2. Sīhanādavaggo2. 狮子吼品
2. Sīhanādavaggo2. 狮子吼品
1. Sīhanādasuttaṃ1. 狮子吼经
§11
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘vuttho me, bhante, sāvatthiyaṃ vassāvāso. Icchāmahaṃ, bhante, janapadacārikaṃ pakkamitu’’nti. ‘‘Yassadāni tvaṃ, sāriputta, kālaṃ maññasī’’ti. Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṃ etadavoca – ‘‘āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajja cārikaṃ pakkanto’’ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi – ‘satthā taṃ, āvuso sāriputta, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘satthā taṃ, āvuso sāriputta, āmantetī’’ti. ‘‘Evamāvuso’’ti kho āyasmā sāriputto tassa bhikkhuno paccassosi.
一时,世尊住在沙瓦提城揭德林给孤独园。那时,具寿沙利子去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的具寿沙利子对世尊这样说——「尊者,我在沙瓦提城的雨安居已结束。尊者,我想要出发游行诸方。」「沙利子,现在你认为是时候了。」那时,具寿沙利子从座起立,礼敬世尊,作右绕后离去。那时,在具寿沙利子离去不久,某位比库对世尊这样说——「尊者,具寿沙利子冒犯了我,未作道歉就出发游行了。」那时,世尊召唤某位比库——「来,比库,你以我的名义召唤沙利子——『朋友沙利子,导师召唤你。』」「是的,尊者。」那位比库回答世尊后,去到具寿沙利子那里;到了之后,对具寿沙利子这样说——「朋友沙利子,导师召唤你。」「是的,朋友。」具寿沙利子回答那位比库。
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca ānando avāpuraṇaṃ ādāya vihāre āhiṇḍanti – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto! Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī’’ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṃ āpanno – ‘āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajjacārikaṃ pakkanto’’’ti.
那时,具寿大摩嘎剌那和具寿阿难陀拿着钥匙在精舍中巡行——「诸具寿,请进来!诸具寿,请进来!现在具寿沙利子将在世尊面前作狮子吼。」那时,具寿沙利子去到世尊那里;到了之后,礼敬世尊,坐在一边。世尊对坐在一边的具寿沙利子这样说——「沙利子,这里有你的某位同梵行者指控你诽谤之事——『尊者,具寿沙利子冒犯了我,未作道歉就出发游行了。』」
‘‘Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「尊者,若某人身中身至念未现起,他就会在这里冒犯某位同梵行者,未作道歉就出发游行。
‘‘Seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「尊者,譬如在地上,人们放置净的,也放置须跋的,放置粪,也放置尿,放置痰,也放置脓,放置血,地不会因此而厌恶、羞愧或嫌恶;同样地,尊者,我以地相等的心而住,广大、无量、无怨、无害。尊者,若某人身中身至念未现起,他就会在这里冒犯某位同梵行者,未作道歉就出发游行。
‘‘Seyyathāpi, bhante, āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「尊者,譬如在水中,人们洗涤净的,也洗涤须跋的,洗涤粪……洗涤尿……洗涤痰……洗涤脓……洗涤血,水不会因此而厌恶、羞愧或嫌恶;同样地,尊者,我以水相等的心而住,广大、无量、无怨、无害。尊者,若某人身中身至念未现起,他就会在这里冒犯某位同梵行者,未作道歉就出发游行。
‘‘Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ , bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「尊者,譬如火燃烧净的,也燃烧须跋的,燃烧粪……燃烧尿……燃烧痰……燃烧脓……燃烧血,火不会因此而厌恶、羞愧或嫌恶;同样地,尊者,我以火相等的心而住,广大、无量、无怨、无害。尊者,若某人身中身至念未现起,他就会在这里冒犯某位同梵行者,未作道歉就出发游行。
‘‘Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「尊者,譬如风吹拂净的,也吹拂须跋的,吹拂粪……吹拂尿……吹拂痰……吹拂脓……吹拂血,风不会因此而厌恶、羞愧或嫌恶;同样地,尊者,我以风相等的心而住,广大、无量、无怨、无害。尊者,若某人身中身至念未现起,他就会在这里冒犯某位同梵行者,未作道歉就出发游行。
‘‘Seyyathāpi , bhante, rajoharaṇaṃ sucimpi puñchati asucimpi puñchati gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi puñchati, na ca tena rajoharaṇaṃ aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「尊者,譬如抹布擦拭净的,也擦拭须跋的,擦拭粪……擦拭尿……擦拭痰……擦拭脓……擦拭血,抹布不会因此而厌恶、羞愧或嫌恶;同样地,尊者,我以抹布相等的心而住,广大、无量、无怨、无害。尊者,若某人身中身至念未现起,他就会在这里冒犯某位同梵行者,未作道歉就出发游行。
‘‘Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṃ vā nigamaṃ vā pavisanto nīcacittaṃyeva upaṭṭhapetvā pavisati; evamevaṃ kho ahaṃ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「世尊!譬如旃陀罗童子或旃陀罗童女,手持破瓦片,穿着破衣,进入村落或城镇时,只是现起卑下之心而进入;同样地,世尊!我以如旃陀罗童子旃陀罗童女之心而住,广大、无量、无怨、无害。世尊!若某人身中身至念未现起,他在此处遇到某位同梵行者后,不舍弃而出发游行。」
‘‘Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ anvāhiṇḍanto na kiñci hiṃsati pādena vā visāṇena vā; evamevaṃ kho ahaṃ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「世尊!譬如断角的公牛,温驯、善调、善驯服,从街道到街道,从十字路口到十字路口游行,不以足或角伤害任何事物;同样地,世尊!我以如断角公牛之心而住,广大、无量、无怨、无害。世尊!若某人身中身至念未现起,他在此处遇到某位同梵行者后,不舍弃而出发游行。」
‘‘Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; evamevaṃ kho ahaṃ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.
