3. Gahapativaggo3. 居士品
3. Gahapativaggo3. 居士品
1. Paṭhamauggasuttaṃ1. 第一伍嘎经
§21
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ . Tatra kho bhagavā bhikkhū āmantesi ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
一时,世尊住在韦萨离大林重阁讲堂。于此,世尊对诸比库说:「诸比库!你们应当忆持韦萨离的屋主伍嘎具足八种稀有、未曾有之法。」世尊说此。善逝说此已,即从座起,进入住所。
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca –
尔时,某位比库于上午时分着衣、持钵,前往韦萨离的屋主伍嘎的住处;抵达后,坐于所设之座。于是,韦萨离的屋主伍嘎前往该比库处;抵达后,礼敬该比库,坐于一旁。坐于一旁的韦萨离的屋主伍嘎,该比库对他如此说——
‘‘Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti? ‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. Uggo gahapati vesāliko etadavoca – ‘‘yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante , bhagavato cittaṃ pasīdi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati’’.
「屋主!你具足八种稀有、未曾有之法,已被世尊所记说。屋主!那些是什么八种稀有、未曾有之法,你具足它们而被世尊所记说呢?」「尊者!我不知道——我具足哪八种稀有、未曾有之法而被世尊所记说。然而,尊者!我所具有的八种稀有、未曾有之法,请听!请善作意!我将说。」「是的,屋主!」该比库应诺韦萨离的屋主伍嘎。韦萨离的屋主伍嘎如此说:「尊者!当我第一次从远处见到世尊时;尊者!就在见到的同时,我对世尊的心即清净了。尊者!这是我所具有的第一种稀有、未曾有之法。」
‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi , seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi 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 kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.
「尊者!我以清净心亲近世尊。世尊为我说次第法,即:布施论、持戒论、生天论;阐明诸欲的过患、低劣、杂染,出离的利益。当世尊了知我心已准备好、柔软、离盖、欢喜、清净时,即阐明诸佛的特殊法说——苦、集、灭、道。犹如清净的衣服,已除去黑垢,能如实地接受染料;同样地,就在那座位上,我生起了远尘离垢的法眼——『凡任何集法,一切皆是灭法。』尊者!我见法、得法、知法、通达法,度疑、离惑、得无畏,于导师的教法中不依他人,就在那里皈依佛、法、僧,受持以梵行为第五的学处。尊者!这是我所具有的第二种稀有、未曾有之法。」
‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni . Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.
「尊者!我有四位少女妻子。尔时,尊者!我前往那些妻子处;抵达后,对那些妻子如此说:『诸姊妹!我已受持以梵行为第五的学处。若愿意者,可在此享用财富并作福德,或回到自己的亲族家,或者有意欲男子,我将把你们给谁?』尊者!如此说时,那位长妻对我如此说:『贵子!请把我给某某男子。』尔时,尊者!我召唤那位男子,以左手牵着妻子,以右手持着水瓶,交付给那位男子。尊者!然而我舍弃少女妻子时,我不知道心有任何变异。尊者!这是我所具有的第三种稀有、未曾有之法。」
‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.
「尊者!我家中有财富。那些财富与持戒者、善法者共享而不吝啬。尊者!这是我所具有的第四种稀有、未曾有之法。」
‘‘Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.
「尊者!凡我亲近比库时;我恭敬地亲近,而非不恭敬。尊者!这是我所具有的第五种稀有、未曾有之法。」
‘‘So ce, bhante, me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante chaṭṭho acchariyo abbhuto dhammo saṃvijjati.
「尊者!若那位具寿为我说法;我恭敬地听,而非不恭敬。若那位具寿不为我说法,我为他说法。尊者!这是我所具有的第六种稀有、未曾有之法。」
‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vadāmi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.
「尊者,天人们前来告诉我『居士,法被世尊善说』,这并非稀奇。尊者,当如此说时,我对那些天人如此说:『你们天人可以如此说或不如此说,然而法确实被世尊善说。』尊者,但我不知道以此为因而有心的高举:『天人们前来我处,或我与天人们交谈。』尊者,这是我具有的第七种稀有、未曾有法。」
‘‘Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.
「尊者,凡世尊所说的五下分结,我不见其中任何一种在自己身上未被断除。尊者,这是我具有的第八种稀有、未曾有法。尊者,这些是我具有的八种稀有、未曾有法。但我不知道:『我具足哪八种稀有、未曾有法而被世尊所记说。』」
Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.
那时,那位比库在韦萨离的伍嘎居士家中接受施食后,起座离去。那时,那位比库食后从施食处返回,前往世尊所在之处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的那位比库,将与韦萨离的伍嘎居士的一切对话,全部向世尊报告。
‘‘Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī’’ti. Paṭhamaṃ.
「善哉!善哉!比库!正如韦萨离的伍嘎居士正确记说而记说,比库,韦萨离的伍嘎居士正是具足这八种稀有、未曾有法而被我所记说。比库,你应忆持韦萨离的伍嘎居士具足这八种稀有、未曾有法。」第一经。
2. Dutiyauggasuttaṃ2. 第二伍嘎经
§22
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
一时,世尊住在瓦基人中的象村。在那里,世尊对诸比库说:「诸比库,你们应忆持象村的伍嘎居士具足八种稀有、未曾有法。」世尊说此。说此后,善逝起座进入住处。
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca – ‘‘aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti?
