20. Maggavaggo · 20. 道品义注
19. Dhammaṭṭhavaggo19. 法住品
1. Vinicchayamahāmattavatthu1. 裁判大臣事
Natena hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto vinicchayamahāmatte ārabbha kathesi.
世尊在祇树给孤独园安住时，曾以庄严教法为起始，宣说此法。
Ekadivasañhi bhikkhū sāvatthiyaṃ uttaradvāragāme piṇḍāya caritvā piṇḍapātapaṭikkantā nagaramajjhena vihāraṃ āgacchanti. Tasmiṃ khaṇe megho uṭṭhāya pāvassi. Te sammukhāgataṃ vinicchayasālaṃ pavisitvā vinicchayamahāmatte lañjaṃ gahetvā sāmike asāmike karonte disvā ‘‘aho ime adhammikā, mayaṃ pana ‘ime dhammena vinicchayaṃ karontī’ti saññino ahumhā’’ti cintetvā vasse vigate vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā tamatthaṃ ārocesuṃ. Satthā ‘‘na, bhikkhave, chandādivasikā hutvā sāhasena atthaṃ vinicchinantā dhammaṭṭhā nāma honti, aparādhaṃ pana anuvijjitvā aparādhānurūpaṃ asāhasena vinicchayaṃ karontā eva dhammaṭṭhā nāma hontī’’ti vatvā imā gāthā abhāsi –
一日清晨，诸比库从舍卫城北门村落乞食后，离开乞食地进入城中住所。此时骤然起风起云，下起雨来。他们进入会议殿，携带席子，彼此示意有与无，心念『这些比库不正，然我们却有信念：他们持戒精进，行此正法』。雨过天晴后，诸比库前往住所，礼敬世尊，坐于一侧，向世尊请教其义。世尊言：『比库们啊，断除欲等法，以勇猛坚决分别真实义，谓之正法者。若因过失而被侵扰，随其过失以不足勇猛断除者，亦谓正法。』世尊于是吟诵颂句：
§256
256.
二百五十六。
‘‘Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā naye;
『断法者非此，依勇猛为断；
Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.
智者断尽取与舍，俱成明理。』
§257
257.
二百五十七。
‘‘Asāhasena dhammena, samena nayatī pare;
「以非暴力之法，平等引导他者；
Dhammassa gutto medhāvī, dhammaṭṭhoti pavuccatī’’ti.
明智守护法者，谓之法的常住。」
Tattha tenāti ettakeneva kāraṇena. Dhammaṭṭhoti rājā hi attano kātabbe vinicchayadhamme ṭhitopi dhammaṭṭho nāma na hoti. Yenāti yena kāraṇena. Atthanti otiṇṇaṃ vinicchitabbaṃ atthaṃ. Sāhasā nayeti chandādīsu patiṭṭhito sāhasena musāvādena viniccheyya. Yo hi chande patiṭṭhāya ñātīti vā mittoti vā musā vatvā asāmikameva sāmikaṃ karoti, dose patiṭṭhāya attano verīnaṃ musā vatvā sāmikameva asāmikaṃ karoti, mohe patiṭṭhāya lañjaṃ gahetvā vinicchayakāle aññavihito viya ito cito ca olokento musā vatvā ‘‘iminā jitaṃ, ayaṃ parājito’’ti paraṃ nīharati, bhaye patiṭṭhāya kassacideva issarajātikassa parājayaṃ pāpuṇantassāpi jayaṃ āropeti, ayaṃ sāhasena atthaṃ neti nāma. Eso dhammaṭṭho nāma na hotīti attho. Atthaṃ anatthañcāti bhūtañca abhūtañca kāraṇaṃ. Ubho niccheyyāti yo pana paṇḍito ubho atthānatthe vinicchinitvā vadati. Asāhasenāti amusāvādena. Dhammenāti vinicchayadhammena, na chandādivasena. Samenāti aparādhānurūpeneva pare nayati, jayaṃ vā parājayaṃ vā pāpeti. Dhammassa guttoti so dhammagutto dhammarakkhito dhammojapaññāya samannāgato medhāvī vinicchayadhamme ṭhitattā dhammaṭṭhoti pavuccatīti attho.
此处所说的「以此」是指以上原因。所谓法的常住，是指国王虽立于自所当为之审判法中，然不谓自己为法常住。所谓「以因」者，即以何因缘。所谓「利益」者，是超越应审判之义。所谓暴力，则指以意欲等为基础；应断非暴力的谬妄言说。有意欲接续者，说亲眷或朋友而谎语，实际并无果证；或对自己仇敌存恶意而妄言，实际不真实；或痴迷愚钝，临审之时如他方般回避逃避，谎称己胜彼败，逆而使彼者陷因恐惧而得解脱，如果激起他人敌对者亦安立胜利。此乃以暴力不理法义故。谓此非法常住之义。所谓「义与非义」乃指有与无的因。所谓「双重断定」，是指智者审定有义与无义而言。所谓「非暴力」，是指非谬妄言说。所谓「法」，即审判之法，而非意欲等。所谓「平等」，为按罪责等引导他人，无论胜败皆行引导。所谓「守护法者」，指的是守护法、精通诵持法且具慧眼之明智者，此即法常住者之义。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
经说结尾云：「得多种初果等之利益」。
Vinicchayamahāmattavatthu paṭhamaṃ. · 裁判大臣事第一。
2. Chabbaggiyavatthu2. 六群比库事
Na tena paṇḍito hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye ārabbha kathesi.
