(17) 2. Jāṇussoṇivaggo(17) 2. 迦奴宋尼品
(17) 2. Jāṇussoṇivaggo(17) 2. 迦奴宋尼品
1. Brāhmaṇapaccorohaṇīsuttaṃ1. 婆罗门阶梯经
§167
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.
尔时,佳奴索尼婆罗门在那伍波萨他日,洗了头,穿着新的亚麻双衣,手持湿吉祥草,站在世尊不远处的一旁。
Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja brāhmaṇakulassā’’ti? ‘‘Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā’’ti .
世尊看见佳奴索尼婆罗门在那伍波萨他日,洗了头,穿着新的亚麻双衣,手持湿吉祥草,站在一旁。看见后,世尊对佳奴索尼婆罗门这样说:「婆罗门,为何你在伍波萨他日,洗了头,穿着新的亚麻双衣,手持湿吉祥草,站在一旁?今天婆罗门族有什么事吗?」「果德玛先生,今天是婆罗门族的下降日。」
‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī’’ti? ‘‘Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavanta’nti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī’’ti.
「婆罗门,婆罗门们的下降日是怎样的呢?」「果德玛先生,在此,婆罗门们在伍波萨他日,洗了头,穿着新的亚麻双衣,用湿牛粪涂抹地面,铺上绿色的吉祥草,在门廊与火堂之间铺设卧具。他们在那夜三次起来,合掌礼敬火:『我们下降于尊者,我们下降于尊者。』他们用大量的酥油、油和新鲜奶油供养火。那夜过后,他们用美妙的副食、主食供养婆罗门们。果德玛先生,婆罗门们的下降日就是这样的。」
‘‘Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī’’ti.
「婆罗门,婆罗门们的下降日是一种,而在圣者之律中的下降日则是另一种。」「果德玛先生,在圣者之律中的下降日是怎样的呢?请果德玛先生为我说法,说明在圣者之律中的下降日是怎样的,那就好了。」
‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
「那么,婆罗门,你听!你要善作意!我要说了。」「是的,先生。」佳奴索尼婆罗门回答世尊。世尊这样说:
‘‘Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.
「婆罗门,在此,圣弟子这样省察:『杀生有恶的果报,在现法与来世。』他这样省察后,舍断杀生;他从杀生下降。
…Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.
『不与取有恶的果报,在现法与来世。』他这样省察后,舍断不与取;他从不与取下降。
…Kāmesumicchācārassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya kāmesumicchācāraṃ pajahati; kāmesumicchācārā paccorohati.
『欲邪行有恶的果报,在现法与来世。』他这样省察后,舍断欲邪行;他从欲邪行下降。
…Musāvādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya musāvādaṃ pajahati; musāvādā paccorohati.
……妄语的果报是恶的——于现法与来世。他如此省察后舍断妄语;从妄语退出。
…Pisuṇāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pisuṇaṃ vācaṃ pajahati; pisuṇāya vācāya paccorohati.
……两舌的果报是恶的——于现法与来世。他如此省察后舍断两舌;从两舌退出。
…Pharusāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pharusaṃ vācaṃ pajahati; pharusāya vācāya paccorohati.
……粗恶语的果报是恶的——于现法与来世。他如此省察后舍断粗恶语;从粗恶语退出。
…Samphappalāpassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya samphappalāpaṃ pajahati; samphappalāpā paccorohati.
……杂秽语的果报是恶的——于现法与来世。他如此省察后舍断杂秽语;从杂秽语退出。
…Abhijjhāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya abhijjhaṃ pajahati; abhijjhāya paccorohati.
……贪欲的果报是恶的——于现法与来世。他如此省察后舍断贪欲;从贪欲退出。
…Byāpādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya byāpādaṃ pajahati; byāpādā paccorohati.
……嗔恨的果报是恶的——于现法与来世。他如此省察后舍断嗔恨;从嗔恨退出。
…Micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī’’ti.
……邪见的果报是恶的——于现法与来世。他如此省察后舍断邪见;从邪见退出。婆罗门,如此在圣者之律中有退出。
‘‘Aññathā kho, bho gotama, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.
「果德玛尊者,婆罗门们的退出是一种,而圣者之律中的退出是另一种。果德玛尊者,婆罗门们的退出不及此圣者之律中的退出的十六分之一。果德玛尊者,太殊胜了!……(中略)……愿果德玛尊者忆持我为近事男,从今日起终生归依。」第一经。
2. Ariyapaccorohaṇīsuttaṃ2. 圣阶梯经
§168
‘‘Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ . Bhagavā etadavoca –
「诸比库,我将为你们讲说圣退避。你们要听!你们要善作意!我要说了。」「是的,尊者。」那些比库回答世尊。世尊说此:
‘‘Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha , bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.
「诸比库,什么是圣退避?诸比库,在此,圣弟子如此省察:'杀生确实有恶的果报——在现见法中以及在来世。'他如此深思后舍断杀生;从杀生退避。
… ‘Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.
「'不与取确实有恶的果报——在现见法中以及在来世。'他如此深思后舍断不与取;从不与取退避。
… ‘Kāmesumicchācārassa kho pāpako vipāko…pe… kāmesumicchācārā paccorohati.
