2. Mahāvaggo2. 大品
2. Mahāvaggo2. 大品
1. Verañjasuttaṃ1. 韦兰迦经
§11
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca –
如是我闻——一时,世尊住在韦兰迦,那勒卢布吉曼达树下。那时,韦兰迦婆罗门前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的韦兰迦婆罗门对世尊如此说——
‘‘Sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’ti. ‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti.
「果德玛尊者,我听说——『沙门果德玛不礼敬、不起迎、不以座位邀请年老、年迈、年长、年高、年事已高的婆罗门』。果德玛尊者,这确实如此。果德玛尊者确实不礼敬、不起迎、不以座位邀请年老、年迈、年长、年高、年事已高的婆罗门。果德玛尊者,这确实不圆满。」「婆罗门,我在包括天的世界、包括魔的世界、包括梵天的世界、包括沙门婆罗门的人类、包括天人的世界中,看不到我应该礼敬、应该起迎、应该以座位邀请的人。婆罗门,如果如来礼敬、起迎、以座位邀请,他的头会裂开。」
‘‘Arasarūpo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti .
「果德玛尊者无味!」「婆罗门,确实有一种方式,依那种方式正确地说的人会说——『沙门果德玛无味』。婆罗门,那些色味、声味、香味、味味、触味,对如来来说已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起之法。婆罗门,这是一种方式,依这种方式正确地说的人会说——『沙门果德玛无味』,但这不是你所指的意思。」
‘‘Nibbhogo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「果德玛尊者无享受!」「婆罗门,确实有一种方式,依那种方式正确地说的人会说——『沙门果德玛无享受』。婆罗门,那些色享受、声享受、香享受、味享受、触享受,对如来来说已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起之法。婆罗门,这是一种方式,依这种方式正确地说的人会说——『沙门果德玛无享受』,但这不是你所指的意思。」
‘‘Akiriyavādo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「果德玛尊者是无作论者!」「婆罗门,确实有一种方式,依那种方式正确地说的人会说——『沙门果德玛是无作论者』。婆罗门,我说身恶行、语恶行、意恶行的无作;我说种种恶不善法的无作。婆罗门,这是一种方式,依这种方式正确地说的人会说——『沙门果德玛是无作论者』,但这不是你所指的意思。」
‘‘Ucchedavādo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「果德玛尊者是断灭论者!」「婆罗门,确实有一种方式,依那种方式正确地说的人会说——『沙门果德玛是断灭论者』。婆罗门,我说贪、嗔、痴的断灭;我说种种恶不善法的断灭。婆罗门,这是一种方式,依这种方式正确地说的人会说——『沙门果德玛是断灭论者』,但这不是你所指的意思。」
‘‘Jegucchī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「果德玛尊者厌恶!」「婆罗门,确实有一种方式,依那种方式正确地说的人会说——『沙门果德玛厌恶』。婆罗门,我厌恶身恶行、语恶行、意恶行;我厌恶种种恶不善法的获得。婆罗门,这是一种方式,依这种方式正确地说的人会说——『沙门果德玛厌恶』,但这不是你所指的意思。」
‘‘Venayiko bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「果德玛尊者是调伏者!」「婆罗门,确实有一种方式,依那种方式正确地说的人会说——『沙门果德玛是调伏者』。婆罗门,我为了调伏贪、嗔、痴而说法;我为了调伏种种恶不善法而说法。婆罗门,这是一种方式,依这种方式正确地说的人会说——『沙门果德玛是调伏者』,但这不是你所指的意思。」
‘‘Tapassī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ , brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.
「果德玛尊者是苦行者!」「婆罗门,确实有一种方式,依那种方式正确地说的人可以说:『沙门果德玛是苦行者』。婆罗门,我说应被烧尽的是诸恶不善法:身恶行、语恶行、意恶行。婆罗门,凡是应被烧尽的诸恶不善法已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起者,我说他是『苦行者』。婆罗门,如来的应被烧尽的诸恶不善法已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起。婆罗门,这就是那种方式,依那种方式正确地说的人可以说:『沙门果德玛是苦行者』,而不是你所指的意思。」
‘‘Apagabbho bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā , tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa , āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.
「果德玛尊者是离胎者!」「婆罗门,确实有一种方式,依那种方式正确地说的人可以说:『沙门果德玛是离胎者』。婆罗门,凡是未来的胎卧、再生、再有已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起者,我说他是『离胎者』。婆罗门,如来的未来的胎卧、再生、再有已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起。婆罗门,这就是那种方式,依那种方式正确地说的人可以说:『沙门果德玛是离胎者』,而不是你所指的意思。
‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘jeṭṭho vā kaniṭṭho vā’’’ti? ‘‘Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī’’ti.
「婆罗门,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、正确地孵化、正确地温暖。那些小鸡中最先以脚爪尖或嘴喙破开蛋壳而安全地破壳而出者,应该称他为什么——『长者或幼者』?」「果德玛尊者,应该称他为『长者』。因为果德玛尊者,他是他们中的长者。」
‘‘Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Ahañhi, brāhmaṇa , jeṭṭho seṭṭho lokassa. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
「婆罗门,正是如此,我破开了被无明所覆盖、如蛋一般、被包裹的众生的无明蛋壳,唯独在世间证得了无上正等正觉。婆罗门,我确实是世间的长者、最胜者。婆罗门,我的精进已被发起而不退缩,念已现起而不忘失,身已轻安而不激动,心已得定而专一。
‘‘So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
「婆罗门,我离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅而住;寻伺止息,内净,心专一性,无寻、无伺,定生喜乐,证得第二禅而住;离喜,住于舍,具念、正知,以身受乐,正如圣者们所说的『舍、具念、乐住』,证得第三禅而住;舍断乐与舍断苦,先前的喜忧已灭没,不苦不乐,舍念清净,证得第四禅而住。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.