非此智者也。此法讲说者在耆阇崛山乐园中，对六族众生说法。
Te kira vihārepi gāmepi bhattaggaṃ ākulaṃ karontā vicaranti. Athekadivase bhikkhū gāme bhattakiccaṃ katvā āgate dahare sāmaṇere ca pucchiṃsu – ‘‘kīdisaṃ, āvuso, bhattagga’’nti? Bhante, mā pucchatha, chabbaggiyā ‘‘mayameva viyattā, mayameva paṇḍitā, ime paharitvā sīse kacavaraṃ ākiritvā nīharissāmā’’ti vatvā amhe piṭṭhiyaṃ gahetvā kacavaraṃ okirantā bhattaggaṃ ākulaṃ akaṃsūti. Bhikkhū satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. Satthā ‘‘nāhaṃ, bhikkhave, bahuṃ bhāsitvā pare viheṭhayamānaṃ ‘paṇḍito’ti vadāmi, kheminaṃ pana averīnaṃ abhayameva paṇḍitoti vadāmī’’ti vatvā imaṃ gāthamāha –
他们在住处和村庄中，扰乱伙食事宜四处游动。某日比库们完成村中伙食事宜归来，正午时分，沙玛内拉问：「尊者，伙食事宜如何？」尊者曰：「勿问，六族『我们自散乱，我们自聪明，我们自护持，以头骨盖住草席，收拾归藏』是故我们已扰乱伙食。」比库们前去禅师处呈报此事。禅师曰：「比库们，我非因多言而称他人为智，扰乱他人时方称之为智；我称真正智者者，乃无嗔恨无敌无畏者。」然后宣说此偈——
§258
258.
二百五十八。
‘‘Na tena paṇḍito hoti, yāvatā bahu bhāsati;
『不以多言为智者，
Khemī averī abhayo, paṇḍitoti pavuccatī’’ti.
但为无嗔、无畏、安隐之人，称为智者』。
Tattha yāvatāti yattakena kāraṇena saṅghamajjhādīsu bahuṃ katheti, tena paṇḍito nāma na hoti . Yo pana sayaṃ khemī pañcannaṃ verānaṃ abhāvena averī nibbhayo , yaṃ vā āgamma mahājanassa bhayaṃ na hoti, so paṇḍito nāma hotīti attho.
此中“多言”者，谓于僧团等场合因缘繁多而多所言说者，不称为智者。而自行无嗔恚、无五逆仇恨、无畏，且对大众无所畏惧者，即谓智者。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
于宣说终结时，彼多所获得得初果入流果等。
Chabbaggiyavatthu dutiyaṃ. · 六群比库事第二。
3. Ekudānakhīṇāsavattheravatthu3. 漏尽者埃古达那长老事
Na tāvatāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekudānattheraṃ nāma khīṇāsavaṃ ārabbha kathesi.
“不至于多言”者，此法语乃佛陀于祇树给孤独园住时，对一名名曰“一筏长老”的已断烦恼者讲述。
So kira ekakova ekasmiṃ vanasaṇḍe viharati, ekamevassa udānaṃ paguṇaṃ –
那时，他独自一人独处于某片森林静处，在那里他的一句话称赞是最美妙的——
‘‘Adhicetaso appamajjato,
“心专注而不散乱，
Munino monapathesu sikkhato;
圣人受教于沉默之道；
Sokā na bhavanti tādino,
悲伤不会临于如此人，
Upasantassa sadā satīmato’’ti. (pāci. 153; udā. 37);
『平静者常具念』（见《巴吉帝亚》第153页；《自说》第37页）；
So kira uposathadivasesu sayameva dhammassavanaṃ ghosetvā imaṃ gāthaṃ vadati. Pathaviundriyanasaddo viya devatānaṃ sādhukārasaddo hoti. Athekasmiṃ uposathadivase pañcapañcasataparivārā dve tipiṭakadharā bhikkhū tassa vasanaṭṭhānaṃ agamaṃsu. So te disvāva tuṭṭhamānaso ‘‘sādhu vo kataṃ idha āgacchantehi, ajja mayaṃ tumhākaṃ dhammaṃ suṇissāmā’’ti āha. Atthi pana, āvuso, idha dhammaṃ sotukāmāti. Atthi, bhante, ayaṃ vanasaṇḍo dhammassavanadivase devatānaṃ sādhukārasaddena ekaninnādo hotīti. Tesu eko tipiṭakadharo dhammaṃ osāresi, eko kathesi. Ekadevatāpi sādhukāraṃ nādāsi. Te āhaṃsu – ‘‘tvaṃ, āvuso, dhammassavanadivase imasmiṃ vanasaṇḍe devatā mahantena saddena sādhukāraṃ dentīti vadesi, kiṃ nāmeta’’nti. Bhante, aññesu divasesu sādhukārasaddena ekaninnādo eva hoti, na ajja pana jānāmi ‘‘kimeta’’nti. ‘‘Tena hi, āvuso, tvaṃ tāva dhammaṃ kathehī’’ti. So bījaniṃ gahetvā āsane nisinno tameva gāthaṃ vadesi. Devatā mahantena saddena sādhukāramadaṃsu. Atha nesaṃ parivārā bhikkhū ujjhāyiṃsu ‘‘imasmiṃ vanasaṇḍe devatā mukholokanena sādhukāraṃ dadanti, tipiṭakadharabhikkhūsu ettakaṃ bhaṇantesupi kiñci pasaṃsanamattampi avatvā ekena mahallakattherena ekagāthāya kathitāya mahāsaddena sādhukāraṃ dadantī’’ti. Tepi vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ.