「世尊!譬如女人或男子,年轻、青春、喜好装饰、已沐浴头发,若蛇尸或狗尸或人尸系在颈上,会厌恶、羞耻、嫌恶;同样地,世尊!我对此臭秽身厌恶、羞耻、嫌恶。世尊!若某人身中身至念未现起,他在此处遇到某位同梵行者后,不舍弃而出发游行。」
‘‘Seyyathāpi , bhante, puriso medakathālikaṃ parihareyya chiddāvachiddaṃ uggharantaṃ paggharantaṃ; evamevaṃ kho ahaṃ, bhante, imaṃ kāyaṃ pariharāmi chiddāvachiddaṃ uggharantaṃ paggharantaṃ. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā’’ti.
「世尊!譬如男子携带脂肪袋,到处是孔,流出、滴出;同样地,世尊!我携带此身,到处是孔,流出、滴出。世尊!若某人身中身至念未现起,他在此处遇到某位同梵行者后,不舍弃而出发游行。」
Atha kho so bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo ahaṃ āyasmantaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhatu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha taṃ , bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhi. Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī’’ti.
那时,那位比库从座起立,偏袒上衣一肩,以头礼世尊足后,对世尊如此说:「世尊!我犯了过失,如愚者、如痴者、如不善者,我以不实、空虚、虚妄、不真实诽谤具寿沙利子。世尊!请世尊接受我的过失为过失,为了未来的防护。」「比库!确实你犯了过失,如愚者、如痴者、如不善者,你以不实、空虚、虚妄、不真实诽谤沙利子。但是,比库!因为你见过失为过失后如法改正,我们接受它。比库!在圣者之律中,这是增长:见过失为过失后如法改正,在未来达到防护。」
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī’’ti . ‘‘Khamāmahaṃ, bhante, tassa āyasmato sace maṃ so āyasmā evamāha – ‘khamatu ca me so āyasmā’’’ti. Paṭhamaṃ.
那时,世尊对具寿沙利子说:「沙利子!宽恕这位愚人吧,在他的头在那里裂成七分之前。」「世尊!我宽恕那位具寿,如果那位具寿对我如此说:『愿那位具寿宽恕我。』」第一。
2. Saupādisesasuttaṃ2. 有余经
§12
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti. Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
一时,世尊住在沙瓦提城揭德林给孤独园。那时,具寿沙利子在上午时分穿好衣,拿着钵与衣,进入沙瓦提城托钵。那时,具寿沙利子生起此念:「现在在沙瓦提城托钵还太早,我何不前往外道游方者的园林?」那时,具寿沙利子前往外道游方者的园林;抵达后,与那些外道游方者互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’’ti. Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –
那时,那些外道游方者坐在一起、聚集在一起时,生起了这样的中间谈话:「朋友!凡有余依而死时者,一切都未解脱地狱、未解脱畜生界、未解脱饿鬼界、未解脱恶趣、苦界、堕处。」那时,具寿沙利子对那些外道游方者所说,既不欢喜也不反对。不欢喜、不反对后,从座起立离去:「我将在世尊面前了知此所说之义。」那时,具寿沙利子在沙瓦提城托钵后,食后从托钵返回,前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿沙利子对世尊如此说:
‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’nti. Atha kho ahaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’ti. Atha kho ahaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃ – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’’ti.