「当心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,我使心倾向于宿住随念智。我随念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫——『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、感受这样的苦乐、这样的寿量。我从那里死后,在那里出生;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、感受这样的苦乐、这样的寿量。我从那里死后,在这里出生。』如此我随念种种宿住及其行相、状况。
‘‘Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
「婆罗门,这是我在那夜初夜时分所证得的第一明;无明已被破除,明已生起;黑暗已被破除,光明已生起,正如住于不放逸、热诚、自励者那样。婆罗门,这是我的第一次破壳而出,如小鸡破蛋壳一般。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.
「当心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,我使心倾向于众生死生智。我以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙,美丽、丑陋,幸福、不幸,了知众生随业流转:『这些尊者众生具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见,受持邪见业。他们身坏命终后,生于苦处、恶趣、堕处、地狱。而这些尊者众生具足身善行、具足语善行、具足意善行,不诽谤圣者,正见,受持正见业。他们身坏命终后,生于善趣、天界。』如此我以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙,美丽、丑陋,幸福、不幸,了知众生随业流转。」
‘‘Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
「婆罗门!这是我在夜中分时证得的第二明;无明已被破除,明生起;黑暗已被破除,光明生起,如对不放逸、热诚、自励而住者那样。婆罗门!这是我的第二突破,犹如小鸡从蛋壳中突破出来一样。」
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.
「当心如此得定、清净、净化、无秽、离随烦恼、柔软、适业、住立、达到不动时,我使心倾向于诸漏尽智。我如实证知『这是苦』,如实证知『这是苦集』,如实证知『这是苦灭』,如实证知『这是导至苦灭之道』;如实证知『这些是漏』,如实证知『这是漏集』,如实证知『这是漏灭』,如实证知『这是导至漏灭之道』。当我如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。于解脱时,生起『已解脱』之智。我证知『生已尽,梵行已立,应作已作,不再有此存在』。」
‘‘Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno , yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā’’ti.
「婆罗门!这是我在夜后分时证得的第三明;无明已被破除,明生起;黑暗已被破除,光明生起,如对不放逸、热诚、自励而住者那样。婆罗门!这是我的第三突破,犹如小鸡从蛋壳中突破出来一样。」
Evaṃ vutte verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.
如是说已,韦兰佳婆罗门对世尊如此说:「果德玛尊者最胜,果德玛尊者最上!果德玛尊者,太殊胜了!果德玛尊者,太殊胜了!果德玛尊者,犹如扶起倒者,或揭开被覆盖者,或为迷路者指示道路,或在黑暗中持来油灯『有眼者得见诸色』;如是,果德玛尊者以种种方便阐明了法。我皈依果德玛尊者、法及比库僧团。愿果德玛尊者忆持我为近事男,从今日起终生皈依。」第一经。
2. Sīhasuttaṃ2. 狮子经
§12
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti.
一时,世尊住在韦萨离大林重阁讲堂。尔时,众多知名的、知名的离车人聚集、会坐于集会堂,以种种方式赞叹佛的功德,赞叹法的功德,赞叹僧团的功德。
Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.
尔时,将军西哈是尼干陀的弟子,坐在那个集会中。时,将军西哈生起此念:『无疑地,彼世尊必定是阿拉汉、正等正觉者,因为这些众多知名的、知名的离车人聚集、会坐于集会堂,以种种方式赞叹佛的功德,赞叹法的功德,赞叹僧团的功德。我何不前往拜见彼世尊、阿拉汉、正等正觉者?』时,将军西哈前往尼干陀那他子处;抵达后,对尼干陀那他子如此说:『尊者!我想前往拜见沙门果德玛。』
‘‘Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.
「西哈!你是业论者,为何要前往拜见无业论者沙门果德玛?西哈!沙门果德玛是无业论者,说无业之法,以此教导弟子。」时,将军西哈前往拜见世尊的意向便平息了。
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.
第二次,众多知名的、知名的离车人聚集、会坐于集会堂,以种种方式赞叹佛的...法的...僧团的功德。第二次,将军西哈生起此念:『无疑地,彼世尊必定是阿拉汉、正等正觉者,因为这些众多知名的、知名的离车人聚集、会坐于集会堂,以种种方式赞叹佛的功德,赞叹法的...僧团的功德。我何不前往拜见彼世尊、阿拉汉、正等正觉者?』时,将军西哈前往尼干陀那他子处;抵达后,对尼干陀那他子如此说:『尊者!我想前往拜见沙门果德玛。』
‘‘Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.
「但是,西哈,你是作为业论者,却要去见无业论者沙门果德玛吗?西哈,沙门果德玛是无业论者,为无业说法,以此调御弟子。」第二次,将军西哈前往见世尊的出发意向平息了。
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti.
第三次,众多著名的、著名的离车人在集会堂集合、聚会,以种种方式称赞佛陀……称赞法……称赞僧团。第三次,将军西哈这样想:「无疑地,那位世尊必定是阿拉汉、正等正觉者,因为这些众多著名的、著名的离车人在集会堂集合、聚会,以种种方式称赞佛陀,称赞法,称赞僧团。这些尼干陀们无论告知或不告知,能对我做什么呢?我何不不告知尼干陀们,就前往见那位世尊、阿拉汉、正等正觉者呢?」
Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca –
于是,将军西哈在白天以大约五百辆车从韦萨离出发,前往见世尊。他乘车到达车辆所能到达之处后,下车步行前往。于是,将军西哈前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。坐在一旁的将军西哈对世尊这样说:
‘‘Sutaṃ metaṃ, bhante – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṃsu – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti.
「尊者,我听说:『沙门果德玛是无业论者,为无业说法,以此调御弟子。』尊者,那些这样说的人——『沙门果德玛是无业论者,为无业说法,以此调御弟子』——他们是否是世尊所说的说者,而不以非实诽谤世尊,是否依法而随法分别论,不会有任何如法的论说随论而遭受呵责之处?尊者,因为我们不愿诽谤世尊。」
‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti .
「西哈,有一种方式,依那种方式正确地说的人可以说:『沙门果德玛是无业论者,为无业说法,以此调御弟子。』」
‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,有一种方式,依那种方式正确地说的人可以说:『沙门果德玛是业论者,为业说法,以此调御弟子。』」
‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,有一种方式,依那种方式正确地说的人可以说:『沙门果德玛是断灭论者,为断灭说法,以此调御弟子。』」
‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,有一种方式,依那种方式正确地说的人可以说:『沙门果德玛是厌恶者,为厌恶说法,以此调御弟子。』」
‘‘Atthi , sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,有方法,以此方法正确地说者可说——『沙门果德玛是调伏者,为调伏而说法,以此调伏弟子。』」
‘‘Atthi , sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,有方法,以此方法正确地说者可说——『沙门果德玛是苦行者,为苦行而说法,以此调伏弟子。』」
‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,有方法,以此方法正确地说者可说——『沙门果德玛是厌离者,为厌离而说法,以此调伏弟子。』」
‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,有方法,以此方法正确地说者可说——『沙门果德玛是安息者,为安息而说法,以此调伏弟子。』」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,什么是方法,以此方法正确地说者可说——『沙门果德玛是无作论者,为无作而说法,以此调伏弟子』?狮子,我说身恶行、语恶行、意恶行的无作;我说种种恶不善法的无作。狮子,这是方法,以此方法正确地说者可说——『沙门果德玛是无作论者,为无作而说法,以此调伏弟子。』」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,什么是方法,以此方法正确地说者可说——『沙门果德玛是有作论者,为有作而说法,以此调伏弟子』?狮子,我说身善行、语善行、意善行的有作;我说种种善法的有作。狮子,这是方法,以此方法正确地说者可说——『沙门果德玛是有作论者,为有作而说法,以此调伏弟子。』」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,什么是方法,以此方法正确地说者可说——『沙门果德玛是断灭论者,为断灭而说法,以此调伏弟子』?狮子,我说贪、嗔、痴的断灭;我说种种恶不善法的断灭。狮子,这是方法,以此方法正确地说者可说——『沙门果德玛是断灭论者,为断灭而说法,以此调伏弟子。』」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「狮子,什么是方法,以此方法正确地说者可说——『沙门果德玛是厌恶者,为厌恶而说法,以此调伏弟子』?狮子,我厌恶身恶行、语恶行、意恶行;我厌恶种种恶不善法的成就。狮子,这是方法,以此方法正确地说者可说——『沙门果德玛是厌恶者,为厌恶而说法,以此调伏弟子。』」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,什么是理趣,依此理趣正确地说者应说——『沙门果德玛是调伏者,为了调伏而说法,以此调伏弟子』?西哈,我为了调伏贪、嗔、痴而说法;为了调伏种种恶不善法而说法。西哈,这就是理趣,依此理趣正确地说者应说——『沙门果德玛是调伏者,为了调伏而说法,以此调伏弟子』。」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,什么是理趣,依此理趣正确地说者应说——『沙门果德玛是苦行者,为了苦行而说法,以此调伏弟子』?西哈,我说应被烧尽的诸恶不善法是身恶行、语恶行、意恶行。西哈,凡应被烧尽的诸恶不善法已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起者,我说他是『苦行者』。西哈,如来的应被烧尽的诸恶不善法已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起。西哈,这就是理趣,依此理趣正确地说者应说——『沙门果德玛是苦行者,为了苦行而说法,以此调伏弟子』。」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Yassa kho , sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,什么是理趣,依此理趣正确地说者应说——『沙门果德玛是无胎者,为了无胎而说法,以此调伏弟子』?西哈,凡未来的胎卧、再有的再生已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起者,我说他是『无胎者』。西哈,如来的未来的胎卧、再有的再生已被舍断、根已被切断、如多罗树头被斩断、成为非有、未来不再生起。西哈,这就是理趣,依此理趣正确地说者应说——『沙门果德玛是无胎者,为了无胎而说法,以此调伏弟子』。」
‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.
「西哈,什么是理趣,依此理趣正确地说者应说——『沙门果德玛是安慰者,为了安慰而说法,以此调伏弟子』?西哈,我是安慰者,以最上的安慰,为了安慰而说法,以此调伏弟子。西哈,这就是理趣,依此理趣正确地说者应说——『沙门果德玛是安慰者,为了安慰而说法,以此调伏弟子』。」
Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
如是说已,西哈将军对世尊如此说:「尊者,太殊胜了!尊者,太殊胜了!……尊者,请世尊忆持我为近事男,从今日起终生归依。」
‘‘Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – ‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti. Atha ca pana bhagavā evamāha – ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
「西哈,你应审察。对你们这样的知名人士,审察是善的。」「尊者,我因此对世尊更加欢喜、更加信悦,因为世尊对我如此说——『西哈,你应审察。对你们这样的知名人士,审察是善的』。尊者,其他外道得到弟子后,会举着旗帜遍游韦萨离——『西哈将军成为我们的弟子』。然而世尊却如此说——『西哈,你应审察。对你们这样的知名人士,审察是善的』。尊者,我第二次归依世尊、法与比库僧团。尊者,请世尊忆持我为近事男,从今日起终生归依。」
‘‘Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti, atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti . Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
「西哈,你的家族长久以来是尼干陀们的施食处,你应认为应给前来的他们施食。」「尊者,我因此对世尊更加欢喜、更加信悦,因为世尊对我如此说——『西哈,你的家族长久以来是尼干陀们的施食处,你应认为应给前来的他们施食』。尊者,我曾听闻——『沙门果德玛如此说——只应布施给我,只应布施给我的弟子;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报』。然而世尊却劝导我对尼干陀们的布施。尊者,我们在此将知道适当的时机。尊者,我第三次归依世尊、法与比库僧团。尊者,请世尊忆持我为近事男,从今日起终生归依。」
Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.