「'欲邪行确实有恶的果报……从欲邪行退避。
… ‘Musāvādassa kho pāpako vipāko…pe… musāvādā paccorohati.
「'妄语确实有恶的果报……从妄语退避。
… ‘Pisuṇāya vācāya kho pāpako vipāko…pe… pisuṇāya vācāya paccorohati.
「'两舌确实有恶的果报……从两舌退避。
… ‘Pharusāya vācāya kho pāpako vipāko…pe… pharusāya vācāya paccorohati.
「'粗恶语确实有恶的果报……从粗恶语退避。
… ‘Samphappalāpassa kho pāpako vipāko…pe… samphappalāpā paccorohati.
「'杂秽语确实有恶的果报……从杂秽语退避。
… ‘Abhijjhāya kho pāpako vipāko…pe… abhijjhāya paccorohati.
……「贪欲确实有恶的果报……省略……从贪欲退下。
… ‘Byāpādassa kho pāpako vipāko…pe… byāpādā paccorohati.
……「嗔恨确实有恶的果报……省略……从嗔恨退下。
‘‘Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī’’ti. Dutiyaṃ.
「诸比库,什么是圣退下?诸比库,在此,圣弟子如此省察:『邪见确实有恶的果报,在现法中以及在来世。』他如此思量后舍断邪见;从邪见退下。诸比库,这称为圣退下。」第二经。
3. Saṅgāravasuttaṃ3. 桑嘎拉瓦经
§169
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –
那时,桑嘎拉瓦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。在一旁坐下的桑嘎拉瓦婆罗门对世尊如此说:
‘‘Kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīra’’nti? ‘‘Pāṇātipāto kho, brāhmaṇa, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ kho, brāhmaṇa, orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.
「果德玛尊者,什么是此岸,什么是彼岸?」「婆罗门,杀生是此岸,离杀生是彼岸。婆罗门,不与取是此岸,离不与取是彼岸。欲邪行是此岸,离欲邪行是彼岸。妄语是此岸,离妄语是彼岸。两舌是此岸,离两舌是彼岸。粗恶语是此岸,离粗恶语是彼岸。杂秽语是此岸,离杂秽语是彼岸。贪欲是此岸,无贪欲是彼岸。嗔恨是此岸,无嗔恨是彼岸。邪见是此岸,正见是彼岸。婆罗门,这是此岸,这是彼岸。
‘‘Appakā te manussesu, ye janā pāragāmino;
「在人类中,到达彼岸的人很少;
Athāyaṃ itarā pajā, tīramevānudhāvati.
而其余的这些众生,只是沿着此岸奔走。
‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
「但那些在善说之法中,随法而行者;
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
那些人将渡越极难超越的死魔领域。
‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
「舍弃黑法,贤智者应修习白法;
Okā anokamāgamma, viveke yattha dūramaṃ.
从有家来到无家,在难得的独居中。
‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;
「在那里应希求喜乐,舍离诸欲,成为无所有者;
Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.
贤智者应以诸心随烦恼净化自己。
‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
「那些人在诸觉支上,心已善修习;
Ādānapaṭinissagge, anupādāya ye ratā;
在舍弃执取上,他们无取而喜乐;
Khīṇāsavā jutimanto, te loke parinibbutā’’ti. tatiyaṃ;
诸漏已尽、有光辉者,他们在世间已般涅槃。」第三经
4. Orimasuttaṃ4. 此岸经
§170
‘‘Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha…pe… katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Pāṇātipāto, bhikkhave, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.
「诸比库,我将教导此岸与彼岸。你们要听……诸比库,什么是此岸,什么是彼岸?诸比库,杀生是此岸,离杀生是彼岸。不与取是此岸,离不与取是彼岸。欲邪行是此岸,离欲邪行是彼岸。妄语是此岸,离妄语是彼岸。两舌是此岸,离两舌是彼岸。粗恶语是此岸,离粗恶语是彼岸。杂秽语是此岸,离杂秽语是彼岸。贪是此岸,无贪是彼岸。嗔恨是此岸,无嗔恨是彼岸。邪见是此岸,正见是彼岸。诸比库,这是此岸,这是彼岸。」
‘‘Appakā te manussesu, ye janā pāragāmino;
「在人类中,到达彼岸的人很少;」
Athāyaṃ itarā pajā, tīramevānudhāvati.
「而其他的众生,只是沿着此岸奔走。」
‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
「对于善说之法,随法而行者;」
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
「这些人将到达彼岸,越过极难越过的死魔境界。」
‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
「舍弃黑法,智者应修习白法;」
Okā anokamāgamma, viveke yattha dūramaṃ.
「从家来到无家,在难以欢喜的独居中。」
‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;
「应当希求于彼处的喜乐,舍弃诸欲,成为无所有者;」
Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.