「尊者,在这里,我在上午时分穿好衣,拿着钵与衣,进入沙瓦提城托钵。尊者,当时我这样想:『现在在沙瓦提城托钵还太早,我何不前往外道游方者的园林。』尊者,于是我前往外道游方者的园林;抵达后,与那些外道游方者互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。尊者,当时那些外道游方者坐在一起、聚集在一起,生起了这样的中间谈话:『朋友们,凡是有余依而死时者,一切都未解脱地狱、未解脱畜生趣、未解脱饿鬼界、未解脱恶趣、苦界、堕处。』尊者,于是我对那些外道游方者所说的,既不欢喜也不反对。不欢喜、不反对后,从座起立离去,心想:『我将在世尊面前了知这所说的义理。』」
‘‘Ke ca , sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti’’!
「沙利子,那些外道游方者是愚痴的、不善巧的,他们怎能了知有余依者为『有余依』,或无余依者为『无余依』呢!」
‘‘Navayime, sāriputta, puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. Katame nava? Idha , sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī , paññāya mattaso kārī. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Ayaṃ, sāriputta , paṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
「沙利子,这九种人有余依而死时,已解脱地狱、已解脱畜生趣、已解脱饿鬼界、已解脱恶趣、苦界、堕处。哪九种?沙利子,在这里,某人在诸戒上是圆满行者,在定上是圆满行者,在慧上是适度行者。他以五下分结的尽灭,成为中般涅槃者。沙利子,这是第一种人有余依而死时,已解脱地狱、已解脱畜生趣、已解脱饿鬼界、已解脱恶趣、苦界、堕处。」
‘‘Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, sāriputta, pañcamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
「再者,沙利子,在这里某人在诸戒上是圆满行者,在定上是圆满行者,在慧上是适度行者。他以五下分结的尽灭,成为生般涅槃者……成为无行般涅槃者……成为有行般涅槃者……成为上流者,前往阿咖尼吒。沙利子,这是第五种人有余依而死时,已解脱地狱、已解脱畜生趣、已解脱饿鬼界、已解脱恶趣、苦界、堕处。」
‘‘Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, chaṭṭho puggalo saupādiseso kālaṃ kurumāno parimutto nirayā…pe… parimutto apāyaduggativinipātā.
「再者,沙利子,在这里某人在诸戒上是圆满行者,在定上是适度行者,在慧上是适度行者。他以三结的尽灭,以贪嗔痴的减弱,成为一来者,只来此世间一次后作苦的终结。沙利子,这是第六种人有余依而死时,已解脱地狱……已解脱恶趣、苦界、堕处。」
‘‘Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, sattamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā…pe… parimutto apāyaduggativinipātā.
「再者,沙利子,在这里某人在诸戒上是圆满行者,在定上是适度行者,在慧上是适度行者。他以三结的尽灭,成为一种者,只生起一次人的有后作苦的终结。沙利子,这是第七种人有余依而死时,已解脱地狱……已解脱恶趣、苦界、堕处。」
‘‘Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā…pe… parimutto apāyaduggativinipātā.
「再者,沙利子,在这里某人在诸戒上是圆满行者,在定上是适度行者,在慧上是适度行者。他以三结的尽灭,成为家家者,流转、轮回二或三家族后作苦的终结。沙利子,这是第八种人有余依而死时,已解脱地狱……已解脱恶趣、苦界、堕处。」
‘‘Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, navamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
「再者,沙利子,在这里某人在诸戒上是圆满行者,在定上是适度行者,在慧上是适度行者。他以三结的尽灭,成为七有至多者,流转、轮回天与人至多七次后作苦的终结。沙利子,这是第九种人有余依而死时,已解脱地狱、已解脱畜生趣、已解脱饿鬼界、已解脱恶趣、苦界、堕处。」
‘‘Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti! Ime kho, sāriputta, nava puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Taṃ kissa hetu? Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti . Api ca mayā , sāriputta, dhammapariyāyo pañhādhippāyena bhāsito’’ti. Dutiyaṃ.
