足七法的比库是应供养者……(中略)……是世间的无上福田。是哪七种呢?诸比库,在此,比库知法、知义、知自己、知量、知时、知众、知人的胜劣。
‘‘Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. No ce, bhikkhave, bhikkhu dhammaṃ jāneyya – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati. Iti dhammaññū.
诸比库,比库如何是知法者呢?诸比库,在此,比库知法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。诸比库,如果比库不知法——经、应颂……(中略)……未曾有法、吠陀罗,在此不应称为『知法者』。诸比库,因为比库知法——经、应颂……(中略)……未曾有法、吠陀罗,所以称为『知法者』。如此是知法者。
‘‘Atthaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti dhammaññū, atthaññū.
如何是知义者呢?诸比库,在此,比库知那些所说的义理——『这是此所说的义理,这是此所说的义理』。诸比库,如果比库不知那些所说的义理——『这是此所说的义理,这是此所说的义理』,在此不应称为『知义者』。诸比库,因为比库知那些所说的义理——『这是此所说的义理,这是此所说的义理』,所以称为『知义者』。如此是知法者、知义者。
‘‘Attaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. No ce, bhikkhave, bhikkhu attānaṃ jāneyya – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. Yasmā ca, bhikkhave , bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū.
「诸比库,如何是知自者?诸比库,于此,比库知自己——『我在信、戒、闻、舍、慧、辩才方面是这样的程度』。诸比库,若比库不知自己——『我在信、戒、闻、舍、慧、辩才方面是这样的程度』,在此不应被称为『知自者』。诸比库,因为比库知自己——『我在信、戒、闻、舍、慧、辩才方面是这样的程度』,因此被称为『知自者』。如此,知法者、知义者、知自者。
‘‘Mattaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū.
「诸比库,如何是知量者?诸比库,于此,比库知受用衣、食、坐卧处、病缘药资具的量。诸比库,若比库不知受用衣、食、坐卧处、病缘药资具的量,在此不应被称为『知量者』。诸比库,因为比库知受用衣、食、坐卧处、病缘药资具的量,因此被称为『知量者』。如此,知法者、知义者、知自者、知量者。
‘‘Kālaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu, kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti. No ce, bhikkhave, bhikkhu kālaṃ jāneyya – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.
「诸比库,如何是知时者?诸比库,于此,比库知时——『这是诵习的时候,这是询问的时候,这是修习的时候,这是独坐的时候』。诸比库,若比库不知时——『这是诵习的时候,这是询问的时候,这是修习的时候,这是独坐的时候』,在此不应被称为『知时者』。诸比库,因为比库知时——『这是诵习的时候,这是询问的时候,这是修习的时候,这是独坐的时候』,因此被称为『知时者』。如此,知法者、知义者、知自者、知量者、知时者。
‘‘Parisaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ , evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba’nti. No ce, bhikkhave, bhikkhu parisaṃ jāneyya – ‘ayaṃ khattiyaparisā…pe… evaṃ tuṇhī bhavitabba’nti, nayidha ‘parisaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā . Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba’nti, tasmā ‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.
「诸比库,如何是知众者?诸比库,于此,比库知众——『这是刹帝利众,这是婆罗门众,这是居士众,这是沙门众。在那里应如此前往,应如此站立,应如此行动,应如此坐,应如此说话,应如此保持沉默』。诸比库,若比库不知众——『这是刹帝利众……乃至……应如此保持沉默』,在此不应被称为『知众者』。诸比库,因为比库知众——『这是刹帝利众,这是婆罗门众,这是居士众,这是沙门众。在那里应如此前往,应如此站立,应如此行动,应如此坐,应如此说话,应如此保持沉默』,因此被称为『知众者』。如此,知法者、知义者、知自者、知量者、知时者、知众者。
‘‘Puggalaparoparaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti. Dve puggalā – eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo. Yvāyaṃ puggalo ariyānaṃ na dassanakāmo , evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ariyānaṃ dassanakāmo, evaṃ so tenaṅgena pāsaṃso.
「诸比库,如何是知人胜劣者?诸比库,于此,比库以两种方式了知人。两种人——一种人乐见圣者,一种人不乐见圣者。凡那不乐见圣者的人,如此,他以那方面应受呵责。凡那乐见圣者的人,如此,他以那方面应受赞叹。
‘‘Dve puggalā ariyānaṃ dassanakāmā – eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo. Yvāyaṃ puggalo saddhammaṃ na sotukāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo saddhammaṃ sotukāmo, evaṃ so tenaṅgena pāsaṃso.
「两种乐见圣者的人——一种人乐闻正法,一种人不乐闻正法。凡那不乐闻正法的人,如此,他以那方面应受呵责。凡那乐闻正法的人,如此,他以那方面应受赞叹。
‘‘Dve puggalā saddhammaṃ sotukāmā – eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti. Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena pāsaṃso.