于是世尊为西哈将军次第说法,即:布施论、持戒论、生天论,阐明诸欲的过患、低劣、杂染,出离的功德。当世尊了知西哈将军心已准备好、柔软、离盖、欢喜、净信时,就阐明诸佛的特殊法说,即:苦、集、灭、道。犹如清净的、离去黑斑的布能如实地接受染料;同样地,就在那座位上,西哈将军生起了离尘、离垢的法眼——『凡任何集法,一切皆是灭法』。
Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
那时,将军西哈已见法、得法、知法、通达法,已度疑惑,已离犹豫,已得无畏,在导师的教法中不依他人,对世尊如此说:「尊者!请世尊与比库僧团一起接受我明天的饮食供养。」世尊以沉默接受了。
Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi – ‘‘gaccha tvaṃ, ambho purisa , pavattamaṃsaṃ jānāhī’’ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante! Niṭṭhitaṃ bhatta’’nti.
那时,将军西哈知道世尊已接受后,从座起立,礼敬世尊,行右绕礼后离去。那时,将军西哈召唤某人:「来,贤友!你去了解可得的肉。」那时,将军西哈在那夜过后,在自己的住处准备了殊妙的副食、主食,使人告知世尊时间:「尊者!时间到了,饮食已备办。」
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’’nti.
那时,世尊在上午时分穿好衣,拿着钵与衣,前往将军西哈的住处;抵达后,与比库僧团一起坐在设置好的座位上。当时,众多尼干陀在韦萨离城的街道与街道之间、十字路口与十字路口之间,举起手臂呼喊:「今天将军西哈杀了大牲畜,为沙门果德玛准备了饮食。那位沙门果德玛明知是为他而杀的肉,却受用它,这是为他而作的业。」
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi – ‘‘yagghe, bhante, jāneyyāsi! Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā’’ti.
那时,某人前往将军西哈处;抵达后,在将军西哈耳边告知:「尊者!请您知道!那些众多尼干陀在韦萨离城的街道与街道之间、十字路口与十字路口之间,举起手臂呼喊:『今天将军西哈杀了大牲畜,为沙门果德玛准备了饮食。那位沙门果德玛明知是为他而杀的肉,却受用它,这是为他而作的业。』够了!尊者!那些具寿长久以来就是想诋毁佛陀的、想诋毁法的、想诋毁僧团的。但那些具寿不能以不实、虚妄、虚假、不真实的话来诽谤世尊;我们即使为了生命也不会故意夺取生命。」
Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.
那时,将军西哈亲手以殊妙的副食、主食供养以佛陀为首的比库僧团,使之满足。那时,将军西哈在世尊食毕、手离钵后,坐于一旁。世尊以法语开示、劝导、鼓励、使将军西哈欢喜后,从座起立离去。第二经。
3. Assājānīyasuttaṃ3. 良马经
§13
‘‘Aṭṭhahi , bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi aṭṭhahi? Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti – mātito ca pitito ca. Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti. Yaṃ kho panassa bhojanaṃ denti – allaṃ vā sukkhaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avikiranto. Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā. Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti. Tesamassa sārathi abhinimmadanāya vāyamati. Vāhī kho pana hoti. ‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati. Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā. Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
「诸比库!具足八支的国王良马堪为王用,为王所受用,被算为王的部分。哪八支呢?诸比库!在此,国王良马两方出身良好——母方与父方。在其他良马出生的地方,他也在那地方出生。无论给他什么食物——湿的或干的——他都恭敬地受用,不散落。他厌恶坐卧在粪便或尿液上。他性情温和,易于共住,不激怒其他马。凡他有的欺诈、虚伪、狡猾、邪曲,他都如实地向驯马师显示。驯马师为了调伏那些而努力。他是负载者。『让其他马负载或不负载,我在此将负载』,他生起这样的心。他行走时只走直道。他有力量,直到生命终结都显示力量。诸比库!具足这八支的国王良马堪为王用,为王所受用,被算为王的部分。」
‘‘Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yaṃ kho panassa bhojanaṃ denti – lūkhaṃ vā paṇītaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avihaññamāno. Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena; jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu. Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati. Sikkhitā kho pana hoti. ‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati; tatrāyaṃ ujumaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Āraddhavīriyo viharati – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti . Tatiyaṃ.
「诸比库!同样地,具足八法的比库应受供养……是世间无上的福田。哪八法呢?诸比库!在此,比库持戒,以巴帝摩卡律仪防护而住,具足正行与行处,对微细的罪过见到危险,受持学习于诸学处。无论给他什么食物——粗劣的或精美的——他都恭敬地受用,不抱怨。他厌恶身恶行、语恶行、意恶行;他厌恶获得种种恶不善法。他性情温和,易于共住,不激怒其他比库。凡他有的欺诈、虚伪、狡猾、邪曲,他都如实地向导师或有智的梵行者显示。导师或有智的梵行者为了调伏那些而努力。他已受学。『让其他比库学习或不学习,我在此将学习』,他生起这样的心。他行走时只走直道;在此,这直道就是:正见……正定。他住于已发勤精进:『让皮肤、筋腱、骨骼留存,让身体的血肉干枯,凡以人的力量、人的精进、人的努力可达到的,不达到它,精进不停止。』诸比库!具足这八法的比库应受供养……是世间无上的福田。」第三经。
4. Assakhaḷuṅkasuttaṃ4. 马厩经
§14
‘‘Aṭṭha ca , bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
「诸比库!我将教导八种马的缺点与八种马的过失,八种人的缺点与八种人的过失。你们要听!要善作意!我将说。」「是的,尊者!」那些比库回答世尊。世尊如此说:
‘‘Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo assadoso.
「诸比库,什么是八种劣马与八种马的过失?诸比库,这里,某劣马被说『前进』,被御者刺激、驱策时,向后退,使车向后移动。诸比库,这里也有这样的劣马。诸比库,这是第一种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo assadoso.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,向后跳,撞击驼峰,折断辕杆。诸比库,这里也有这样的劣马。诸比库,这是第二种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo assadoso.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,举起前腿跨过车辕,践踏车辕。诸比库,这里也有这样的劣马。诸比库,这是第三种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti. Evarūpopi , bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho assadoso.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,走上歧路,使车翻覆。诸比库,这里也有这样的劣马。诸比库,这是第四种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo assadoso.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,跳跃,抬起前身,举起前腿。诸比库,这里也有这样的劣马。诸比库,这是第五种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho assadoso.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,不理会御者,不理会刺棒,用牙齿咬碎口衔,随意而去。诸比库,这里也有这样的劣马。诸比库,这是第六种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo assadoso.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,既不前进也不后退,就在那里如桩柱般站立。诸比库,这里也有这样的劣马。诸比库,这是第七种马的过失。
‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo assadoso. Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.
