1. Mettāvaggo1. 慈品
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāyo · 增支部
Aṭṭhakanipātapāḷi · 八集部
1. Paṭhamapaṇṇāsakaṃ
1. 第一个五十
1. Mettāvaggo1. 慈品
1. Mettāsuttaṃ1. 慈经
§1
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊说此——
‘‘Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṃsā pāṭikaṅkhā. Katame aṭṭha? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, uttariṃ appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṃsā pāṭikaṅkhā’’ti.
「诸比库,慈心解脱被亲近、被修习、被多作、被作为乘、被作为基础、被确立、被熟练、被善精勤时,应当期待八种利益。哪八种?安乐而眠,安乐而醒,不见恶梦,为人类所爱,为非人所爱,诸天守护,火、毒、刀剑不能伤害他,若未证得更上,则往生梵天界。诸比库,慈心解脱被亲近、被修习、被多作、被作为乘、被作为基础、被确立、被熟练、被善精勤时,应当期待这八种利益。」
‘‘Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato ;
「凡修习慈心者,忆念无量,
Tanū saṃyojanā honti, passato upadhikkhayaṃ.
见到诸依灭尽时,诸结变得微细。
‘‘Ekampi ce pāṇamaduṭṭhacitto,
「若以无嗔心对待,
Mettāyati kusalī tena hoti;
以慈爱护一个众生,由此成为善人;
Sabbe ca pāṇe manasānukampī,
以心悲悯一切众生,
Pahūtamariyo pakaroti puññaṃ.
多数圣者造作福德。
‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā,
「那些征服了七联合的大地，
Rājisayo yajamānā anupariyagā;
诸王、仙人、祭主们遍行各处；
Assamedhaṃ purisamedhaṃ,
马祭、人祭，
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.
正绳祭、饮酒祭、无障碍祭。
‘‘Mettassa cittassa subhāvitassa,
「对于慈心善修习者，
Kalampi te nānubhavanti soḷasiṃ;
他们连十六分之一也不及；
Candappabhā tāragaṇāva sabbe,
犹如一切星群不及月光。
Yathā na agghanti kalampi soḷasiṃ .
他们甚至不值十六咖喇沙巴那。
‘‘Yo na hanti na ghāteti, na jināti na jāpaye;
「他不杀害、不令杀害,不征服、不令征服;
Mettaṃso sabbabhūtānaṃ, veraṃ tassa na kenacī’’ti. paṭhamaṃ;
他对一切众生有慈爱,对任何人都没有怨恨。」第一。
2. Paññāsuttaṃ2. 慧经
§2
‘‘Aṭṭhime , bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ , bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「诸比库!这八因、八缘导向未获得初梵行慧的获得,已获得的增长、广大、修习、圆满。哪八个呢?诸比库!在此,比库依止导师而住,或依止某位值得尊敬的同梵行者而住,在那里,他现起强烈的惭与愧,以及爱与敬。诸比库!这是第一因、第一缘,导向未获得初梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemaṃ gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「他依止那位导师而住,或依止某位值得尊敬的同梵行者而住,在那里,他现起强烈的惭与愧,以及爱与敬,他时时前往请问、询问:『尊者!这是如何?这个的意义是什么?』那些具寿为他开显未开显的,阐明未阐明的,对种种可疑之法除去疑惑。诸比库!这是第二因、第二缘,导向未获得初梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「他听闻那法后,以两种远离而成就——身远离与心远离。诸比库!这是第三因、第三缘,导向未获得初梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「他具戒,以巴帝摩卡律仪防护而住,具足正行与行处,对微细的罪过也见怖畏,受持学习于诸学处。诸比库!这是第四因、第四缘,导向未获得初梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「他多闻,持闻,积聚闻。凡那些法初善、中善、后善,有义、有文,宣说完全圆满、清净的梵行,这样的法,他多闻、受持、以语熟习、以意观察、以见善通达。诸比库!