「两种乐闻正法的人——一种人倾耳听法,一种人不倾耳听法。凡那不倾耳听法的人,如此,他以那方面应受呵责。凡那倾耳听法的人,如此,他以那方面应受赞叹。
‘‘Dve puggalā ohitasotā dhammaṃ suṇanti – eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti. Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo sutvā dhammaṃ dhāreti, evaṃ so tenaṅgena pāsaṃso.
「两种倾耳听法的人——一种人听闻后受持法,一种人听闻后不受持法。凡那听闻后不受持法的人,如此,他以那方面应受呵责。凡那听闻后受持法的人,如此,他以那方面应受赞叹。
‘‘Dve puggalā sutvā dhammaṃ dhārenti – eko dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, evaṃ so tenaṅgena pāsaṃso.
「诸比库,有两种人听闻法后受持——一种人审察所持诸法的义理,一种人不审察所持诸法的义理。诸比库,凡是那位不审察所持诸法义理的人,在这方面他应受呵责。诸比库,凡是那位审察所持诸法义理的人,在这方面他应受赞叹。」
‘‘Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti – eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṃ so tenaṅgena pāsaṃso.
「诸比库,有两种人审察所持诸法的义理——一种人了知义理、了知法后随法而行,一种人了知义理、了知法后不随法而行。诸比库,凡是那位了知义理、了知法后不随法而行的人,在这方面他应受呵责。诸比库,凡是那位了知义理、了知法后随法而行的人,在这方面他应受赞叹。」
‘‘Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā – eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthahitāya ca paṭipanno parahitāya ca, evaṃ so tenaṅgena pāsaṃso. Evaṃ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti. Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. ‘‘Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.
「诸比库,有两种人了知义理、了知法后随法而行——一种人为自利而行,不为他利,一种人为自利而行,也为他利。诸比库,凡是那位为自利而行、不为他利的人,在这方面他应受呵责。诸比库,凡是那位为自利而行、也为他利的人,在这方面他应受赞叹。诸比库,如此,比库以两两方式了知诸人。诸比库,如此,比库成为善知人之胜劣者。诸比库,具足这七法的比库,应受供养、应受供奉……是世间的无上福田。」第四经。
5. Pāricchattakasuttaṃ5. 波利差德咖树经
§69
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’’’ti.
「诸比库,当三十三天的巴利恰答咖树叶变黄时,诸比库,三十三天的天人在那时欢喜:『现在巴利恰答咖树叶已变黄,不久将会落叶。』」
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’’’ti.
「诸比库,当三十三天的巴利恰答咖树落叶时,诸比库,三十三天的天人在那时欢喜:『现在巴利恰答咖树已落叶,不久将会生出嫩芽。』」
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’’’ti.
「诸比库,当三十三天的巴利恰答咖树生出嫩芽时,诸比库,三十三天的天人在那时欢喜:『现在巴利恰答咖树已生出嫩芽,不久将会生出嫩枝。』」
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’’’ti.
「诸比库,当三十三天的巴利恰答咖树生出嫩枝时,诸比库,三十三天的天人在那时欢喜:『现在巴利恰答咖树已生出嫩枝,不久将会生出花蕾。』」
‘‘Yasmiṃ , bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti , attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto bhavissatī’’’ti.
「诸比库,当三十三天的巴利恰答咖树生出花蕾时,诸比库,三十三天的天人在那时欢喜:『现在巴利恰答咖树已生出花蕾,不久将会生出花苞。』」
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo bhavissatī’’’ti.
「诸比库,当三十三天的巴利恰答咖珂维喇拉树长出嫩芽时,诸比库,三十三天的天人们在那时心满意足——『现在巴利恰答咖珂维喇拉树已长出嫩芽,不久之后将会全部花叶繁茂。』」
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.
「诸比库,当三十三天的巴利恰答咖珂维喇拉树全部花叶繁茂时,诸比库,三十三天的天人们在巴利恰答咖珂维喇拉树根下,具备、具足天的五种欲功德,享受四个月。」
‘‘Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.
「诸比库,当巴利恰答咖珂维喇拉树全部花叶繁茂时,周围五十由旬充满光辉,顺风一百由旬香气飘散,这是巴利恰答咖珂维喇拉树的威力。」
‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库,同样地,当圣弟子意欲从在家出家成为非家时,诸比库,圣弟子在那时如同三十三天的巴利恰答咖珂维喇拉树的黄叶阶段。」
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库,当圣弟子剃除须发,披着袈裟衣,从在家出家成为非家时,诸比库,圣弟子在那时如同三十三天的巴利恰答咖珂维喇拉树的落叶阶段。」
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库,当圣弟子离诸欲……(中略)……证入初禅而住时,诸比库,圣弟子在那时如同三十三天的巴利恰答咖珂维喇拉树的嫩芽阶段。」
‘‘Yasmiṃ , bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati, khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库,当圣弟子由于寻伺的止息……(中略)……证入第二禅而住时,诸比库,圣弟子在那时如同三十三天的巴利恰答咖珂维喇拉树的花蕾阶段。」
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati, kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库,当圣弟子由于喜的离去……(中略)……证入第三禅而住时,诸比库,圣弟子在那时如同三十三天的巴利恰答咖珂维喇拉树的含苞待放阶段。」
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库!当圣弟子以舍乐与舍苦……(中略)……具足住于第四禅那时,诸比库!圣弟子在那时如同三十三天的波利恰答咖·扣维喇拉树已生花蕾。
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.
