(10) 5. Upālivaggo(10) 5. 伍巴离品
(10) 5. Upālivaggo(10) 5. 伍巴离品
1. Kāmabhogīsuttaṃ1. 欲享受者经
§91
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。那时,居士阿那他宾地咖前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的居士阿那他宾地咖如此说——
‘‘Dasayime , gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ. Katame dasa? Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.
「居士,这十种欲乐享用者存在、可见于世间。哪十种?居士,于此,某位欲乐享用者以非法、以强力寻求财富;以非法、以强力寻求财富后,既不使自己快乐、喜悦,也不分享,不作福德。
‘‘Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.
「然而,居士,于此,某位欲乐享用者以非法、以强力寻求财富;以非法、以强力寻求财富后,使自己快乐、喜悦,但不分享,不作福德。
‘‘Idha pana , gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
「然而,居士,于此,某位欲乐享用者以非法、以强力寻求财富;以非法、以强力寻求财富后,使自己快乐、喜悦,分享,作福德。
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.
「然而,居士,于此,某位欲乐享用者以法与非法、以强力与非强力寻求财富;以法与非法、以强力与非强力寻求财富后,既不使自己快乐、喜悦,也不分享,不作福德。
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi ; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.
「然而,居士,于此,某位欲乐享用者以法与非法、以强力与非强力寻求财富;以法与非法、以强力与非强力寻求财富后,使自己快乐、喜悦,但不分享,不作福德。
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
「然而,居士,于此,某位欲乐享用者以法与非法、以强力与非强力寻求财富;以法与非法、以强力与非强力寻求财富后,使自己快乐、喜悦,分享,作福德。
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.
「然而,居士,于此,某位欲乐享用者以法、以非强力寻求财富;以法、以非强力寻求财富后,既不使自己快乐、喜悦,也不分享,不作福德。
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.
「然而,居士,于此,某位欲乐享用者以如法、非强力寻求财富;以如法、非强力寻求财富后,使自己快乐、喜悦,不分享,不作福德。」
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
「然而,居士,于此,某位欲乐享用者以如法、非强力寻求财富;以如法、非强力寻求财富后,使自己快乐、喜悦,分享,作福德。他对那些财富执着、迷醉、耽着、不见过患、无出离之慧而受用。」
‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
「然而,居士,于此,某位欲乐享用者以如法、非强力寻求财富;以如法、非强力寻求财富后,使自己快乐、喜悦,分享,作福德。他对那些财富不执着、不迷醉、不耽着、见过患、有出离之慧而受用。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho.
「居士,于此,凡彼欲乐享用者以非法、强力寻求财富,以非法、强力寻求财富后,不使自己快乐,不喜悦,不分享,不作福德,居士,此欲乐享用者在三处应受呵责。『以非法、强力寻求财富』,以此第一处应受呵责。『不使自己快乐,不喜悦』,以此第二处应受呵责。『不分享,不作福德』,以此第三处应受呵责。居士,此欲乐享用者以这三处应受呵责。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso.
「居士,于此,凡彼欲乐享用者以非法、强力寻求财富,以非法、强力寻求财富后,使自己快乐、喜悦,不分享,不作福德,居士,此欲乐享用者在两处应受呵责,在一处应受赞叹。『以非法、强力寻求财富』,以此第一处应受呵责。『使自己快乐、喜悦』,以此一处应受赞叹。『不分享,不作福德』,以此第二处应受呵责。居士,此欲乐享用者以这两处应受呵责,以此一处应受赞叹。」
‘‘Tatra , gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena , adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.
「居士,于此,凡彼欲乐享用者以非法、强力寻求财富,以非法、强力寻求财富后,使自己快乐、喜悦,分享,作福德,居士,此欲乐享用者在一处应受呵责,在两处应受赞叹。『以非法、强力寻求财富』,以此一处应受呵责。『使自己快乐、喜悦』,以此第一处应受赞叹。『分享,作福德』,以此第二处应受赞叹。居士,此欲乐享用者以此一处应受呵责,以这两处应受赞叹。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho.
「居士,于此,凡彼欲乐享用者以如法与非法、强力与非强力寻求财富,以如法与非法、强力与非强力寻求财富后,不使自己快乐,不喜悦,不分享,不作福德,居士,此欲乐享用者在一处应受赞叹,在三处应受呵责。『以如法、非强力寻求财富』,以此一处应受赞叹。『以非法、强力寻求财富』,以此第一处应受呵责。『不使自己快乐,不喜悦』,以此第二处应受呵责。『不分享,不作福德』,以此第三处应受呵责。居士,此欲乐享用者以此一处应受赞叹,以这三处应受呵责。」
‘‘Tatra , gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho . ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ , gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho.
「居士,于此,凡彼欲乐享用者以如法与非法、强力与非强力寻求财富,以如法与非法、强力与非强力寻求财富后,使自己快乐、喜悦,不分享,不作福德,居士,此欲乐享用者在两处应受赞叹,在两处应受呵责。『以如法、非强力寻求财富』,以此第一处应受赞叹。『以非法、强力寻求财富』,以此第一处应受呵责。『使自己快乐、喜悦』,以此第二处应受赞叹。『不分享,不作福德』,以此第二处应受呵责。居士,此欲乐享用者以这两处应受赞叹,以这两处应受呵责。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.
「居士,于此,凡此欲享用者以法与非法寻求财富,以暴力或非暴力,以法与非法寻求财富后,以暴力或非暴力,使自己快乐、喜悦,分享,作福德,居士,此欲享用者在三处应受赞叹,在一处应受呵责。『以法寻求财富,非暴力』,以此第一处应受赞叹。『以非法寻求财富,暴力』,以此一处应受呵责。『使自己快乐、喜悦』,以此第二处应受赞叹。『分享,作福德』,以此第三处应受赞叹。居士,此欲享用者以此三处应受赞叹,以此一处应受呵责。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho. Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho.
「居士,于此,凡此欲享用者以法寻求财富,非暴力,以法寻求财富后,非暴力,不使自己快乐,不喜悦,不分享,不作福德,居士,此欲享用者在一处应受赞叹,在二处应受呵责。『以法寻求财富,非暴力』,以此一处应受赞叹。『不使自己快乐,不喜悦』,以此第一处应受呵责。『不分享,不作福德』,以此第二处应受呵责。居士,此欲享用者以此一处应受赞叹,以此二处应受呵责。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati , kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho. Ayaṃ , gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.