那时,某位比库在上午时分着衣、持钵衣,前往象村的伍嘎居士家;抵达后,在已设的座位上坐下。那时,象村的伍嘎居士前往那位比库所在之处;抵达后,礼敬那位比库,在一旁坐下。在一旁坐下的象村的伍嘎居士,那位比库对他如此说:「居士,你具足八种稀有、未曾有法而被世尊所记说。居士,你具足哪八种稀有、未曾有法而被世尊所记说呢?」
‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. Uggo gahapati hatthigāmako etadavoca – ‘‘yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati.
「尊者,我不知道我具足哪八种稀有、未曾有法而被世尊所记说。但是,尊者,我具有的八种稀有、未曾有法,请听!请善作意!我将说。」「是的,居士。」那位比库应诺象村的伍嘎居士。象村的伍嘎居士如此说:「尊者,当我在那嘎林须跋时,初次从远处见到世尊;尊者,就在见到世尊的同时,我的心获得净信,酒醉也被舍断。尊者,这是我具有的第一种稀有、未曾有法。」
‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi 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 kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.
「尊者,我以净信心亲近世尊。世尊为我次第说法,即:布施论、持戒论、生天论;阐明诸欲的过患、低劣、杂染,出离的利益。当世尊了知我心已准备好、柔软、离盖、欢喜、净信时,即阐明诸佛的共通法说,即:苦、集、灭、道。犹如清净的、离去黑斑的布能如实接受染料;如是,就在那座位上,我生起了离尘、离垢的法眼:『凡任何集法,一切皆是灭法。』尊者,我见法、得法、知法、通达法,度疑、离惑、得无畏、于导师教不依他而住,就在那里皈依佛、法、僧,受持以梵行为第五的学处。尊者,这是我具有的第二种稀有、未曾有法。」
‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.
「尊者,我有四位少女妻子。于是,尊者,我去到那些妻子处;去到后,我对那些妻子这样说:『诸姊妹,我已受持以梵行为第五的学处。若有意愿者,可在此享用财富并作福德,或者回到自己的亲族家。或者若有意欲男子者,我将你们给予谁?』如是所说时,尊者,那位长妻对我这样说:『贵公子,请将我给予某名男子。』于是,尊者,我召唤那位男子,以左手牵着妻子,以右手拿着水瓶,将她交付给那位男子。尊者,我舍弃少女妻子时,不知心有任何变异。尊者,这是我所具有的第三种稀有、未曾有之法。」
‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.
「尊者,我家中确实有财富。那些财富与持戒者、善法者共享而不分别论。尊者,这是我所具有的第四种稀有、未曾有之法。」
‘‘Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. So ce me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.
「尊者,当我亲近比库时,我恭敬地亲近,而非不恭敬。若那位具寿为我说法,我恭敬地听闻,而非不恭敬。若那位具寿不为我说法,我为他说法。尊者,这是我所具有的第五种稀有、未曾有之法。」
‘‘Anacchariyaṃ kho pana, bhante, saṅghe nimantite devatā upasaṅkamitvā ārocenti – ‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. Saṅghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento – ‘imassa vā thokaṃ demi imassa vā bahuka’nti. Atha khvāhaṃ, bhante, samacittova demi. Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati.
「尊者,当僧团受邀请时,天人前来告知:『居士,某位比库是俱分解脱者,某位是慧解脱者,某位是身证者,某位是见至者,某位是信解脱者,某位是随法行者,某位是随信行者,某位是持戒、善法者,某位是破戒、恶法者。』尊者,我供养僧团时,不知生起这样的心:『给这位少些,给那位多些。』相反,尊者,我以平等心布施。尊者,这是我所具有的第六种稀有、未曾有之法。」
‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vademi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.
「尊者,天人前来告知我:『居士,法由世尊善说。』如是所说时,尊者,我对那些天人这样说:『诸天人,无论你们这样说或不这样说,法确实由世尊善说。』尊者,我不知因此而生起心的高举:『那些天人前来见我,或我与天人交谈。』尊者,这是我所具有的第七种稀有、未曾有之法。」
‘‘Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.
「尊者,若我比世尊先命终,世尊如此记说我并非稀有:『没有任何结缚,由于被那结缚所系缚,象村居士伍嘎会再来此世。』尊者,这是我所具有的第八种稀有、未曾有之法。尊者,这八种稀有、未曾有之法存在于我。然而我不知道:我具足哪八种稀有、未曾有之法而被世尊所记说。」
‘‘Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.
「于是,那位比库在象村居士伍嘎的住处接受施食后,起座离去。于是,那位比库食后,从施食处返回,去到世尊处;去到后,礼敬世尊,坐于一旁。坐于一旁的那位比库,将与象村居士伍嘎的一切对话,全部向世尊报告。」
‘‘Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī’’ti. Dutiyaṃ.