那时，在伍波萨他节日当天，他独自宣布听法，即诵读此偈。大地如同众天神的美妙声音一般，为善行而鸣响。在这一天，有五百零十五位持三藏比库汇聚到此处，成为他行所依。见此情形，心满意足的他说：“诸位能来此，甚好啊，今日我们将聆听你们的教法。”尊者们欲闻法之心甚殷切。他们说：“尊者啊，此处即是教法聆听之地。”尊者答：“在教法聆听日，此林地如同天众善音回响之地。”其中有一位比库诵读教法，有一位比库讲说教法，连有天声为之美妙赞叹。比库们问：“尊者，你说在此森林教学法聆听日，天众赞声宏亮，何意如是？”尊者答：“其他日子，虽有善音一响，但今天我并不了解其原因。”“因此，当日你应讲讲此法。”他提起念珠坐定，宣说此偈。天众以宏大善音赞叹此偈。比库团中有人起疑，道：“这森林中天众以口头声音赞叹，三藏比库中如此众多，竟仅由一位长老一句偈语，以极洪亮的声音而获赞扬？”于是他们前往住处，向老师就此事详细请教。
Satthā ‘‘nāhaṃ, bhikkhave, yo bahumpi uggaṇhati vā bhāsati vā, taṃ dhammadharoti vadāmi. Yo pana ekampi gāthaṃ uggaṇhitvā saccāni paṭivijjhati, ayaṃ dhammadharo nāmā’’ti vatvā dhammaṃ desento imaṃ gāthamāha –
师长说：『比库们，我不以多言多语者为持法者，我说真正持法者者，乃是即使只背诵一偈，真实洞晓其义者。』如是说后，即为说法者持此偈曰——
§259
259.
二百五十九。
‘‘Na tāvatā dhammadharo, yāvatā bahu bhāsati;
『不因众言多，称为持法者；
Yo ca appampi sutvāna, dhammaṃ kāyena passati;
唯有少闻之，身证法义者；
Sa ve dhammadharo hoti, yo dhammaṃ nappamajjatī’’ti.
斯乃持法人，法不沉没矣。』
Tattha yāvatāti yattakena uggahaṇadhāraṇavācanādinā kāraṇena bahuṃ bhāsati, tāvattakena dhammadharo na hoti, vaṃsānurakkhako pana paveṇipālako nāma hoti. Yo ca appampīti yo pana appamattakampi sutvā dhammamanvāya atthamanvāya dhammānudhammappaṭipanno hutvā nāmakāyena dukkhādīni parijānanto catusaccadhammaṃ passati, sa ve dhammadharo hoti. Yo dhammaṃ nappamajjatīti yopi āraddhavīriyo hutvā ajja ajjevāti paṭivedhaṃ ākaṅkhanto dhammaṃ nappamajjati, ayampi dhammadharoyevāti attho.
此中“不因众言多”，是谓以多言多语、专心记忆、口述等因缘，无故言多而谓之持法者者，非持法人，乃是族裔守护者、世系维护者之称。所谓“唯有少闻之”，是指仅稍微听闻，身心依法法理而行，通达诸法实相，知晓苦集灭道四圣谛者，方为真正持法者。所谓“法不沉没”，是指虽非多言繁说，但发心用功，恒求法义实相而不陷沉沦，使法不废灭，此亦谓是持法人之意。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
法教终结时，众多得初果等的捷觉者便已证得。
Ekudānakhīṇāsavattheravatthu tatiyaṃ. · 一时耗尽长老事第三。
4. Lakuṇḍakabhaddiyattheravatthu4. 腊军荼咖跋地亚长老事
Natena thero so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi.
是故该长老如此说：「这部法的开示由师主在祗树给孤独园时开始，为长老鳞多迦富提所讲述。」
Ekadivasañhi tasmiṃ there satthu upaṭṭhānaṃ gantvā pakkantamatte tiṃsamattā āraññikā bhikkhū taṃ passantā eva āgantvā satthāraṃ vanditvā nisīdiṃsu. Satthā tesaṃ arahattūpanissayaṃ disvā imaṃ pañhaṃ pucchi – ‘‘ito gataṃ ekaṃ theraṃ passathā’’ti? ‘‘Na passāma, bhante’’ti. ‘‘Kiṃ nu diṭṭho vo’’ti? ‘‘Ekaṃ, bhante, sāmaṇeraṃ passimhā’’ti. ‘‘Na so, bhikkhave, sāmaṇero, thero eva so’’ti? ‘‘Ativiya khuddako, bhante’’ti. ‘‘Nāhaṃ, bhikkhave, mahallakabhāvena therāsane nisinnamattakena theroti vadāmi. Yo pana saccāni paṭivijjhitvā mahājanassa ahiṃsakabhāve ṭhito, ayaṃ thero nāmā’’ti vatvā imā gāthā abhāsi –
一日清晨，那位长老前往侍奉师主的所在，附近有三十多名森林比库望见他来，来到师所，礼敬后安坐。师见其具备阿拉汉的依止，即问：「你们中是否有人已去世的一位长老在此？」众答：「尊者，我们未曾见过。」师复问：「你们见到什么？」众答：「尊者，我们看到一位沙玛内拉。」师言：「彼非沙玛内拉，而是长老本人。」众答：「尊者，他实属极小辈。」师复言：「我非以年少多者为名，仅以正坐于长老位者称为长老。若真确知于广大众生中坚守不杀者，即当称为长老。」末了，师诵一偈：
§260
260.