这是第五因、第五缘,导向未获得初梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「他住于已发勤精进,为了断除不善法、为了具足善法,努力、坚固精勤、于诸善法不舍其轭。诸比库,这是第六因、第六缘,导向未获得根本梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「再者,去到僧团时,他不作种种谈论、不作畜生论。他自己说法,或请他人说,或不轻视圣默然。诸比库,这是第七因、第七缘,导向未获得根本梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「再者,于五取蕴他住于随观生灭——『如是色,如是色之集,如是色之灭;如是受,如是受之集,如是受之灭;如是想……如是行……如是识,如是识之集,如是识之灭』。诸比库,这是第八因、第八缘,导向未获得根本梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Tamenaṃ sabrahmacārī evaṃ sambhāventi – ‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「他的同梵行者们如此尊重他——『这位具寿依止导师而住,或依止某位应受尊敬的同梵行者而住,在那里他现起强烈的惭愧、慈爱与恭敬。确实这位具寿知者而知、见者而见!』这个法也导向可爱、尊重、修习、沙门性、一致性。
‘‘‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – idaṃ, bhante, kathaṃ; imassa ko atthoti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「『再者,这位具寿依止导师而住,或依止某位应受尊敬的同梵行者而住,在那里他现起强烈的惭愧、慈爱与恭敬,他时时前往他们处询问、请教——「尊者,这是如何?这个的意义是什么?」那些具寿为他开显未开显的,阐明未阐明的,对种种疑惑处的法除去疑惑。确实这位具寿知者而知、见者而见!』这个法也导向可爱、尊重、修习、沙门性、一致性。
‘‘‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「『再者,这位具寿听闻法后,以两种远离而成就——身远离与心远离。确实这位具寿知者而知、见者而见!』这个法也导向可爱、尊重、修习、沙门性、一致性。
‘‘‘Sīlavā kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「『再者,这位具寿具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细罪中见怖畏,受持学习于诸学处。确实这位具寿知者而知、见者而见!』这个法也导向可爱、尊重、修习、沙门性、一致性。
‘‘‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「『再者,这位具寿多闻、持所闻、积集所闻。凡那些法初善、中善、后善,有义、有文,宣说完全圆满、清净的梵行,如是诸法他多闻、忆持、以语熟习、以意观察、以见善通达。确实这位具寿知者而知、见者而见!』这个法也导向可爱、尊重、修习、沙门性、一致性。
‘‘‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「再者,这位具寿精进地住于断除不善法,具足善法,有力、坚固精勤,于诸善法不舍其轭。确实这位具寿知而知、见而见!」此法也导向可爱、尊重、修习、沙门性、一致。
‘‘‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「再者,这位具寿来到僧团时不作种种谈论、不作畜生论。他自己说法或请问他人,或不轻视圣默然。确实这位具寿知而知、见而见!」此法也导向可爱、尊重、修习、沙门性、一致。
‘‘‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.
「再者,这位具寿于五取蕴随观生灭而住——如是色,如是色之集,如是色之灭;如是受……如是想……如是行……如是识,如是识之集,如是识之灭。确实这位具寿知而知、见而见!」此法也导向可爱、尊重、修习、沙门性、一致。
‘‘Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī’’ti. Dutiyaṃ.
「诸比库!这八因、八缘导向未得初梵行慧而得,已得者增长、广大、修习、圆满。」第二经。
3. Paṭhamaappiyasuttaṃ3. 第一不可爱经
§3
‘‘Aṭṭhahi , bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
「诸比库!具足八法的比库,为同梵行者所不喜爱、不可意、不尊重、不应修习。哪八种?诸比库!这里,比库赞叹不可爱者,呵责可爱者,求利养,求恭敬,无惭,无愧,恶欲,邪见。诸比库!具足这八法的比库,为同梵行者所不喜爱、不可意、不尊重、不应修习。
‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha , bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Tatiyaṃ.