「沙利子,那些其他外道的游方者是愚痴无知的,他们怎能知道『有余』为『有余』,或知道『无余』为『无余』!沙利子,这九种人有余地死时,解脱地狱、解脱畜生趣、解脱饿鬼界、解脱恶趣、苦界、堕处。沙利子,这个法门不应对比库、比库尼、近事男、近事女宣说。那是什么原因?恐怕他们听了这个法门后会导致放逸。然而,沙利子,我是依问题的意趣而说这个法门的。」第二经。
3. Koṭṭhikasuttaṃ3. 果提咖经
§13
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ diṭṭhadhammavedanīyaṃ, taṃ me kammaṃ samparāyavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
那时,具寿马哈果德提咖去到具寿沙利子那里;去到后,与具寿沙利子互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的具寿马哈果德提咖对具寿沙利子这样说:「贤友沙利子,是否『愿我现法受的业成为来世受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ , taṃ me kammaṃ dukkhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「贤友沙利子,是否『愿我乐受的业成为苦受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ , taṃ me kammaṃ dukkhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「贤友沙利子,是否『愿我乐受的业成为苦受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ panāvuso, sāriputta, ‘yaṃ kammaṃ dukkhavedanīyaṃ, taṃ me kammaṃ sukhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「那么,贤友沙利子,是否『愿我苦受的业成为乐受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ paripakkavedanīyaṃ, taṃ me kammaṃ aparipakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「贤友沙利子,是否『愿我成熟受的业成为未成熟受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ aparipakkavedanīyaṃ, taṃ me kammaṃ paripakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「那么,贤友沙利子,是否『愿我未成熟受的业成为成熟受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ bahuvedanīyaṃ, taṃ me kammaṃ appavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「贤友沙利子,是否『愿我多受的业成为少受的业』,为了这个目的而在世尊座下修习梵行?」「贤友,不是这样。」
‘‘Kiṃ panāvuso sāriputta , ‘yaṃ kammaṃ appavedanīyaṃ, taṃ me kammaṃ bahuvedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「那么,具寿沙利子,『愿我少受报的业成为多受报的业』,为了这个目的在世尊座下修习梵行吗?」「确实不是,具寿。」
‘‘Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ vedanīyaṃ, taṃ me kammaṃ avedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「那么,具寿沙利子,『愿我有受报的业成为无受报的业』,为了这个目的在世尊座下修习梵行吗?」「确实不是,具寿。」
‘‘Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ avedanīyaṃ, taṃ me kammaṃ vedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī’’ti? ‘‘No hidaṃ, āvuso’’.
「那么,具寿沙利子,『愿我无受报的业成为有受报的业』,为了这个目的在世尊座下修习梵行吗?」「确实不是,具寿。」
‘‘‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ me kammaṃ samparāyavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「『那么,具寿沙利子,愿我现法受报的业成为来世受报的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『确实不是,具寿』。
‘‘‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotūti , etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「『那么,具寿沙利子,愿我来世受报的业成为现法受报的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『确实不是,具寿』。
‘‘‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ sukhavedanīyaṃ taṃ me kammaṃ dukkhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「『那么,具寿沙利子,愿我乐受报的业成为苦受报的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『确实不是,具寿』。
‘‘‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ dukkhavedanīyaṃ taṃ me kammaṃ sukhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「『那么,具寿沙利子,愿我苦受报的业成为乐受报的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『确实不是,具寿』。
‘‘‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ paripakkavedanīyaṃ taṃ me kammaṃ aparipakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「『那么,具寿沙利子,愿我成熟受报的业成为未成熟受报的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『确实不是,具寿』。
‘‘‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ aparipakkavedanīyaṃ taṃ me kammaṃ paripakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「贤友沙利子,那么,『愿我未成熟应受的业成为已成熟应受的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『不是这样,贤友』。
‘‘‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ bahuvedanīyaṃ taṃ me kammaṃ appavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「贤友沙利子,那么,『愿我多受的业成为少受的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『不是这样,贤友』。
‘‘‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ appavedanīyaṃ taṃ me kammaṃ bahuvedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「贤友沙利子,那么,『愿我少受的业成为多受的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『不是这样,贤友』。
‘‘‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ vedanīyaṃ taṃ me kammaṃ avedanīyaṃ hotūti , etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.
「贤友沙利子,那么,『愿我应受的业成为不应受的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『不是这样,贤友』。
‘‘‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ avedanīyaṃ taṃ me kammaṃ vedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. Atha kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī’’ti?
「贤友沙利子,那么,『愿我不应受的业成为应受的业』,为了这个目的在世尊座下修习梵行吗?」如此被问时,你说『不是这样,贤友』。那么,贤友,为了什么目的在世尊座下修习梵行呢?」
‘‘Yaṃ khvassa , āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī’’ti . (‘‘Kiṃ panassāvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī’’ti?) ‘‘‘Idaṃ dukkha’nti khvassa , āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. Ayaṃ ‘dukkhasamudayo’ti khvassa, āvuso…pe… ‘ayaṃ dukkhanirodho’ti khvassa, āvuso…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. Idaṃ khvassa , āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī’’ti. Tatiyaṃ.