二百六十。
‘‘Na tena thero so hoti, yenassa palitaṃ siro;
非彼长老，头病已显者；
Paripakko vayo tassa, moghajiṇṇoti vuccati.
年老成熟，谓之空虚死。
§261
261.
二百六十一。
‘‘Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;
「于其中，有真实法，有不杀生、节制和驯服，
Sa ve vantamalo dhīro, thero iti pavuccatī’’ti.
正是被称为清净威严者，即长老。」
Tattha paripakkoti pariṇato, vuḍḍhabhāvaṃ pattoti attho. Moghajiṇṇoti anto therakarānaṃ dhammānaṃ abhāvena tucchajiṇṇo nāma. Yamhi saccañca dhammo cāti yamhi pana puggale soḷasahākārehi paṭividdhattā catubbidhaṃ saccaṃ, ñāṇena sacchikatattā navavidho lokuttaradhammo ca atthi. Ahiṃsāti ahiṃsanabhāvo. Desanāmattametaṃ, yamhi pana catubbidhāpi appamaññābhāvanā atthīti attho. Saṃyamo damoti sīlañceva indriyasaṃvaro ca. Vantamaloti maggañāṇena nīhaṭamalo. Dhīroti dhitisampanno. Theroti so imehi thirabhāvakārakehi samannāgatattā theroti vuccatīti attho.
此处「成熟」意为圆满成熟，达到年老之相。所谓「空无成就」者，是指长老们法义届尽而为空无也。所谓「有真实法」者，是指在人16部众中四种真实，即四谛，及九种超世间法以智慧所证实。当中「不杀生」即非杀生之性。说法涵义是：虽有四种，但其中无更高无上之轻慢不敬。所谓「节制和驯服」是指与戒同行以及根的约束。所谓「清净威严」是指以道智慧根除染污。所谓「威严」者，是具坚定决心者。称为长老，意指具此三种成熟行为者，皆被称为长老。
Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti.
说法结束时，那些比库们便立于阿拉汉果与不杀生之境位。
Lakuṇḍakabhaddiyattheravatthu catutthaṃ. · 腊军荼咖跋地亚长老事第四。
5. Sambahulabhikkhuvatthu5. 众多比库事
Navākkaraṇamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.
所谓新造语，是指佛陀在耶塔瓦那林中，与众多比库共行时开示此法教。
Ekasmiñhi samaye dahare ceva sāmaṇere ca attano dhammācariyānameva cīvararajanādīni veyyāvaccāni karonte disvā ekacce therā cintayiṃsu – ‘‘mayampi byañjanasamaye kusalā, amhākameva kiñci natthi. Yaṃnūna mayaṃ satthāraṃ upasaṅkamitvā evaṃ vadeyyāma, ‘bhante, mayaṃ byañjanasamaye kusalā, aññesaṃ santike dhammaṃ uggaṇhitvāpi imesaṃ santike asodhetvā mā sajjhāyitthāti daharasāmaṇere āṇāpethā’ti. Evañhi amhākaṃ lābhasakkāro vaḍḍhissatī’’ti. Te satthāraṃ upasaṅkamitvā tathā vadiṃsu.
一时，孩童及沙玛内拉们在自己的修行老师那里，看到他们制作染污衣钵等器具时，有些长老思惟：『我们于染污时期也精进善巧，我们自己没有缺少。倘若我们教师亲临，且如此说：『尊者，我们于染污时期精进善巧，虽在他处宣法，见他处不净，不令心住』，使孩童沙玛内拉得以鼓励成长。如此，我们的获得与尊敬必然增长。』于是他们便前往教师处，如此陈说。
Satthā tesaṃ vacanaṃ sutvā ‘‘imasmiṃ sāsane paveṇivaseneva evaṃ vattuṃ labhati, ime pana lābhasakkāre nissitāti ñatvā ahaṃ tumhe vākkaraṇamattena sādhurūpāti na vadāmi. Yassa panete issādayo dhammā arahattamaggena samucchinnā, eso eva sādhurūpo’’ti vatvā imā gāthā abhāsi –
教师听了他们的话说：『在此教法中，于雨季安居时，确有此言，若知此依于尊敬与获得，我不会只就言辩之巧饰称其优美。若有贪欲等恶法于阿拉汉果顶断绝，那才是真正的美善。』于是宣说以下偈语：
§262
262.
二百六十二。
‘‘Na vākkaraṇamattena, vaṇṇapokkharatāya vā;
『不是靠言辞巧饰，也非因言语鲜美；
Sādhurūpo naro hoti, issukī maccharī saṭho.
真善人乃成就者，离贪如恶蚊骗子。』
§263
263.
二百六十三。
‘‘Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;
「其中心意被断绝，根本无明被彻底拔除，
Savantadoso medhāvī, sādhurūpoti vuccatī’’ti.
智慧广大而无过失，如此美好的境界被称为善妙形态。」
Tattha na vākkaraṇamattenāti vacīkaraṇamattena saddalakkhaṇasampannavacanamattena. Vaṇṇapokkharatāya vāti sarīravaṇṇassa manāpabhāvena vā. Naroti ettakeneva kāraṇena paralābhādīsu issāmanako pañcavidhena maccherena samannāgato kerāṭikabhāvena saṭho naro sādhurūpo na hoti. Yassa cetanti yassa ca puggalassetaṃ issādidosajātaṃ arahattamaggañāṇena samūlakaṃ chinnaṃ, mūlaghātaṃ katvā samūhataṃ , so vantadoso dhammojapaññāya samannāgato sādhurūpoti vuccatīti attho.