「居士,于此,凡此欲享用者以法寻求财富,非暴力,以法寻求财富后,非暴力,使自己快乐、喜悦,不分享,不作福德,居士,此欲享用者在二处应受赞叹,在一处应受呵责。『以法寻求财富,非暴力』,以此第一处应受赞叹。『使自己快乐、喜悦』,以此第二处应受赞叹。『不分享,不作福德』,以此一处应受呵责。居士,此欲享用者以此二处应受赞叹,以此一处应受呵责。」
‘‘Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti , iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.
「居士,于此,凡此欲享用者以法寻求财富,非暴力,以法寻求财富后,非暴力,使自己快乐、喜悦,分享,作福德,对那些财富系缚、迷醉、耽著,不见过患,无出离之慧而受用,居士,此欲享用者在三处应受赞叹,在一处应受呵责。『以法寻求财富,非暴力』,以此第一处应受赞叹。『使自己快乐、喜悦』,以此第二处应受赞叹。『分享,作福德』,以此第三处应受赞叹。『对那些财富系缚、迷醉、耽著,不见过患,无出离之慧而受用』,以此一处应受呵责。居士,此欲享用者以此三处应受赞叹,以此一处应受呵责。」
‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.
「居士,于此,凡此欲享用者以法寻求财富,非暴力,以法寻求财富后,非暴力,使自己快乐、喜悦,分享,作福德,对那些财富不系缚、不迷醉、不耽著,见过患,有出离之慧而受用,居士,此欲享用者在四处应受赞叹。『以法寻求财富,非暴力』,以此第一处应受赞叹。『使自己快乐、喜悦』,以此第二处应受赞叹。『分享,作福德』,以此第三处应受赞叹。『对那些财富不系缚、不迷醉、不耽著,见过患,有出离之慧而受用』,以此第四处应受赞叹。居士,此欲享用者以此四处应受赞叹。」
‘‘Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.
「居士,此十种欲享用者存在、可见于世间。居士,于此十种欲享用者中,凡此欲享用者以法寻求财富,非暴力,以法寻求财富后,非暴力,使自己快乐、喜悦,分享,作福德,对那些财富不系缚、不迷醉、不耽著,见过患,有出离之慧而受用,此者于此十种欲享用者中为最上、最胜、最高、最优、最尊。居士,譬如从牛有乳,从乳有酪,从酪有生酥,从生酥有熟酥,从熟酥有酥精。酥精于其中被称为最上。」
Evamevaṃ kho , gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā’’ti. Paṭhamaṃ.
「如是,居士,于此十种欲享用者中,凡此欲享用者以法寻求财富,非暴力,以法寻求财富后,非暴力,使自己快乐、喜悦,分享,作福德,对那些财富不系缚、不迷醉、不耽著,见过患,有出离之慧而受用,此者于此十种欲享用者中为最上、最胜、最高、最优、最尊。」第一。
2. Bhayasuttaṃ2. 怖畏经
§92
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
尔时,阿那他宾地咖居士去到世尊处;到达后,礼敬世尊,坐于一旁。世尊对坐于一旁的阿那他宾地咖居士如此说——
‘‘Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
「居士,当圣弟子的五种怖畏、怨仇已寂止,具足四种入流支,以慧善见、善通达圣方法时,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、苦界、堕处。我是入流者,不退堕法,决定,以正觉为彼岸。』」
‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ , gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti .
「哪五种怖畏、怨仇已寂止呢?居士,杀生者因杀生之缘,于现法生怖畏、怨仇,于来世也生怖畏、怨仇,也感受心的苦与忧;离杀生者既不于现法生怖畏、怨仇,也不于来世生怖畏、怨仇,也不感受心的苦与忧。对于离杀生者,如此那怖畏、怨仇已寂止。」
‘‘Yaṃ , gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
「居士,不与取者……欲邪行者……妄语者……饮放逸之因的诸酒类者因饮放逸之因的诸酒类之缘,于现法生怖畏、怨仇,于来世也生怖畏、怨仇,也感受心的苦与忧;离饮放逸之因的诸酒类者既不于现法生怖畏、怨仇,也不于来世生怖畏、怨仇,也不感受心的苦与忧。对于离饮放逸之因的诸酒类者,如此那怖畏、怨仇已寂止。这些五种怖畏、怨仇已寂止。」
‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā…pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
「具足哪四种入流支呢?居士,于此,圣弟子对佛具足不坏净:『如此,彼世尊……是佛、世尊。』对法具足不坏净:『法是世尊所善说,自见的,无时的,来见的,引导的,智者应各自证知的。』对僧团具足不坏净:『世尊的声闻僧团是善行道者,世尊的声闻僧团是正直行道者,世尊的声闻僧团是真理行道者,世尊的声闻僧团是正当行道者,即四双人、八辈人,这世尊的声闻僧团是应供养者,应供奉者,应施与者,应合掌者,是世间的无上福田。』具足圣者所喜之戒:『无毁坏的,无瑕疵的,无斑点的,无杂色的,自在的,智者所赞叹的,无执取的,导向定的。』具足这四种入流支。」
‘‘Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
「什么是他以慧善见、善通达圣方法呢?居士,于此,圣弟子如此省察:『如此,此有故彼有;此生故彼生;此无故彼无;此灭故彼灭,即:以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受,以受为缘而有渴爱,以渴爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼生起,如此是这整个苦蕴的集起;但以无明的无余离贪、灭而行灭……如此是这整个苦蕴的灭。』这是他以慧善见、善通达圣方法。」
‘‘Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho , so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.
「居士,当圣弟子的这五种怖畏、怨仇已寂止,具足这四种入流支,以慧善见、善通达这圣方法时,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、苦界、堕处。我是入流者,不退堕法,决定,以正觉为彼岸。』」第二经。
3. Kiṃdiṭṭhikasuttaṃ3. 何见经
§93
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya. Atha kho anāthapiṇḍikassa gahapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.