智者应以心的诸烦恼净化自己。
‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
「那些人的心在诸觉支中已善修习;
Ādānapaṭinissagge, anupādāya ye ratā;
他们乐于舍弃执取,无取着;
Khīṇāsavā jutimanto, te loke parinibbutā’’ti. catutthaṃ;
诸漏已尽、有光辉者,他们在世间已般涅槃。」第四经。
5. Paṭhamaadhammasuttaṃ5. 第一非法经
§171
‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
「诸比库,应知非法与非义;应知法与义。了知非法与非义后,了知法与义后,应如法、如义地实行。
‘‘Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.
「诸比库,什么是非法与非义?杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪、嗔恨、邪见——诸比库,这称为非法与非义。
‘‘Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.
「诸比库,什么是法与义?离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、无贪、无嗔恨、正见——诸比库,这称为法与义。
‘‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Pañcamaṃ.
「『诸比库,应知非法与非义;应知法与义。了知非法与非义后,了知法与义后,应如法、如义地实行』,如此所说的,缘于此而说。」第五经。
6. Dutiyaadhammasuttaṃ6. 第二非法经
§172
‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
「诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义后,应如法、如义地实行。」世尊说此。善逝说此后,从座起,进入住所。
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?
那时,世尊离去不久,那些比库们生起这样的想法:「诸具寿,世尊简略地诵说此教诫,未详细地分别论其义,从座起,进入住所:『诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义后,应如法、如义地实行。』谁能详细地分别论世尊简略地诵说此教诫、未详细地分别论其义的详细义理呢?」
Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’’ti.
那时,那些比库们生起这样的想法:「这位具寿马哈咖吒亚那既为导师所称赞,也为有智的同梵行者们所尊重。具寿马哈咖吒亚那能够详细地分别论世尊简略地诵说此教诫、未详细地分别论其义的详细义理。我们何不前往具寿马哈咖吒亚那处;前往后,向具寿马哈咖吒亚那询问此义。具寿马哈咖吒亚那如何分别论,我们就如此受持。」
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –
那时,那些比库们前往具寿马哈咖吒亚那处;前往后,与具寿马哈咖吒亚那互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的那些比库们对具寿马哈咖吒亚那这样说:
‘‘Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti.
「具寿咖吒亚那,世尊简略地诵说此教诫,未详细地分别论其义,从座起,进入住所:『诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义后,应如法、如义地实行。』
‘‘Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
「具寿,世尊离去不久,我们生起这样的想法:『诸具寿,世尊简略地诵说此教诫,未详细地分别论其义,从座起,进入住所:诸比库,应了知非法与法……乃至……应如此实行。谁能详细地分别论世尊简略地诵说此教诫、未详细地分别论其义的详细义理呢?』
‘‘Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno’’ti.
「具寿,我们生起这样的想法:『这位具寿马哈咖吒亚那既为导师所称赞,也为有智的同梵行者们所尊重。具寿马哈咖吒亚那能够详细地分别论世尊简略地诵说此教诫、未详细地分别论其义的详细义理。我们何不前往具寿马哈咖吒亚那处;前往后,向具寿马哈咖吒亚那询问此义。具寿马哈咖吒亚那如何分别论,我们就如此受持。』请具寿马哈咖吒亚那分别论。」
‘‘Seyyathāpi, āvuso, puriso sāratthiko sāraṃ gavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya. Evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha . So hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.
「诸具寿,譬如有人需要心材、寻求心材、为寻求心材而行,来到有心材的大树前,越过根,越过树干,却认为应在枝叶中寻求心材。诸具寿正是如此,在导师面前时,越过世尊,却认为应向我们询问此义。诸具寿,彼世尊知而知、见而见,是眼、是智、是法、是梵,是说者、宣说者,是义的引导者、不死的施与者、法主、如来。那正是你们应前往世尊处询问此义的时候。世尊如何分别论,你们就应如此受持。」
‘‘Addhā, āvuso kaccāna, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’’ti.
「确实,具寿咖吒亚那,世尊是知者而知、见者而见,已成眼、已成智、已成法、已成梵,是说者、宣说者、义的引导者、不死的施与者、法主、如来。那时正是我们亲近世尊询问此义的时候。世尊如何分别论,我们就如何受持。然而,具寿摩诃咖吒亚那既为导师所称赞,也为有智的同梵行者所尊重。具寿摩诃咖吒亚那能够详细地解释世尊所总说、未详细解释义理的这个简要教诫的详细义理。请具寿摩诃咖吒亚那不以为难而分别论。」
‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, āvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Athāyasmā mahākaccāno etadavoca –
「那么,具寿们,你们要听!你们要善作意!我将说。」「是的,具寿。」那些比库回答具寿摩诃咖吒亚那。于是具寿摩诃咖吒亚那说此:——
‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti.