「善哉!善哉!比库!正如象村居士伍嘎正确记说而记说,比库,象村居士伍嘎正是具足这八种稀有、未曾有之法而被我所记说。比库,你应忆持象村居士伍嘎具足这八种稀有、未曾有之法。」第二经。
3. Paṭhamahatthakasuttaṃ3. 第一哈塔咖经
§23
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sattahi , bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi sattahi? Saddho hi, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave, hatthako āḷavako; hirīmā, bhikkhave, hatthako āḷavako; ottappī, bhikkhave, hatthako āḷavako; bahussuto, bhikkhave, hatthako āḷavako; cāgavā, bhikkhave, hatthako āḷavako; paññavā, bhikkhave, hatthako āḷavako – imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
一时,世尊住在阿喇维的阿喀喇瓦支提耶。在那里,世尊对诸比库说:「诸比库!你们应当忆持阿喇瓦咖的哈塔咖具足七种稀有、未曾有法。哪七种呢?诸比库!阿喇瓦咖的哈塔咖有信;诸比库!阿喇瓦咖的哈塔咖有戒;诸比库!阿喇瓦咖的哈塔咖有惭;诸比库!阿喇瓦咖的哈塔咖有愧;诸比库!阿喇瓦咖的哈塔咖多闻;诸比库!阿喇瓦咖的哈塔咖好施;诸比库!阿喇瓦咖的哈塔咖有慧。诸比库!你们应当忆持阿喇瓦咖的哈塔咖具足这七种稀有、未曾有法。」世尊说了这个。说了这个之后,善逝从座起立,进入住所。
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca –
那时,某位比库在上午时分穿好衣,拿着钵与衣,前往阿喇瓦咖的哈塔咖的住处;抵达后,在所设的座位坐下。那时,阿喇瓦咖的哈塔咖前往那位比库处;抵达后,礼敬那位比库,在一旁坐下。那位比库对坐在一旁的阿喇瓦咖的哈塔咖这样说:
‘‘Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? ‘Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako’ti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti. ‘‘Kaccittha, bhante, na koci gihī ahosi odātavasano’’ti? ‘‘Na hettha, āvuso , koci gihī ahosi odātavasano’’ti. ‘‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’ti.
「贤友!你具足七种稀有、未曾有法,已被世尊所记说。哪七种呢?『诸比库!阿喇瓦咖的哈塔咖有信;有戒……有惭……有愧……多闻……好施……诸比库!阿喇瓦咖的哈塔咖有慧。』贤友!你具足这七种稀有、未曾有法,已被世尊所记说。」「尊者!这里难道没有任何穿白衣的在家人吗?」「贤友!这里确实没有任何穿白衣的在家人。」「尊者!善哉!这里没有任何穿白衣的在家人。」
Atha kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi . Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –
那时,那位比库在阿喇瓦咖的哈塔咖的住处接受了钵食后,从座起立,离去。那时,那位比库在午后,从行乞食归来,前往世尊处;抵达后,礼敬世尊,在一旁坐下。坐在一旁的那位比库对世尊这样说:
‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, hatthako āḷavako yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhante, hatthakaṃ āḷavakaṃ etadavacaṃ – ‘sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavakoti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.
「尊者!这里,我在上午时分穿好衣,拿着钵与衣,前往阿喇瓦咖的哈塔咖的住处;抵达后,在所设的座位坐下。尊者!那时,阿喇瓦咖的哈塔咖前往我处;抵达后,礼敬我,在一旁坐下。尊者!我对坐在一旁的阿喇瓦咖的哈塔咖这样说:『贤友!你具足七种稀有、未曾有法,已被世尊所记说。哪七种呢?诸比库!阿喇瓦咖的哈塔咖有信;有戒……有惭……有愧……多闻……好施……诸比库!阿喇瓦咖的哈塔咖有慧。贤友!你具足这七种稀有、未曾有法,已被世尊所记说。』
‘‘Evaṃ vutte, bhante, hatthako maṃ etadavoca – ‘kaccittha, bhante, na koci gihī ahosi odātavasano’ti? ‘Na hettha, āvuso, koci gihī ahosi odātavasano’ti. ‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’’ti.
「尊者!当这样说时,哈塔咖对我这样说:『尊者!这里难道没有任何穿白衣的在家人吗?』『贤友!这里确实没有任何穿白衣的在家人。』『尊者!善哉!这里没有任何穿白衣的在家人。』」
‘‘Sādhu sādhu, bhikkhu! Appiccho so, bhikkhu, kulaputto . Santeyeva attani kusaladhamme na icchati parehi ñāyamāne . Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā’’ti. Tatiyaṃ.
「善哉!善哉!比库!比库!那位族姓子少欲。虽然自己确实有诸善法,却不希望被他人所知。那么,比库!你也应当以这第八种稀有、未曾有法来忆持阿喇瓦咖的哈塔咖,即少欲性。」第三经。
4. Dutiyahatthakasuttaṃ4. 第二哈塔咖经
§24
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā etadavoca – ‘‘mahatī kho tyāyaṃ, hatthaka, parisā. Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī’’ti? ‘‘Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṃ imaṃ mahatiṃ parisaṃ saṅgaṇhāmi. Ahaṃ, bhante, yaṃ jānāmi – ‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi. Saṃvijjanti kho pana me, bhante, kule bhogā. Daliddassa kho no tathā sotabbaṃ maññantī’’ti. ‘‘Sādhu sādhu, hatthaka! Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ. Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ. Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti , sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti. Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī’’ti.