一时,世尊住在沙瓦提,揭德林,阿那他宾地咖的园林。那时,居士阿那他宾地咖于日间从沙瓦提出发去见世尊。那时,居士阿那他宾地咖这样想:「现在不是见世尊的时候,世尊在独坐。也不是见可意比库们的时候,可意比库们在独坐。我何不前往其他外道游方者的园林呢?」
Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti. Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti.
那时,居士阿那他宾地咖前往其他外道游方者的园林。当时,那些其他外道游方者聚集、集会,发出喧闹声、大声、高声,坐着谈论种种畜生论。那些其他外道游方者看见居士阿那他宾地咖从远处走来。看见后,他们互相制止:「诸位尊者请少声,诸位尊者不要作声。这位居士阿那他宾地咖来到园林,他是沙门果德玛的弟子。凡是沙门果德玛的在家弟子、着白衣者住在沙瓦提的,这位居士阿那他宾地咖是他们中的一位。那些具寿是喜少声者,受少声训练者,赞叹少声者。或许知道是少声的众后,他会认为应前往。」
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – ‘‘vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo’’ti? ‘‘Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī’’ti.
那时,那些外道游方者沉默了。那时,阿那他宾地咖居士去到那些外道游方者那里;抵达后,与那些外道游方者互相问候。互相问候与寒暄后,在一旁坐下。在一旁坐下的阿那他宾地咖居士,那些外道游方者对他这样说——「居士,请说,沙门果德玛持什么见?」「尊者,我不知道世尊的全部见。」
‘‘Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikā bhikkhū’’ti? ‘‘Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī’’ti.
「居士,如此,你不知道沙门果德玛的全部见;居士,请说,诸比库持什么见?」「尊者,我也不知道诸比库的全部见。」
‘‘Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikosi tuva’’nti? ‘‘Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā maya’’nti.
「居士,如此,你不知道沙门果德玛的全部见,也不知道诸比库的全部见;居士,请说,你持什么见?」「尊者,对我们来说,分别论我们持什么见并不困难。请诸具寿先各自分别论自己的见解,之后对我们来说,分别论我们持什么见将不会困难。」
Evaṃ vutte aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.
如是说时,某位游方者对阿那他宾地咖居士这样说:「居士,『世间是常的,唯此是真实,其余是虚妄』——我持这样的见,居士。」
Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.
另一位游方者也对阿那他宾地咖居士这样说:「居士,『世间是无常的,唯此是真实,其余是虚妄』——我持这样的见,居士。」
Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.
另一位游方者也对阿那他宾地咖居士这样说:「居士,『世间是有边的……世间是无边的……命即是身……命是一身是另一……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在,唯此是真实,其余是虚妄』——我持这样的见,居士。」
Evaṃ vutte anāthapiṇḍiko gahapati te paribbājake etadavoca – ‘‘yvāyaṃ, bhante, āyasmā evamāha – ‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti , imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
如是说时,阿那他宾地咖居士对那些游方者这样说:「尊者,这位具寿这样说——『世间是常的,唯此是真实,其余是虚妄』——居士,我持这样的见,这位具寿的这个见,或者是由于自己不如理作意之因而生起,或者是由于他人言语之缘。然而,那个见是已生的、有为的、所思的、缘起的。凡是已生的、有为的、所思的、缘起的,那是无常的。凡是无常的,那是苦的。凡是苦的,这位具寿就执着于那个,这位具寿就取着于那个。
‘‘Yopāyaṃ , bhante, āyasmā evamāha – ‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
「尊者,这位具寿这样说——『世间是无常的,唯此是真实,其余是虚妄』——居士,我持这样的见,这位具寿的这个见,或者是由于自己不如理作意之因而生起,或者是由于他人言语之缘。然而,那个见是已生的、有为的、所思的、缘起的。凡是已生的、有为的、所思的、缘起的,那是无常的。凡是无常的,那是苦的。凡是苦的,这位具寿就执着于那个,这位具寿就取着于那个。
‘‘Yopāyaṃ, bhante, āyasmā evamāha – ‘antavā loko …pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato’’ti.
「尊者!这位具寿如是说:『世间有边……世间无边……命即是身……命是一身是另一……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在,唯此是真实,其余是虚妄』——我是如是见者,居士。这位具寿的此见,也是由于自己的非如理作意之因而生起,或是依于他人之声音为缘。然而,彼见是已生的、有为的、所思的、缘起的。凡是已生的、有为的、所思的、缘起的,那是无常的。凡是无常的,那是苦的。凡是苦的,这位具寿正执着于此,这位具寿正取着于此。」
Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ – ‘‘byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṃdiṭṭhikosi tuva’’nti? ‘‘Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evaṃdiṭṭhiko ahaṃ, bhante’’ti.
一时,世尊住在占巴城,伽伽喇莲池畔。那时,瓦基亚马希多居士白天从占巴城出来,为了见世尊。那时,瓦基亚马希多居士如是想:「现在还不是见世尊的时候。世尊在独坐。也不是见可意诸比库的时候。可意诸比库在独坐。我何不前往外道游方者的园林?」
‘‘Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato’’ti.
「居士!凡是已生的、有为的、所思的、缘起的,那是无常的。凡是无常的,那是苦的。凡是苦的,居士!你正执着于此,居士!你正取着于此。」
‘‘Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ . Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī’’ti.
「尊者!凡是已生的、有为的、所思的、缘起的,那是无常的。凡是无常的,那是苦的。『凡是苦的,那非我所有,我非彼,彼非我的我』——如是以正慧如实善见此。而且我如实了知其更上的出离。」
Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. ‘‘Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā’’ti.
如是说已,那些游方者沉默、羞愧、垂肩、低头、沉思、无言以对地坐着。那时,阿那他宾地咖居士知道那些游方者沉默、羞愧、垂肩、低头、沉思、无言以对后,从座起立,前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的阿那他宾地咖居士,将与那些外道游方者的一切对话向世尊报告。「善哉!善哉!居士!居士!应如是时时以如法善制伏那些愚痴之人。」
Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
那时,世尊以法语开示、劝导、鼓励、使阿那他宾地咖居士欢喜。那时,阿那他宾地咖居士被世尊以法语开示、劝导、鼓励、使欢喜后,从座起立,礼敬世尊,行右绕礼后离去。
Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi – ‘‘yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā’’ti. Tatiyaṃ.