「贤友,凡是未知的、未见的、未达到的、未作证的、未现观的,为了对它的智、见、达到、作证、现观,在世尊座下修习梵行。」(「贤友,那么什么是未知的、未见的、未达到的、未作证的、未现观的,为了对它的智、见、达到、作证、现观,在世尊座下修习梵行呢?」)「贤友,『此是苦』是未知的、未见的、未达到的、未作证的、未现观的。为了对它的智、见、达到、作证、现观,在世尊座下修习梵行。贤友,『此是苦集』是未知的……贤友,『此是苦灭』是未知的……贤友,『此是导至苦灭之道』是未知的、未见的、未达到的、未作证的、未现观的。为了对它的智、见、达到、作证、现观,在世尊座下修习梵行。贤友,这是未知的、未见的、未达到的、未作证的、未现观的。为了对它的智、见、达到、作证、现观,在世尊座下修习梵行。」第三经。
4. Samiddhisuttaṃ4. 三弥提经
§14
Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhiṃ āyasmā sāriputto etadavoca – ‘‘kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’’ti? ‘‘Nāmarūpārammaṇā, bhante’’ti. ‘‘Te pana, samiddhi, kva nānattaṃ gacchantī’’ti? ‘‘Dhātūsu, bhante’’ti. ‘‘Te pana, samiddhi, kiṃsamudayā’’ti? ‘‘Phassasamudayā, bhante’’ti. ‘‘Te pana, samiddhi, kiṃsamosaraṇā’’ti? ‘‘Vedanāsamosaraṇā, bhante’’ti. ‘‘Te pana , samiddhi, kiṃpamukhā’’ti? ‘‘Samādhippamukhā, bhante’’ti. ‘‘Te pana, samiddhi, kiṃadhipateyyā’’ti? ‘‘Satādhipateyyā, bhante’’ti. ‘‘Te pana, samiddhi, kiṃuttarā’’ti? ‘‘Paññuttarā, bhante’’ti. ‘‘Te pana, samiddhi, kiṃsārā’’ti? ‘‘Vimuttisārā, bhante’’ti. ‘‘Te pana, samiddhi, kiṃogadhā’’ti? ‘‘Amatogadhā, bhante’’ti.
那时,具寿沙玛内拉地前往具寿沙利子处;抵达后,礼敬具寿沙利子,在一旁坐下。在一旁坐下的具寿沙玛内拉地,具寿沙利子对他这样说——「沙玛内拉地,人的寻思以什么为所缘而生起?」「尊者,以名色为所缘。」「沙玛内拉地,那么它们在哪里走向差别?」「尊者,在诸界中。」「沙玛内拉地,那么它们以什么为集?」「尊者,以触为集。」「沙玛内拉地,那么它们以什么为会合?」「尊者,以受为会合。」「沙玛内拉地,那么它们以什么为首?」「尊者,以定为首。」「沙玛内拉地,那么它们以什么为主?」「尊者,以念为主。」「沙玛内拉地,那么它们以什么为上?」「尊者,以慧为上。」「沙玛内拉地,那么它们以什么为核心?」「尊者,以解脱为核心。」「沙玛内拉地,那么它们以什么为归趣?」「尊者,以不死为归趣。」
‘‘‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi. ‘Te pana, samiddhi, kva nānattaṃ gacchantī’ti, iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsamudayā’ti, iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsamosaraṇā’ti, iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃpamukhā’ti, iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃadhipateyyā’ti, iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃuttarā’ti, iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsārā’ti, iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi. Sādhu sādhu, samiddhi! Sādhu kho tvaṃ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī’’ti. Catutthaṃ.
「『沙玛内拉地,人的寻思以什么为所缘而生起?』如此被问时,你说『尊者,以名色为所缘』。『沙玛内拉地,那么它们在哪里走向差别?』如此被问时,你说『尊者,在诸界中』。『沙玛内拉地,那么它们以什么为集?』如此被问时,你说『尊者,以触为集』。『沙玛内拉地,那么它们以什么为会合?』如此被问时,你说『尊者,以受为会合』。『沙玛内拉地,那么它们以什么为首?』如此被问时,你说『尊者,以定为首』。『沙玛内拉地,那么它们以什么为主?』如此被问时,你说『尊者,以念为主』。『沙玛内拉地,那么它们以什么为上?』如此被问时,你说『尊者,以慧为上』。『沙玛内拉地,那么它们以什么为核心?』如此被问时,你说『尊者,以解脱为核心』。『沙玛内拉地,那么它们以什么为归趣?』如此被问时,你说『尊者,以不死为归趣』。善哉!善哉!沙玛内拉地!你被问时善答,但不要因此而自负。」第四经。
5. Gaṇḍasuttaṃ5. 疮经
§15
‘‘Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko. Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni. Tato yaṃ kiñci pagghareyya – asuciyeva pagghareyya, duggandhaṃyeva pagghareyya, jegucchiyaṃyeva pagghareyya; yaṃ kiñci pasaveyya – asuciyeva pasaveyya, duggandhaṃyeva pasaveyya, jegucchiyaṃyeva pasaveyya.