一时,世尊住在阿喇维的阿喀喇瓦支提耶。那时,阿喇瓦咖的哈塔咖与大约五百位近事男围绕,前往世尊处;抵达后,礼敬世尊,在一旁坐下。世尊对坐在一旁的阿喇瓦咖的哈塔咖这样说:「哈塔咖!你这个众是很大的。哈塔咖!那么,你如何摄受这个大众呢?」「尊者!世尊所说的这四种摄事,我以这些来摄受这个大众。尊者!我知道『这个应当以布施来摄受』,我就以布施来摄受他;我知道『这个应当以爱语来摄受』,我就以爱语来摄受他;我知道『这个应当以利行来摄受』,我就以利行来摄受他;我知道『这个应当以同事来摄受』,我就以同事来摄受他。尊者!而且,我的诸家族中有财富。他们认为不应当像对待穷人那样听从。」「善哉!善哉!哈塔咖!哈塔咖!这确实是摄受大众的方法。哈塔咖!凡是过去世摄受大众者,他们一切都是以这四种摄事来摄受大众。哈塔咖!凡是未来世将摄受大众者,他们一切都将以这四种摄事来摄受大众。哈塔咖!凡是现在摄受大众者,他们一切都是以这四种摄事来摄受大众。」
Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi . Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi aṭṭhahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave…pe… hirīmā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako; appiccho, bhikkhave, hatthako āḷavako. Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Catutthaṃ.
那时,阿喇瓦咖的哈塔咖被世尊以法说开示、劝导、鼓励、使之欢喜后,从座起立,礼敬世尊,作右绕后离去。那时,世尊在阿喇瓦咖的哈塔咖离去不久,告诉诸比库:「诸比库,你们应忆持阿喇瓦咖的哈塔咖具足八种稀有、未曾有法。哪八种呢?诸比库,阿喇瓦咖的哈塔咖有信;诸比库,有戒……有惭……有愧……多闻……好施……诸比库,阿喇瓦咖的哈塔咖有慧;诸比库,阿喇瓦咖的哈塔咖少欲。诸比库,你们应忆持阿喇瓦咖的哈塔咖具足这八种稀有、未曾有法。」第四经。
5. Mahānāmasuttaṃ5. 大名经
§25
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho, mahānāma, upāsako hotī’’ti.
一时,世尊住在释迦国咖毕拉瓦图的尼拘律园。那时,释迦人马哈那马去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的释迦人马哈那马对世尊这样说:「尊者,到什么程度才是近事男呢?」「马哈那马,当已皈依佛为归依处,已皈依法为归依处,已皈依僧为归依处时;马哈那马,到这个程度才是近事男。」
‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, mahānāma , upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti.
「尊者,但到什么程度近事男是有戒者呢?」「马哈那马,当近事男离杀生,离不与取,离欲邪行,离妄语,离放逸之因的诸酒类时;马哈那马,到这个程度近事男是有戒者。」
‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti ; attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti; attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti; attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti; attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti; attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti; attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.
「尊者,但到什么程度近事男是为了自利而行,而非为了他利呢?」「马哈那马,当近事男自己具足信,而不劝导他人具足信;自己达上,而不劝导他人达上;自己具足施,而不劝导他人具足施;自己乐于见诸比库,而不劝导他人见诸比库;自己乐于听闻正法,而不劝导他人听闻正法;自己是已听闻诸法的忆持者,而不劝导他人忆持法;自己是已听闻诸法的义理考察者,而不劝导他人考察义理;自己知义、知法而随法行,而不劝导他人随法行时。马哈那马,到这个程度近事男是为了自利而行,而非为了他利。」
‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti, attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Pañcamaṃ.
「尊者,但到什么程度近事男是为了自利而行,也为了他利呢?」「马哈那马,当近事男自己具足信,也劝导他人具足信;自己达上,也劝导他人达上;自己具足施,也劝导他人具足施;自己乐于见诸比库,也劝导他人见诸比库;自己乐于听闻正法,也劝导他人听闻正法;自己是已听闻诸法的忆持者,也劝导他人忆持法;自己是已听闻诸法的义理考察者,也劝导他人考察义理;自己知义、知法而随法行,也劝导他人随法行时。马哈那马,到这个程度近事男是为了自利而行,也为了他利。」第五经。
6. Jīvakasuttaṃ6. 基瓦咖经
§26
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho jīvaka, upāsako hotī’’ti.
一时,世尊住在王舍城基瓦咖的芒果园。那时,童子医基瓦咖去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的童子医基瓦咖对世尊这样说:「尊者,到什么程度才是近事男呢?」「基瓦咖,当已皈依佛为归依处,已皈依法为归依处,已皈依僧为归依处时;基瓦咖,到这个程度才是近事男。」
‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, jīvaka, upāsako sīlavā hotī’’ti.
「尊者,但到什么程度近事男是有戒者呢?」「基瓦咖,当近事男离杀生……离放逸之因的诸酒类时;基瓦咖,到这个程度近事男是有戒者。」
‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti…pe… attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.