「诸比库!具足八法的比库,为同梵行者所喜爱、可意、尊重、应修习。哪八种?诸比库!这里,比库不赞叹不可爱者,不呵责可爱者,不求利养,不求恭敬,有惭,有愧,少欲,正见。诸比库!具足这八法的比库,为同梵行者所喜爱、可意、尊重、应修习。」第三经。
4. Dutiyaappiyasuttaṃ4. 第二不可爱经
§4
‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
「诸比库!具足八法的比库,为同梵行者所不喜爱、不可意、不尊重、不应修习。哪八种?诸比库!这里,比库求利养,求恭敬,求不被轻视,不知时,不知量,不清净,多言,辱骂诽谤同梵行者。诸比库!具足这八法的比库,为同梵行者所不喜爱、不可意、不尊重、不应修习。
‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Catutthaṃ.
「诸比库!具足八法的比库,为同梵行者所喜爱、可意、尊重、应修习。哪八种?诸比库!这里,比库不求利养,不求恭敬,不求不被轻视,知时,知量,清净,不多言,不辱骂诽谤同梵行者。诸比库!具足这八法的比库,为同梵行者所喜爱、可意、尊重、应修习。」第四经。
5. Paṭhamalokadhammasuttaṃ5. 第一世间法经
§5
‘‘Aṭṭhime , bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti.
「诸比库,这八种世间法随转世间,世间随转这八种世间法。哪八种?得与失、誉与毁、赞与讥、乐与苦。诸比库,这八种世间法随转世间,世间随转这八种世间法。」
‘‘Lābho alābho ca yasāyaso ca,
「得与失、誉与毁,
Nindā pasaṃsā ca sukhaṃ dukhañca;
讥与赞、乐与苦;
Ete aniccā manujesu dhammā,
这些是人中无常之法,
Asassatā vipariṇāmadhammā.
非恒常、变易之法。
‘‘Ete ca ñatvā satimā sumedho,
「具念的智者知此后,
Avekkhati vipariṇāmadhamme;
观察这些变易之法;
Iṭṭhassa dhammā na mathenti cittaṃ,
可意之法不扰乱其心,
Aniṭṭhato no paṭighātameti.
不可喜者不会给他带来恼害。
‘‘Tassānurodhā atha vā virodhā,
「由于随顺或违逆它们,
Vidhūpitā atthaṅgatā na santi;
已被驱散、已灭没、不存在;
Padañca ñatvā virajaṃ asokaṃ,
知道了无尘、无忧的境地,
Sammappajānāti bhavassa pāragū’’ti. pañcamaṃ;
正确地了知,他是有的彼岸者。」第五经。
6. Dutiyalokadhammasuttaṃ6. 第二世间法经
§6
‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.
「诸比库,这八种世间法随转世间,世间也随转这八种世间法。哪八种?得与失、名誉与恶名、毁谤与赞扬、乐与苦。诸比库,这八种世间法随转世间,世间也随转这八种世间法。
‘‘Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.
「诸比库,未受教的凡夫生起得、也生起失、也生起名誉、也生起恨名、也生起毁谤、也生起赞扬、也生起乐、也生起苦。诸比库,已受教的圣弟子也生起得、也生起失、也生起名誉、也生起恶名、也生起毁谤、也生起赞扬、也生起乐、也生起苦。诸比库,在此,已受教的圣弟子与未受教的凡夫有什么差别、有什么殊胜、有什么不同呢?」「尊者,我们的法以世尊为根本,以世尊为引导,以世尊为皈依处。尊者,实在好啊!愿世尊阐明这所说的义理。诸比库听闻世尊之后将忆持。」
‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So na iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ nappajānāti’’.
「诸比库,那么你们要听!你们要如理作意!我要说了。」「是的,尊者。」那些比库回答世尊。世尊说此:「诸比库,未受教的凡夫生起得。他不如此省察:『这得已生起于我;它是无常、苦、变易法。』他不如实了知。生起失……生起名誉……生起恶名……生起毁谤……生起赞扬……生起乐……生起苦。他不如此省察:『这苦已生起于我;它是无常、苦、变易法。』他不如实了知。」
‘‘Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati; uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati; uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati; uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati. So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi’’.
