(9) 4. Theravaggo(9) 4. 长老品

161 段 · CSCD 巴利原典

1. Vāhanasuttaṃ1. 乘经

§81

Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vāhano bhagavantaṃ etadavoca – ‘‘katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī’’ti?

一时,世尊住在占巴城嘎嘎拉莲花池畔。尔时,具寿瓦哈那前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿瓦哈那对世尊如此说:「尊者,如来以无界限之心,从多少法中解脱、离系、解脱而住?」

‘‘Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Katamehi dasahi? Rūpena kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati, vedanāya kho, vāhana…pe… saññāya kho, vāhana… saṅkhārehi kho, vāhana… viññāṇena kho, vāhana… jātiyā kho, vāhana… jarāya kho, vāhana… maraṇena kho, vāhana… dukkhehi kho, vāhana… kilesehi kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Seyyathāpi, vāhana, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā paccuggamma ṭhitaṃ anupalittaṃ udakena; evamevaṃ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī’’ti. Paṭhamaṃ.

「瓦哈那,如来以无界限之心,从十法中解脱、离系、解脱而住。哪十个?瓦哈那,如来以无界限之心,从色中解脱、离系、解脱而住;瓦哈那,从受中……瓦哈那,从想中……瓦哈那,从诸行中……瓦哈那,从识中……瓦哈那,从生中……瓦哈那,从老中……瓦哈那,从死中……瓦哈那,从诸苦中……瓦哈那,如来以无界限之心,从诸烦恼中解脱、离系、解脱而住。瓦哈那,譬如青莲、红莲或白莲,生于水中,长于水中,出水而立,不为水所染;同样地,瓦哈那,如来以无界限之心,从这十法中解脱、离系、解脱而住。」第一经。

2. Ānandasuttaṃ2. 阿难经

§82

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

尔时,具寿阿难前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的具寿阿难如此说:

‘‘So vatānanda, bhikkhu ‘assaddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,比库无信而在此法与律中达到增长、增进、广大,此处须跋。」

‘‘So vatānanda, bhikkhu ‘dussīlo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,比库破戒而在此法与律中达到增长、增进、广大,此处须跋。」

‘‘So vatānanda, bhikkhu ‘appassuto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,比库少闻而在此法与律中达到增长、增进、广大,此处须跋。」

‘‘So vatānanda, bhikkhu ‘dubbaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,比库难教而在此法与律中达到增长、增进、广大,此处须跋。」

‘‘So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,比库恶友而在此法与律中达到增长、增进、广大,此处须跋。」

‘‘So vatānanda, bhikkhu ‘kusīto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,那位比库懈怠而在此法、律中将达到增长、增大、广大,此为须跋。」

‘‘So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,那位比库失念而在此法、律中将达到增长、增大、广大,此为须跋。」

‘‘So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,那位比库不知足而在此法、律中将达到增长、增大、广大,此为须跋。」

‘‘So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,那位比库恶欲而在此法、律中将达到增长、增大、广大,此为须跋。」

‘‘So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,那位比库邪见而在此法、律中将达到增长、增大、广大,此为须跋。」

‘‘So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

「阿难,那位比库具足此十法而在此法、律中将达到增长、增大、广大,此为须跋。」

‘‘So vatānanda, bhikkhu ‘saddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库有信而在此法、律中将达到增长、增大、广大,此为可能。」

‘‘So vatānanda, bhikkhu ‘sīlavā samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库具戒而在此法、律中将达到增长、增大、广大,此为可能。」

‘‘So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为多闻、持所闻者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘suvaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为易受教者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为善友者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为精进者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为具念者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为知足者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘appiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为少欲者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

「阿难,那位比库作为正见者,在此法与律中将达到增长、增大、广大,此为有此处。」

‘‘So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Dutiyaṃ.

「阿难,确实,具足这十法的比库在此法与律中将达到增长、增大、广大,这是可能的。」第二经。

3. Puṇṇiyasuttaṃ3. 本尼亚经

§83

Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātī’’ti?

那时,具寿本尼亚前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿本尼亚对世尊如此说:「尊者,什么因、什么缘,使得有时如来的说法显现,有时不显现?」

‘‘Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṃ tathāgataṃ dhammadesanā paṭibhāti.

「本尼亚,比库有信,但不亲近,如来的说法尚不显现。本尼亚,当比库有信且亲近时,如此如来的说法显现。

‘‘Saddho ca, puṇṇiya, bhikkhu hoti upasaṅkamitā ca, no ca payirupāsitā…pe… payirupāsitā ca, no ca paripucchitā… paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti… ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti… sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati… dhātānañca dhammānaṃ atthaṃ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti… atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā… kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ, neva tāva tathāgataṃ dhammadesanā paṭibhāti.