「具寿们,世尊对我们简要地说了教诫,未详细地解释义理,就从座起进入住处——『诸比库,应知非法……(中略)……应如是行道』。
‘‘Katamo, cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? ‘‘Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「具寿们,什么是非法?什么是法?什么是非义?什么是义?『具寿们,杀生是非法;离杀生是法;凡以杀生为缘而生起的诸多恶不善法,这是非义;以离杀生为缘,诸多善法达到修习圆满,这是义。
‘‘Adinnādānaṃ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti , ayaṃ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「具寿们,不与取是非法;离不与取是法;凡以不与取为缘而生起的诸多恶不善法,这是非义;以离不与取为缘,诸多善法达到修习圆满,这是义。
‘‘Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「具寿们,欲邪行是非法;离欲邪行是法;凡以欲邪行为缘而生起的诸多恶不善法,这是非义;以离欲邪行为缘,诸多善法达到修习圆满,这是义。
‘‘Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「具寿们,妄语是非法;离妄语是法;凡以妄语为缘而生起的诸多恶不善法,这是非义;以离妄语为缘,诸多善法达到修习圆满,这是义。
‘‘Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「具寿们,两舌是非法;离两舌是法;凡以两舌为缘而生起的诸多恶不善法,这是非义;以离两舌为缘,诸多善法达到修习圆满,这是义。
‘‘Pharusā vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「贤友,粗恶语是非法;离粗恶语是法;凡以粗恶语为缘,生起诸多恶不善法,这是无义;以离粗恶语为缘,诸多善法得到修习圆满,这是有义。」
‘‘Samphappalāpo , āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「贤友,杂秽语是非法;离杂秽语是法;凡以杂秽语为缘,生起诸多恶不善法,这是无义;以离杂秽语为缘,诸多善法得到修习圆满,这是有义。」
‘‘Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「贤友,贪欲是非法;无贪欲是法;凡以贪欲为缘,生起诸多恶不善法,这是无义;以无贪欲为缘,诸多善法得到修习圆满,这是有义。」
‘‘Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「贤友,嗔恨是非法;无嗔恨是法;凡以嗔恨为缘,生起诸多恶不善法,这是无义;以无嗔恨为缘,诸多善法得到修习圆满,这是有义。」
‘‘Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「贤友,邪见是非法;正见是法;凡以邪见为缘,生起诸多恶不善法,这是无义;以正见为缘,诸多善法得到修习圆满,这是有义。」
‘‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.
「贤友,世尊对我们简略地说了教诫,未详细解释其义,即从座起进入住处——『诸比库,应知非法……应如此实行』。贤友,对于世尊简略所说、未详细解释其义的这个教诫,我如此详细地了知其义。贤友,如果你们希望的话,可以前往世尊处,就此义请问。世尊如何分别论,你们应当如此受持。」
‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
「是的,贤友。」那些比库对具寿马哈咖吒亚那所说随喜、欢喜后,即从座起,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊如此说:
‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti.
「尊者,世尊对我们简略地说了教诫,未详细解释其义,即从座起进入住处——『诸比库,应知非法……应如此实行』。
‘‘Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
「尊者,世尊离去不久,我们生起这样的想法:『贤友们,世尊为我们简略地说示了教诫,未详细地解释其义理,即从座起进入住所——「诸比库,应知非法……应如是实行」。谁能详细地解释世尊简总说示而未详细解释的这个义理呢?』」
‘‘Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti.
「尊者,我们生起这样的想法:『这位具寿马哈咖吒亚那既为导师所称赞,也为有智的同梵行者所尊重。具寿马哈咖吒亚那能够详细地解释世尊简总说示而未详细解释的这个义理。让我们前往具寿马哈咖吒亚那处;前往后,向具寿马哈咖吒亚那询问此义。具寿马哈咖吒亚那如何分别论,我们将如是受持。』」
‘‘Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto’’ti.
「尊者,于是我们前往具寿马哈咖吒亚那处;前往后,向具寿马哈咖吒亚那询问此义。尊者,具寿马哈咖吒亚那以这些字、这些句、这些文为我们详细地解释了义理。」
‘‘Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso ceva tassa attho. Evañca naṃ dhāreyyāthā’’ti. Chaṭṭhaṃ.
「善哉!善哉!诸比库!诸比库,马哈咖吒亚那是贤者。诸比库,马哈咖吒亚那是大慧者。诸比库,如果你们前来问我此义,我也会如马哈咖吒亚那所分别论的那样分别论。这正是其义理。你们应如是受持。」第六经
7. Tatiyaadhammasuttaṃ7. 第三非法经
§173
‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca . Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
「诸比库,应知非法与法;应知非义与义。知非法与法,知非义与义后,应如法、如义而实行。
‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,什么是非法,什么是法;什么是非义,什么是义?诸比库,杀生是非法;离杀生是法;由杀生之缘而生起诸多恶不善法,这是非义;由离杀生之缘而诸多善法达到修习圆满,这是义。
‘‘Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo… kāmesumicchācāro, bhikkhave , adhammo; kāmesumicchācārā veramaṇī dhammo… musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo… pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo… pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo… samphappalāpo, bhikkhave , adhammo; samphappalāpā veramaṇī dhammo… abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo… byāpādo, bhikkhave, adhammo; abyāpādo dhammo….
「诸比库,不与取是非法;离不与取是法……诸比库,欲邪行是非法;离欲邪行是法……诸比库,妄语是非法;离妄语是法……诸比库,两舌是非法;离两舌是法……诸比库,粗恶语是非法;离粗恶语是法……诸比库,杂秽语是非法;离杂秽语是法……诸比库,贪欲是非法;无贪欲是法……诸比库,嗔恨是非法;无嗔恨是法……
‘‘Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
「诸比库,邪见是非法;正见是法;由邪见之缘而生起诸多恶不善法,这是非义;由正见之缘而诸多善法达到修习圆满,这是义。
‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Sattamaṃ.