「他的得也占据心而住,失也占据心而住,誉也占据心而住,毁也占据心而住,讥也占据心而住,赞也占据心而住,乐也占据心而住,苦也占据心而住。他对已生起的得随顺,对失违逆;对已生起的誉随顺,对毁违逆;对已生起的赞随顺,对讥违逆;对已生起的乐随顺,对苦违逆。他如此陷入随顺与违逆,不能从生、老、死、愁、悲、苦、忧、恼中解脱。我说:『他不能从苦中解脱。』」
‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ pajānāti’’.
「诸比库!而多闻的圣弟子生起得。他如此省察:『这得已生起于我;而它是无常、苦、变易法。』他如实了知。生起失……生起誉……生起毁……生起讥……生起赞……生起乐……生起苦。他如此省察:『这苦已生起于我;而它是无常、苦、变易法。』他如实了知。」
‘‘Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati; uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.
「他的得也不占据心而住,失也不占据心而住,誉也不占据心而住,毁也不占据心而住,讥也不占据心而住,赞也不占据心而住,乐也不占据心而住,苦也不占据心而住。他对已生起的得不随顺,对失不违逆;对已生起的誉不随顺,对毁不违逆;对已生起的赞不随顺,对讥不违逆;对已生起的乐不随顺,对苦不违逆。他如此舍断随顺与违逆,从生、老、死、愁、悲、苦、忧、恼中解脱。我说:『他从苦中解脱。』诸比库!这是多闻的圣弟子与无闻的凡夫之间的差别、殊胜、不同之处。」
‘‘Lābho alābho ca yasāyaso ca,
「得与失,以及誉与毁,
Nindā pasaṃsā ca sukhaṃ dukhañca;
讥与赞,以及乐与苦;
Ete aniccā manujesu dhammā,
这些是人间的无常法,
Asassatā vipariṇāmadhammā.
非恒常的、变易法。
‘‘Ete ca ñatvā satimā sumedho,
「知此之具念善慧者,
Avekkhati vipariṇāmadhamme;
他省察变易法；
Iṭṭhassa dhammā na mathenti cittaṃ,
可意诸法不扰乱其心，
Aniṭṭhato no paṭighātameti.
不可意者不生嗔恨。
‘‘Tassānurodhā atha vā virodhā,
「彼之随顺或违逆，
Vidhūpitā atthaṅgatā na santi;
已被消除、已灭没、不存在；
Padañca ñatvā virajaṃ asokaṃ,
知晓无尘、无忧之境，
Sammappajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;
正确了知，到达有之彼岸。」第六。
7. Devadattavipattisuttaṃ7. 迭瓦达德衰败经
§7
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi – ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhu , bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho’’.
一时，世尊住在王舍城耆阇崛山，迭瓦达德刚离去不久。在那里，世尊就迭瓦达德之事告诉诸比库：「诸比库，善哉！比库时时省察自己的失败。诸比库，善哉！比库时时省察他人的失败。诸比库，善哉！比库时时省察自己的成就。诸比库，善哉！比库时时省察他人的成就。诸比库，迭瓦达德被八种非法所征服，心被占据，堕恶趣者、地狱有情、住劫者、无救者。」
‘‘Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave…pe… yasena, bhikkhave… ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
「诸比库,是哪八种呢?诸比库,迭瓦达德被利得所征服、心被占据,是堕处者、地狱者、住一劫者、无可救药者。诸比库,被无利得……诸比库,被名声……诸比库,被无名声……诸比库,被恭敬……诸比库,被不恭敬……诸比库,被恶欲……诸比库,迭瓦达德被恶友所征服、心被占据,是堕处者、地狱者、住一劫者、无可救药者。诸比库,迭瓦达德被这八种非正法所征服、心被占据,是堕处者、地狱者、住一劫者、无可救药者。」
‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
「诸比库,善哉!比库应征服再征服已生起的利得而住,征服再征服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……征服再征服已生起的恶友而住。」
‘‘Kiñca , bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?