「尊者,但到什么程度近事男是为了自利而行,而非为了他利呢?」「基瓦咖,当近事男自己具足信,而不劝导他人具足信……自己知义、知法而随法行,而不劝导他人随法行时。基瓦咖,到这个程度近事男是为了自利而行,而非为了他利。」
‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti; attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Chaṭṭhaṃ.
「尊者,近事男在何种程度上是为了自利而行道,也为了他利而行道呢?」「基瓦咖,当近事男自己具足信,也劝导他人具足信;自己达上,也劝导他人达上;自己具足施舍,也劝导他人具足施舍;自己乐于见比库们,也劝导他人见比库们;自己乐于听闻正法,也劝导他人听闻正法;自己对所听闻的诸法能持,也劝导他人持法;自己对所听闻的诸法观察义理,也劝导他人观察义理;自己了知义、了知法,随法而行,也劝导他人随法而行。基瓦咖,在此程度上,近事男是为了自利而行道,也为了他利而行道。」第六经。
7. Paṭhamabalasuttaṃ7. 第一力经
§27
‘‘Aṭṭhimāni , bhikkhave, balāni. Katamāni aṭṭha? Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā – imāni kho, bhikkhave, aṭṭha balānī’’ti. Sattamaṃ.
「诸比库,有此等八力。哪八种呢?诸比库,小孩的力是哭泣,妇女的力是愤怒,盗贼的力是武器,国王的力是统治权,愚者的力是抱怨,智者的力是深思,多闻者的力是思择,沙门婆罗门的力是忍耐——诸比库,这些是八力。」第七经。
8. Dutiyabalasuttaṃ8. 第二力经
§28
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti? ‘‘Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.
那时,具寿沙利子去到世尊那里;到了之后,礼敬世尊,在一旁坐下。世尊对坐在一旁的具寿沙利子这样说:「沙利子,漏尽比库有多少力,具足这些力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』?」「尊者,漏尽比库有八力,具足这些力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」
‘‘Katamāni aṭṭha? Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.
「哪八种呢?尊者,在此,漏尽比库以正慧如实善见一切诸行为无常。尊者,漏尽比库以正慧如实善见一切诸行为无常,尊者,这是漏尽比库的力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」
‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.
「再者,尊者,漏尽比库以正慧如实善见诸欲如炭火坑。尊者,漏尽比库以正慧如实善见诸欲如炭火坑,尊者,这是漏尽比库的力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」
‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.
「再者,尊者,漏尽比库的心倾向于远离、趣向于远离、倾斜于远离、住立于远离,乐于出离,完全超越一切诸漏所依之法。尊者,漏尽比库的心倾向于远离、趣向于远离、倾斜于远离、住立于远离,乐于出离,完全超越一切诸漏所依之法,尊者,这是漏尽比库的力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」
‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.
「再者,尊者,漏尽比库已修习、已善修习须跋。尊者,漏尽比库已修习、已善修习须跋,尊者,这是漏尽比库的力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」
‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā…pe… pañcindriyāni bhāvitāni honti subhāvitāni…pe… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.
「再者,尊者,漏尽比库已修习、已善修习四神足……已修习、已善修习五根……已修习、已善修习七觉支……已修习、已善修习圣八支道。尊者,漏尽比库已修习、已善修习圣八支道,尊者,这是漏尽比库的力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」
‘‘Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti. Aṭṭhamaṃ.
「尊者,这些是漏尽比库的八种力,具足这些力的漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」第八。
9. Akkhaṇasuttaṃ9. 非时经
§29
‘‘‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā. Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. Katame aṭṭha? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
「『世间是刹那的,世间是刹那的』,诸比库,未受教导的凡夫如此说,但他既不知刹那,也不知非刹那。诸比库,有这八种非时、非机,不适合修习梵行。哪八种?诸比库,于此,如来出现于世间,是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫者、天人师、佛、世尊,法被教导,寂静的、导向般涅槃的、导向正觉的、由善逝所宣说的;而此人投生于地狱。诸比库,这是第一种非时、非机,不适合修习梵行。
‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti…pe… satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo tiracchānayoniṃ upapanno hoti…pe….
「再者,诸比库,如来出现于世间……乃至……天人师、佛、世尊,法被教导,寂静的、导向般涅槃的、导向正觉的、由善逝所宣说的;而此人投生于畜生趣……乃至……
‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo pettivisayaṃ upapanno hoti…pe….
「再者,诸比库……乃至……而此人投生于饿鬼界……乃至……
‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti…pe….
「再者,诸比库……乃至……而此人投生于某个长寿天众……乃至……
‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu , yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ…pe… pañcamo akkhaṇo asamayo brahmacariyavāsāya.
「再者,诸比库……乃至……而此人投生于边地的人群中,他生于未开化的蛮族中,那里没有比库、比库尼、近事男、近事女可去之处……乃至……第五种非时、非机,不适合修习梵行。
‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti…pe….
「再者,诸比库……乃至……而此人投生于中部的人群中,他持邪见、颠倒见——『无布施,无供养,无祭祀,无善作恶作诸业的果报,无此世,无他世,无母,无父,无化生的有情,世间无正行、正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世』……乃至……
‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti , so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya.
「再者,诸比库……乃至……而此人投生于中部的人群中,他是劣慧者、愚钝者、哑羊者,无能力了知善说与恶说的义理。诸比库,这是第七种非时、非机,不适合修习梵行。
‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā. Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. ‘Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya’’’.