那时,世尊在阿那他宾地咖居士离去不久,告诉诸比库:「诸比库!即使是在此法、律中受达上百年的比库,也应如是以如法善制伏外道游方者,如阿那他宾地咖居士所制伏的。」第三经。
4. Vajjiyamāhitasuttaṃ4. 瓦基亚玛希德经
§94
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.
一时,世尊住在占巴城嘎嘎拉莲花池畔。尔时,瓦基亚玛希德居士于日中时分从占巴城出来,为了见世尊。尔时,瓦基亚玛希德居士这样想:『现在还不是见世尊的时候,世尊在独坐。也不是见可意比库们的时候,可意比库们在独坐。让我前往其他外道游方者的园林。』
Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.
尔时,瓦基亚马希答居士前往其他外道游方者的园林。当时,那些其他外道游方者聚集会合,高声大声喧哗,谈论种种畜生论而坐。
Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – ‘‘appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti.
那些其他外道游方者看见瓦基亚马希答居士从远处走来。看见后,他们互相制止:「诸位尊者请安静,诸位尊者不要作声。这位瓦基亚马希答居士来了,他是沙门果德玛的弟子。凡是沙门果德玛的在家白衣弟子住在占巴城者,这位瓦基亚马希答居士是他们中的一位。那些具寿喜欢安静,受训于安静,赞叹安静。或许知道这是安静的众会后,他会认为应该前来。」
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – ‘‘saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’’ti? ‘‘Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati. Gārayhaṃ kho, bhante, bhagavā garahati , pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo’’ti.
尔时,那些其他外道游方者沉默了。尔时,瓦基亚马希答居士前往那些其他外道游方者处;抵达后,与那些其他外道游方者互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。坐在一旁的瓦基亚马希答居士,那些其他外道游方者对他这样说:「居士,据说沙门果德玛呵责一切苦行,一无例外地谴责、诽谤一切苦行者、粗食生活者,是真的吗?」「尊者,世尊并非呵责一切苦行,也非一无例外地谴责、诽谤一切苦行者、粗食生活者。尊者,世尊呵责应呵责的,赞叹应赞叹的。尊者,世尊呵责应呵责的、赞叹应赞叹的,世尊是分别论说者。世尊在此不是一向说者。」
Evaṃ vutte aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca – ‘‘āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko’’ti? ‘‘Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena – ‘idaṃ kusala’nti, bhante, bhagavatā paññattaṃ; ‘idaṃ akusala’nti, bhante, bhagavatā paññattaṃ. Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko’’ti.
如是说时,某位游方者对瓦基亚马希答居士这样说:「居士,你且等等,你所称赞的沙门果德玛是诡辩者、无所施设者。」「尊者,在此我将如法地对具寿说——尊者,『这是善』,这是世尊所施设的;尊者,『这是不善』,这是世尊所施设的。如此,世尊施设善与不善,世尊是有所施设者;世尊不是诡辩者、无所施设者。」
Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
如是说时,那些游方者沉默、羞愧、垂肩、低头、忧思、无言以对地坐着。尔时,瓦基亚马希答居士知道那些游方者沉默、羞愧、垂肩、低头、忧思、无言以对后,从座起立,前往世尊处;抵达后,礼敬世尊,在一旁坐下。坐在一旁的瓦基亚马希答居士,将与那些其他外道游方者的全部对话向世尊报告。
‘‘Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi; na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi; nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.
「善哉!善哉!居士!居士,你应该时时如法地善加折服那些愚痴之人。居士,我不说一切苦行应该修苦行;居士,我也不说一切苦行不应该修苦行;居士,我不说一切受持应该受持;居士,我也不说一切受持不应该受持;居士,我不说一切精勤应该精勤;居士,我也不说一切精勤不应该精勤;居士,我不说一切舍弃应该舍弃;居士,我也不说一切舍弃不应该舍弃;居士,我不说一切解脱应该解脱;居士,我也不说一切解脱不应该解脱。
‘‘Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi. Yañca khvassa gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.
「居士,若修某种苦行时,不善法增长,善法衰退,我说这样的苦行不应该修。居士,若修某种苦行时,不善法衰退,善法增长,我说这样的苦行应该修。
‘‘Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.
「居士,若受持某种受持时,不善法增长,善法衰退,我说这样的受持不应该受持。居士,若受持某种受持时,不善法衰退,善法增长,我说这样的受持应该受持。
‘‘Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti , evarūpaṃ padhānaṃ padahitabbanti vadāmi.
「居士,若精进者在精进时,不善法增长,善法衰退,我说不应精进这样的精进。居士,若精进者在精进时,不善法衰退,善法增长,我说应精进这样的精进。」
‘‘Yañhi , gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.
「居士,若舍离者在舍离时,不善法增长,善法衰退,我说不应舍离这样的舍离。居士,若舍离者在舍离时,不善法衰退,善法增长,我说应舍离这样的舍离。」
‘‘Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī’’ti.
「居士,若解脱者在解脱时,不善法增长,善法衰退,我说不应解脱这样的解脱。居士,若解脱者在解脱时,不善法衰退,善法增长,我说应解脱这样的解脱。」
Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
于是,瓦基亚马希答居士被世尊以法语开示、劝导、鼓励、使之欢喜后,从座而起,礼敬世尊,作右绕后离去。
Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi – ‘‘yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā’’ti. Catutthaṃ.
于是,世尊在瓦基亚马希答居士离去不久,告诉诸比库:「诸比库,即使是在此法律中长夜少尘垢的比库,也应如此以如法善制伏其他外道游方者,如同瓦基亚马希答居士所制伏的。」第四经。
5. Uttiyasuttaṃ5. 伍提亚经
§95
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña’’nti? ‘‘Abyākataṃ kho etaṃ, uttiya, mayā – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.
于是,伍帝亚游方者前往世尊处。抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的伍帝亚游方者对世尊如此说:「果德玛尊者,世间是常的,唯此为真,其余为虚妄吗?」「伍帝亚,这未被我所记说:『世间是常的,唯此为真,其余为虚妄。』」
‘‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña’’nti? ‘‘Etampi kho, uttiya, abyākataṃ mayā – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.