「诸比库,比库缘于什么义理,应征服再征服已生起的利得而住,征服再征服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……已生起的恶友而住呢?」
‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
「诸比库,若对于不征服已生起的利得而住者,会生起诸漏、恼害、热恼,对于征服已生起的利得而住者,如此那些诸漏、恼害、热恼就不存在。诸比库,若对于不征服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……不征服已生起的恶友而住者,会生起诸漏、恼害、热恼,对于征服已生起的恶友而住者,如此那些诸漏、恼害、热恼就不存在。诸比库,比库缘于此义理,应征服再征服已生起的利得而住,征服再征服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……已生起的恶友而住。」
‘‘Tasmātiha , bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.
「诸比库,因此,在此应当这样学:『我们将征服再征服已生起的利得而住,征服再征服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……已生起的恶友而住。』诸比库,你们应当这样学。」第七经。
8. Uttaravipattisuttaṃ8. 伍答拉衰败经
§8
Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ . Tatra kho āyasmā uttaro bhikkhū āmantesi – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.
一时,具寿伍答喇住在马希沙瓦土的桑克亚咖山榕树林中。在那里,具寿伍答喇对诸比库说:「诸贤友,善哉!比库应时时省察自己的失败。诸贤友,善哉!比库应时时省察他人的失败。诸贤友,善哉!比库应时时省察自己的成就。诸贤友,善哉!比库应时时省察他人的成就。」
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.
尔时,韦沙瓦那大王正从北方往南方去,为了某种事务。韦沙瓦那大王听到具寿伍答喇在马希沙瓦土的桑克亚咖山榕树林中对诸比库这样说法:「诸贤友,善哉!比库应时时省察自己的失败。诸贤友,善哉!比库应时时省察他人的失败。诸贤友,善哉!比库应时时省察自己的成就。诸贤友,善哉!比库应时时省察他人的成就。」
Atha kho vessavaṇṇo mahārājā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya , evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi. Atha kho vessavaṇṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘‘yagghe mārisa, jāneyyāsi! Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti . Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ti.
于是,韦沙瓦那大王——犹如有力之人伸屈曲之臂,或屈伸展之臂,如此迅速地——从马希沙瓦土的桑克亚咖山榕树林中消失,出现在三十三天。于是,韦沙瓦那大王去到萨咖天帝处;到达后,对萨咖天帝这样说:「尊者,请您知道!那位具寿伍答喇在马希沙瓦土的桑克亚咖山榕树林中对诸比库这样说法:『诸贤友,善哉!比库应时时省察自己的失败。诸贤友,善哉!比库应时时省察他人的失败……自己的成就……他人的成就。』」
Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi. Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca –
那时,萨咖天人之主,犹如有力之人屈伸手臂或伸屈手臂那样,如是从三十三天消失,在摩希沙瓦土的桑凯亚咖山榕树林中,于具寿伍答拉面前出现。那时,萨咖天人之主前往具寿伍答拉处;抵达后,礼敬具寿伍答拉,站立于一旁。站立于一旁的萨咖天人之主对具寿伍答拉如此说——
‘‘Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti, sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ ti? ‘‘Evaṃ, devānamindā’’ti. ‘‘Kiṃ panidaṃ , bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ , udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā’’ti? ‘‘Tena hi, devānaminda, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājāna’’nti.
「尊者,听说具寿伍答拉对诸比库如此说法——『贤友,比库应时时省察自己的失败,贤友,比库应时时省察他人的失败……自己的成就……他人的成就』,是真实的吗?」「是的,天人之主。」「尊者,这是具寿伍答拉自己的辩才,还是那位世尊、阿拉汉、正等正觉者的言教呢?」「那么,天人之主,我将为你作譬喻。在此,某些有智之人依譬喻而了知所说之义。」
‘‘Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Tato mahājanakāyo dhaññaṃ āhareyya – kājehipi piṭakehipi ucchaṅgehipi añjalīhipi . Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya – ‘kuto imaṃ dhaññaṃ āharathā’ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā’’ti? ‘‘‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā’’ti. ‘‘Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’’ti.