「再者,诸比库,这里某劣马被说『前进』,被御者刺激、驱策时,收缩前腿,收缩后腿,就在那里四腿坐下。诸比库,这里也有这样的劣马。诸比库,这是第八种马的过失。诸比库,这些是八种劣马与八种马的过失。
‘‘Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo purisadoso.
「诸比库,什么是八种人的劣马性与八种人的过失?诸比库,于此,诸比库以罪责备比库。那位比库被诸比库以罪责备时,以不忆念来逃避:『我不记得』。诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,向后退,倒拖车子;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第一种人的过失。
‘‘Puna caparaṃ, bhikkhave , bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati – ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’ti! Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo purisadoso.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,反而反驳责备者:『你这愚者、无能者所说的算什么!你也认为自己有资格说话吗!』诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,向后跳,撞击驼峰,折断辕杆;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第二种人的过失。
‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti – ‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo purisadoso.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,反而指责责备者:『你犯了如此这般的罪,你应先忏悔!』诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,举起车辕,践踏车辕;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第三种人的过失。
‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho purisadoso.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,以其他来回答其他,转移话题到外面,显示忿怒、嗔恨与不满。诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,走上歧路,使车子倾覆;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第四种人的过失。
‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti. Seyyathāpi so, bhikkhave , assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo purisadoso.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,在僧团中挥舞手臂。诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,跳跃,举起前身与前足;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第五种人的过失。
‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho purisadoso.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,不理会僧团,不理会责备者,有罪地随意离去。诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,不理会御者,不理会刺棒,以齿咬碎口衔,随意离去;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第六种人的过失。
‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṅghaṃ viheṭheti . Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo purisadoso.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,『我既未犯罪,我也未犯罪』,他以沉默来恼害僧团。诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,既不前进也不后退,就在那里如桩柱般站立;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第七种人的过失。
‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha – ‘idāni kho tumhe āyasmanto attamanā hothā’ti? Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo purisadoso. Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā’’ti. Catutthaṃ.
「再者,诸比库,诸比库以罪责备比库。那位比库被诸比库以罪责备时,如此说:『诸具寿为何对我过于执着?以至于我现在将舍弃学而还归低劣!』他舍弃学而还归低劣后,如此说:『诸具寿现在满意了吗?』诸比库,譬如那劣马被说『去!』,被御者刺激、驱策时,收缩前足与后足,就在那里四足坐下;诸比库,我说此人如此譬喻。诸比库,于此,某些人有如此劣马性。诸比库,这是第八种人的过失。诸比库,这些是八种人的劣马性与八种人的过失。」第四经
5. Malasuttaṃ5. 垢经
§15
‘‘Aṭṭhimāni , bhikkhave, malāni. Katamāni aṭṭha? Asajjhāyamalā, bhikkhave, mantā; anuṭṭhānamalā, bhikkhave, gharā; malaṃ, bhikkhave, vaṇṇassa kosajjaṃ; pamādo, bhikkhave, rakkhato malaṃ; malaṃ, bhikkhave, itthiyā duccaritaṃ; maccheraṃ, bhikkhave, dadato malaṃ; malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca; tato , bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ. Imāni kho, bhikkhave, aṭṭha malānī’’ti.
「诸比库,这些是八种垢。哪八种?诸比库,不诵习是真言的垢;诸比库,不勤勉是家的垢;诸比库,懈怠是容色的垢;诸比库,放逸是守护者的垢;诸比库,恶行是女人的垢;诸比库,悭吝是施者的垢;诸比库,诸恶不善法是此世与他世的垢;诸比库,比那更垢的垢是无明,无明是最上的垢。诸比库,这些是八种垢。」
‘‘Asajjhāyamalā mantā, anuṭṭhānamalā gharā;
「不诵习是真言的垢,不勤勉是家的垢;
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.
懈怠是容色的垢,放逸是守护者的垢。
‘‘Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;
恶行是女人的垢,悭吝是施者的垢;
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca;
诸恶法确实是垢,在此世与他世;
Tato malā malataraṃ, avijjā paramaṃ mala’’nti. pañcamaṃ;
比那更垢的垢,无明是最上的垢。」第五经
6. Dūteyyasuttaṃ6. 使者经
§16
‘‘Aṭṭhahi , bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako – imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatī’’ti.
「诸比库,具足八法的比库值得去作使者。哪八种?诸比库,这里,比库是听者、能使听者、学习者、忆持者、了知者、能使了知者、善巧于适当与不适当者、不制造争论者——诸比库,具足这八法的比库值得去作使者。诸比库,沙利子具足八法值得去作使者。哪八种?诸比库,这里,沙利子是听者、能使听者、学习者、忆持者、了知者、能使了知者、善巧于适当与不适当者、不制造争论者。诸比库,沙利子具足这八法值得去作使者。」
‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ ;
「到达粗言的众会,他确实不动摇;
Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.
他不减损言语,不隐藏教诫。
‘‘Asandiddhañca bhaṇati , pucchito na ca kuppati;
他说不虚伪之语,被问时不恼怒;
Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti. chaṭṭhaṃ;
诸比库,如此这般的比库,值得前往作使者。第六。
7. Paṭhamabandhanasuttaṃ7. 第一缚经
§17
‘‘Aṭṭhahi, bhikkhave, ākārehi itthī purisaṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, itthī purisaṃ bandhati; hasitena, bhikkhave, itthī purisaṃ bandhati; bhaṇitena, bhikkhave, itthī purisaṃ bandhati; ākappena, bhikkhave, itthī purisaṃ bandhati ; vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati; gandhena, bhikkhave, itthī purisaṃ bandhati; rasena, bhikkhave, itthī purisaṃ bandhati; phassena, bhikkhave, itthī purisaṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi itthī purisaṃ bandhati. Te, bhikkhave, sattā subaddhā , ye phassena baddhā’’ti . Sattamaṃ.