「诸比库!当圣弟子以诸漏尽……(中略)……自作证后具足住时,诸比库!圣弟子在那时如同三十三天的波利恰答咖·扣维喇拉树已遍开花果。
‘‘Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchati , ayamānubhāvo khīṇāsavassa bhikkhuno’’ti. Pañcamaṃ.
「诸比库!在那时,地居天人们发出声音——『这位某某名的具寿,某某名具寿的共住弟子,从某村或某镇,从在家出家成为非家,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。』听到地居天人们的声音后,四大王天的天人们……(中略)……三十三天……夜摩天……兜率天……化乐天……他化自在天……梵众天的天人们发出声音——『这位某某名的具寿,某某名具寿的共住弟子,从某村或某镇,从在家出家成为非家,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。』如此,在那刹那,在那须臾,声音上升直至梵天界,这是漏尽比库的威力。」第五经。
6. Sakkaccasuttaṃ6. 恭敬经
§70
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti? Atha kho āyasmato sāriputtassa etadahosi – ‘‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu…pe… saṅghaṃ kho, bhikkhu…pe… sikkhaṃ kho, bhikkhu…pe… samādhiṃ kho, bhikkhu…pe… appamādaṃ kho, bhikkhu…pe… paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti.
那时,具寿沙利子独自远离、独坐时,心中生起这样的寻思——『比库恭敬、尊重、依止而住,能舍断不善,能修习善呢?』那时,具寿沙利子这样想——『比库恭敬、尊重、依止导师而住,能舍断不善,能修习善。比库恭敬、尊重、依止法……(中略)……比库恭敬、尊重、依止僧团……(中略)……比库恭敬、尊重、依止学……(中略)……比库恭敬、尊重、依止定……(中略)……比库恭敬、尊重、依止不放逸……(中略)……比库恭敬、尊重、依止款待而住,能舍断不善,能修习善。』
Atha kho āyasmato sāriputtassa etadahosi – ‘‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’’’ti.
那时,具寿沙利子这样想——『我的这些法已清净、已净化,我何不前往向世尊报告这些法呢?如此,我的这些法将会清净,且被认为更清净。譬如有人获得清净、净化的金币。他这样想——「我的这枚金币清净、净化,我何不前往给工匠们看这枚金币呢?如此,我的这枚金币经工匠处理后,将会清净,且被认为更清净。」同样地,我的这些法已清净、已净化,我何不前往向世尊报告这些法呢?如此,我的这些法将会清净,且被认为更清净。』
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –
那时,具寿沙利子在傍晚时从独坐中起来,前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿沙利子对世尊这样说——
‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’ti? Atha kho tassa mayhaṃ, bhante, etadahosi – ‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu …pe… paṭisanthāraṃ kho, bhikkhu sakkatvā…pe… kusalaṃ bhāveyyā’ti. Atha kho tassa mayhaṃ, bhante, etadahosi – ‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’’’ti.
「尊者!这里,我独自远离、独坐时,心中生起这样的寻思——『比库恭敬、尊重、依止而住,能舍断不善,能修习善呢?』那时,尊者!我这样想——『比库恭敬、尊重、依止导师而住,能舍断不善,能修习善。比库恭敬、尊重、依止法……(中略)……比库恭敬、尊重、依止款待……(中略)……能修习善。』那时,尊者!我这样想——『我的这些法已清净、已净化,我何不前往向世尊报告这些法呢?如此,我的这些法将会清净,且被认为更清净。譬如有人获得清净、净化的金币。他这样想——我的这枚金币清净、净化,我何不前往给工匠们看这枚金币呢?如此,我的这枚金币经工匠处理后,将会清净,且被认为更清净。同样地,我的这些法已清净、已净化,我何不前往向世尊报告这些法呢?如此,我的这些法将会清净,且被认为更清净。』」
‘‘Sādhu sādhu, sāriputta ! Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Saṅghaṃ kho…pe… sikkhaṃ kho… samādhiṃ kho… appamādaṃ kho… paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti.
「善哉!善哉!沙利子!沙利子!比库恭敬、尊重、依止导师而住,能舍断不善,能修习善。沙利子!比库恭敬、尊重、依止法而住,能舍断不善,能修习善。比库恭敬、尊重、依止僧团……(中略)……比库恭敬、尊重、依止学……比库恭敬、尊重、依止定……比库恭敬、尊重、依止不放逸……沙利子!比库恭敬、尊重、依止款待而住,能舍断不善,能修习善。」
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo’’.