「天人之主,譬如在村或镇不远处有大谷堆。从那里,大群众以篮、以筐、以衣襟、以掌取谷。天人之主,若有人前往那大群众处如此问:『你们从何处取这谷?』天人之主,那大群众如何作答才是正确作答呢?」「尊者,那大群众正确作答应如此答:『我们从那大谷堆取来』。」「天人之主,如是,凡任何善说,一切皆是那位世尊、阿拉汉、正等正觉者的言教。从那里取来取来,我们和其他人说。」
‘‘Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitaṃ cidaṃ āyasmatā uttarena – ‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa . Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’ti. Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –
「尊者,不可思议!尊者,未曾有!具寿伍答拉所说实为善说——『凡任何善说,一切皆是那位世尊、阿拉汉、正等正觉者的言教。从那里取来取来,我们和其他人说。』尊者伍答拉,一时,世尊住在王舍城灵鹫山,在迭瓦达德刚离去不久。在那里,世尊因迭瓦达德之故告诸比库:」
‘‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave…pe… yasena, bhikkhave … ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya , bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
「诸比库,比库应时时省察自己的失败,这是善的。诸比库,比库应时时省察他人的失败……自己的成就……他人的成就,这是善的。诸比库,迭瓦达德被八种非正法所征服、心被占据,是堕恶趣者、地狱有情、住劫者、无救者。哪八种?诸比库,迭瓦达德被利得所征服、心被占据,是堕恶趣者、地狱有情、住劫者、无救者;诸比库,被无利得……诸比库,被名声……诸比库,被无名声……诸比库,被恭敬……诸比库,被不恭敬……诸比库,被恶欲……诸比库,被恶友所征服、心被占据,迭瓦达德是堕恶趣者、地狱有情、住劫者、无救者。诸比库,迭瓦达德被这八种非正法所征服、心被占据,是堕恶趣者、地狱有情、住劫者、无救者。」
‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
「诸比库,比库应一再克服已生起的利得而住,这是善的;应一再克服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……应一再克服已生起的恶友而住。」
‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?
「诸比库,比库缘于何义利,应一再克服已生起的利得而住;应一再克服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……应一再克服已生起的恶友而住?」
‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
「诸比库,若不克服已生起的利得而住,会生起诸漏、恼害、热恼;克服已生起的利得而住,如是那些诸漏、恼害、热恼就不存在。诸比库,若不克服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……不克服已生起的恶友而住,会生起诸漏、恼害、热恼;克服已生起的恶友而住,如是那些诸漏、恼害、热恼就不存在。诸比库,比库缘于此义利,应一再克服已生起的利得而住;应一再克服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……应一再克服已生起的恶友而住。」
‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti. Evañhi vo, bhikkhave, sikkhitabba’’nti.
「诸比库!因此,在此应如此学:『我们将一再地克服已生起的利得而住,一再地克服已生起的无利得……已生起的名声……已生起的无名声……已生起的恭敬……已生起的不恭敬……已生起的恶欲……一再地克服已生起的恶友而住。』诸比库!你们应如此学。」
‘‘Ettāvatā, bhante uttara, manussesu catasso parisā – bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito . Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako’’ti . Aṭṭhamaṃ.
「尊者,至此,在人间有四众:比库、比库尼、近事男、近事女。这法门在任何地方都未被建立。尊者伍答喇,请学习这法门。尊者伍答喇,请通达这法门。尊者伍答喇,请受持这法门。尊者,这法门是有义利的,是梵行之初。」第八经。
9. Nandasuttaṃ9. 难德经
§9
‘‘‘Kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace , bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
「诸比库!正确地说『族姓子』者,应说难达。诸比库!正确地说『有力者』者,应说难达。诸比库!正确地说『可喜者』者,应说难达。诸比库!正确地说『强烈贪欲者』者,应说难达。诸比库!除了难达守护诸根门、于食知量、致力于觉醒、具备念与正知之外,难达如何能行圆满清净的梵行!诸比库!在此,这是难达守护诸根门:诸比库!如果难达应观看东方,以全心专注后,难达观看东方——『当我如此观看东方时,贪忧、诸恶不善法将不会流入。』如此,他在那里是正知的。
‘‘Sace , bhikkhave, nandassa pacchimā disā āloketabbā hoti…pe… uttarā disā āloketabbā hoti… dakkhiṇā disā āloketabbā hoti… uddhaṃ ulloketabbā hoti… adho oloketabbā hoti… anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – ‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
「诸比库!如果难达应观看西方……应观看北方……应观看南方……应向上仰望……应向下俯视……应环视周围,以全心专注后,难达环视周围——『当我如此环视周围时,贪忧、诸恶不善法将不会流入。』如此,他在那里是正知的。诸比库!这是难达守护诸根门。
‘‘Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.