「那么,果德玛尊者,世间是无常的,唯此为真,其余为虚妄吗?」「伍帝亚,这也未被我所记说:『世间是无常的,唯此为真,其余为虚妄。』」
‘‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā … na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti? ‘‘Etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「果德玛尊者,世间是有边的……世间是无边的……命即是身……命与身是不同的……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在,唯此为真,其余为虚妄吗?」「伍帝亚,这也未被我所记说:『如来死后既非存在又非不存在,唯此为真,其余为虚妄。』」
‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña’nti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā – sassato loko, idameva saccaṃ moghamañña’nti vadesi.
「尊者果德玛,『世间是常的,唯此为真,其余为虚妄』,如此被问时,你说『郁帝亚,这是我所未记说的——世间是常的,唯此为真,其余为虚妄』。
‘‘‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña’nti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā asassato loko, idameva saccaṃ moghamañña’nti vadesi.
「尊者果德玛,『世间是无常的,唯此为真,其余为虚妄』,如此被问时,你说『郁帝亚,这也是我所未记说的——世间是无常的,唯此为真,其余为虚妄』。
‘‘‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. Atha kiñcarahi bhotā gotamena byākata’’nti?
「尊者果德玛,『世间是有边的……世间是无边的……命即是身……命是一身是另……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在,唯此为真,其余为虚妄』,如此被问时,你说『郁帝亚,这也是我所未记说的——如来死后既非存在又非不存在,唯此为真,其余为虚妄』。那么,尊者果德玛究竟记说了什么呢?」
‘‘Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti.
「郁帝亚,我以证智为诸弟子说法,是为了诸有情的清净,为了超越愁悲,为了苦忧的灭尽,为了获得正道,为了现证涅槃。」
‘‘Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā’’ti ? Evaṃ vutte bhagavā tuṇhī ahosi.
「尊者果德玛以证智为诸弟子说法,是为了诸有情的清净,为了超越愁悲,为了苦忧的灭尽,为了获得正道,为了现证涅槃,那么,是全世界都被引导,还是一半,还是三分之一呢?」如此说时,世尊沉默了。
Atha kho āyasmato ānandassa etadahosi – ‘‘mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi – ‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā’’ti.
于是,具寿阿难生起此念:「愿郁帝亚游方者不要获得恶见——『沙门果德玛确实回避我所问的一切问题,不作解答,他实在无能为力』。那将会导致郁帝亚游方者长久的不利与痛苦。」
Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca – ‘‘tenahāvuso uttiya, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.
于是,具寿阿难对郁帝亚游方者说:「那么,郁帝亚贤友,我为你作个譬喻。在此,某些智者通过譬喻了知所说之义。郁帝亚贤友,譬如国王的边境城市,有坚固的城墙、坚固的城门楼,只有一个城门。那里有一位守门人,聪明、能干、有智慧,阻止陌生人,让熟识者进入。他沿着那城市周围的巡逻道巡行。在巡行巡逻道时,他不会看到城墙的裂缝或城墙的缺口,乃至连猫能出入的洞也没有。然而他没有这样的智:『有这么多众生进入或离开这城市』。但他在此有这样的想法:『凡是任何粗大的众生进入或离开这城市,他们全都通过这个城门进入或离开』。
‘‘Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti – ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti – ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā. Evamete lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṃ , āvuso uttiya, bhagavantaṃ pañhaṃ apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi. Tasmā te taṃ bhagavā na byākāsī’’ti. Pañcamaṃ.
「同样地,郁帝亚贤友,如来没有这样的关注:『全世界都被引导,或一半,或三分之一』。但如来在此有这样的想法:『凡是任何从世间被引导者,已被引导、正被引导、将被引导,他们全都舍断了五盖——心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支。他们如此已从世间被引导、正被引导、将被引导』。郁帝亚贤友,你以另一种方式问了世尊你所问的同一个问题。因此世尊没有为你解答。」第五经
6. Kokanudasuttaṃ6. 果咖努德经
§96
‘‘Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme. Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno . Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.
「一时,具寿阿难住在王舍城温泉园。那时,具寿阿难于夜晚破晓时分起身,前往温泉以沐浴肢体。在温泉沐浴肢体后上岸,着一衣而立,使肢体干燥。游方者口咖奴达也于夜晚破晓时分起身,前往温泉以沐浴肢体。」
Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – ‘‘kvettha , āvuso’’ti? ‘‘Ahamāvuso, bhikkhū’’ti.
「游方者口咖奴达从远处看见具寿阿难走来。看见后,对具寿阿难如此说——『贤友,你在这里是什么?』『贤友,我是比库。』」
‘‘Katamesaṃ, āvuso, bhikkhūna’’nti? ‘‘Samaṇānaṃ, āvuso, sakyaputtiyāna’’nti.
「『贤友,是哪些比库的?』『贤友,是沙门释迦子的。』」
‘‘Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso, sutvā vedissāmā’’ti.
「『我们想问具寿某些事,如果具寿给予回答问题的机会。』『贤友,请问,听后我们将知道。』」
‘‘Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhava’’nti ? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.
「『尊者,是否有如此见——「世间是常的,唯此为真,其余为虚妄」?』『贤友,我并非有如此见——「世间是常的,唯此为真,其余为虚妄」。』」
‘‘Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.
「『那么,尊者,是否有如此见——「世间是无常的,唯此为真,其余为虚妄」?』『贤友,我并非有如此见——「世间是无常的,唯此为真,其余为虚妄」。』」
‘‘Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.
「『尊者,是否「世间是有边的」……「世间是无边的」……「命即是身」……「命是一身是另一」……「如来死后存在」……「如来死后不存在」……「如来死后既存在又不存在」……「如来死后既非存在又非不存在,唯此为真,其余为虚妄」——有如此见?』『贤友,我并非有如此见——「如来死后既非存在又非不存在,唯此为真,其余为虚妄」。』」
‘‘Tena hi bhavaṃ na jānāti, na passatī’’ti? ‘‘Na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’’ti .
「『那么,尊者不知、不见?』『贤友,我并非不知、不见。贤友,我知、我见。』」
‘‘‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’nti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi.