「本尼亚,比库有信且亲近,但不须跋……须跋,但不询问……询问,但不倾耳听法……倾耳听法,但听闻法后不受持……听闻法后受持,但不审察所持诸法的义理……审察所持诸法的义理,但不知义、知法后随法而行……知义、知法后随法而行,但不善于言说、不善于造语、不具足优美的语言、不具足清晰的、不含糊的、能表达义理的语言……善于言说、善于造语、具足优美的语言、具足清晰的、不含糊的、能表达义理的语言,但不对同梵行者示导、劝导、鼓励、使之欢喜,如来的说法尚不显现。

‘‘Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ – evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya , dasahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī’’ti . Tatiyaṃ.

「本尼亚,当比库有信、亲近、须跋、询问、倾耳听法、听闻法后受持、审察所持诸法的义理、知义、知法后随法而行、善于言说、善于造语、具足优美的语言、具足清晰的、不含糊的、能表达义理的语言、对同梵行者示导、劝导、鼓励、使之欢喜时,如此如来的说法显现。本尼亚,具足这十法者,如来的说法完全显现。」第三经。

4. Byākaraṇasuttaṃ4. 记说经

§84

Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

于此,具寿马哈摩嘎喇那告诉诸比库:「贤友比库们。」「贤友。」那些比库回答具寿马哈摩嘎喇那。具寿马哈摩嘎喇那如此说:

‘‘Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

「贤友们,于此,比库宣称智:『我了知:生已尽,梵行已立,应作已作,不再有此存在。』如来或如来的弟子——禅修者、善于等至、善于他心、善于他心方便——追问他、质问他、诘问他。当他被如来或如来的弟子——禅修者、善于等至、善于他心、善于他心方便——追问、质问、诘问时,他陷入困境、陷入混乱、陷入不幸、陷入灾难、陷入不幸与灾难。

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?

「如来或如来的弟子——禅修者、善于等至、善于他心、善于他心方便——以心了知心后如此作意:『为何这位具寿宣称智:生已尽,梵行已立,应作已作,不再有此存在,我了知?』

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

「如来或如来的弟子,禅修者、善于等至、善于他心、善于他心之道,以心遍知心后如此了知——

‘Kodhano kho ayamāyasmā; kodhapariyuṭṭhitena cetasā bahulaṃ viharati. Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有嗔,以被嗔恚缠缚的心多住。被嗔恚缠缚,在如来所宣说的法与律中,这是衰退。

‘Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṃ viharati. Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有恼害,以被恼害缠缚的心多住。被恼害缠缚,在如来所宣说的法与律中,这是衰退。

‘Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṃ viharati. Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有覆,以被覆缠缚的心多住。被覆缠缚,在如来所宣说的法与律中,这是衰退。

‘Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati. Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有恼,以被恼缠缚的心多住。被恼缠缚,在如来所宣说的法与律中,这是衰退。

‘Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṃ viharati. Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有嫉,以被嫉缠缚的心多住。被嫉缠缚,在如来所宣说的法与律中,这是衰退。

‘Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṃ viharati. Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有悭,以被悭缠缚的心多住。被悭缠缚,在如来所宣说的法与律中,这是衰退。

‘Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati. Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿有诈,以被诈缠缚的心多住。被诈缠缚,在如来所宣说的法与律中,这是衰退。

‘Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṃ viharati. Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿确实是诡诈者;他以被诡诈所缠缚的心多住。被诡诈所缠缚,在如来所宣说的法与律中,这是退失。

‘Pāpiccho kho pana ayamāyasmā; icchāpariyuṭṭhitena cetasā bahulaṃ viharati. Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿确实是恶欲者;他以被欲求所缠缚的心多住。被欲求所缠缚,在如来所宣说的法与律中,这是退失。

‘Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

「这位具寿确实在还有更上应作之事时,以下劣的殊胜证得,中途达到止息。中途达到止息,在如来所宣说的法与律中,这是退失。」

‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Catutthaṃ.