此处所谓『非邪言』，乃指不邪辩之言，不妄语之言，具有正言特质之言；或谓因身色清净庄严，故曰非邪言。因仗此因缘，在他人所得物上起嫉妒，如蚊蝇般多方煞害，带有欺诈奸诈之形态，此人则非真善美之人。所谓心断者，指其因阿拉汉道智，根绝心中邪念，根本无明被斩断，所有散乱妄念被熄灭，故此人具智慧如火，能斩断烦恼，故被称为妙善之形。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束时，许多听法者皆获得初果等诸多果位。
Sambahulabhikkhuvatthu pañcamaṃ. · 众多比库事第五。
6. Hatthakavatthu6. 哈塔咖事
Namuṇḍakena samaṇoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto hatthakaṃ ārabbha kathesi.
那具剃头者，作为比库，于沙瓦提居住时，取杖一根开始讲法。
So kira vādakkhitto ‘‘tumhe asukavelāya asukaṭṭhānaṃ nāma āgaccheyyātha, vādaṃ karissāmā’’ti vatvā puretarameva tattha gantvā ‘‘passatha, titthiyā mama bhayena nāgatā, esova pana nesaṃ parājayo’’tiādīni vatvā vādakkhitto aññenaññaṃ paṭicaranto vicarati. Satthā ‘‘hatthako kira evaṃ karotī’’ti sutvā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, hatthaka, evaṃ karosī’’ti pucchitvā ‘‘sacca’’nti vutte, ‘‘kasmā evaṃ karosi? Evarūpañhi musāvādaṃ karonto sīsamuṇḍanādimatteneva samaṇo nāma na hoti. Yo pana aṇūni vā thūlāni vā pāpāni sametvā ṭhito, ayameva samaṇo’’ti vatvā imā gāthā abhāsi –
此剃头者曾挑起辩论，曰：「汝等应于非时节莫自生怪，且当辩论。」便先前往他处，说：「观之，贼人彼无所畏惧，我反倒惧怕他们，此实非我之败。」彼此互相争辩搅扰。佛闻之责斥曰：「此剃头者果然作此行。」问之得答曰「是也。」彼曰：「何故如此为？」云：「若以此种谎言造作，唯头剃发者才称为沙门；若有真诚身作恶事，无论轻重，彼即是真沙门。」于是宣说此偈：
§264
264.
二百六十四。
‘‘Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;
「沙玛内拉染著剃度头，口中吐露恶言，
Icchālobhasamāpanno, samaṇo kiṃ bhavissati.
身心充满贪欲，沙玛内拉将成为何物呢？」
§265
265.
二百六十五。
‘‘Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;
「若有人止息所有恶行，无论大小全部断尽，
Samitattā hi pāpānaṃ, samaṇoti pavuccatī’’ti.
以止息恶行为称者，即谓其为沙玛内拉。」
Tattha muṇḍakenāti sīsamuṇḍanamattena. Abbatoti sīlavatena ca dhutaṅgavatena ca virahito. Alikaṃ bhaṇanti musāvādaṃ bhaṇanto asampattesu ārammaṇesu icchāya pattesu ca lobhena samannāgato samaṇo nāma kiṃ bhavissati? Sametīti yo ca parittāni vā mahantāni vā pāpāni vūpasameti, so tesaṃ samitattā samaṇoti pavuccatīti attho.
此处“秃头者”者，谓以剃除头发为度者。所谓“阿巴多”者，谓守戒具足且修持苦行法者。恶人妄语，诽谤众生，嗜欲强盛而多贪爱的修行者，名为“沙门”，其果何如？所谓“和悦”，指对小恶或大恶行为能断除者，谓由此和悦称名“和悦”之意。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
讲经结束时，多闻者获得初果乃至更高圣果等种种利益。
Hatthakavatthu chaṭṭhaṃ. · 哈塔咖事第六。
7. Aññatarabrāhmaṇavatthu7. 某婆罗门事
Natena bhikkhu so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.
那时有一比库，如是者也，于竹林精舍讲法终后，对一婆罗门说法。
So kira bāhirasamaye pabbajitvā bhikkhaṃ caranto cintesi – ‘‘samaṇo gotamo attano sāvake bhikkhāya caraṇena ‘bhikkhū’ti vadati, mampi ‘bhikkhū’ti vattuṃ vaṭṭatī’’ti. So satthāraṃ upasaṅkamitvā, ‘‘bho gotama, ahampi bhikkhaṃ caritvā jīvāmi, mampi ‘bhikkhū’ti vadehī’’ti āha. Atha naṃ satthā ‘‘nāhaṃ, brāhmaṇa, bhikkhanamattena bhikkhūti vadāmi. Na hi vissaṃ dhammaṃ samādāya vattanto bhikkhu nāma hoti. Yo pana sabbasaṅkhāresu saṅkhāya carati, so bhikkhu nāmā’’ti vatvā imā gāthā abhāsi –
彼婆罗门谓：‘沙门果德玛及其弟子以修行比库名之，我亦当以比库自称。’遂往就世尊，说：‘果德玛，当我亦以比库修行生活时，亦使称我为比库。’世尊答曰：‘婆罗门，我非仅以比库名号称之。因为未彻知法而自称比库者不为比库。惟有断尽诸有行者，乃得比库名。’遂说此偈—
§266
266.
二百六十六。
‘‘Na tena bhikkhu so hoti, yāvatā bhikkhate pare;
‘彼非比库者，是因比库之名尚在；
Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.
具足清净法，比库则不称为比库。
§267
267.