如是说已,具寿沙利子对世尊如此说:「尊者!我如此了知世尊总说之义的详细义理。尊者!那位对导师不恭敬的比库会对法恭敬,这是须跋的。尊者!那位对导师不恭敬的比库,对法也不恭敬。」
‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo.
「尊者!那位对导师不恭敬、对法不恭敬的比库会对僧团恭敬,这是须跋的。尊者!那位对导师不恭敬、对法不恭敬的比库,对僧团也不恭敬。」
‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo.
「尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬的比库会对学恭敬,这是须跋的。尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬的比库,对学也不恭敬。」
‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo.
「尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬的比库会对定恭敬,这是须跋的。尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬的比库,对定也不恭敬。」
‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.
「尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬、对定不恭敬的比库会对不放逸恭敬,这是须跋的。尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬、对定不恭敬的比库,对不放逸也不恭敬。」
‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo…pe… appamāde agāravo paṭisanthārepi so agāravo.
「尊者!那位对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬、对定不恭敬、对不放逸不恭敬的比库会对殷勤恭敬,这是须跋的。尊者!那位对导师不恭敬……对不放逸不恭敬的比库,对殷勤也不恭敬。」
‘‘So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….
「尊者!那位对导师恭敬的比库会对法不恭敬,这是须跋的。尊者!那位对导师恭敬的比库,对法也恭敬……」
‘‘So vata, bhante, bhikkhu satthari sagāravo…pe. … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.
「尊者!那位对导师恭敬……对不放逸恭敬的比库会对殷勤不恭敬,这是须跋的。尊者!那位对导师恭敬……对不放逸恭敬的比库,对殷勤也恭敬。」
‘‘So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….
「尊者,对导师恭敬的比库,对法也将恭敬,这处是存在的。尊者,凡是对导师恭敬的比库,对法也恭敬……
‘‘So vata, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravo’’ti.
「尊者,对导师恭敬的比库……对不放逸恭敬,对款待也将恭敬,这处是存在的。尊者,凡是对导师恭敬、对法恭敬、对僧团恭敬、对学恭敬、对定恭敬、对不放逸恭敬的比库,对款待也恭敬。」
‘‘Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「尊者,对于世尊简略所说的这个,我如此详细地了知其义。」
‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.
「善哉!善哉!沙利子!沙利子,你善于如此详细地了知我简略所说的这个义。沙利子,对导师不恭敬的比库,对法将恭敬,这处是不存在的……沙利子,凡是对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬、对定不恭敬的比库,对不放逸也不恭敬。
‘‘So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo.
「沙利子,对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬、对定不恭敬、对不放逸不恭敬的比库,对款待将恭敬,这处是不存在的。沙利子,凡是对导师不恭敬、对法不恭敬、对僧团不恭敬、对学不恭敬、对定不恭敬、对不放逸不恭敬的比库,对款待也不恭敬。
‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….
「沙利子,对导师恭敬的比库,对法将不恭敬,这处是不存在的……沙利子,凡是对导师恭敬的比库,对法也恭敬……
‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo…pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.
「沙利子,对导师恭敬、对法恭敬……对不放逸恭敬的比库,对款待将不恭敬,这处是不存在的。沙利子,凡是对导师恭敬……对不放逸恭敬的比库,对款待也恭敬。
‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….
「沙利子,对导师恭敬的比库,对法也将恭敬,这处是存在的。沙利子,凡是对导师恭敬的比库,对法也恭敬……
‘‘So vata, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo’’ti.
「沙利子,那位对导师恭敬的比库……乃至……对不放逸恭敬,对款待也恭敬,这是可能的。沙利子,那位对导师恭敬的比库……乃至……对不放逸恭敬,对款待也恭敬。」
‘‘Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Chaṭṭhaṃ.