「『贤友们,那位比库不舍断这十法,在此法与律中将达到增长、增广、圆满』,这是须跋的。『贤友们,那位比库舍断这十法,在此法与律中将达到增长、增广、圆满』,这是可能的。」第四。

5. Katthīsuttaṃ5. 夸耀经

§85

Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

一时,具寿马哈准德住在切地人中的沙哈迦帝。在那里,具寿马哈准德对诸比库说——「贤友比库们。」「贤友。」那些比库回答具寿马哈准德。具寿马哈准德说此——

‘‘Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

「贤友们,这里,比库是自赞者、自夸者,关于证得——『我证入初禅也出定也,我证入第二禅也出定也,我证入第三禅也出定也,我证入第四禅也出定也,我证入空无边处也出定也,我证入识无边处也出定也,我证入无所有处也出定也,我证入非想非非想处也出定也,我证入想受灭也出定也。』

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

「如来或如来的弟子,禅修者、善巧于等至者、善巧于他心者、善巧于他心之道者,对他追问、追究、追查。当他被如来或如来的弟子,禅修者、善巧于等至者、善巧于他心者、善巧于他心之道者追问、追究、追查时,他陷入困境、陷入混乱、陷入不幸、陷入灾祸、陷入不幸与灾祸。

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

「如来或如来的弟子,禅修者、善巧于等至者、善巧于他心者、善巧于他心之道者,以心了知心后如此作意——『为何这位具寿是自赞者、自夸者,关于证得——我证入初禅也出定也……乃至……我证入想受灭也出定也?』

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

「如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之道,以心遍知心后了知:」

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā. Dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「『这位具寿长久以来是破损者、有孔者、有斑点者、有杂色者,不是完整者、不是完整行者于诸戒。这位具寿是破戒者。破戒在如来所宣说的法与律中是衰退。』

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「『这位具寿是无信者;无信在如来所宣说的法与律中是衰退。』

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ .

「『这位具寿是少闻者、无教养者;少闻在如来所宣说的法与律中是衰退。』

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「『这位具寿是难劝者;难劝性在如来所宣说的法与律中是衰退。』

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「『这位具寿是恶友者;恶友性在如来所宣说的法与律中是衰退。』

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「『这位具寿是懈怠者;懈怠在如来所宣说的法与律中是衰退。』

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「『这位具寿是失念者;失念在如来所宣说的法与律中是衰退。』

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是欺诳者;在如来所宣说的法与律中,欺诳确实是衰退。

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是难养者;在如来所宣说的法与律中,难养确实是衰退。

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

「这位具寿是劣慧者;在如来所宣说的法与律中,劣慧确实是衰退。」

‘‘Seyyathāpi, āvuso, sahāyako sahāyakaṃ evaṃ vadeyya – ‘yadā te, samma, dhanena dhanakaraṇīyaṃ assa, yāceyyāsi maṃ dhanaṃ. Dassāmi te dhana’nti. So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṃ evaṃ vadeyya – ‘attho me, samma, dhanena. Dehi me dhana’nti. So evaṃ vadeyya – ‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca; tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ . Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Api ca ahameva ummādaṃ pāpuṇiṃ cetaso vipariyāya’nti.

「诸友,譬如朋友对朋友这样说——『朋友,当你有需要用钱的事时,你应向我要钱。我将给你钱。』当某件需要用钱的事生起时,朋友对朋友这样说——『朋友,我需要钱。请给我钱。』他这样说——『那么,朋友,在这里挖吧。』他在那里挖却得不到。他这样说——『朋友,你对我说了虚假的话;朋友,你对我说了空洞的话——在这里挖吧。』他这样说——『朋友,我没有对你说虚假的话,没有说空洞的话。那么,朋友,在这里挖吧。』他在那里挖也得不到。他这样说——『朋友,你对我说了虚假的话,朋友,你对我说了空洞的话——在这里挖吧。』他这样说——『朋友,我没有对你说虚假的话,没有说空洞的话。那么,朋友,在这里挖吧。』他在那里挖也得不到。他这样说——『朋友,你对我说了虚假的话,朋友,你对我说了空洞的话——在这里挖吧。』他这样说——『朋友,我没有对你说虚假的话,没有说空洞的话。但是我自己陷入了疯狂,心的颠倒。』

‘‘Evamevaṃ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

「诸友,同样地,比库是自夸者、吹嘘者,关于证得——『我既能进入初禅也能出定,我既能进入第二禅也能出定,我既能进入第三禅也能出定,我既能进入第四禅也能出定,我既能进入空无边处也能出定,我既能进入识无边处也能出定,我既能进入无所有处也能出定,我既能进入非想非非想处也能出定,我既能进入想受灭也能出定。』

「如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之行相,对他进行追问、质询、诘问。当他被如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之行相追问、质询、诘问时,他陷入困境,陷入迷惑,陷入不幸,陷入灾难,陷入不幸与灾难。

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

「如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之行相,以心了知心后这样作意——『为何这位具寿是自夸者、吹嘘者,关于证得——我既能进入初禅也能……我既能进入想受灭也能出定?』

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti –

「如来或如来的弟子,禅修者、善巧于等至、善巧于他心之行相,以心了知心后了知——

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā; dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿长久以来是破戒者、有漏者、有斑点者、有污点者,不是完整者、不是完整行者于诸戒。这位具寿是破戒者;破戒在如来所教导的法与律中是衰退。

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ .

「而且这位具寿是无信者;无信在如来所教导的法与律中是衰退。

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「而且这位具寿是少闻者、无行者;少闻在如来所教导的法与律中是衰退。

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「而且这位具寿是难劝者;难劝性在如来所教导的法与律中是衰退。

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「而且这位具寿是恶友者;恶友性在如来所教导的法与律中是衰退。

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「而且这位具寿是懈怠者;懈怠在如来所教导的法与律中是衰退。

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「而且这位具寿是失念者;失念在如来所教导的法与律中是衰退。

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「而且这位具寿是诈欺者;诈欺在如来所教导的法与律中是衰退。

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「然而,这位具寿难以扶养;然而,在如来所宣说的法与律中,难以扶养是衰退。

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

「然而,这位具寿劣慧;然而,在如来所宣说的法与律中,劣慧是衰退。」

「贤友们,那位比库『不舍断这十法,在此法与律中将达到增长、增大、广大』,这是须跋的。贤友们,那位比库『舍断这十法,在此法与律中将达到增长、增大、广大』,这是可能的。」第五经。

6. Adhimānasuttaṃ6. 增上慢经

§86

Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā mahākassapo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ. Āyasmā mahākassapo etadavoca –

一时,具寿马哈咖沙巴住在王舍城竹林咖喇陀咖鸟园。在那里,具寿马哈咖沙巴召唤诸比库:「贤友们,诸比库。」「贤友。」那些比库回答具寿马哈咖沙巴。具寿马哈咖沙巴说此:

「贤友们,这里,比库宣称智:『生已尽,梵行已立,应作已作,我了知不再有此存在。』如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之道,追问他、询问他、质问他。当他被如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之道追问、询问、质问时,他陷入困境,陷入混乱,陷入不幸,陷入灾难,陷入不幸与灾难。

「如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之道,以心遍知心后如此作意:『为何这位具寿宣称智:生已尽,梵行已立,应作已作,我了知不再有此存在?』

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

「如来或如来的弟子,禅修者、善巧于等至、善巧于他心、善巧于他心之道,以心遍知心后了知:

‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

「这位具寿是增上慢者,是增上慢真实者,对未达有达想,对未作有作想,对未证有证想。他以增上慢宣称智:『生已尽,梵行已立,应作已作,我了知不再有此存在。』

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti , vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

「彼如来或如来之声闻,禅修者、善巧于等至、善巧于他心、善巧于他心之方法,以心遍知心后如此作意:『为何此具寿依于增上慢而增上慢真实,于未得有得想,于未作有作想,于未证有证想。以增上慢宣说最上智——我了知:生已尽,梵行已立,应作已作,不再有此存在?』」

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

「彼如来或如来之声闻,禅修者、善巧于等至、善巧于他心、善巧于他心之方法,以心遍知心后了知:」

‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

「此具寿多闻、持所闻、积集所闻,凡彼诸法初善、中善、后善,有义、有文,宣说完全圆满、遍净的梵行,如是诸法为彼多闻、受持、以语熟习、以意观察、以见善通达。因此,此具寿增上慢而增上慢真实,于未得有得想,于未作有作想,于未证有证想。以增上慢宣说最上智——我了知:生已尽,梵行已立,应作已作,不再有此存在。」

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

「彼如来或如来之声闻,禅修者、善巧于等至、善巧于他心、善巧于他心之方法,以心遍知心后了知:」

‘Abhijjhālu kho pana ayamāyasmā; abhijjhāpariyuṭṭhitena cetasā bahulaṃ viharati. Abhijjhāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「此具寿贪求;以被贪求缠缚之心多住。于如来所宣说的法与律中,被贪求缠缚确实是退失。」

‘Byāpanno kho pana ayamāyasmā; byāpādapariyuṭṭhitena cetasā bahulaṃ viharati. Byāpādapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「此具寿嗔恚;以被嗔恨缠缚之心多住。于如来所宣说的法与律中,被嗔恨缠缚确实是退失。」