「诸比库,应了知非法与法;应了知非义与义。了知非法与法,了知非义与义后,应如法、如义地行道。」如此,凡所说者,缘此而说。第七经。
8. Kammanidānasuttaṃ8. 业因经
§174
‘‘Pāṇātipātampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说杀生有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Adinnādānampāhaṃ , bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说不与取有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Kāmesumicchācārampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说欲邪行有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Musāvādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说妄语有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Pisuṇavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说两舌有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Pharusavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说粗恶语有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Samphappalāpampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说杂秽语有三种——或以贪为因,或以嗔为因,或以痴为因。
‘‘Abhijjhampāhaṃ , bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说贪欲有三种——以贪为因的、以嗔为因的、以痴为因的。
‘‘Byāpādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.
「诸比库,我说嗔恨有三种——以贪为因的、以嗔为因的、以痴为因的。
‘‘Micchādiṭṭhimpāhaṃ, bhikkhave , tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo’’ti. Aṭṭhamaṃ.
「诸比库,我说邪见有三种——以贪为因的、以嗔为因的、以痴为因的。诸比库,如此,贪是业之因的集起,嗔是业之因的集起,痴是业之因的集起。由贪的灭尽而业之因灭尽,由嗔的灭尽而业之因灭尽,由痴的灭尽而业之因灭尽。」第八经。
9. Parikkamanasuttaṃ9. 遍行经
§175
‘‘Saparikkamano ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṃ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṃ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṃ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṃ hoti. Pisuṇavācassa , bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṃ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṃ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṃ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṃ hoti. Byāpannacittassa , bhikkhave, abyāpādo parikkamanaṃ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṃ hoti. Evaṃ kho, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano’’ti. Navamaṃ.
「诸比库,此法是有对治的,此法不是无对治的。诸比库,如何此法是有对治的,此法不是无对治的?诸比库,对于杀生者,离杀生是对治。诸比库,对于不与取者,离不与取是对治。诸比库,对于欲邪行者,离欲邪行是对治。诸比库,对于妄语者,离妄语是对治。诸比库,对于两舌者,离两舌是对治。诸比库,对于粗恶语者,离粗恶语是对治。诸比库,对于杂秽语者,离杂秽语是对治。诸比库,对于贪欲者,无贪是对治。诸比库,对于嗔恨心者,无嗔是对治。诸比库,对于邪见者,正见是对治。诸比库,如此,此法是有对治的,此法不是无对治的。」第九经。
10. Cundasuttaṃ10. 准德经
§176
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā etadavoca – ‘‘kassa no tvaṃ, cunda, soceyyāni rocesī’’ti? ‘‘Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī’’ti.
如是我闻——一时,世尊住在巴瓦城铁匠之子准达的芒果林。那时,铁匠之子准达来到世尊处;来到后,礼敬世尊,坐于一旁。世尊对坐于一旁的铁匠之子准达如此说:「准达,你认可谁的清净法?」「尊者,后方地区的婆罗门,持水瓶者、戴水藻花环者、事火者、入水沐浴者,他们施设清净法;我认可他们的清净法。」
‘‘Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī’’ti? ‘‘Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṃ āmaseyyāsi; no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi; no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi; no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī’ti. Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī’’ti.
「准达,后方地区的婆罗门,持水瓶者、戴水藻花环者、事火者、入水沐浴者,他们如何施设清净法?」「尊者,在此,后方地区的婆罗门,持水瓶者、戴水藻花环者、事火者、入水沐浴者,他们如此教导弟子:『来吧,你这个人,清晨从卧床起来后应触摸大地;如果不触摸大地,应触摸湿牛粪;如果不触摸湿牛粪,应触摸青草;如果不触摸青草,应事奉火;如果不事奉火,应合掌礼敬太阳;如果不合掌礼敬太阳,应在傍晚第三时入水沐浴。』尊者,如此,后方地区的婆罗门,持水瓶者、戴水藻花环者、事火者、入水沐浴者,他们施设清净法;我认可他们的清净法。」
‘‘Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī’’ti.
「准达,后方地区的婆罗门,持水瓶者、戴水藻花环者、事火者、入水沐浴者,他们施设清净法是一种方式,而在圣者之律中的清净法则是另一种方式。」「尊者,在圣者之律中的清净法是如何的呢?尊者,请世尊为我说法,说明在圣者之律中的清净法是如何的。」
‘‘Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca –
「准达,那么你要听!你要善作意!我将说。」「是的,尊者。」铁匠之子准达回答世尊。世尊如此说:
‘‘Tividhaṃ kho, cunda, kāyena asoceyyaṃ hoti; catubbidhaṃ vācāya asoceyyaṃ hoti; tividhaṃ manasā asoceyyaṃ hoti.