「尊者,世间是常的,唯此为真,其余为虚妄——你有这样的见吗?」如此被问时,你说:「贤友,我并非有这样的见——世间是常的,唯此为真,其余为虚妄。」
‘‘‘Kiṃ pana, bho, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’nti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi.
「那么,尊者,世间是无常的,唯此为真,其余为虚妄——你有这样的见吗?」如此被问时,你说:「贤友,我并非有这样的见——世间是无常的,唯此为真,其余为虚妄。」
‘‘Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavanti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso , evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.
「尊者,世间是有边的……世间是无边的……命即是身……命是一身是另一……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在,唯此为真,其余为虚妄——你有这样的见吗?」如此被问时,你说:「贤友,我并非有这样的见——如来死后既非存在又非不存在,唯此为真,其余为虚妄。」
‘‘‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?
「那么,尊者不知不见吗?」如此被问时,你说:「贤友,我并非不知不见。贤友,我知,我见。」贤友,那么,这所说的意义应如何理解呢?」
‘‘‘Sassato loko, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ. ‘Asassato loko, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ. Antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ.
「贤友,「世间是常的,唯此为真,其余为虚妄」,这是见处。「世间是无常的,唯此为真,其余为虚妄」,这是见处。世间是有边的……世间是无边的……命即是身……命是一身是另一……如来死后存在……如来死后不存在……如来死后既存在又不存在……「如来死后既非存在又非不存在,唯此为真,其余为虚妄」,贤友,这是见处。
‘‘Yāvatā , āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto , tamahaṃ jānāmi tamahaṃ passāmi. Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi – ‘na jānāmi na passāmī’ti? Jānāmahaṃ, āvuso, passāmī’’ti.
「贤友,凡是见、凡是见处、见的执取、见的缠缚、见的生起、见的根除,我知道它,我看见它。我知道它,我看见它,我怎能说「我不知不见」呢?贤友,我知,我见。」
‘‘Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘‘Ānando’ti kho me, āvuso, nāmaṃ. ‘Ānando’ti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha – ‘āyasmā ānando’ti. Sace hi mayaṃ jāneyyāma – ‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya . Khamatu ca me āyasmā ānando’’ti. Chaṭṭhaṃ.
「具寿名叫什么?同梵行者们如何知道具寿呢?」「贤友,我的名字叫「阿难陀」。同梵行者们知道我为「阿难陀」。」「尊者,我们与大师对谈,竟不知道「这是具寿阿难陀」。如果我们知道「这是具寿阿难陀」,就不会说这么多了。愿具寿阿难陀原谅我。」第六经。
7. Āhuneyyasuttaṃ7. 应供养经
§97
‘‘Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
「诸比库,具足十法的比库是应供的、应被供养的、应被施与的、应被合掌的、是世间的无上福田。
‘‘Katamehi dasahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu .
「以哪十种呢?诸比库!在此,比库具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。
‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
「多闻,持所闻,积集所闻。凡诸法初善、中善、后善,有义、有文,宣说纯一圆满清净的梵行,对如是诸法,他多闻、忆持、以言通利、以意观察、以见善通达。
‘‘Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
「是善友,是善伴,是善同行。
‘‘Sammādiṭṭhiko hoti sammādassanena samannāgato.
「具正见,具足正确的见。
‘‘Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.
「体验种种神变:一人成为多人,多人成为一人;显现、隐没;穿墙、穿壁、穿山而行无碍,犹如在虚空中;在地中出没,犹如在水中;在水上行走不沉,犹如在地上;在空中以跏趺坐而行,犹如有翼之鸟;以手触摸、抚摩如此大神力、如此大威力的日月;乃至以身自在行至梵天界。
‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
「以清净、超越人的天耳界,听闻两种声音:天的与人的,远的与近的。
‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
「以心遍知其他有情、其他补特伽罗的心。有贪的心了知为『有贪的心』;离贪的心了知为『离贪的心』;有嗔的心……离嗔的心……有痴的心……离痴的心……收缩的心……散乱的心……广大的心……不广大的心……有上的心……无上的心……得定的心……未得定的心……解脱的心……未解脱的心了知为『未解脱的心』。
‘‘Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
「忆念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫——『在那里,我是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我生于那里;在那里,我也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我生于此处』,如此以形相、以细节忆念种种宿住。
‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
「他以清净、超越人的天眼,见到众生死时、生时,卑贱、高贵,美好、丑陋,幸运、不幸,了知众生随业流转:『这些尊者众生具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见者,受持邪见业,他们身坏命终后,生于苦界、恶趣、堕处、地狱;或者这些尊者众生具足身善行、具足语善行、具足意善行,不诽谤圣者,正见者,受持正见业,他们身坏命终后,生于善趣、天界。』如此,他以清净、超越人的天眼,见到众生死时、生时,卑贱、高贵,美好、丑陋,幸运、不幸,了知众生随业流转。」
‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.
「以诸漏尽,于现法中以自己的证智作证、具足无漏的心解脱、慧解脱后而住。诸比库,具足这十法的比库,是应供者、应施者、应供养者、应合掌者、世间的无上福田。」第七经。
8. Therasuttaṃ8. 长老经
§98
‘‘Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati. Katamehi dasahi? Thero hoti rattaññū cirapabbajito, sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, bahussuto hoti…pe… diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, adhikaraṇasamuppādavūpasamakusalo hoti, dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, pāsādiko hoti abhikkantapaṭikkante susaṃvuto antaraghare nisajjāya, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī’’ti. Aṭṭhamaṃ.
「诸比库,具足十法的长老比库,无论住于何方,都能安乐而住。哪十种?长老是年长者、久出家者,持戒者……乃至……受持学习于诸学处,多闻者……乃至……以见善通达,他的两部巴帝摩卡已被详细地善学、分别论、善通晓、善抉择,依文句、依字句,善巧于诤事的生起与止息,喜爱法,喜欢谈论,对阿毗达摩、阿毗毗奈耶有极大的欢喜,对其他的衣、钵食、住所、病者所需药品资具感到知足,在前进、后退时令人欢喜,在俗家中坐时善加防护,随意获得、不难获得、不费力获得四种属于增上心的、现法乐住的禅那,以诸漏尽,于现法中以自己的证智作证、具足无漏的心解脱、慧解脱后而住。诸比库,具足这十法的长老比库,无论住于何方,都能安乐而住。」第八经。
9. Upālisuttaṃ9. 伍巴离经
§99
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitu’’nti.