‘Thinamiddho kho pana ayamāyasmā; thinamiddhapariyuṭṭhitena cetasā bahulaṃ viharati. Thinamiddhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「此具寿昏沉睡眠;以被昏沉睡眠缠缚之心多住。于如来所宣说的法与律中,被昏沉睡眠缠缚确实是退失。」

‘Uddhato kho pana ayamāyasmā; uddhaccapariyuṭṭhitena cetasā bahulaṃ viharati. Uddhaccapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「此具寿掉举;以被掉举缠缚之心多住。于如来所宣说的法与律中,被掉举缠缚确实是退失。」

‘Vicikiccho kho pana ayamāyasmā; vicikicchāpariyuṭṭhitena cetasā bahulaṃ viharati. Vicikicchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是疑者；他以被疑所缠缚的心多住。对于被疑所缠缚者，在如来所宣说的法与律中，这是衰退。

‘Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṃ anuyutto. Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是乐业者、喜业者，致力于乐业性。对于乐业性，在如来所宣说的法与律中，这是衰退。

‘Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṃ anuyutto. Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是乐谈者、喜谈者，致力于乐谈性。对于乐谈性，在如来所宣说的法与律中，这是衰退。

‘Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṃ anuyutto. Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是乐睡者、喜睡者，致力于乐睡性。对于乐睡性，在如来所宣说的法与律中，这是衰退。

‘Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto. Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

「这位具寿是乐群者、喜群者，致力于乐群性。对于乐群性，在如来所宣说的法与律中，这是衰退。

‘Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

「这位具寿在应作的更上之事上，以下劣的殊胜证得，中途达到止息。对于中途止息，在如来所宣说的法与律中，这是衰退。」

「「贤友们，那位比库『不舍断这十法，在此法与律中将达到增长、增大、广大』，这是须跋存在的。贤友们，那位比库『舍断这十法，在此法与律中将达到增长、增大、广大』，这是可能存在的。」」第六。

7. Nappiyasuttaṃ7. 不可喜经

§87

Tatra kho bhagavā kālaṅkataṃ bhikkhuṃ ārabbha bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

在那里，世尊就死去的比库对诸比库说——「诸比库。」「尊者。」那些比库回答世尊。世尊说此——

‘‘Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「诸比库,于此,比库好诤讼,不赞叹止息诤讼。诸比库,比库好诤讼,不赞叹止息诤讼,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库不乐学,不赞叹受持学。诸比库,比库不乐学,不赞叹受持学,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库恶欲,不赞叹调伏欲。诸比库,比库恶欲,不赞叹调伏欲,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库易怒,不赞叹调伏忿怒。诸比库,比库易怒,不赞叹调伏忿怒,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库覆藏,不赞叹调伏覆藏。诸比库,比库覆藏,不赞叹调伏覆藏,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṭho hoti , sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave , bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库狡诈,不赞叹调伏狡诈。诸比库,比库狡诈,不赞叹调伏狡诈,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库虚伪,不赞叹调伏虚伪。诸比库,比库虚伪,不赞叹调伏虚伪,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库生性不善听闻诸法,不赞叹法的听闻。诸比库,比库生性不善听闻诸法,不赞叹法的听闻,此法不导向可爱、不导向尊重、不导向修习、不导向沙门性、不导向一体性。

‘‘Puna caparaṃ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库不独处,不赞叹独处。诸比库,比库不独处、不赞叹独处,此法不导向可爱、尊重、修习、沙门性、一致。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

「再者,诸比库,比库对同梵行者不亲切,不赞叹亲切。诸比库,比库对同梵行者不亲切、不赞叹亲切,此法不导向可爱、尊重、修习、沙门性、一致。

‘‘Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

「诸比库,如此之比库,即使生起这样的欲求——『啊!愿同梵行者们恭敬我、尊重我、尊敬我、供养我』,然而同梵行者们既不恭敬他、不尊重他、不尊敬他、不供养他。那是什么原因?诸比库,因为有智的同梵行者们看见他那些恶不善法未被舍断。

‘‘Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyu’nti, atha kho naṃ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṃ bhojenti na ca ājānīyaparimajjanaṃ parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

「诸比库,譬如驽马,即使生起这样的欲求——『啊!愿人们把我安置在良马之处,给我吃良马之食,给我作良马之擦拭』,然而人们既不把它安置在良马之处,也不给它吃良马之食,也不给它作良马之擦拭。那是什么原因?诸比库,因为有智的人们看见它那些狡诈、欺骗、虚伪、邪曲未被舍断。同样地,诸比库,如此之比库,即使生起这样的欲求——『啊!愿同梵行者们恭敬我、尊重我、尊敬我、供养我』,然而同梵行者们既不恭敬他、不尊重他、不尊敬他、不供养他。那是什么原因?诸比库,因为有智的同梵行者们看见他那些恶不善法未被舍断。