「再者,诸比库!如来出现于世,阿拉汉、正等正觉者……(中略)……天人师、佛、世尊。然而法未被教导——寂静的、般涅槃的、导向正觉的、善逝所宣说的。而此人生于中国,他具有慧,不愚钝、不哑,能够了知善说与恶说之义。诸比库!这是第八非时、非机,不适于梵行生活。诸比库!这些是八种非时、非机,不适于梵行生活。」
‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. Katamo eko? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyā’’ti.
「诸比库!唯有一时、一机适于梵行生活。何为一?诸比库!于此,如来出现于世,阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛、世尊。法被教导——寂静的、般涅槃的、导向正觉的、善逝所宣说的。而此人生于中国,他具有慧,不愚钝、不哑,能够了知善说与恶说之义。诸比库!这是唯一的时、机,适于梵行生活。」
‘‘Manussalābhaṃ laddhāna, saddhamme suppavedite;
「获得人身后,于善法已善宣说时;」
Ye khaṇaṃ nādhigacchanti, atināmenti te khaṇaṃ.
「若不获得此时机,他们错过了此时机。」
‘‘Bahū hi akkhaṇā vuttā, maggassa antarāyikā;
「因为已说诸多非时,是道的障碍;」
Kadāci karahaci loke, uppajjanti tathāgatā.
「世间极少有时,如来出现。」
‘‘Tayidaṃ sammukhībhūtaṃ, yaṃ lokasmiṃ sudullabhaṃ;
「此已现前,于世间极难得之事;」
Manussapaṭilābho ca, saddhammassa ca desanā;
「获得人身,以及正法的教导;」
Alaṃ vāyamituṃ tattha, attakāmena jantunā.
欲求自利的众生，应当在此努力。
‘‘Kathaṃ vijaññā saddhammaṃ, khaṇo ve mā upaccagā;
「如何了知正法？刹那确实不应错过；
Khaṇātītā hi socanti, nirayamhi samappitā.
错过刹那者确实悲伤，被投入地狱中。
‘‘Idha ce naṃ virādheti, saddhammassa niyāmataṃ ;
「若在此处他错失了正法的决定性；
Vāṇijova atītattho, cirattaṃ anutapissati.
如同商人失去利益，将长久追悔。
‘‘Avijjānivuto poso, saddhammaṃ aparādhiko;
「被无明覆盖的人，违背正法者；
Jātimaraṇasaṃsāraṃ, ciraṃ paccanubhossati.
将长久经历生死轮回。
‘‘Ye ca laddhā manussattaṃ, saddhamme suppavedite;
「那些已得人身，在善说的正法中；
Akaṃsu satthu vacanaṃ, karissanti karonti vā.
他们已作、正作或将作导师的教言。
‘‘Khaṇaṃ paccaviduṃ loke, brahmacariyaṃ anuttaraṃ;
「他们已了知世间的刹那,无上的梵行;
Ye maggaṃ paṭipajjiṃsu, tathāgatappaveditaṃ.
他们已行践如来所宣说的道。
‘‘Ye saṃvarā cakkhumatā, desitādiccabandhunā;
「那些由具眼者、太阳族亲所教导的诸律仪;
Tesu gutto sadā sato, vihare anavassuto.
于彼等中,常具念地守护,他住于无漏。
‘‘Sabbe anusaye chetvā, māradheyyaparānuge;
「断除一切随眠,魔境界的随从;
Te ve pāraṅgatā loke, ye pattā āsavakkhaya’’nti. navamaṃ;
他们确实是世间的到彼岸者,那些已达诸漏尽者。」第九经
10. Anuruddhamahāvitakkasuttaṃ10. 阿努儒达大寻经
§30
Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo , nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa ; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’’ti.
一时,世尊住在跋耆国的孙苏马拉山,贝萨咖喇林的鹿野苑。尔时,具寿阿奴卢塔住在切提国的巴其那瓦萨林。时,具寿阿奴卢塔独自远离、独坐时,心中生起如是寻思:「此法是少欲者的,此法非多欲者的;此法是知足者的,此法非不知足者的;此法是远离者的,此法非乐群居者的;此法是精进者的,此法非懈怠者的;此法是念已现起者的,此法非失念者的;此法是得定者的,此法非未得定者的;此法是有慧者的,此法非劣慧者的。」
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ – bhaggesu suṃsumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ
那时,世尊以心了知具寿阿奴卢塔的心中所思——犹如有力之人能伸屈曲之臂,或屈伸展之臂;如是——世尊从邦嘎的孙苏马拉山贝萨咖喇林鹿野苑消失,在切帝的巴吉那瓦萨达亚,于具寿阿奴卢塔面前出现。世尊坐于所设之座。具寿阿奴卢塔礼敬世尊后,坐于一旁。
Nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –
世尊对坐于一旁的具寿阿奴卢塔如此说:
‘‘Sādhu sādhu, anuruddha! Sādhu kho tvaṃ, anuruddha, (yaṃ taṃ mahāpurisavitakkaṃ) vitakkesi – ‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti. Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi – ‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’’ti.