第二百六十七。
‘‘Yodha puññañca pāpañca, bāhetvā brahmacariyavā;
“士卒摒弃善恶业，持守梵行行遍地；
Saṅkhāya loke carati, sa ve bhikkhūti vuccatī’’ti.
断除烦恼行世间，此人便称作比库。”
Tattha yāvatāti yattakena pare bhikkhate, tena bhikkhanamattena bhikkhu nāma na hoti. Vissanti visamaṃ dhammaṃ, vissagandhaṃ vā kāyakammādikaṃ dhammaṃ samādāya caranto bhikkhu nāma na hoti. Yodhāti yo idha sāsane ubhayampetaṃ puññañca pāpañca maggabrahmacariyena bāhetvā panuditvā brahmacariyavā hoti. Saṅkhāyāti ñāṇena. Loketi khandhādiloke ‘‘ime ajjhattikā khandhā, ime bāhirā’’ti evaṃ sabbepi dhamme jānitvā carati, so tena ñāṇena kilesānaṃ bhinnattā ‘‘bhikkhū’’ti vuccatīti attho.
此中“乃至”即他人称之所及，若不过其量，称之为“乃至”。若具足不正法及身业等恶臭法，取错法行者，不称比库。所谓“士卒”，此处意指在此教法中，能断除善恶二业，遵行梵行者。所谓“断除”为慧解脱，所谓“世间”为五蕴等世界，明知此等诸法之内外，准确了解一切法，依此慧解脱烦恼，故称为“比库”。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束，许多听者皆得初果及诸果德。
Aññatarabrāhmaṇavatthu sattamaṃ. · 某婆罗门事第七。
8. Titthiyavatthu8. 外道事
Namonenāti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiye ārabbha kathesi.
礼敬彼世尊，于鹿野苑住止时，于比库众前开始讲说此法。
Te kira bhuttaṭṭhānesu manussānaṃ ‘‘khemaṃ hotu, sukhaṃ hotu, āyu vaḍḍhatu, asukaṭṭhāne nāma kalalaṃ atthi, asukaṭṭhāne nāma kaṇṭako atthi, evarūpaṃ ṭhānaṃ gantuṃ na vaṭṭatī’’tiādinā nayena maṅgalaṃ vatvā pakkamanti. Bhikkhū pana paṭhamabodhiyaṃ anumodanādīnaṃ ananuññātakāle bhattagge manussānaṃ anumodanaṃ akatvā pakkamanti. Manussā ‘‘titthiyānaṃ santikā maṅgalaṃ suṇāma, bhaddantā pana tuṇhībhūtā pakkamantī’’ti ujjhāyiṃsu. Bhikkhū tamatthaṃ satthu ārocesuṃ. Satthā, ‘‘bhikkhave, ito paṭṭhāya bhattaggādīsu yathāsukhaṃ anumodanaṃ karotha, upanisinnakathaṃ karotha, dhammaṃ kathethā’’ti anujāni. Te tathā kariṃsu. Manussā anumodanādīni suṇantā ussāhappattā bhikkhū nimantetvā sakkāraṃ karontā vicaranti. Titthiyā pana ‘‘mayaṃ munino monaṃ karoma, samaṇassa gotamassa sāvakā bhattaggādīsu mahākathaṃ kathentā vicarantī’’ti ujjhāyiṃsu.
这些人在食处聚集时，对人说『愿安乐、愿吉祥、愿寿命增长。病苦之处如污水聚集，病苦之处如荆棘丛生，如此之地不宜前往』等以此为教导，说是吉祥然后离去。但比库们在首次开悟未曾获准时，未在食处对人赞叹许可而离去。众人说『我们听闻外道的聚集是吉祥，善知识们反而独自离去』如是议论。比库们即向世尊请教。世尊告曰：『比库们，应自此以后在食处随意赞叹许可，坐而议论，宣说法义』。他们依教而行。人等听闻赞叹便起勇猛心，邀请比库且恭敬供养。外道则议论说『我们要使圣人沉默，独行者果德玛的弟子们在食处谈论甚多』。
Satthā tamatthaṃ sutvā ‘‘nāhaṃ, bhikkhave, tuṇhībhāvamattena ‘munī’ti vadāmi. Ekacce hi ajānantā na kathenti, ekacce avisāradatāya, ekacce ‘mā no imaṃ atisayatthaṃ aññe jāniṃsū’ti maccherena. Tasmā monamattena muni na hoti, pāpavūpasamena pana muni nāma hotī’’ti vatvā imā gāthā abhāsi –
世尊闻此答曰：『比库们，我不因寂静自称“圣人”。有些人无知不语，有些人无能言，有些人说“不可过度教导他人”以恶心抵制。故以寂默自称圣者者非真圣人；但以灭除恶业为圣人名号』。然后宣说此偈——
§268
268.
二百六十八。
‘‘Na monena munī hoti, mūḷharūpo aviddasu;
『非以沉默而得圣，愚痴形相不覆盖；
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
持衡较量择良者，才是真智圣人也。']
§269
269.
二百六十九。
‘‘Pāpāni parivajjeti, sa munī tena so muni;
『恶行应当避舍，贤者即是那贤者；何者为贤？将世间二重对治者，贤者便称为贤。』
Yo munāti ubho loke, muni tena pavuccatī’’ti.