那时,具寿伍巴离去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的具寿伍巴离对世尊这样说:「尊者,我想要亲近阿兰若林野边地的住所。」
‘‘Durabhisambhavāni hi kho , upāli, araññavanapatthāni pantāni senāsanāni. Dukkaraṃ pavivekaṃ durabhiramaṃ. Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno. Yo kho, upāli, evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti .
「伍巴离,阿兰若林野边地的住所确实难以亲近。独处难行,难以喜乐。我想,林野会夺取未得定的比库的独住之心。伍巴离,若有人这样说:『我将在未得定的情况下亲近阿兰若林野边地的住所』,应该预期他:『将会沉没或漂浮。』」
‘‘Seyyathāpi, upāli, mahāudakarahado. Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā. Tassa evamassa – ‘yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ. Kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya’nti. So taṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyya piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyya; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya. Taṃ kissa hetu? Mahā, upāli , attabhāvo gambhīre gādhaṃ vindati.
「伍巴离,譬如有大水池。那时,来了一头七肘或七肘半高的象王。他这样想:『我何不进入这水池,玩洗耳游戏,也玩洗背游戏。玩了洗耳游戏,玩了洗背游戏,洗浴、饮水后,出来,随意离去。』他进入那水池,玩洗耳游戏,玩洗背游戏;玩了洗耳游戏,玩了洗背游戏,洗浴、饮水后,出来,随意离去。那是什么原因?伍巴离,大身体在深处找到立足点。」
‘‘Atha āgaccheyya saso vā biḷāro vā. Tassa evamassa – ‘ko cāhaṃ, ko ca hatthināgo! Yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ ; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya’nti. So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya. Tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti . Taṃ kissa hetu? Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati. Evamevaṃ kho, upāli, yo evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti.
「那时,来了一只兔子或猫。他这样想:『我是什么,象王又是什么!我何不进入这水池,玩洗耳游戏,也玩洗背游戏;玩了洗耳游戏,玩了洗背游戏,洗浴、饮水后,出来,随意离去。』他突然不加思考地跳入那水池。应该预期他:『将会沉没或漂浮。』那是什么原因?伍巴离,小身体在深处找不到立足点。同样地,伍巴离,若有人这样说:『我将在未得定的情况下亲近阿兰若林野边地的住所』,应该预期他:『将会沉没或漂浮。』」
‘‘Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ kevalā paripūrā bālakhiḍḍā’’ti? ‘‘Evaṃ, bhante’’.
「伍巴离,譬如幼小的男孩,愚痴,仰卧,玩弄自己的屎尿。伍巴离,你怎么想,这岂不是完全的愚痴游戏?」「是的,尊者。」
‘‘Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā’’ti? ‘‘Evaṃ, bhante’’.
「伍巴离,那位王子在其后的时候,随着增长、随着诸根的成熟,以诸王子所拥有的任何玩具,即:弯棍、球、翻筋斗、风车、叶制的量器、小车、小弓,以这些玩耍。伍巴离,你怎么想,这游戏岂不是比前面的游戏更殊胜、更微妙吗?」「是的,尊者。」
‘‘Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā’’ti? ‘‘Evaṃ, bhante’’.
「伍巴离,那位王子在其后的时候,随着增长、随着诸根的成熟,具备、具足五种欲功德而受用:眼所识的色,令人喜爱的、可爱的、合意的、可爱形色的、伴随着欲的、能引起染着的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,令人喜爱的、可爱的、合意的、可爱形色的、伴随着欲的、能引起染着的。伍巴离,你怎么想,这游戏岂不是比前面的诸游戏更殊胜、更微妙吗?」「是的,尊者。」
‘‘Idha kho pana vo , upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
「伍巴离,然而在此,如来出现于世间,是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫者、天人师、佛陀、世尊。他以自己的证智证悟后,宣说这包括天、魔、梵的世界,包括沙门、婆罗门、天、人的世代。他教导初善、中善、后善的法,有义、有文,宣示完全圆满、遍净的梵行。
‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.
「家主或家主之子或在某个家族中出生者听闻那个法。他听闻那个法后,对如来获得信。他具备那信的获得后,如此省察:『居家生活是障碍,是尘垢之道;出家是空旷处。住在家中不容易行完全圆满、完全清净、如磨光的螺贝的梵行。我何不剃除须发,披着袈裟衣,从家出家成为非家呢?』
‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
「他在其后的时候,舍弃少量的财富积聚或舍弃大量的财富积聚,舍弃少量的亲族圈或舍弃大量的亲族圈,剃除须发,披着袈裟衣,从家出家成为非家。
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
「他如此出家后,具足比库们的学处与生活,舍断杀生,离杀生,已放下棍棒、已放下刀剑,有惭,有悲悯,对一切有生命的众生怀着利益与悲悯而住。
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.
「舍断不与取,离不与取,是与取者、期待与取者;以这样清净的自己而住。
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
「舍断非梵行,是梵行者,是远离者,离开交媾的俗法。
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
「舍断妄语,他离妄语,是真实语者、真实结合者、坚固者、可信赖者、不欺诳世间者。
‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.