「善哉,善哉,阿奴卢塔!阿奴卢塔,你善于思惟(那大人之思惟):『此法是少欲者之法,此法非多欲者之法;此法是知足者之法,此法非不知足者之法;此法是远离者之法,此法非乐群居者之法;此法是精进者之法,此法非懈怠者之法;此法是念已现起者之法,此法非失念者之法;此法是得定者之法,此法非不得定者之法;此法是有慧者之法,此法非劣慧者之法。』那么,阿奴卢塔,你应思惟此第八大人之思惟:『此法是乐无戏论、喜无戏论者之法,此法非乐戏论、喜戏论者之法。』」
‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.
「阿奴卢塔,当你思惟这八大人之思惟时,那时,阿奴卢塔,你将随其所欲,离诸欲,离诸不善法,有寻、有伺,离生喜、乐,具足住于初禅那。
‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.
阿奴卢塔,当你思惟这八大人之思惟时,那时,阿奴卢塔,你将随其所欲,由于寻、伺的止息,内净,心专一性,无寻、无伺,定生喜、乐,具足住于第二禅那。
‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha , yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.
阿奴卢塔,当你思惟这八大人之思惟时,那时,阿奴卢塔,你将随其所欲,由于喜的离去,住于舍,念与正知,以身受乐,诸圣者宣说:『舍、具念、乐住』,具足住于第三禅那。
‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.
阿奴卢塔,当你思惟这八大人之思惟时,那时,阿奴卢塔,你将随其所欲,由于乐的舍断与苦的舍断,先前喜、忧已灭没,不苦不乐,舍念清净,具足住于第四禅那。
‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro; evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
阿奴卢塔,当你思惟这八大人之思惟,并且随意获得、无困难获得、无艰难获得这四种增上心、现法乐住的禅那时,那时,阿奴卢塔,犹如家主或家主之子有满箱各种颜色的衣服;如是,你的尘堆衣将足够你知足而住,为了喜悦、无恼、安乐而住,为了趣入涅槃。」
‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
「阿奴卢塔,当你思惟这八大人觉,并且随愿获得、无困难地获得、无艰难地获得这四种增上心的、现法乐住的禅那时,阿奴卢塔,那时对你来说,譬如屋主或屋主之子的米饭,有各种咖喇、各种汤、各种菜;同样地,对住于知足、喜悦、不恼、安乐住、趣向涅槃的你来说,团食的食物将会显现。」
‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ; evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
「阿奴卢塔,当你思惟这八大人觉,并且随愿获得、无困难地获得、无艰难地获得这四种增上心的、现法乐住的禅那时,阿奴卢塔,那时对你来说,譬如屋主或屋主之子的重阁,涂抹粉刷、无风、门闩紧闭、窗户关闭;同样地,对住于知足、喜悦、不恼、安乐住、趣向涅槃的你来说,树下的住处将会显现。」
‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha , seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
「阿奴卢塔,当你思惟这八大人觉,并且随愿获得、无困难地获得、无艰难地获得这四种增上心的、现法乐住的禅那时,阿奴卢塔,那时对你来说,譬如屋主或屋主之子的卧榻,铺有羊毛毯、白毯、花毯、鹿皮的最上覆盖、有华盖、两端有红枕;同样地,对住于知足、喜悦、不恼、安乐住、趣向涅槃的你来说,草铺的卧具将会显现。」
‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ; evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā anuruddho bhagavato paccassosi.
「阿奴卢塔,当你思惟这八大人觉,并且随愿获得、无困难地获得、无艰难地获得这四种增上心的、现法乐住的禅那时,阿奴卢塔,那时对你来说,譬如屋主或屋主之子的各种药,即:酥、新鲜奶油、油、蜂蜜、糖;同样地,对住于知足、喜悦、不恼、安乐住、趣向涅槃的你来说,陈腐尿药将会显现。那么,阿奴卢塔,你应该就在这支提国的巴吉那瓦萨达亚度过未来的雨安居。」「是的,世尊。」具寿阿奴卢塔回答世尊。
Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – cetīsu pācīnavaṃsadāye antarahito bhaggesu suṃsumāragire bhesakaḷāvane migadāye pāturahosīti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha…pe… katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa; nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’.