「沙利子,对于我所总说的这个,应当如此详细地看其义理。」第六经。
7. Bhāvanāsuttaṃ7. 修习经
§71
‘‘Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,对于不从事修习而住的比库,即使生起这样的欲求——『啊!愿我的心能以不执取而从诸漏解脱!』——然而他的心却不能以不执取而从诸漏解脱。那是什么原因?应当说『因为未修习』。什么的未修习?须跋、四正勤、四神足、五根、五力、七觉支、圣八支道的未修习。
‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,譬如母鸡有八个、十个或十二个蛋。那些蛋未被母鸡正确地覆盖,未被正确地温暖,未被正确地孵育。即使那只母鸡生起这样的欲求——『啊!愿我的小鸡们能以脚爪尖或以嘴喙破开蛋壳而安全地孵出!』——然而那些小鸡却不能以脚爪尖或以嘴喙破开蛋壳而安全地孵出。那是什么原因?诸比库,因为那些蛋未被母鸡正确地覆盖,未被正确地温暖,未被正确地孵育。同样地,诸比库,对于不从事修习而住的比库,即使生起这样的欲求——『啊!愿我的心能以不执取而从诸漏解脱!』——然而他的心却不能以不执取而从诸漏解脱。那是什么原因?应当说『因为未修习』。什么的未修习?须跋、四正勤、四神足、五根、五力、七觉支、圣八支道的未修习。
‘‘Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,对于从事修习而住的比库,即使未生起这样的欲求——『啊!愿我的心能以不执取而从诸漏解脱!』——然而他的心却能以不执取而从诸漏解脱。那是什么原因?应当说『因为已修习』。什么的已修习?须跋、四正勤、四神足、五根、五力、七觉支、圣八支道的已修习。
‘‘Seyyathāpi , bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,譬如母鸡有八个、十个或十二个蛋。那些蛋被母鸡正确地覆盖,正确地温暖,正确地孵育。即使那只母鸡未生起这样的欲求——『啊!愿我的小鸡们能以脚爪尖或以嘴喙破开蛋壳而安全地孵出!』——然而那些小鸡却能以脚爪尖或以嘴喙破开蛋壳而安全地孵出。那是什么原因?诸比库,因为那些蛋被母鸡正确地覆盖,正确地温暖,正确地孵育。同样地,诸比库,对于从事修习而住的比库,即使未生起这样的欲求——『啊!愿我的心能以不执取而从诸漏解脱!』——然而他的心却能以不执取而从诸漏解脱。那是什么原因?应当说『因为已修习』。什么的已修习?须跋……乃至……圣八支道的已修习。
‘‘Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṃ . No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti.
「诸比库,譬如木匠或木匠的弟子,在斧柄上能见到手指印,能见到拇指印。然而他却没有这样的智——『今天我的斧柄磨损了这么多,昨天这么多,前天这么多』——但当磨损时,他只有『已磨损』的智。同样地,诸比库,对于从事修习而住的比库,即使没有这样的智——『今天我的诸漏灭尽了这么多,昨天这么多,前天这么多』——但当灭尽时,他只有『已灭尽』的智。
‘‘Seyyathāpi , bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti , pūtikāni bhavanti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti. Sattamaṃ.
「诸比库,譬如海船以藤条绑缚,在水中浸泡六个月后,在冬季被拖上岸,遭受风吹日晒,那些绑缚物被雨季的云雨淋湿后,很容易就腐朽、破坏。同样地,诸比库,对于从事修习而住的比库,诸结很容易就平息、腐朽。」第七经。
8. Aggikkhandhopamasuttaṃ8. 火聚喻经
§72
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ . Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’’nti? ‘‘Evaṃ, bhante’’ti.
如是我闻——一时,世尊与大比库僧团一起在国萨拉游行。世尊在道路上行走时,在某处看见一大火聚燃烧、炽燃、发光。看见后,他离开道路,在某棵树下设置的座位上坐下。坐下后,世尊对诸比库说:「诸比库,你们看见那燃烧、炽燃、发光的大火聚吗?」「是的,尊者。」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’ti.
「诸比库,你们认为如何?哪一个较好——拥抱那燃烧、炽燃、发光的大火聚而坐或卧,还是拥抱手足柔软细滑的刹帝利女、婆罗门女或居士女而坐或卧?」「尊者,这个较好——拥抱手足柔软细滑的刹帝利女、婆罗门女或居士女而坐或卧。尊者,拥抱那燃烧、炽燃、发光的大火聚而坐或卧,那是苦的。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于破戒者、恶法者、须跋而行为可疑者、覆藏业者、非沙门而自称沙门者、非梵行者而自称梵行者、内部腐败者、漏泄者、垃圾所生者,这个较好——拥抱那燃烧、炽燃、发光的大火聚而坐或卧。那是什么原因?诸比库,因为以那个为因,他会遭受死亡或等同死亡的痛苦,但不会以那个为因,在身坏命终后投生到苦处、恶趣、堕处、地狱。
‘‘Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro…pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa , bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,而那破戒者、恶法者、须跋而行为可疑者……垃圾所生者,拥抱手足柔软细滑的刹帝利女、婆罗门女或居士女而坐或卧,诸比库,那对他来说长夜导致不利与痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya – sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti? ‘‘Etadeva , bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā’’ti.
「诸比库,你们认为如何?哪一个较好——有力男子用坚固的毛绳缠绕两腿磨擦——它切破皮肤,切破皮肤后切破真皮,切破真皮后切破肉,切破肉后切破筋,切破筋后切破骨,切破骨后达到骨髓而停止,还是接受刹帝利大族、婆罗门大族或居士大族的礼敬?」「尊者,这个较好——接受刹帝利大族、婆罗门大族或居士大族的礼敬。尊者,有力男子用坚固的毛绳……达到骨髓而停止,那是苦的。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于破戒者……垃圾所生者,这个较好——有力男子用坚固的毛绳缠绕两腿……达到骨髓而停止。那是什么原因?诸比库,因为以那个为因,他会遭受死亡或等同死亡的痛苦,但不会以那个为因,在身坏命终后投生到苦处、恶趣、堕处、地狱。诸比库,而那破戒者……垃圾所生者,接受刹帝利大族、婆罗门大族或居士大族的礼敬,诸比库,那对他来说长夜导致不利与痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā’’ti.