「诸比库,譬如有一个多年的脓疮,那个脓疮有九个疮口、九个破口。从那里无论流出什么——只流出须跋,只流出恶臭,只流出可厌;无论渗出什么——只渗出须跋,只渗出恶臭,只渗出可厌。
‘‘Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni. Tato yaṃ kiñci paggharati – asuciyeva paggharati, duggandhaṃyeva paggharati, jegucchiyaṃyeva paggharati; yaṃ kiñci pasavati – asuciyeva pasavati, duggandhaṃyeva pasavati, jegucchiyaṃyeva pasavati. Tasmātiha, bhikkhave, imasmiṃ kāye nibbindathā’’ti. Pañcamaṃ.
「诸比库,『脓疮』,这是对此四大种身的称呼,是父母所生,是饭粥所积聚,是无常的、涂抹的、按摩的、破坏的、分散法。那个脓疮有九个疮口、九个破口。从那里无论流出什么——只流出须跋,只流出恶臭,只流出可厌;无论渗出什么——只渗出须跋,只渗出恶臭,只渗出可厌。诸比库,因此,你们应当在此身厌离。」第五经。
6. Saññāsuttaṃ6. 想经
§16
‘‘Navayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā nava ? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā , sabbaloke anabhiratasaññā , aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – imā kho, bhikkhave, nava saññā, bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Chaṭṭhaṃ.
「诸比库,这九种想,已修习、已多修习,有大果、有大利益,以不死为趣向、以不死为终极。哪九种?须跋想、死想、于食厌逆想、于一切世间不喜乐想、无常想、无常中苦想、苦中无我想、断想、离贪想——诸比库,这九种想,已修习、已多修习,有大果、有大利益,以不死为趣向、以不死为终极。」第六经。
7. Kulasuttaṃ7. 家经
§17
‘‘Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ nisīdituṃ. Katamehi navahi? Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti. Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ upagantvā vā nālaṃ nisīdituṃ.
「诸比库,具足九支的家族,未前往不值得前往,已前往不值得坐下。哪九种?不以可意起迎,不以可意礼敬,不以可意给予座位,隐藏他们所有的,即使多也给予少,即使精美也给予粗劣,不恭敬地给予而非恭敬地,不坐近听闻法,不欲听他所说。诸比库,具足这九支的家族,未前往不值得前往,已前往不值得坐下。
‘‘Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ nisīdituṃ. Katamehi navahi? Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti. Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ nisīditu’’nti. Sattamaṃ.
「诸比库,具足九支的家族,未前往值得前往,已前往值得坐下。哪九种?以可意起迎,以可意礼敬,以可意给予座位,不隐藏他们所有的,即使多也给予多,即使精美也给予精美,恭敬地给予而非不恭敬地,坐近听闻法,欲听他所说。诸比库,具足这九支的家族,未前往值得前往,已前往值得坐下。」第七经。
8. Navaṅguposathasuttaṃ8. 九支伍波萨他经
§18
‘‘Navahi , bhikkhave, aṅgehi samannāgato uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe. ….
「诸比库,具足九支而受持的伍波萨他,有大果、有大利益、有大光辉、有大遍满。诸比库,如何受持具足九支的伍波萨他,有大果、有大利益、有大光辉、有大遍满?诸比库,于此,圣弟子如此省察:『诸阿拉汉尽形寿舍断杀生,离杀生,已放下棍棒,已放下刀剑,有惭,有悲悯,怜悯一切有情众生而住;我今天此夜此日,舍断杀生,离杀生,已放下棍棒,已放下刀剑,有惭,有悲悯,怜悯一切有情众生而住。以此支我随学诸阿拉汉;我的伍波萨他将被受持。』他具足此第一支……
‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti.
「『诸阿拉汉尽形寿舍断高床大床,离高床大床,受用低卧具——小床或草敷具;我今天此夜此日,舍断高床大床,离高床大床,受用低卧具——小床或草敷具。以此支我随学诸阿拉汉;我的伍波萨他将被受持。』他具足此第八支。
‘‘Mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Iminā navamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’ti. Aṭṭhamaṃ.
「以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上、下、横、一切处、一切方面、一切世间,以与慈俱行之心,广大、无量、无怨、无害而遍满而住。他具足此第九支。诸比库,如此受持具足九支的伍波萨他,有大果、有大利益、有大光辉、有大遍满。」第八经。
9. Devatāsuttaṃ9. 天人经
§19
‘‘Imañca, bhikkhave, rattiṃ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha, no ca kho abhivādimha. Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’’’ti.
「诸比库,今夜在夜深时分,众多天人以殊胜的光辉照亮整个揭德林后,来到我这里。来到后,礼敬我,站立一旁。诸比库,站立一旁的那些天人对我这样说:『尊者,以前当我们是人时,有出家者来到我们家。尊者,我们起身迎接他们,但没有礼敬。尊者,我们因业未圆满而后悔、追悔,投生到低劣的身体。』」
‘‘Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ – ‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha abhivādimha , no ca tesaṃ āsanaṃ adamha. Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’’’ti.