那时,世尊以此教诫教诫具寿阿奴卢塔后——譬如有力的男子伸曲的手臂,或曲伸开的手臂;同样地——从支提国的巴吉那瓦萨达亚消失,在邦嘎国的孙苏马拉山、贝萨咖喇林、鹿野苑出现。世尊坐在已设的座位。坐下后,世尊对诸比库说:「诸比库,我将教导八大人觉,你们听……诸比库,什么是八大人觉?诸比库,此法是少欲者的,此法不是多欲者的;诸比库,此法是知足者的,此法不是不知足者的;诸比库,此法是远离者的,此法不是乐群居者的;诸比库,此法是精进者的,此法不是懈怠者的;诸比库,此法是念已现起者的,此法不是失念者的;诸比库,此法是得定者的,此法不是未得定者的;诸比库,此法是有慧者的,此法不是劣慧者的;诸比库,此法是乐无戏论、喜无戏论者的,此法不是乐戏论、喜戏论者的。」
‘‘‘Appicchassāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyu’nti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyu’nti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyu’nti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyu’nti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyu’nti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyu’nti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyu’nti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyu’nti na icchati. ‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「『诸比库,此法是少欲者的,此法不是多欲者的』,如此已说此。缘于什么而说此?诸比库,这里,比库是少欲者,他不希望『愿他们知道我是少欲者』;是知足者,他不希望『愿他们知道我是知足者』;是远离者,他不希望『愿他们知道我是远离者』;是精进者,他不希望『愿他们知道我是精进者』;是念已现起者,他不希望『愿他们知道我是念已现起者』;是得定者,他不希望『愿他们知道我是得定者』;是有慧者,他不希望『愿他们知道我是有慧者』;是乐无戏论者,他不希望『愿他们知道我是乐无戏论者』。『诸比库,此法是少欲者的,此法不是多欲者的』,如此凡已说此,缘于此而说此。」
‘‘‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「『诸比库,此法是知足者的,此法不是不知足者的』,如此已说此,缘于什么而说此?诸比库,这里,比库对任何的衣、食、坐卧处、病者所需的医药资具感到知足。『诸比库,此法是知足者的,此法不是不知足者的』,如此凡已说此,缘于此而说此。」
‘‘‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. ‘Pavivittassāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「『诸比库,此法是远离者的,此法不是乐群居者的』,如此已说此,缘于什么而说此?诸比库,这里,当比库住于远离时,有来访者:诸比库、诸比库尼、诸近事男、诸近事女、诸国王、诸国王大臣、诸外道、诸外道弟子。在那里,比库以倾向远离的心、趣向远离、倾向远离、住立于远离、喜乐于出离,只说与断除相应的话。『诸比库,此法是远离者的,此法不是乐群居者的』,如此凡已说此,缘于此而说此。」
‘‘‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘Āraddhavīriyassāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,此法是为精进者的,此法不是为懈怠者的」,如此所说的,这是缘于什么而说的呢?诸比库,在此,比库精进而住,为了断除诸不善法、为了具足诸善法,有力、坚固精勤,于诸善法不舍其轭。「诸比库,此法是为精进者的,此法不是为懈怠者的」,如此所说的,这是缘于此而说的。
‘‘‘Upaṭṭhitassatissāyaṃ , bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,此法是为念已现起者的,此法不是为失念者的」,如此所说的。这是缘于什么而说的呢?诸比库,在此,比库具念,具备最高的念与正知,很久以前所作的、很久以前所说的,都能忆念、随念。「诸比库,此法是为念已现起者的,此法不是为失念者的」,如此所说的,这是缘于此而说的。
‘‘‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. ‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,此法是为得定者的,此法不是为未得定者的」,如此所说的。这是缘于什么而说的呢?诸比库,在此,比库离诸欲……乃至……具足第四禅那而住。「诸比库,此法是为得定者的,此法不是为未得定者的」,如此所说的,这是缘于此而说的。
‘‘‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
「诸比库,此法是为有慧者的,此法不是为劣慧者的」,如此所说的。这是缘于什么而说的呢?诸比库,在此,比库有慧,具备导向生灭的慧,圣者的、洞察的、正导向苦尽的。「诸比库,此法是为有慧者的,此法不是为劣慧者的」,如此所说的,这是缘于此而说的。
‘‘‘Nippapañcārāmassāyaṃ , bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. ‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.
「诸比库,此法是为乐无戏论者、喜无戏论者的,此法不是为乐戏论者、喜戏论者的」,如此所说的。这是缘于什么而说的呢?诸比库,在此,比库的心于戏论灭跃入、清净、住立、解脱。「诸比库,此法是为乐无戏论者、喜无戏论者的,此法不是为乐戏论者、喜戏论者的」,如此所说的,这是缘于此而说的。
Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṃ ahosīti. Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi –
那时,具寿阿奴卢塔在彼诸支提国的巴吉那瓦萨达亚度过了其余的雨安居。那时,具寿阿奴卢塔独自远离、不放逸、热诚、自励而住,不久,诸善男子为了此义,正确地从在家出家成为非家,那无上的梵行终极,于现法中以自己的证智作证、具足而住。他证知:「生已尽,梵行已立,应作已作,再无后有。」具寿阿奴卢塔成为诸阿拉汉之一。那时,具寿阿奴卢塔证得阿拉汉果后,于彼时说此偈:
‘‘Mama saṅkappamaññāya, satthā loke anuttaro;
「了知我的意向,世间无上的导师;
Manomayena kāyena, iddhiyā upasaṅkami.
以意所成身,以神通前来。
‘‘Yathā me ahu saṅkappo, tato uttari desayi;
「如我所有之思惟，他教导了更胜于此；
Nippapañcarato buddho, nippapañcaṃ adesayi.
乐于无戏论的佛陀，教导了无戏论。
‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;
「我了知了他的法，住于乐于教法中；
Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. dasamaṃ;
三明已证得，已作世尊的教诫」。第十经
Gahapativaggo tatiyo. · 居士品第三
Tassuddānaṃ –
其摄颂——
Dve uggā dve ca hatthakā, mahānāmena jīvako;
二伍嘎、二哈他咖，以大名、耆瓦咖；
Dve balā akkhaṇā vuttā, anuruddhena te dasāti.
二跋喇、阿卡那所说，以阿奴卢塔，此为十。