「诸比库!在此,这是难达于食知量:诸比库!在此,难达如理省察而食用食物——『不为嬉戏,不为骄慢,不为装饰,不为庄严,只是为了此身的住立与存续,为了止息伤害,为了资助梵行,如此我将灭除旧受,不生起新受,我将有存活、无过、安住。』诸比库!这是难达于食知量。
‘‘Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti. Idha , bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti ; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.
「诸比库!在此,这是难达致力于觉醒:诸比库!在此,难达于日间以经行、坐禅净化心离诸障碍法;于夜初时分以经行、坐禅净化心离诸障碍法;于夜中时分以右胁作狮子卧,足足相叠,具念、正知,作意起来之想;于夜后时分起来后,以经行、坐禅净化心离诸障碍法。诸比库!这是难达致力于觉醒。
‘‘Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā…pe… abbhatthaṃ gacchanti. Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.
「诸比库!在此,这是难达的念与正知:诸比库!在此,难达的诸受已知地生起,已知地住立,已知地灭去;诸想已知地……诸寻已知地……灭去。诸比库!这是难达的念与正知。
‘‘Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto , satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti! Navamaṃ.
「诸比库!除了难达守护诸根门、于食知量、致力于觉醒、具备念与正知之外,难达如何能行圆满清净的梵行!」第九经。
10. Kāraṇḍavasuttaṃ10. 咖兰德咖经
§10
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.
一时,世尊住在占巴城伽伽拉莲花池畔。尔时,诸比库以罪责备一位比库。那位比库被诸比库以罪责备时,以此推彼,转移话题到外,显示愤怒、嗔恨与不满。
Atha kho bhagavā bhikkhū āmantesi – ‘‘niddhamathetaṃ , bhikkhave, puggalaṃ; niddhamathetaṃ, bhikkhave, puggalaṃ. Apaneyyeso , bhikkhave, puggalo. Kiṃ vo tena paraputtena visodhitena ! Idha , bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti . Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti!
于是世尊告诉诸比库:「诸比库,驱逐这个人!诸比库,驱逐这个人!诸比库,这个人应被驱逐。你们要那个被清除的外人之子做什么!诸比库,这里,某个人的前进、后退、前视、旁视、屈伸、持桑喀帝、钵与衣,就如同其他善良的诸比库一样——直到诸比库未见到他的罪。但当诸比库见到他的罪时,他们如此了知他:『这是沙门之败坏者、沙门之糠秕、沙门之垃圾。』如此了知他后,将他驱逐到外。那是什么原因?勿使他败坏其他善良的诸比库!」
‘‘Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ – yāvassa sīsaṃ na nibbattati. Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti – ‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti . Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṃ kissa hetu? Mā aññe bhaddake yave dūsesīti!
「诸比库,譬如在成熟的大麦田中,生出大麦之败坏者、大麦之糠秕、大麦之垃圾。它的根就如同其他善良的大麦一样;它的茎就如同其他善良的大麦一样;它的叶就如同其他善良的大麦一样——直到它的穗未生出。但当它的穗生出时,他们如此了知它:『这是大麦之败坏者、大麦之糠秕、大麦之垃圾。』如此了知它后,连根拔起,抛弃到大麦田外。那是什么原因?勿使它败坏其他善良的大麦!」
‘‘Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.