诸比库,以八种方式,女人束缚男人。以哪八种?诸比库,以哭泣,女人束缚男人;诸比库,以笑,女人束缚男人;诸比库,以言说,女人束缚男人;诸比库,以装扮,女人束缚男人;诸比库,以歌唱,女人束缚男人;诸比库,以香,女人束缚男人;诸比库,以味,女人束缚男人;诸比库,以触,女人束缚男人。诸比库,以这八种方式,女人束缚男人。诸比库,那些被触所束缚的有情,是善被束缚者。第七。
8. Dutiyabandhanasuttaṃ8. 第二缚经
§18
‘‘Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, puriso itthiṃ bandhati; hasitena, bhikkhave, puriso itthiṃ bandhati; bhaṇitena, bhikkhave, puriso itthiṃ bandhati; ākappena, bhikkhave, puriso itthiṃ bandhati; vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati; gandhena, bhikkhave, puriso itthiṃ bandhati; rasena, bhikkhave , puriso itthiṃ bandhati; phassena, bhikkhave, puriso itthiṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi puriso itthiṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā’’ti. Aṭṭhamaṃ.
诸比库,以八种方式,男人束缚女人。以哪八种?诸比库,以哭泣,男人束缚女人;诸比库,以笑,男人束缚女人;诸比库,以言说,男人束缚女人;诸比库,以装扮,男人束缚女人;诸比库,以歌唱,男人束缚女人;诸比库,以香,男人束缚女人;诸比库,以味,男人束缚女人;诸比库,以触,男人束缚女人。诸比库,以这八种方式,男人束缚女人。诸比库,那些被触所束缚的有情,是善被束缚者。第八。
9. Pahārādasuttaṃ9. 巴哈拉德经
§19
Ekaṃ samayaṃ bhagavā verañjāyaṃ vi harati naḷerupucimandamūle. Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca –
一时,世尊住在韦兰佳的那勒卢布吉曼达树根下。尔时,阿修罗王巴哈拉达前往世尊所在之处;抵达后,礼敬世尊,站立于一旁。世尊对站立于一旁的阿修罗王巴哈拉达如此说:
‘‘Api pana, pahārāda , asurā mahāsamudde abhiramantī’’ti? ‘‘Abhiramanti, bhante, asurā mahāsamudde’’ti. ‘‘Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā , ye disvā disvā asurā mahāsamudde abhiramantī’’ti? ‘‘Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro , na āyatakeneva papāto. Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「巴哈拉达,阿修罗们在大海中欢喜吗?」「尊者,阿修罗们在大海中欢喜。」「巴哈拉达,在大海中有多少稀有、未曾有之法,阿修罗们见了又见而在大海中欢喜呢?」「尊者,在大海中有八种稀有、未曾有之法,阿修罗们见了又见而在大海中欢喜。哪八种?尊者,大海是渐次倾斜、渐次低下、渐次深入,不是突然陡峭。尊者,大海渐次倾斜、渐次低下、渐次深入,不是突然陡峭。尊者,这是大海中第一种稀有、未曾有之法,阿修罗们见了又见而在大海中欢喜。
‘‘Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ , bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「再者,尊者,大海是住立之法,不越过岸边。尊者,大海是住立之法,不越过岸边;尊者,这是大海中第二种稀有、未曾有之法,阿修罗们见了又见而在大海中欢喜。
‘‘Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati . Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「复次,尊者,大海不与死尸共住。凡在大海中的死尸,它迅速地将其冲向岸边,推上陆地。尊者,大海不与死尸共住,凡在大海中的死尸,它迅速地将其冲向岸边,推上陆地;尊者,这是大海中第三种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。」
‘‘Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti. Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「复次,尊者,凡诸大河,即:恒河、亚穆那河、阿吉拉瓦帝河、沙拉浮河、摩希河,它们到达大海后,舍弃先前的名与姓,仅被称为『大海』。尊者,凡诸大河,即:恒河、亚穆那河、阿吉拉瓦帝河、沙拉浮河、摩希河,它们到达大海后,舍弃先前的名与姓,仅被称为『大海』;尊者,这是大海中第四种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。」
‘‘Puna caparaṃ, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「复次,尊者,世间的诸河流入大海,虚空的雨水降落,但由此大海的减少或充满都不可知。尊者,世间的诸河流入大海,虚空的雨水降落,但由此大海的减少或充满都不可知;尊者,这是大海中第五种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。」
‘‘Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso. Yampi, bhante, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「复次,尊者,大海一味,咸味。尊者,大海一味,咸味;尊者,这是大海中第六种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。」
‘‘Puna caparaṃ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「复次,尊者,大海多宝、种种宝。其中这些宝,即:珍珠、摩尼、琉璃、螺贝、石、珊瑚、银、金、红玉、玛瑙。尊者,大海多宝、种种宝;其中这些宝,即:珍珠、摩尼、琉璃、螺贝、石、珊瑚、银、金、红玉、玛瑙。尊者,这是大海中第七种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。」
‘‘Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā…pe… dviyojana… tiyojana… catuyojana… pañcayojanasatikāpi attabhāvā; ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhante , mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti.