「纯陀,身有三种须跋;语有四种须跋;意有三种须跋。
‘‘Kathañca, cunda, tividhaṃ kāyena asoceyyaṃ hoti? ‘‘Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu .
「纯陀,如何身有三种须跋?纯陀,这里,某人是杀生者,残忍、手染血腥,专事杀戮,对一切有情众生无慈悲心。
‘‘Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.
「他是不与取者。凡是他人之物、他人的财物用具,在村中或在林野,他以盗窃之名取未给与之物。
‘‘Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena asoceyyaṃ hoti.
「他是欲邪行者。凡是那些受母亲守护、受父亲守护、受父母守护、受兄弟守护、受姊妹守护、受亲族守护、受族姓守护、受法守护、有夫主者、有刑罚保护者,乃至以花鬘为标记者,他与这样的女人行须跋行。纯陀,如此身有三种须跋。
‘‘Kathañca , cunda, catubbidhaṃ vācāya asoceyyaṃ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti , so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti; apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti . Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
「纯陀,如何语有四种须跋?纯陀,这里,某人是妄语者。当他到了集会,或到了人群中,或到了亲族中间,或到了团体中间,或到了王族中间,被带去作证人被询问——『来吧,善男子,请说你所知道的』,他不知而说『我知』,或知而说『我不知』;不见而说『我见』,或见而说『我不见』。如此,为了自己的利益,或为了他人的利益,或为了些微物质利益,他故意说妄语。
‘‘Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā , bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.
「他是两舌者。从这里听到后,到那里去说,为了离间这些人;或从那里听到后,到这里来说,为了离间那些人。如此,他是和合者的破坏者,或分裂者的支持者,喜好派别、乐于派别、欢喜派别,说制造派别之语。
‘‘Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.
「他是粗恶语者。凡是那种粗糙、粗暴、刺伤他人、恼怒他人、与忿怒相应、不导向定的语言,他说这样的语言。
‘‘Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti.
「他是杂秽语者,非时说者、非实说者、非义说者、非法说者、非律说者;他说无价值之语,非时、无理由、无限制、不与义相应。纯陀,如此语有四种须跋。
‘‘Kathañca, cunda, tividhaṃ manasā asoceyyaṃ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.
「准达,如何意三种不清净呢?准达,于此,某人有贪欲,对于他人的财物资具起贪欲:『啊!愿他人的那些成为我的!』
‘‘Byāpannacitto hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti .
「他心怀嗔恨,意图恶毒:『愿这些众生被杀、被缚、被断灭、被毁灭,或者不存在!』
‘‘Micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, manasā tividhaṃ asoceyyaṃ hoti.
「他持邪见,见颠倒:『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,无化生众生,世间无正行正行道的沙门婆罗门,以自己的证智作证后宣说此世与他世。』准达,如此意三种不清净。
‘‘Ime kho, cunda, dasa akusalakammapathā . Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti.
「准达,这些是十不善业道。准达,具足这十不善业道者,即使清晨从卧床起来触地,他也是须跋的;即使不触地,他也是须跋的。
‘‘Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.
「即使他触湿牛粪,他也是须跋的;即使他不触湿牛粪,他也是须跋的。
‘‘Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.
「即使他触青草,他也是须跋的;即使他不触青草,他也是须跋的。
‘‘Aggiṃ cepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti.
「即使他须跋火,他也是须跋的;即使他不须跋火,他也是须跋的。
‘‘Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti.
「即使他合掌礼敬太阳,他也是须跋的;即使他不合掌礼敬太阳,他也是须跋的。
‘‘Sāyatatiyakaṃ cepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.
「纯达,即使下降三次水,也是须跋的;即使不下降三次水,也是须跋的。那是什么原因呢?纯达,这十不善业道是须跋的,也是令须跋的。」
‘‘Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo .
「纯达,由于具足这十不善业道之故,地狱被施设,畜生趣被施设,饿鬼界被施设,或者任何其他的恶趣。」
‘‘Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti; catubbidhaṃ vācāya soceyyaṃ hoti; tividhaṃ manasā soceyyaṃ hoti.
「纯达,身有三种清净,语有四种清净,意有三种清净。」
‘‘Kathaṃ , cunda, tividhaṃ kāyena soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.
「纯达,如何身有三种清净呢?纯达,于此,某人舍断杀生,离杀生,已放下棍棒,已放下刀剑,有惭,有悲悯,对一切有情生类怀着利益与悲悯而住。」
‘‘Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.
「舍断不与取,离不与取。凡是属于他人的财物用具,在村中或在林野,他不以盗心不与而取。」
‘‘Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.