「诸比库,同样地,这里,某个人的前进、后退、前视、旁视、屈伸、持桑喀帝、钵与衣,就如同其他善良的诸比库一样——直到诸比库未见到他的罪。但当诸比库见到他的罪时,他们如此了知他:『这是沙门之败坏者、沙门之糠秕、沙门之垃圾。』如此了知他后,将他驱逐到外。那是什么原因?勿使他败坏其他善良的诸比库!」
‘‘Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati . Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyosomattāya apasammajjanti. Taṃ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti! Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.
「诸比库,譬如在扬大谷堆时,那些坚固、有实质的谷粒堆在一边,而那些脆弱、糠秕的谷粒被风吹到一边。主人拿起扫帚,更彻底地清扫它们。那是什么原因?勿使它们败坏其他善良的谷粒!诸比库,同样地,这里,某个人的前进、后退、前视、旁视、屈伸、持桑喀帝、钵与衣,就如同其他善良的诸比库一样——直到诸比库未见到他的罪。但当诸比库见到他的罪时,他们如此了知他:『这是沙门之败坏者、沙门之糠秕、沙门之垃圾。』如此了知他后,将他驱逐到外。那是什么原因?勿使他败坏其他善良的诸比库!」
‘‘Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti. Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti. Evamevaṃ kho, bhikkhave , idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti.
「诸比库,譬如有人为了取水井的竹管,拿着锋利的斧头进入森林。他以斧刃敲击任何树木,那些坚固、有实质的树木被斧刃敲击时发出坚实的声音;而那些内部腐烂、空心、朽木所生的树木被斧刃敲击时发出破裂的声音。他在根部砍断它,在根部砍断后在顶端砍断,在顶端砍断后彻底清除内部,彻底清除内部后制作水井的竹管。诸比库,同样地,这里,某个人的前进、后退、前视、旁视、屈伸、持桑喀帝、钵与衣,就如同其他善良的诸比库一样——直到诸比库未见到他的罪。但当诸比库见到他的罪时,他们如此了知他:『这是沙门之败坏者、沙门之糠秕、沙门之垃圾。』如此了知他后,将他驱逐到外。那是什么原因?勿使他败坏其他善良的诸比库!」
‘‘Saṃvāsāyaṃ vijānātha, pāpiccho kodhano iti;
「你们应了知共住者,恶欲、易怒者,」
Makkhī thambhī paḷāsī ca, issukī maccharī saṭho.
「诽谤者、顽固者、虚伪者,嫉妒者、悭吝者、狡诈者。」
‘‘Santavāco janavati, samaṇo viya bhāsati;
「言语温和的人,像沙门一样说话;
Raho karoti karaṇaṃ, pāpadiṭṭhi anādaro.
秘密地做事,邪见者无恭敬。
‘‘Saṃsappī ca musāvādī, taṃ viditvā yathātathaṃ;
「爬行者与妄语者,如实了知他;
Sabbe samaggā hutvāna, abhinibbajjayātha naṃ.
一切和合之后,应驱逐他。
‘‘Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha ;
「驱逐垃圾,除去污秽;
Tato palāpe vāhetha, assamaṇe samaṇamānine.
然后扫除糠秕,非沙门而自认为沙门者。
‘‘Niddhamitvāna pāpicche, pāpaācāragocare;
「驱逐了恶欲者,行于恶行境;
Suddhāsuddhehi saṃvāsaṃ, kappayavho patissatā;
以清净者与不清净者共住,你们应正念地作。
Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. dasamaṃ;
从那时起和合、谨慎,你们将作苦的终结。」第十经
Mettāvaggo paṭhamo. · 慈品第一
Tassuddānaṃ –
其摄颂——
Mettaṃ paññā ca dve piyā, dve lokā dve vipattiyo;
慈与慧、两种可爱、两种世间、两种失败;
Devadatto ca uttaro, nando kāraṇḍavena cāti.
天授与伍答喇、难陀与咖喇纳达瓦。