‘‘Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

「然而,诸比库,于此,比库不好诤,赞叹诤事的止息。诸比库,比库不好诤、赞叹诤事的止息,此法导向可爱、尊重、修习、沙门性、一致。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

「再者,诸比库,比库乐于学,赞叹学的受持。诸比库,比库乐于学、赞叹学的受持,此法导向可爱、尊重、修习、沙门性、一致。

‘‘Puna caparaṃ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库少欲,赞叹欲的调伏。诸比库,比库少欲、赞叹欲的调伏,此法……导向一致。

‘‘Puna caparaṃ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库不嗔,赞叹嗔的调伏。诸比库,比库不嗔、赞叹嗔的调伏,此法……导向一致。

‘‘Puna caparaṃ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave , bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库无覆藏,是断除覆藏的赞叹者。诸比库,比库无覆藏,是断除覆藏的赞叹者,这个法也……导向合一。

‘‘Puna caparaṃ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库无狡诈,是断除狡诈的赞叹者。诸比库,比库无狡诈,是断除狡诈的赞叹者,这个法也……导向合一。

‘‘Puna caparaṃ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库无诡诈,是断除诡诈的赞叹者。诸比库,比库无诡诈,是断除诡诈的赞叹者,这个法也……导向合一。

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库是诸法的倾听者,是法的倾听的赞叹者。诸比库,比库是诸法的倾听者,是法的倾听的赞叹者,这个法也……导向合一。

‘‘Puna caparaṃ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

「再者,诸比库,比库独处,是独处的赞叹者。诸比库,比库独处,是独处的赞叹者,这个法也……导向合一。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

「再者,诸比库,比库对诸梵行者亲切,是亲切的赞叹者。诸比库,比库对诸梵行者亲切,是亲切的赞叹者,这个法导向可爱、尊重、修习、和合、合一。

‘‘Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.

「诸比库,对于这样的比库,即使他不生起这样的欲求——『啊,愿诸梵行者恭敬我、尊重我、尊敬我、供养我』,然而诸梵行者恭敬他、尊重他、尊敬他、供养他。那是什么原因呢?诸比库,因为有智的诸梵行者见到他已断除那些恶不善法。

‘‘Seyyathāpi , bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyu’nti, atha kho naṃ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.

「诸比库,譬如良马,即使它不生起这样的欲求——『啊,愿人们把我安置在良马的位置,以良马的食物喂养我,以良马的擦拭擦拭我』,然而人们把它安置在良马的位置,以良马的食物喂养它,以良马的擦拭擦拭它。那是什么原因呢?诸比库,因为有智的人们见到它已断除那些狡诈、欺诈、邪曲、弯曲。

‘‘Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī’’ti. Sattamaṃ.

「诸比库!正是如此,对于这样的比库,即使他不生起这样的欲求——『啊!愿我的同梵行者们恭敬我、尊重我、尊敬我、礼敬我』,然而同梵行者们恭敬他、尊重他、尊敬他、礼敬他。那是什么原因呢?诸比库!因为有智的同梵行者们见到他已舍断那些恶不善法。」第七经。

8. Akkosakasuttaṃ8. 辱骂者经

§88

‘‘Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ ṭhānametaṃ avakāso yaṃ so dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya . Katamesaṃ dasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyyā’’ti. Aṭṭhamaṃ.

「诸比库!凡是辱骂、诽谤同梵行者、诋毁圣者的比库,有此处、有此机会,他会遭遇十种灾难中的某一种灾难。哪十种呢?未得者不得,已得者退失,不能通达正法,或者对诸正法怀有增上慢,或者不乐于梵行而住,或者犯某种染污的罪,或者遭遇严重的疾病,或者陷入疯狂、心乱,神志昏迷而死,身坏命终后投生到苦界、恶趣、堕处、地狱。诸比库!凡是辱骂、诽谤同梵行者、诋毁圣者的比库,有此处、有此机会,他会遭遇这十种灾难中的某一种灾难。」第八经。

9. Kokālikasuttaṃ9. 果咖利咖经

§89

Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

那时,果咖利咖比库去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的果咖利咖比库对世尊这样说——「尊者!沙利子和摩嘎剌那是恶欲者,已被诸恶欲所控制。」「果咖利咖!不要这样说,果咖利咖!不要这样说,果咖利咖!果咖利咖!你应对沙利子和摩嘎剌那净信其心。沙利子和摩嘎剌那是善良者。」

Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

果咖利咖比库第二次对世尊这样说——「尊者!虽然世尊是我所信赖的、所依靠的,然而沙利子和摩嘎剌那确实是恶欲者,已被诸恶欲所控制。」「果咖利咖!不要这样说,果咖利咖!不要这样说,果咖利咖!果咖利咖!你应对沙利子和摩嘎剌那净信其心。沙利子和摩嘎剌那是善良者。」

Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika , sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

果咖利咖比库第三次对世尊这样说——「尊者!虽然世尊是我所信赖的、所依靠的,然而沙利子和摩嘎剌那确实是恶欲者,已被诸恶欲所控制。」「果咖利咖!不要这样说,果咖利咖!不要这样说,果咖利咖!果咖利咖!你应对沙利子和摩嘎剌那净信其心。沙利子和摩嘎剌那是善良者。」

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā (tiṇḍukamattiyo ahesuṃ, tiṇḍukamattiyo hutvā,) beḷuvasalāṭukamattiyo ahesuṃ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu, pubbañca lohitañca pagghariṃsu. So sudaṃ kadalipattesu seti macchova visagilito.

那时,果咖利咖比库从座而起,礼敬世尊,作右绕后离去。果咖利咖比库离去不久,全身就长满了芥子大小的疮疱。芥子大小的变成绿豆大小的,绿豆大小的变成鹰嘴豆大小的,鹰嘴豆大小的变成枣核大小的,枣核大小的变成枣子大小的,枣子大小的变成余甘子大小的,余甘子大小的变成木瓜果大小的,木瓜果大小的变成苦瓜大小的,苦瓜大小的破裂了,脓和血流出。他确实躺在芭蕉叶上,如同被毒箭射中的鱼。

Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṃ bhikkhuṃ etadavoca – ‘‘pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti. ‘‘Kosi tvaṃ, āvuso’’ti? ‘‘Ahaṃ turū paccekabrahmā’’ti. ‘‘Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa yāvañca te idaṃ aparaddha’’nti.

那时,度汝独觉梵天去到果咖利咖比库那里;到了之后,站在空中对果咖利咖比库这样说——「果咖利咖!你应对沙利子和摩嘎剌那净信其心。沙利子和摩嘎剌那是善良者。」「朋友!你是谁?」「我是度汝独觉梵天。」「朋友!你不是被世尊记说为不来者吗?那么你为何来到这里?看你犯了多大的过失!」

Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi –

那时,度汝独觉梵天以偈颂对果咖利咖比库说——

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

「对于已生的人,斧头生于口中;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

愚者以恶语,用它砍伐自己。

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

「应受呵责者他赞叹,或者他呵责应受赞叹者;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

他以口积集过失,以那过失他不得安乐。

‘‘Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;

「这是微小的过失,在骰子中财产的失败;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

连同自己的一切,这才是更大的过失;

Yo sugatesu manaṃ padūsaye.

他对善逝者污染心。

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni;

「十万个无数劫,以及三十六个与五个无数劫;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti.

诽谤圣者者堕地狱，以语与意行作恶业。

Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu cittaṃ āghātetvā.

其时，苛咖哩咖比库因那疾病而命终。命终后，苛咖哩咖比库因对沙利子与摩嘎剌那心怀嗔恨而投生于钵昙摩地狱。

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘kokāliko, bhante , bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca brahmā sahampati. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

其时，梵天娑婆主于深夜时分，以殊胜的光辉照亮整个揭德林，来到世尊处。抵达后，礼敬世尊，站立一旁。站立一旁的梵天娑婆主对世尊如此说：「尊者，苛咖哩咖比库已命终。尊者，苛咖哩咖比库命终后，因对沙利子与摩嘎剌那心怀嗔恨而投生于钵昙摩地狱。」梵天娑婆主说了此语。说此之后，礼敬世尊，作右绕，即于彼处隐没。

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca – ‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

其时，世尊于那夜过后，召唤诸比库：「诸比库，今夜，梵天娑婆主于深夜时分，以殊胜的光辉照亮整个揭德林，来到我处。抵达后，礼敬我，站立一旁。诸比库，站立一旁的梵天娑婆主对我如此说：『尊者，苛咖哩咖比库已命终；尊者，苛咖哩咖比库命终后，因对沙利子与摩嘎剌那心怀嗔恨而投生于钵昙摩地狱。』诸比库，梵天娑婆主说了此语。说此之后，礼敬我，作右绕，即于彼处隐没。」

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti? ‘‘Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ. Na taṃ sukaraṃ saṅkhātuṃ – ‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’’’ti.