「复次,尊者,大海是大生物的住处。其中这些生物:帝弥、帝弥揭罗、帝弥拉宾嘎罗、阿苏罗、龙、甘塔拔。大海中有百由旬的身体,二百由旬的身体,三百由旬的身体,四百由旬的身体,五百由旬的身体。尊者,大海是大生物的住处;其中这些生物:帝弥、帝弥揭罗、帝弥拉宾嘎罗、阿苏罗、龙、甘塔拔;大海中有百由旬的身体,二百由旬……三百由旬……四百由旬……五百由旬的身体;尊者,这是大海中第八种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。尊者,这些是大海中八种稀有、未曾有之法,阿苏罗们见此而喜乐于大海。」
‘‘Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye’’ti. ‘‘Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto ; evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「然而,尊者,诸比库喜乐于此法与律吗?」「巴哈拉达,诸比库喜乐于此法与律。」「尊者,此法与律中有多少种稀有、未曾有之法,诸比库见此而喜乐于此法与律?」「巴哈拉达,此法与律中有八种稀有、未曾有之法,诸比库见此而喜乐于此法与律。哪八种?巴哈拉达,譬如大海渐深、渐斜、渐低,不会骤然陡峭;同样地,巴哈拉达,此法与律中有渐次学、渐次作、渐次道,不会骤然通达智。巴哈拉达,此法与律中有渐次学、渐次作、渐次道,不会骤然通达智。巴哈拉达,这是此法与律中第一种稀有、未曾有之法,诸比库见此而喜乐于此法与律。」
‘‘Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「巴哈拉达,譬如大海住于常法,不越过海岸;同样地,巴哈拉达,我为诸弟子所制定的学处,我的弟子们即使为了生命也不违越。巴哈拉达,我为诸弟子所制定的学处,我的弟子们即使为了生命也不违越。巴哈拉达,这是此法与律中第二种稀有、未曾有之法,诸比库见此而喜乐于此法与律。」
‘‘Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati.
「巴哈拉达,譬如大海不与死尸共住。凡在大海中的死尸,它会迅速地将其冲向岸边,推上陆地;同样地,巴哈拉达,凡那个人是破戒者、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、漏泄、垢秽所生者,僧团不与他共住;迅速地集会后将他举罪。
‘‘Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「虽然他坐在比库僧团中间,但他远离僧团,僧团也远离他。巴哈拉达,凡那个人是破戒者、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、漏泄、垢秽所生者,僧团不与他共住;迅速地集会后将他举罪;虽然他坐在比库僧团中间,但他远离僧团,僧团也远离他。巴哈拉达,这是在此法、律中第三种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。
‘‘Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; evamevaṃ kho, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Yampi, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「巴哈拉达,譬如凡诸大河,即:恒河、亚穆那河、阿吉拉瓦底河、沙拉部河、摩希河,它们到达大海后,舍弃先前的名与姓,只被称为『大海』;同样地,巴哈拉达,这四种种姓——刹帝利、婆罗门、吠舍、首陀罗,他们在如来所宣说的法、律中从在家出家成为非家后,舍弃先前的名与姓,只被称为『萨咖子沙门』。巴哈拉达,这四种种姓——刹帝利、婆罗门、吠舍、首陀罗,他们在如来所宣说的法、律中从在家出家成为非家后,舍弃先前的名与姓,只被称为『萨咖子沙门』。巴哈拉达,这是在此法、律中第四种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。
‘‘Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「巴哈拉达,譬如世间的诸河流入大海,虚空中的雨水落下,但大海的减少或充满并不可知;同样地,巴哈拉达,即使众多比库以无余涅槃界般涅槃,但涅槃界的减少或充满并不可知。巴哈拉达,即使众多比库以无余涅槃界般涅槃,但涅槃界的减少或充满并不可知。巴哈拉达,这是在此法、律中第五种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。
‘‘Seyyathāpi , pahārāda, mahāsamuddo ekaraso loṇaraso; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso. Yampi pahārāda , ayaṃ dhammavinayo ekaraso, vimuttiraso ; ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「巴哈拉达,譬如大海是一味的,咸味;同样地,巴哈拉达,此法、律是一味的,解脱味。巴哈拉达,此法、律是一味的,解脱味。巴哈拉达,这是在此法、律中第六种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。
‘‘Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
「巴哈拉达,譬如大海有众多宝、种种宝;在那里有这些宝,即:珍珠、摩尼、琉璃、螺贝、石、珊瑚、银、金、红宝石、玛瑙;同样地,巴哈拉达,此法、律有众多宝、种种宝。在这里有这些宝,即:须跋、四正勤、四神足、五根、五力、七觉支、圣八支道。巴哈拉达,此法、律有众多宝、种种宝;在这里有这些宝,即:须跋、四正勤、四神足、五根、五力、七觉支、圣八支道。巴哈拉达,这是在此法、律中第七种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。
‘‘Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Navamaṃ.
「巴哈拉达,譬如大海是诸大生物的住处;在那里有这些生物——帝弥鱼、帝弥揭罗鱼、帝弥拉宾伽罗鱼、阿修罗、龙、甘塔拔;在大海中有百由旬身的身体,二百由旬身的身体,三百由旬身的身体,四百由旬身的身体,五百由旬身的身体;同样地,巴哈拉达,此法、律是诸大生物的住处;在这里有这些生物——入流者、为作证入流果而行道者,一来者、为作证一来果而行道者,不来者、为作证不来果而行道者,阿拉汉、为阿拉汉而行道者。巴哈拉达,此法、律是诸大生物的住处;在这里有这些生物——入流者、为作证入流果而行道者,一来者、为作证一来果而行道者,不来者、为作证不来果而行道者,阿拉汉、为阿拉汉而行道者。巴哈拉达,这是在此法、律中第八种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。巴哈拉达,这些是在此法、律中八种稀有、未曾有之法,见此后,诸比库在此法、律中欢喜。」第九经。
10. Uposathasuttaṃ10. 伍波萨他经
§20
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti.
一时,世尊住在沙瓦提城东园鹿母讲堂。尔时,世尊在那天的伍波萨他日,为比库僧团围绕而坐。那时,具寿阿难陀在夜已深时,初更已过,从座起立,将上衣偏袒一肩,向世尊合掌后对世尊这样说:「尊者,夜已深,初更已过,比库僧团已久坐。尊者,请世尊为诸比库诵巴帝摩卡。」
Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante , ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. Dutiyampi kho bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti; ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Aparisuddhā, ānanda, parisā’’ti.