「诸比库,你们认为如何?哪一个较好——有力男子用油涂的锐利长矛刺穿胸膛,还是接受刹帝利大族、婆罗门大族或居士大族的合掌礼?」「尊者,这个较好——接受刹帝利大族、婆罗门大族或居士大族的合掌礼。尊者,有力男子用油涂的锐利长矛刺穿胸膛,那是苦的。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于破戒者……垃圾所生者,这个较好——有力男子用油涂的锐利长矛刺穿胸膛。那是什么原因?诸比库,因为以那个为因,他会遭受死亡或等同死亡的痛苦,但不会以那个为因,在身坏命终后投生到苦处、恶趣、堕处、地狱。诸比库,而那破戒者、恶法者……垃圾所生者,接受刹帝利大族、婆罗门大族或居士大族的合掌礼,诸比库,那对他来说长夜导致不利与痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā…pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā’’ti.
「诸比库,你们认为如何——哪一个较好:强有力的人以烧热的、燃烧的、炽燃的、有焰的铁板缠裹身体,或者受用刹帝利大族、婆罗门大族、居士大族以信施的衣服?」「世尊,这个较好:受用刹帝利大族、婆罗门大族、居士大族以信施的衣服。世尊,这是苦的:强有力的人以烧热的、燃烧的、炽燃的、有焰的铁板缠裹身体。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于那个破戒的、恶法的……污秽的人,这个较好:强有力的人以烧热的、燃烧的、炽燃的、有焰的铁板缠裹身体。那是什么原因?诸比库,因为以那个为缘,他会遭受死亡或等同死亡的痛苦,但不会以那个为因缘,在身坏命终后投生到苦处、恶趣、堕处、地狱。诸比库,而那个破戒的、恶法的……污秽的人受用刹帝利大族、婆罗门大族、居士大族以信施的衣服,诸比库,那对他来说长夜导致无益和痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā’’ti.
「诸比库,你们认为如何——哪一个较好:强有力的人以烧热的铁钩撑开嘴巴,把烧热的、燃烧的、炽燃的、有焰的铜丸投入口中——那会烧他的唇,会烧他的口,会烧他的舌,会烧他的咽喉,会烧他的胸,会取走肠和肠系膜从下部出来,或者受用刹帝利大族、婆罗门大族、居士大族以信施的钵食?」「世尊,这个较好:受用刹帝利大族、婆罗门大族、居士大族以信施的钵食。世尊,这是苦的:强有力的人以烧热的铁钩撑开嘴巴,把烧热的、燃烧的、炽燃的、有焰的铜丸投入口中——那会烧他的唇,会烧他的口,会烧他的舌,会烧他的咽喉,会烧他的胸,会取走肠和肠系膜从下部出来。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于那个破戒的、恶法的……污秽的人,这个较好:强有力的人以烧热的铁钩撑开嘴巴,把烧热的、燃烧的、炽燃的、有焰的铜丸投入口中——那会烧他的唇,会烧他的口,会烧他的舌,会烧他的咽喉,会烧他的胸,会取走肠和肠系膜从下部出来。那是什么原因?诸比库,因为以那个为缘,他会遭受死亡或等同死亡的痛苦,但不会以那个为因缘,在身坏命终后投生到苦处、恶趣、堕处、地狱。诸比库,而那个破戒的、恶法的……污秽的人受用刹帝利大族、婆罗门大族、居士大族以信施的钵食,那对他来说长夜导致无益和痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhujjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā’’ti.
「诸比库,你们认为如何——哪一个较好:强有力的人抓住头或抓住肩膀,让他坐在或躺在烧热的铁床或铁椅上,或者受用刹帝利大族、婆罗门大族、居士大族以信施的床座?」「世尊,这个较好:受用刹帝利大族、婆罗门大族、居士大族以信施的床座。世尊,这是苦的:强有力的人抓住头或抓住肩膀,让他坐在或躺在烧热的铁床或铁椅上。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于那个破戒的、恶法的……污秽的人,这个较好:强有力的人抓住头或抓住肩膀,让他坐在或躺在烧热的铁床或铁椅上。那是什么原因?诸比库,因为以那个为缘,他会遭受死亡或等同死亡的痛苦,但不会以那个为因缘,在身坏命终后投生到苦处、恶趣、堕处、地狱。诸比库,而那个破戒的、恶法的……污秽的人受用刹帝利大族、婆罗门大族、居士大族以信施的床座,诸比库,那对他来说长夜导致无益和痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā’’ti.