关于此处所谓的『贤者』，非谓以壳心般的错误作法——即路径知识称为愚痴的贤者。此处所说『贤者』乃指远离纷扰的处境。根本粗俗之形态，即无能之义。此类无知之形态，即便处于寂静状态也不被称为贤者。又或非贤者以壳心般、粗俗且无知为本旨。譬如人扛秤，秤若站立且额外负荷，则称之为承重；若负重不足，则落下丢弃。亦如携带额外苦难者避舍恶行，负担不足则弃弃; 同理持守戒定慧、解脱智慧观见之人以高尚卓越之品质摒弃恶行及不善业而云贤者。以此故称『贤者』。究为何谓『贤者』？即以上所说因由耳。所谓将世间[蕴等]两重加诸其上以自制，如同『这些内蕴，此为外物』之说，以此因故谓之贤者。
Tattha na monenāti kāmañhi moneyyapaṭipadāsaṅkhātena maggañāṇamonena muni nāma hoti, idha pana tuṇhībhāvaṃ sandhāya ‘‘monenā’’ti vuttaṃ. Mūḷharūpoti tuccharūpo. Aviddasūti aviññū. Evarūpo hi tuṇhībhūtopi muni nāma na hoti. Atha vā monena muni nāma na hoti, tucchasabhāvo pana aviññū ca hotīti attho. Yo ca tulaṃva pagayhāti yathā hi tulaṃ gahetvā ṭhito atirekaṃ ce hoti, harati. Ūnaṃ ce hoti , pakkhipati. Evameva yo atirekaṃ haranto viya pāpaṃ harati parivajjeti, ūnake pakkhipanto viya kusalaṃ paripūreti. Evañca pana karonto sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātaṃ varaṃ uttamameva ādāya pāpāni akusalakammāni parivajjeti. Sa munīti so muni nāmāti attho. Tena so munīti kasmā pana so munīti ce? Yaṃ heṭṭhā vuttakāraṇaṃ, tena so munīti attho. So munāti ubho loketi yo puggalo imasmiṃ khandhādiloke tulaṃ āropetvā minanto viya ‘‘ime ajjhattikā khandhā, ime bāhirā’’tiādinā nayena ime ubho atthe munāti. Muni tena pavuccatīti tena kāraṇena munīti vuccatiyevāti attho.
讲说终结时，多得初果等丰富善果。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
非此故名为圣者。此乃法师在泥洹苾芗林中，于一位名叫波剌利悉迦的乞士起说一圣者。
Titthiyavatthu aṭṭhamaṃ. · 外道事第八。
9. Bālisikavatthu9. 巴离西咖事
Na tena ariyo hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ ariyaṃ nāma bālisikaṃ ārabbha kathesi.
不是说他是圣者，乃是在耶达园中，世尊独自开示一位名为巴梨悉迦的尊者的教法。
Ekadivasañhi satthā tassa sotāpattimaggassūpanissayaṃ disvā sāvatthiyā uttaradvāragāme piṇḍāya caritvā bhikkhusaṅghaparivuto tato āgacchati. Tasmiṃ khaṇe so bālisiko balisena macche gaṇhanto buddhappamukhaṃ bhikkhusaṅghaṃ disvā balisayaṭṭhiṃ chaḍḍetvā aṭṭhāsi. Satthā tassa avidūre ṭhāne nivattitvā ṭhito ‘‘tvaṃ kiṃ nāmosī’’ti sāriputtattherādīnaṃ nāmāni pucchi. Tepi ‘‘ahaṃ sāriputto ahaṃ moggallāno’’ti attano attano nāmāni kathayiṃsu. Bālisiko cintesi – ‘‘satthā sabbesaṃ nāmāni pucchati, mamampi nāmaṃ pucchissati maññe’’ti. Satthā tassa icchaṃ ñatvā, ‘‘upāsaka, tvaṃ ko nāmosī’’ti pucchitvā ‘‘ahaṃ, bhante, ariyo nāmā’’ti vutte ‘‘na, upāsaka, tādisā pāṇātipātino ariyā nāma honti, ariyā pana mahājanassa ahiṃsanabhāve ṭhitā’’ti vatvā imaṃ gāthamāha –
一日清晨，世尊见到通往初果流解果之道的依止处，游行至沙瓦提北门村落托钵，僧团围绕着他。此时有一名巴里士族青年手执杖棒，见到佛陀面前的僧团，遂放下杖棒，站立起来。世尊回到不远处原位站立，向长老沙利弗等问道：“你叫什么名字？”他们回答说：“我是沙利弗，我是摩诃迦罗。”青年琢磨道：“导师问所有人的名字，想必他也会问我的名字。”世尊知晓他的心意，便问：“居士，你叫什么名字？”青年答曰：“尊者，我姓阿利牙。”世尊说：“不，居士，这样的杀生者不称为‘阿利牙’，真正的阿利牙是立于大众的非杀生之德者。”并说出偈语：
§270
270.
二百七十。
‘‘Na tena ariyo hoti, yena pāṇāni hiṃsati;
‘杀生者非圣贤，
Ahiṃsā sabbapāṇānaṃ, ariyoti pavuccatī’’ti.
慈悲护众生者，方为圣贤称。’
Tattha ahiṃsāti ahiṃsanena. Idaṃ vuttaṃ hoti – yena hi pāṇāni hiṃsati, na tena kāraṇena ariyo hoti. Yo pana sabbapāṇānaṃ pāṇiādīhi ahiṃsanena mettādibhāvanāya patiṭṭhitattā hiṃsato ārāva ṭhito, ayaṃ ariyoti vuccatīti attho.
此处“非杀生”谓不以杀害为行为。旨意为——杀生之人为不圣者。反之，以慈悲等善心护念众生，虽处逆境仍坚守慈爱者，谓之圣贤。
Desanāvasāne bālisiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.