「舍断欲邪行,离欲邪行。凡是那些被母亲守护、被父亲守护、被父母守护、被兄弟守护、被姊妹守护、被亲族守护、被氏族守护、被法守护、有夫主、有刑罚守护,乃至被花环所围绕者,他不与这样的女人行邪行。纯达,如此身有三种清净。」
‘‘Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti? Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
「纯达,如何语有四种清净呢?纯达,于此,某人舍断妄语,离妄语。当他被带到集会,或被带到众中,或被带到亲族中间,或被带到团体中间,或被带到王族中间,被传唤作证人——『喂,人啊,你知道什么就说什么』,他不知道就说『我不知道』,知道就说『我知道』,没有看见就说『我没有看见』,看见了就说『我看见了』。如此,他不为了自己的缘故,或为了他人的缘故,或为了些微利益的缘故,而故意说妄语。」
‘‘Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
「舍断两舌,离两舌语——不从这里听了而到那里说,以破坏这些人;也不从那里听了而到这里说,以破坏那些人。如此,他是已破裂者的结合者,或和合者的支持者,乐于和合,喜爱和合,欢喜和合,说促进和合之语。」
‘‘Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.
「舍断粗恶语后,他离粗恶语。他说那样的语言:柔和、悦耳、可爱、入心、优雅、众人所喜、众人所爱,他说这样的语言。
‘‘Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, cunda , catubbidhaṃ vācāya soceyyaṃ hoti.
「舍断杂秽语后,他离杂秽语。他是时说者、真实说者、利益说者、法说者、律说者;他说有价值的语言,适时、有理由、有分寸、与利益相应。纯达,如此,语有四种清净。
‘‘Kathañca , cunda, tividhaṃ manasā soceyyaṃ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhitā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.
「纯达,如何意有三种清净?纯达,于此,某人不贪婪。对于他人的财物资具,他不贪婪:『啊!愿他人的成为我的!』
‘‘Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṃ pariharantū’ti.
「他心无嗔恨,意向无恚害:『愿这些众生无怨、无害、无恼、幸福地照顾自己!』
‘‘Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.
「他具正见,见不颠倒:『有布施,有供养,有祭祀,有善作恶作诸业的果报,有此世,有他世,有母,有父,有化生众生,世间有正行正行道的沙门婆罗门,他们以自己的证智证悟后宣说此世与他世。』纯达,如此,意有三种清净。
‘‘Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti.
「纯达,这些是十善业道。纯达,具足这十善业道者,即使在适当的时候从卧床起来触地,他也是清净的;即使不触地,他也是清净的。
‘‘Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.
「即使触湿牛粪,他也是清净的;即使不触湿牛粪,他也是清净的。
‘‘Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.
「即使触青草,他也是清净的;即使不触青草,他也是清净的。
‘‘Aggiṃ cepi paricarati, suciyeva hoti; no cepi aggiṃ paricarati, suciyeva hoti.
「即使须跋火,也是清净的;即使不须跋火,也是清净的。
‘‘Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati , suciyeva hoti.
即使合掌礼敬太阳,仍然是清净的;即使不合掌礼敬太阳,也仍然是清净的。
‘‘Sāyatatiyakaṃ cepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.
「准德,即使在傍晚第三时沐浴,也是清净的;即使不在傍晚第三时沐浴,也是清净的。那是什么原因呢?准德,这十善业道是清净的,也能使清净。
‘‘Imesaṃ pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo’’ti .
「准德,由于具足这十种善业道之因,天人得以被了知,人得以被了知,或者任何其他的善趣也得以被了知。」
Evaṃ vutte cundo kammāraputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.
如是说已,铁匠之子准德对世尊如是说:「尊者,太殊胜了!尊者……(中略)……尊者,请世尊忆持我为近事男,从今日起终生归依。」第十经。
11. Jāṇussoṇisuttaṃ11. 迦奴宋尼经
§177
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –
那时,佳奴索尼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、值得忆念的话语后,在一旁坐下。坐在一旁的佳奴索尼婆罗门对世尊这样说——
‘‘Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma – ‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū’ti. Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati; kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantī’’ti? ‘‘Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne’’ti.
「果德玛先生,我们婆罗门布施、行信施,说:『愿此布施利益已故的亲戚血亲,愿已故的亲戚血亲享用此布施。』果德玛先生,那布施是否利益已故的亲戚血亲?那些已故的亲戚血亲是否享用那布施?」「婆罗门,在适当的情况下会利益,在不适当的情况下则不会。」
‘‘Katamaṃ pana, bho gotama, ṭhānaṃ, katamaṃ aṭṭhāna’’nti? ‘‘Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati. Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.
「尊者果德玛,什么是可能处,什么是须跋处呢?」「婆罗门,这里,某人是杀生者、不与取者、欲邪行者、妄语者、两舌者、粗恶语者、杂秽语者、贪婪者、嗔恨心者、邪见者。他身坏命终后投生到地狱。凡是地狱众生的食物,他就以那个在那里维生,以那个在那里住立。婆罗门,这也是须跋处,住立于那里者,那布施不能成就。
‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati. Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.
「婆罗门,于此,某人是杀生者……乃至……是邪见者。他身坏命终后投生于畜生趣。凡是畜生趣众生的食物,他以那个在那里维生,他以那个在那里住立。婆罗门,这也是一个处所,住立于那里的那个布施不能利益他。」
‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.
「婆罗门,于此,某人离杀生,离不与取,离欲邪行,离妄语,离两舌,离粗恶语,离杂秽语,不贪婪,心无嗔恨,是正见者。他身坏命终后投生于人类的共住处。凡是人类的食物,他以那个在那里维生,他以那个在那里住立。婆罗门,这也是一个处所,住立于那里的那个布施不能利益他。」
‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappati.