「诸比库,又有众多天人来到我处,说此:『尊者,以前当我们还是人身时,出家者们来到我们家。我们起立、礼敬他们,但没有给他们座位。尊者,我们因业未圆满,后悔、追悔,投生于低劣的身体。』」
‘‘Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ – ‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha abhivādimha āsanaṃ adamha, no ca kho yathāsatti yathābalaṃ saṃvibhajimha…pe… yathāsatti yathābalaṃ saṃvibhajimha, no ca kho upanisīdimha dhammassavanāya…pe… upanisīdimha dhammassavanāya, no ca kho ohitasotā dhammaṃ suṇimha…pe… ohitasotā ca dhammaṃ suṇimha, no ca kho sutvā dhammaṃ dhārayimha…pe… sutvā ca dhammaṃ dhārayimha, no ca kho dhātānaṃ dhammānaṃ atthaṃ upaparikkhimha…pe… dhātānañca dhammānaṃ atthaṃ upaparikkhimha, no ca kho atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjimha. Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’’’ti.
「诸比库!又有众多天人来到我处,对我说:『尊者!以前当我们还是人身时,出家者们来到我们的家。我们起身迎接他们、礼敬他们、给予座位,但没有依照能力、依照力量分享……依照能力、依照力量分享,但没有坐下听法……坐下听法,但没有专心听法……专心听法,但听后没有忆持法……听后忆持法,但没有审察所持法的义理……审察所持法的义理,但了知义理、了知法后,没有法随法行。尊者!我们业未圆满,充满悔恨、追悔,投生到低劣的身体。』」
‘‘Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ – ‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha abhivādimha , āsanaṃ adamha, yathāsatti yathābalaṃ saṃvibhajimha, upanisīdimha dhammassavanāya, ohitasotā ca dhammaṃ suṇimha, sutvā ca dhammaṃ dhārayimha, dhātānañca dhammānaṃ atthaṃ upaparikkhimha, atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjimha. Tā mayaṃ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṃ kāyaṃ upapannā’ti. Etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha, mā pacchā vippaṭisārino ahuvattha seyyathāpi tā purimikā devatā’’ti. Navamaṃ.
「诸比库,又有众多天人来到我处,对我说:『尊者,以前当我们还是人时,出家者们来到我们的家。尊者,我们起立迎接他们,礼敬他们,给予座位,尽力尽能地分享,坐近听法,专心听法,听后忆持法,思惟所持法的义理,了知义理、了知法后,依法随法而行。尊者,我们业已圆满,无悔无憾,生于殊胜的天身。』诸比库,这些树下,这些空闲处。诸比库,你们应禅修,莫放逸,莫于后时追悔,犹如那些先前的天人。」
10. Velāmasuttaṃ10. 韦拉马经
§20
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
一时,世尊住在沙瓦提城揭德林给孤独园。尔时,给孤独居士前往世尊处。抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的给孤独居士如是说——
‘‘Api nu te, gahapati, kule dānaṃ dīyatī’’ti? ‘‘Dīyati me, bhante, kule dānaṃ; tañca kho lūkhaṃ kaṇājakaṃ biḷaṅgadutiya’’nti. ‘‘Lūkhañcepi , gahapati, dānaṃ deti paṇītaṃ vā; tañca asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti. Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṃ namati, na uḷārāya vatthabhogāya cittaṃ namati, na uḷārāya yānabhogāya cittaṃ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti. Taṃ kissa hetu? Evañhetaṃ , gahapati, hoti asakkaccaṃ katānaṃ kammānaṃ vipāko’’.
「居士,你家中是否有布施呢?」「世尊,我家中有布施,但那是粗劣的碎米混杂着酸粥。」「居士,无论布施粗劣的或精美的,若不恭敬地施,不用心地施,不亲手施,随意丢弃地施,不见未来果报地施。无论那布施的果报在何处生起,其心不倾向于殊胜的饮食享受,其心不倾向于殊胜的衣服享受,其心不倾向于殊胜的车乘享受,其心不倾向于享受殊胜的五欲功德。那些是他的儿子、妻子、奴仆、使者或工人者,他们也不听从,不倾耳,不以了知之心须跋。那是什么原因呢?居士,不恭敬所作之业的果报就是如此。」
‘‘Lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā; tañca sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti. Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṃ namati, uḷārāya vatthabhogāya cittaṃ namati, uḷārāya yānabhogāya cittaṃ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti. Taṃ kissa hetu? Evañhetaṃ, gahapati, hoti sakkaccaṃ katānaṃ kammānaṃ vipāko.