如此说时，某位比库对世尊如此说：「尊者，钵昙摩地狱的寿量有多长呢？」「比库，钵昙摩地狱的寿量很长。那不容易计算——多少年，或多少百年，或多少千年，或多少十万年。」

‘‘Sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā, bhikkhū,’’ti bhagavā avoca – ‘‘seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya . Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā, evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā, evameko padumo nirayo. Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

「尊者，但能作譬喻吗？」「诸比库，能作。」世尊说：「比库，譬如有二十柯哈利的国萨拉芝麻车，有人每经百年取出一粒芝麻。比库，以此方法，那二十柯哈利的国萨拉芝麻车会更快耗尽、穷尽，而一个阿浮陀地狱尚未结束。比库，譬如二十个阿浮陀地狱等于一个尼拉浮陀地狱。比库，譬如二十个尼拉浮陀地狱等于一个阿巴巴地狱。比库,譬如二十个阿巴巴地狱等于一个阿哈哈地狱。比库,譬如二十个阿哈哈地狱等于一个阿吒吒地狱。比库,譬如二十个阿吒吒地狱等于一个阿呵呵地狱。比库,譬如二十个阿呵呵地狱等于一个俱牟陀地狱。比库,譬如二十个俱牟陀地狱等于一个娑干地咖地狱。比库,譬如二十个娑干地咖地狱等于一个优钵罗地狱。比库,譬如二十个优钵罗地狱等于一个奔荼利咖地狱。比库,譬如二十个奔荼利咖地狱等于一个钵昙摩地狱。比库,苛咖哩咖比库因对沙利子与摩嘎剌那心怀嗔恨而投生于钵昙摩地狱。」世尊说了此语。说此之后,善逝、导师又说此:

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

「人出生时,口中生斧;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

愚者说恶语,以此斩自己。」

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

「若人赞叹应受呵责者,或呵责应受赞叹者,

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

他以口积集过失,以此过失他不得安乐。

‘‘Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;

「此过失微小,即在骰子中财富的失败;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

连同自己的一切,此才是更大的过失,

Yo sugatesu manaṃ padūsaye.

即对善逝者心怀恶意。

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni;

「十万个尼拉部达,三十六个及五个阿部达;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti. navamaṃ;

呵责圣者者堕地狱,以恶语及意而作。」第九经。

10. Khīṇāsavabalasuttaṃ10. 漏尽力经

§90

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?

尔时,具寿沙利子诣世尊处;诣已,礼敬世尊后,坐于一旁。世尊对坐于一旁的具寿沙利子如是说:「沙利子,漏尽比库有几种力,具足此诸力,漏尽比库宣称诸漏已尽:『我的诸漏已尽』?」

‘‘Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti. Katamāni dasa? 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.

「尊者,漏尽比库有十力,具足这些力的漏尽比库宣称诸漏已尽——『我的诸漏已尽』。哪十种?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,这也是漏尽比库之力,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,这也是漏尽比库之力,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 byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ 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,漏尽比库之心倾向于远离、趣向于远离、倾斜于远离、住立于远离,喜乐于出离,完全超越一切漏住处之法。尊者,漏尽比库之心倾向于远离、趣向于远离、倾斜于远离、住立于远离,喜乐于出离,完全超越一切漏住处之法,尊者,这也是漏尽比库之力,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、善修习须跋。尊者,漏尽比库已修习、善修习须跋,尊者,这也是漏尽比库之力,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 sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā …pe… pañcindriyāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā… 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、善修习四正勤……已修习、善修习四神足……已修习、善修习五根……已修习、善修习五力……已修习、善修习七觉支……已修习、善修习圣八支道。尊者,漏尽比库已修习、善修习圣八支道,尊者,这也是漏尽比库之力,依此力漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」

‘‘Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti. Dasamaṃ.

「尊者,这些是漏尽比库之十力,具足这些力的漏尽比库宣称诸漏已尽——『我的诸漏已尽』。」第十经。

Theravaggo catuttho. · 长老品第四

Tassuddānaṃ –

其摄颂——

Vāhanānando puṇṇiyo, byākaraṃ katthimāniko;

「瓦哈那、阿难、本尼亚,授记、自赞者;」

Napiyakkosakokāli, khīṇāsavabalena cāti.

那毕亚咖、萨咖、咖喀利,以及以漏尽力。