「诸比库,你们认为如何——哪一个较好:强有力的人抓住脚朝上、头朝下,把他投入烧热的、燃烧的、炽燃的、有焰的铁釜中——他在那里被煎熬成泡沫团,有时上升,有时下沉,有时横移,或者受用刹帝利大族、婆罗门大族、居士大族以信施的住所?」「世尊,这个较好:受用刹帝利大族、婆罗门大族、居士大族以信施的住所。世尊,这是苦的:强有力的人抓住脚朝上、头朝下,把他投入烧热的、燃烧的、炽燃的、有焰的铁釜中——他在那里被煎熬成泡沫团,有时上升,有时下沉,有时横移。」
‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa…pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā…pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati . Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
「诸比库,我告诉你们,诸比库,我宣说给你们:对于那个破戒的、恶法的……污秽的人,这个较好:强有力的人抓住脚朝上、头朝下……有时横移。那是什么原因?诸比库,因为以那个为缘,他会遭受死亡或等同死亡的痛苦,但不会以那个为因缘,在身坏命终后投生到苦处、恶趣、堕处、地狱。诸比库,而那个破戒的、恶法的……污秽的人受用刹帝利大族、婆罗门大族、居士大族以信施的住所,诸比库,那对他来说长夜导致无益和痛苦,在身坏命终后投生到苦处、恶趣、堕处、地狱。」
‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ – ‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetu’’’nti.
「诸比库!因此,在此应当这样学习——『我们所受用的衣、食、坐卧处、病者所需之医药资具,对那些(施主)来说,那些业将有大果报、有大利益,而我们的出家将不会空无果实,将有果实、有成就。』诸比库!你们应当这样学习——『诸比库!见到自己的利益,就足以不放逸地达成;诸比库!见到他人的利益,就足以不放逸地达成;诸比库!见到两者的利益,就足以不放逸地达成。』」
Idamavoca bhagavā . Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi . Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu – ‘‘sudukkaraṃ bhagavā, sudukkaraṃ bhagavā’’ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.
世尊说了这个。当这个分别论被说时,约六十位比库从口中涌出热血。约六十位比库舍弃学处而还俗——「世尊!太难做了,世尊!太难做了。」约六十位比库无取著而从诸漏心解脱。第八经。
9. Sunettasuttaṃ9. 苏内德经
§73
‘‘Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave , sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.
「诸比库!过去世,有一位名叫苏内答的导师,是外道教主,于诸欲已离贪。诸比库!苏内答导师有数百位弟子。苏内答导师为弟子们教导与梵天共住之法。诸比库!当苏内答导师教导与梵天共住之法时,那些心须跋信者,身坏命终后,投生到苦处、恶趣、堕处、地狱。诸比库!当苏内答导师教导与梵天共住之法时,那些心净信者,身坏命终后,投生到善趣、天界。
‘‘Bhūtapubbaṃ , bhikkhave, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi…pe… kuddālako nāma satthā ahosi…pe… hatthipālo nāma satthā ahosi…pe… jotipālo nāma satthā ahosi…pe… arako nāma satthā ahosi titthakaro kāmesu vītarāgo . Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.
「诸比库!过去世,有一位名叫慕嘎巴科的导师……(中略)……有一位名叫阿喇内弥的导师……(中略)……有一位名叫咕达喇咖的导师……(中略)……有一位名叫哈提巴喇的导师……(中略)……有一位名叫揪帝巴喇的导师……(中略)……有一位名叫阿喇咖的导师,是外道教主,于诸欲已离贪。诸比库!阿喇咖导师有数百位弟子。阿喇咖导师为弟子们教导与梵天共住之法。诸比库!当阿喇咖导师教导与梵天共住之法时,那些心须跋信者,身坏命终后,投生到苦处、恶趣、堕处、地狱。诸比库!当阿喇咖导师教导与梵天共住之法时,那些心净信者,身坏命终后,投生到善趣、天界。
‘‘Taṃ kiṃ maññatha, bhikkhave, yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu’’.
「诸比库!你们认为如何?若有人以嗔恨心辱骂、诽谤这七位外道教主导师——于诸欲已离贪、有数百眷属、有弟子僧团者,他会造作很多恶业吗?」「是的,尊者!」「诸比库!若有人以嗔恨心辱骂、诽谤这七位外道教主导师——于诸欲已离贪、有数百眷属、有弟子僧团者,他会造作很多恶业。若有人以嗔恨心辱骂、诽谤一位具见者,他造作比那更多的恶业。那是什么原因?诸比库!我不说在此外有如此的忍辱,如对梵行同伴的(忍辱)。」
‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.
「诸比库!因此,在此应当这样学习——『我们对梵行同伴不会有嗔恨心。』诸比库!你们应当这样学习。」第九经。
10. Arakasuttaṃ10. 阿拉咖经
§74
‘‘Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti – appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ , kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.
「诸比库!过去世,有一位名叫阿喇咖的导师,是外道教主,于诸欲已离贪。诸比库!阿喇咖导师有数百位弟子。阿喇咖导师这样为弟子们教导法:『婆罗门!人的寿命短少、有限、轻微,多苦、多恼,应当思量,应当作善,应当行梵行,已生者无有不死。
‘‘Seyyathāpi , brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.