「居士,即使布施粗劣的或精美的,若他恭敬地施、经思考后施、亲手施、非轻蔑地施、怀着业果见地施。无论那布施的果报在何处生起,其心倾向于殊胜的饮食享受,其心倾向于殊胜的衣服享受,其心倾向于殊胜的车乘享受,其心倾向于殊胜的五种欲享受。那些属于他的儿子、妻子、奴仆、使者、工人,他们也会恭听、倾耳、以了知心须跋。这是什么原因?居士,恭敬所作之业的果报就是如此。
‘‘Bhūtapubbaṃ, gahapati, velāmo nāma brāhmaṇo ahosi. So evarūpaṃ dānaṃ adāsi mahādānaṃ. Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni , caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṃsapātisahassāni adāsi hiraññapūrāni , caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni , caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṃsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo , caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ kappāsikasukhumānaṃ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti .
「过去世时,居士,有位名叫韦喇摩的婆罗门。他布施了如此的大布施:他布施了八万四千个装满银的金钵,他布施了八万四千个装满金的银钵,他布施了八万四千个装满黄金的铜钵,他布施了八万四千头装饰着金饰、竖着金幢、覆盖着金网的大象,他布施了八万四千辆围绕着狮皮、虎皮、豹皮、黄毛毯,装饰着金饰、竖着金幢、覆盖着金网的车辆,他布施了八万四千头系着细布、挂着铜铃的母牛,他布施了八万四千位戴着宝珠耳环的少女,他布施了八万四千张铺着羊毛毯、白毯、刺绣毯、羚羊皮上等卧具,有顶盖,两端有红枕的卧榻,他布施了八万四千万件细亚麻布、细丝绸、细羊毛、细棉布的衣服,更何况说其他的食物、饮料、硬食、软食、舔食、嚼食,我想那些如河流般倾注。
‘‘Siyā kho pana te, gahapati, evamassa – ‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so taṃ dānaṃ adāsi mahādāna’nti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena velāmo brāhmaṇo ahosiṃ. Ahaṃ taṃ dānaṃ adāsiṃ mahādānaṃ. Tasmiṃ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṃ koci dakkhiṇaṃ visodheti.
「居士,你或许会这样想:『那时的韦喇摩婆罗门必定是另一个人,他施了那大施。』居士,不应这样看。我在那时是韦喇摩婆罗门。我施了那大施。居士,然而在那布施中,没有任何一位应供者,没有任何人净化那供养。
‘‘Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ.
「居士,韦喇摩婆罗门施了大施,若有人供养一位具足正见者,这比那更有大果。
( ) ‘‘Yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalataraṃ.
「若有人供养一百位具足正见者,若有人供养一位一来者,这比那更有大果。
( ) ‘‘Yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya…pe… yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya… yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya … yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya… yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya… yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya… yo ca pasannacitto sikkhāpadāni samādiyeyya – pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, ( ) idaṃ tato mahapphalataraṃ.
「若有人供养一百位一来者,若有人供养一位不来者……若有人供养一百位不来者,若有人供养一位阿拉汉……若有人供养一百位阿拉汉,若有人供养一位辟支佛……若有人供养一百位辟支佛,若有人供养如来、阿拉汉、正等正觉者……若有人供养以佛为首的比库僧团……若有人为四方僧团建造精舍……若有人以净信心皈依佛、法、僧……若有人以净信心受持学处——离杀生、离不与取、离欲邪行、离妄语、离放逸之因的诸酒类,若有人乃至只是弹指顷修习慈心,这比那更有大果。
‘‘Yañca, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya… yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya… yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya… yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya… yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya… yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya… yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya, yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya – pāṇātipātā veramaṇiṃ… surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya , yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalatara’’nti. Dasamaṃ.
「居士,韦喇摩婆罗门施了大施,若有人供养一位具足正见者……若有人供养一百位具足正见者,若有人供养一位一来者……若有人供养一百位一来者,若有人供养一位不来者……若有人供养一百位不来者,若有人供养一位阿拉汉……若有人供养一百位阿拉汉,若有人供养一位辟支佛……若有人供养一百位辟支佛,若有人供养如来、阿拉汉、正等正觉者……若有人供养以佛为首的比库僧团,若有人为四方僧团建造精舍……若有人以净信心皈依佛、法、僧,若有人以净信心受持学处——离杀生……离放逸之因的诸酒类,若有人乃至只是弹指顷修习慈心,若有人乃至只是挤牛奶顷修习无常想,这比那更有大果。」第十经。
Sīhanādavaggo dutiyo. · 狮子吼品第二
Tassuddānaṃ –
其摄颂:
Nādo saupādiseso ca, koṭṭhikena samiddhinā;
声、有余、果德提咖与沙密提;
Gaṇḍasaññā kulaṃ mettā, devatā velāmena cāti.
肿想、家族、慈、天人、韦喇摩。