讲经结束时，巴里士族青年坚立于流解果位，自信其所法能真实证达周遍。
Bālisikavatthu navamaṃ. · 渔夫事第九。
10. Sambahulasīlādisampannabhikkhuvatthu10. 众多戒等具足比库事
Na sīlabbatamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule sīlādisampanne bhikkhū ārabbha kathesi.
世尊在杰陀园住持时，面对众多具足戒律等清净的比库们，开始宣说这部法教。
Tesu kira ekaccānaṃ evaṃ ahosi – ‘‘mayaṃ sampannasīlā, mayaṃ dhutaṅgadharā, mayaṃ bahussutā, mayaṃ pantasenāsanavāsino, mayaṃ jhānalābhino, na amhākaṃ arahattaṃ dullabhaṃ, icchitadivaseyeva arahattaṃ pāpuṇissāmā’’ti. Yepi tattha anāgāmino, tesampi etadahosi – ‘‘na amhākaṃ idāni arahattaṃ dullabha’’nti. Te sabbepi ekadivasaṃ satthāraṃ upasaṅkamitvā vanditvā nisinnā ‘‘api nu kho vo, bhikkhave, pabbajitakiccaṃ matthakaṃ patta’’nti satthārā puṭṭhā evamāhaṃsu – ‘‘bhante, mayaṃ evarūpā evarūpā ca, tasmā ‘icchiticchitakkhaṇeyeva arahattaṃ pattuṃ samatthamhā’ti cintetvā viharāmā’’ti.
当中某些比库曾如此想：‘我们具足清净戒律，披着出家衣，广闻佛法，住于行脚道场，获得禅定加持，我们阿拉汉的果位不应难得，我们愿意在今生中必得阿拉汉果。’那些已是不断来世者中也有人如此想：‘现在我们尚未得阿拉汉果，且阿拉汉果难得。’他们皆曾在同一天向世尊顶礼后，坐下时世尊问：“比库们，汝等是否忘却了出家的义务？”他们回答：“尊者，我们就是如此这般，因此才以‘只有当意愿时刻，方能得阿拉汉果’之念安住。”
Satthā tesaṃ vacanaṃ sutvā, ‘‘bhikkhave, bhikkhunā nāma parisuddhasīlādimattakena vā anāgāmisukhappattamattakena vā ‘appakaṃ no bhavadukkha’nti vattuṃ na vaṭṭati, āsavakkhayaṃ pana appatvā ‘sukhitomhī’ti cittaṃ na uppādetabba’’nti vatvā imā gāthā abhāsi –
世尊听了他们的言说后说：“比库啊，比库尼以戒律的清净程度，或不断来世的安乐程度为己有，而说‘我无苦恼’是不被允许的；因烦恼未断，心不应生‘我已得乐’之想。”说毕，世尊诵说此偈：
§271
271.
二百七十一偈。
‘‘Na sīlabbatamattena, bāhusaccena vā pana;
“非因戒律清净，或言多闻多数；
Atha vā samādhilābhena, vivittasayanena vā.
亦非禅定所得，或独卧独善。”
§272
272.
二百七十二。
‘‘Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;
『我触及出离的安乐，这安乐非外道所接触；
Bhikkhu vissāsamāpādi, appatto āsavakkhaya’’nti.
比库已经建立信心，断除内染未染之境界。』
Tattha sīlabbatamattenāti catupārisuddhisīlamattena vā terasadhutaṅgamattena vā. Bāhusaccena vāti tiṇṇaṃ piṭakānaṃ uggahitamattena vā. Samādhilābhenāti aṭṭhasamāpattiyā lābhena. Nekkhammasukhanti anāgāmisukhaṃ. Taṃ anāgāmisukhaṃ phusāmīti ettakamattena vā. Aputhujjanasevitanti puthujjanehi asevitaṃ ariyasevitameva. Bhikkhūti tesaṃ aññataraṃ ālapanto āha. Vissāsamāpādīti vissāsaṃ na āpajjeyya. Idaṃ vuttaṃ hoti – bhikkhu iminā sampannasīlādibhāvamattakeneva ‘‘mayhaṃ bhavo appako parittako’’ti āsavakkhayasaṅkhātaṃ arahattaṃ appatto hutvā bhikkhu nāma vissāsaṃ nāpajjeyya. Yathā hi appamattakopi gūtho duggandho hoti, evaṃ appamattakopi bhavo dukkhoti.
其中所说的持戒之道，或谓依四正净戒，或谓依十三善法之戒。大量文献亦云，此处可理解为三藏所标持之道。所谓得定者，是指八定所获之证。所谓出离安乐，即非来果之安乐。『触及非来安乐』，也可理解为此义。所谓非外道人所接触者，是指非外道众生所接触，唯接触圣者所修学之法。『比库』，是其中某人对他人说出此语。所谓建立信心，不致失信。此言指比库因具足持戒等功德，已断除内染，入阿拉汉果后，不见疑惑，故得建立坚信。此理如经所说，虽极清净梵贼尸体腐臭，然若不谨慎，仍觉恶臭，如是，虽极谨慎，若造业，则受苦果报。
Desanāvasāne te bhikkhū arahatte patiṭṭhahaṃsu, sampattānampi sātthikā dhammadesanā ahosīti.
说法终结时，比库等已确立于阿拉汉果中，且所说诸法皆真实无妄。
Sambahulasīlādisampannabhikkhuvatthu dasamaṃ. · 众多戒等具足比库事第十。
Dhammaṭṭhavaggavaṇṇanā niṭṭhitā. · 法住品释义已毕。
Ekūnavīsatimo vaggo. · 第十九品。