「婆罗门!譬如草尖上的露珠,当太阳升起时,很快就消失,不会久住;同样地,婆罗门!人的寿命如露珠,短少、轻微,多苦、多恼,应当思量,应当作善,应当行梵行,已生者无有不死。』
‘‘Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.
「婆罗门,譬如当天降大雨时,水泡很快地消失,不会久住;同样地,婆罗门,人们的生命如水泡,短暂、轻微、多苦、多恼,应当明智地觉知,应当行善,应当行梵行,已生者无有不死。
‘‘Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.
「婆罗门,譬如水上的线条很快地消失,不会久住;同样地,婆罗门,人们的生命如水上的线条,短暂……已生者无有不死。
‘‘Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā āvattati , atha kho sā gacchateva vattateva sandateva; evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ…pe… natthi jātassa amaraṇaṃ.
「婆罗门,譬如山间的河流,流向远方,急流,冲走一切,没有那样的刹那、瞬间或须臾它会停止,它只是流动、转动、流淌;同样地,婆罗门,人们的生命如山间河流,短暂、轻微……已生者无有不死。
‘‘Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya ; evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.
「婆罗门,譬如有力的男子在舌尖聚集唾沫后,能毫不费力地吐出;同样地,婆罗门,人们的生命如唾沫,短暂……已生者无有不死。
‘‘Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.
「婆罗门,譬如在日间被烧热的铁锅上,肉片被投入后很快地消失,不会久住;同样地,婆罗门,人们的生命如肉片,短暂……已生者无有不死。
‘‘Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa; evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’nti.
「婆罗门,譬如被牵往屠场的母牛,无论抬起哪一只脚,都接近屠杀,接近死亡;同样地,婆罗门,人们的生命如待宰的母牛,短暂、轻微、多苦、多恼,应当明智地觉知,应当行善,应当行梵行,已生者无有不死。」
‘‘Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi. Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ – sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo. So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati – ‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’’nti.
「诸比库,那时,人们的寿量是六万岁,五百岁的少女才适合出嫁。诸比库,那时,人们只有六种病——寒、热、饥、渴、大便、小便。诸比库,那位阿拉咖导师在如此长寿的人们中,在如此久住的人们中,在如此少病的人们中,对弟子们如此说法——『婆罗门,人们的生命短少,短暂、轻微、多苦、多恼,应当明智地觉知,应当行善,应当行梵行,已生者无有不死。』」
‘‘Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’nti. Etarahi, bhikkhave , yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati – utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ. Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasa yeva māsasatāni jīvati – cattāri māsasatāni hemantānaṃ , cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ. Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati – aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ. Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati – dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ. Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati – catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.
「诸比库,现在正确地说的话,应当说——『人们的生命短少,短暂、轻微、多苦、多恼,应当明智地觉知,应当行善,应当行梵行,已生者无有不死。』诸比库,现在长寿者活一百岁,或少许更多。诸比库,活一百岁者只活三百季——一百季的冬季,一百季的夏季,一百季的雨季。诸比库,活三百季者只活一千二百月——四百月的冬季,四百月的夏季,四百月的雨季。诸比库,活一千二百月者只活二千四百半月——八百半月的冬季,八百半月的夏季,八百半月的雨季。诸比库,活二千四百半月者只活三万六千夜——一万二千夜的冬季,一万二千夜的夏季,一万二千夜的雨季。诸比库,活三万六千夜者只吃七万二千餐——二万四千餐的冬季,二万四千餐的夏季,二万四千餐的雨季,包括母乳,包括食物的障碍。
‘‘Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati , alābhakenapi bhattaṃ na bhuñjati. Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto , āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya; kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Dasamaṃ.
「诸比库,在此,这些食物的障碍:猴子也不食用食物,病者也不食用食物,患病者也不食用食物,伍波萨他日者也不食用食物,得不到者也不食用食物。诸比库,如此,我已计算了寿命百岁的人的寿命,已计算了寿命的量,已计算了季节,已计算了年,已计算了月,已计算了半月,已计算了夜,已计算了日,已计算了食物,已计算了食物的障碍。诸比库,凡是导师为弟子们应作的,出于利益,出于悲愍,以悲愍为缘;诸比库,我已为你们作了那些。诸比库,这些是树下,这些是空屋。诸比库,你们应禅修,不要放逸;不要以后成为后悔者。这是我们对你们的教诫。」第十经。
Mahāvaggo sattamo. · 大品第七
Tassuddānaṃ –
其摄颂——
Hirīsūriyaṃ upamā, dhammaññū pārichattakaṃ;
惭与太阳、譬喻,知法者、波利恰答咖;
Sakkaccaṃ bhāvanā aggi, sunettaarakena cāti.
恭敬、修习、火,善眼与阿拉咖。