「婆罗门,于此,某人离杀生……乃至……是正见者。他身坏命终后投生于天人的共住处。凡是天人的食物,他以那个在那里维生,他以那个在那里住立。婆罗门,这是一个处所,住立于那里的那个布施能利益他。」
‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati. Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā , tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, ṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappatī’’ti.
「婆罗门,于此,某人是杀生者……乃至……是邪见者。他身坏命终后投生于饿鬼界。凡是饿鬼界众生的食物,他以那个在那里维生,他以那个在那里住立,或者凡是从这里被送达给他的,由朋友、同僚、亲戚、血亲,他以那个在那里维生,他以那个在那里住立。婆罗门,这是一个处所,住立于那里的那个布施能利益他。」
‘‘Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī’’ti.
「但是,果德玛尊者,如果那个饿鬼亲戚血亲没有投生到那个处所,谁受用那个布施呢?」「婆罗门,其他的饿鬼亲戚血亲已投生到那个处所,他们受用那个布施。」
‘‘Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti aññepissa ñātisālohitā petā taṃ ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo’’ti.
「但是,果德玛尊者,如果那个饿鬼亲戚血亲没有投生到那个处所,其他的饿鬼亲戚血亲也没有投生到那个处所,谁受用那个布施呢?」「婆罗门,这是须跋的,没有机会,即在这长久的时间里那个处所会空无饿鬼亲戚血亲。然而,婆罗门,施者也不会无果。」
‘‘Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatī’’ti? ‘‘Aṭṭhānepi kho ahaṃ, brāhmaṇa, parikappaṃ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa .
「果德玛尊者也说在须跋的处所有利益吗?」「婆罗门,我也说在须跋的处所有利益。婆罗门,于此,某人是杀生者,是不与取者,是欲邪行者,是妄语者,是两舌者,是粗恶语者,是杂秽语者,是贪婪者,心怀嗔恨,是邪见者;他是施者,施与沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛。他身坏命终后投生于象的共住处。他在那里得到食物、饮料、花鬘种种装饰。」
‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.
「婆罗门,凡是在此是杀生者、不与取者、欲邪行者、妄语者、两舌者、粗恶语者、杂秽语者、贪婪者、心怀嗔恨者、邪见者,以那个他身坏命终后投生于象的共住处。而凡是他是施者,施与沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂料、卧具住所灯烛,以那个他在那里得到食物、饮料、花鬘种种装饰。」
‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā assānaṃ sahabyataṃ upapajjati…pe… gunnaṃ sahabyataṃ upapajjati…pe… kukkurānaṃ sahabyataṃ upapajjati . So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.
「婆罗门,于此,某人是杀生者……乃至……是邪见者。他是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。他身坏命终后,投生到马的同伴中……乃至……投生到牛的同伴中……乃至……投生到狗的同伴中。他在那里获得食物、饮料、各种花鬘装饰。」
‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātī…pe. … micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.
「婆罗门,因为在此是杀生者……乃至……是邪见者,因此他身坏命终后,投生到狗的同伴中。而因为他是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛,因此他在那里获得食物、饮料、各种花鬘装饰。」
‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.
「婆罗门,于此,某人是离杀生者……乃至……是正见者。他是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。他身坏命终后,投生到人的同伴中。他在那里获得人的五种欲功德。」
‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.
「婆罗门,因为在此是离杀生者……乃至……是正见者,因此他身坏命终后,投生到人的同伴中。而因为他是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛,因此他在那里获得人的五种欲功德。」
‘‘Idha pana, brāhmaṇa , ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.
「婆罗门,于此,某人是离杀生者……乃至……是正见者。他是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛。他身坏命终后,投生到天人的同伴中。他在那里获得天的五种欲功德。」
‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ. Api ca, brāhmaṇa, dāyakopi anipphalo’’ti.
「婆罗门,因为在此是离杀生者……乃至……是正见者,因此他身坏命终后,投生到天人的同伴中。而因为他是布施者,布施沙门或婆罗门食物、饮料、衣服、车乘、花鬘香料涂油、卧具住所灯烛,因此他在那里获得天的五种欲功德。而且,婆罗门,布施者也不是无果的。」
‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ, bho gotama, alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatra hi nāma dāyakopi anipphalo’’ti. ‘‘Evametaṃ, brāhmaṇa , dāyakopi hi, brāhmaṇa, anipphalo’’ti.
「尊敬的果德玛,真是稀有!尊敬的果德玛,真是未曾有!尊敬的果德玛,这确实足以布施诸布施,足以行诸信施,因为布施者也不是无果的。」「婆罗门,确实如此,婆罗门,因为布施者也不是无果的。」
‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Ekādasamaṃ.
「尊敬的果德玛,太殊胜了!尊敬的果德玛,太殊胜了!……乃至……愿尊敬的果德玛忆持我为近事男,从今天起终生归依。」第十一经
Jāṇussoṇivaggo dutiyo. · 迦奴宋尼品第二