如是说已,世尊保持沉默。第二次,具寿阿难陀于夜已深,中夜已过时,从座起立,将上衣偏袒一肩,向世尊合掌后对世尊如此说:「尊者,夜已深,中夜已过,比库僧团已久坐。尊者,请世尊为诸比库诵巴帝摩卡。」第二次,世尊保持沉默。第三次,具寿阿难陀于夜已深,后夜已过,黎明已升起,夜色欢喜时,从座起立,将上衣偏袒一肩,向世尊合掌后对世尊如此说:「尊者,夜已深,后夜已过,黎明已升起,夜色欢喜,比库僧团已久坐。尊者,请世尊为诸比库诵巴帝摩卡。」「阿难陀,众不清净。」
Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’’’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ; disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti.
那时,具寿马哈摩嘎喇那如此想:「世尊指哪一个人而如此说『阿难陀,众不清净』呢?」那时,具寿马哈摩嘎喇那以心遍察整个比库僧团的心。具寿马哈摩嘎喇那看见那个破戒、恶法、须跋、行为可疑、隐藏所作、非沙门而自称沙门、非梵行者而自称梵行者、内部腐败、漏泄、本性污秽的人坐在比库僧团中间;看见后,从座起立,走向那个人;走近后对那个人如此说:「贤友,起来!你已被世尊看见。你与诸比库没有共住。」
Evaṃ vutte so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Tatiyampi kho so puggalo tuṇhī ahosi.
如是说已,那个人保持沉默。第二次,具寿马哈摩嘎喇那对那个人如此说:「贤友,起来!你已被世尊看见。你与诸比库没有共住。」第二次,那个人保持沉默。第三次,具寿马哈摩嘎喇那对那个人如此说:「贤友,起来!你已被世尊看见。你与诸比库没有共住。」第三次,那个人保持沉默。
Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘nikkhāmito so, bhante, puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī’’ti!
那时,具寿马哈摩嘎喇那抓住那个人的手臂,从门厅驱逐出去,闩上门闩后,走向世尊;走近后对世尊如此说:「尊者,那个人已被我驱逐。众已清净。尊者,请世尊为诸比库诵巴帝摩卡。」「摩嘎喇那,真是稀有!摩嘎喇那,真是未曾有!那个愚人竟然要等到被抓手臂!」
Atha kho bhagavā bhikkhū āmantesi – ‘‘tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya’’.
那时,世尊对诸比库说:「诸比库,从今以后,你们自己应行伍波萨他,应诵巴帝摩卡。诸比库,从今日起,我将不再行伍波萨他,不再诵巴帝摩卡。诸比库,如来在不清净的众中诵巴帝摩卡,这是须跋的,没有机会的。」
‘‘Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti…pe… (yathā purime tathā vitthāretabbo).
「诸比库,大海中有八种稀有、未曾有之法,阿苏罗们见此后喜乐于大海。哪八种?诸比库,大海是渐深、渐斜、渐低,不会突然陡峭。诸比库,大海渐深、渐斜、渐低,不会突然陡峭;诸比库,这是大海中第一种稀有、未曾有之法,阿苏罗们见此后喜乐于大海……(如前面那样应详说)。再者,诸比库,大海是大生物的住处。那里有这些生物:帝弥、帝弥嘎喇、帝弥喇宾嘎喇、阿苏罗、龙、甘塔拔。大海中住着身体百由旬的……乃至……身体五百由旬的。诸比库,大海是大生物的住处;那里有这些生物:帝弥、帝弥嘎喇、帝弥喇宾嘎喇、阿苏罗、龙、甘塔拔;大海中住着身体百由旬的……乃至……身体五百由旬的;诸比库,这是大海中第八种稀有、未曾有之法,阿苏罗们见此后喜乐于大海。诸比库,这些是大海中八种稀有、未曾有之法,阿苏罗们见此后喜乐于大海。」
‘‘Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā . Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
「再者,诸比库,大海是大生物的住处。那里有这些生物:帝弥、帝弥嘎喇、帝弥喇宾嘎喇、阿苏罗、龙、甘塔拔。大海中住着身体百由旬的……乃至……身体五百由旬的。诸比库,大海是大生物的住处;那里有这些生物:帝弥、帝弥嘎喇、帝弥喇宾嘎喇、阿苏罗、龙、甘塔拔;大海中住着身体百由旬的……乃至……身体五百由旬的;诸比库,这是大海中第八种稀有、未曾有之法,阿苏罗们见此后喜乐于大海。诸比库,这些是大海中八种稀有、未曾有之法,阿苏罗们见此后喜乐于大海。」
‘‘Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti…pe… seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Dasamaṃ.
「诸比库,同样地,此法与律中有八种稀有、未曾有之法,诸比库见此后喜乐于此法与律。哪八种?诸比库,譬如大海渐深、渐斜、渐低,不会突然陡峭;诸比库,同样地,此法与律中有渐次学、渐次作、渐次道,不会突然通达智。诸比库,此法与律中有渐次学、渐次作、渐次道,不会突然通达智;诸比库,这是此法与律中第一种稀有、未曾有之法,诸比库见此后喜乐于此法与律……乃至……诸比库,譬如大海是大生物的住处;那里有这些生物:帝弥、帝弥嘎喇、帝弥喇宾嘎喇、阿苏罗、龙、甘塔拔,大海中住着身体百由旬的……乃至……身体五百由旬的;诸比库,同样地,此法与律是大生物的住处。那里有这些生物:入流者、为作证入流果而行道者……乃至……阿拉汉、为阿拉汉而行道者。诸比库,此法与律是大生物的住处;那里有这些生物:入流者、为作证入流果而行道者……乃至……阿拉汉、为阿拉汉而行道者;诸比库,这是此法与律中第八种稀有、未曾有之法,诸比库见此后喜乐于此法与律。诸比库,这些是此法与律中八种稀有、未曾有之法,诸比库见此后喜乐于此法与律。」第十。
Mahāvaggo dutiyo. · 大品第二
Tassuddānaṃ –
其摄颂——
Verañjo sīho ājaññaṃ, khaḷuṅkena malāni ca;
韦兰佳、狮子、良马，以及用土块、污垢；
Dūteyyaṃ dve ca bandhanā, pahārādo uposathoti.
使者、两个系缚，打击、施与、伍波萨他。