「舍断两舌,他离两舌,不将此处所听到的在彼处说以离间这些人,或将彼处所听到的在此处说以离间那些人。如此,他是分裂者的结合者,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,他离粗恶语。凡是柔和的、悦耳的、可爱的、入心的、优雅的、众人所喜的、众人所爱的语言,他说如此之语。
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
「舍断杂秽语,他离杂秽语,是适时语者、真实语者、利益语者、法语者、律语者,说有价值之语,适时的、有理由的、有限度的、与利益相应的。
‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti , jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti , ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
「他离伤害种子类、植物类。他是一日一食者,夜间停止,离非时食。他离观听歌舞音乐表演,离持花鬘、香、涂香及庄严、装饰之具,离高床、大床,离接受金银,离接受生谷,离接受生肉,离接受妇女、童女,离接受婢女、奴仆,离接受山羊、绵羊,离接受鸡、猪,离接受象、牛、马、骡,离接受田地、宅地,离从事差使、信使之业,离买卖,离在秤、伪币、度量上欺诳,离贿赂、欺骗、诈欺之业,离断截、杀害、捆绑、抢夺、掠夺、强暴之行。
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
「他以护身的衣、护腹的钵食为满足。无论去何处,只携带这些而去,犹如有翼之鸟,无论飞往何处,只负翅膀之重而飞。同样地,比库以护身的衣、护腹的钵食为满足,无论去何处,只携带这些而去。他具足此圣戒蕴,于内体验无过失之乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
「他以眼见色后,不取相,不取随相。因为若不防护眼根而住,贪、忧、诸恶不善法会流入,他为其防护而行道,保护眼根,在眼根上达到防护。以耳听声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不取相,不取随相。因为若不防护意根而住,贪、忧、诸恶不善法会流入,他为其防护而行道,保护意根,在意根上达到防护。他具足此圣根律仪,于内体验无染之乐。
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
「他在前进、后退时是正知而行者,在前视、旁视时是正知而行者,在屈、伸时是正知而行者,在持桑喀帝、钵、衣时是正知而行者,在食、饮、咀嚼、尝味时是正知而行者,在大小便利时是正知而行者,在行、住、坐、卧、醒、语、默时是正知而行者。
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññe samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
「他具备此圣戒蕴,具备此圣根律仪,具备此圣念与正知,亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、稻草堆。他去到森林,或去到树下,或去到空屋,结跏趺坐,保持身体正直,安立正念于面前。
‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
「他舍断世间的贪欲,以离贪欲之心而住,从贪欲净化其心。舍断嗔恨恼害,以无嗔恨之心而住,怜悯一切有情众生的利益,从嗔恨恼害净化其心。舍断昏沉睡眠,以离昏沉睡眠而住,有光明想、具念、正知,从昏沉睡眠净化其心。舍断掉举追悔,以不掉举而住,内心寂静,从掉举追悔净化其心。舍断疑,以度脱疑而住,对善法无疑惑,从疑净化其心。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.
「他舍断这五盖——心的随烦恼、慧的弱化者——离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅而住。你怎么想,伍巴离,『这住处岂不比先前的诸住处更殊胜、更上妙吗?』」「是的,世尊。」
‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
「伍巴离,我的弟子们在自身见到此法,亲近森林、林野、边地的住所,然而他们尚未住于已达成自己的目标。
‘‘Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.
「再者,伍巴离,比库以寻伺的止息……证入第二禅而住。你怎么想,伍巴离,『这住处岂不比先前的诸住处更殊胜、更上妙吗?』」「是的,世尊。」
‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
「伍巴离,我的弟子们在自身见到此法,亲近森林、林野、边地的住所,然而他们尚未住于已达成自己的目标。
‘‘Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.
「再者,伍巴离,比库以喜的离去……证入第三禅而住。你怎么想,伍巴离,『这住处岂不比先前的诸住处更殊胜、更上妙吗?』」「是的,世尊。」
‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti .
「伍巴离,我的弟子们在自身见到此法,亲近森林、林野、边地的住所,然而他们尚未住于已达成自己的目标。
‘‘Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ…pe….
「再者,伍巴离,比库以舍乐故……(中略)……第四禅那……(中略)……
Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.
再者,伍巴离,比库以完全超越诸色想,以诸有对想灭没,以不作意诸种种想,『虚空是无边的』,证得虚空无边处而住。伍巴离,你怎么想,『这住处岂非比先前诸住处更殊胜、更上妙吗?』」「是的,尊者。」
‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
「伍巴离,我的弟子们于自身见此法,亲近阿兰若、林野、边远的住所,然而他们尚未住于已达成自己的目标。
‘‘Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe….
「再者,伍巴离,比库以完全超越虚空无边处,『识是无边的』,证得识无边处而住……(中略)……
‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe….
「以完全超越识无边处,『无所有』,证得无所有处而住……(中略)……
‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītameta’nti nevasaññānāsaññāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.
「以完全超越无所有处,『此是寂静的,此是上妙的』,证得非想非非想处而住。伍巴离,你怎么想,『这住处岂非比先前诸住处更殊胜、更上妙吗?』」「是的,尊者。」
‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti , no ca kho tāva anuppattasadatthā viharanti.
「伍巴离,我的弟子们于自身见此法,亲近阿兰若、林野、边远的住所,然而他们尚未住于已达成自己的目标。
‘‘Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.
「再者,伍巴离,比库以完全超越非想非非想处,证得想受灭而住;以慧见故,他的诸漏灭尽。伍巴离,你怎么想,『这住处岂非比先前诸住处更殊胜、更上妙吗?』」「是的,尊者。」
‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. Iṅgha tvaṃ, upāli, saṅghe viharāhi. Saṅghe te viharato phāsu bhavissatī’’ti. Navamaṃ.
「伍巴离,我的这些弟子们,在自己身上见到法,亲近林野、森林、边远的住所,他们住于已达成自己的义利。来吧,伍巴离,你应住于僧团中。住于僧团中,你将会安乐。」第九经。
10. Abhabbasuttaṃ10. 不能经
§100
‘‘Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.
「诸比库,不舍断这十法者,无能力现证阿拉汉果。哪十种?贪、嗔、痴、忿、恨、覆、恼、嫉、悭、慢——诸比库,不舍断这十法者,无能力现证阿拉汉果。
‘‘Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātu’’nti. Dasamaṃ.
「诸比库,舍断这十法者,有能力现证阿拉汉果。哪十种?贪、嗔、痴、忿、恨、覆、恼、嫉、悭、慢——诸比库,舍断这十法者,有能力现证阿拉汉果。」第十经。
Upālivaggo pañcamo. · 伍巴离品第五
Tassuddānaṃ –
其摄颂——
Kāmabhogī bhayaṃ diṭṭhi, vajjiyamāhituttiyā;
「欲享受者、怖畏、见,应避、不善、第三,
Kokanudo āhuneyyo, thero upāli abhabboti.
「果德玛、应供养、长老、伍巴离、无能力。」
Dutiyapaṇṇāsakaṃ samattaṃ. · 第二五十集完
3. Tatiyapaṇṇāsakaṃ
第三个五十