5. Anumānapañho5. 推论问

480 段 · CSCD 巴利原典

1. Buddhavaggo

1. 佛品

1. Dvinnaṃ buddhānaṃ anuppajjamānapañho1. 二佛不出现问

§1

‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddho apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti. Desentā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiyadhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādappaṭipattiyaṃ anusāsanti. Yadi, bhante nāgasena, sabbesampi tathāgatānaṃ ekā desanā ekā kathā ekā sikkhā ekā anusiṭṭhi, kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti? Ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyo buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya, ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ, tattha me kāraṇaṃ brūhi, yathāhaṃ nissaṃsayo bhaveyya’’nti.

「尊者那先,世尊曾说此:『诸比库,这是须跋的、没有机会的,即在一个世界界中,两位阿拉汉、正等正觉者会同时出现,这是须跋的。』尊者那先,然而所有的如来在教导时都教导三十七菩提分法,在说法时都说四圣谛,在教诫时都教诫三学,在教诲时都教诲不放逸的实践。尊者那先,如果所有如来的教导是一样的、说法是一样的、教诫是一样的、教诲是一样的,那么为什么两位如来不会在同一时刻出现呢?仅仅一位佛陀的出现,这个世间就变得光明,如果有第二位佛陀,以两位的光辉,这个世间会变得更加光明,两位如来在教诫时会安乐地教诫,在教诲时会安乐地教诲,请告诉我其中的原因,使我能无疑。」

‘‘Ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

「大王,这十千世界界只能承载一位佛陀,只能承载一位如来的功德,如果第二位佛陀出现,这十千世界界将无法承载,会动摇、震动、倾斜、倾倒、弯曲、散开、崩坏、毁坏,无法保持稳定。

‘‘Yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya, ekasmiṃ purise abhirūḷhe sā nāvā samupādikā bhaveyya. Atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhirūheyya, api nu sā, mahārāja, nāvā dvinnampi dhāreyyā’’ti? ‘‘Na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya, osīdeyya udake’’ti. ‘‘Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

「大王,譬如有一艘船只能承载一个人,当一个人登上时,那艘船就满载了。然后第二个人来了,在寿命、容貌、年龄、身量、胖瘦、所有肢体方面都相同,他登上那艘船,大王,那艘船能承载两个人吗?」「不能,尊者,会动摇、震动、倾斜、倾倒、弯曲、散开、崩坏、毁坏,无法保持稳定,会沉入水中。」「大王,同样地,这十千世界界只能承载一位佛陀,只能承载一位如来的功德,如果第二位佛陀出现,这十千世界界将无法承载,会动摇、震动、倾斜、倾倒、弯曲、散开、崩坏、毁坏,无法保持稳定。

‘‘Yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā, so dhāto pīṇito paripuṇṇo nirantaro tandikato anonamitadaṇḍajāto punadeva tattakaṃ bhojanaṃ bhuñjeyya, api nu kho so, mahārāja, puriso sukhito bhaveyyā’’ti? ‘‘Na hi, bhante, sakiṃ bhuttova mareyyā’’ti . ‘‘Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyyā’’ti.

「或者,大王,譬如有人吃了足够的食物,吃到填满喉咙,他已饱足、充满、无间隙、充塞、身体僵直,他再吃同样多的食物,大王,那个人会安乐吗?」「不会,尊者,吃一次就会死。」「大王,同样地,这十千世界界只能承载一位佛陀,只能承载一位如来的功德,如果第二位佛陀出现,这十千世界界将无法承载,会动摇、震动、倾斜、倾倒、弯曲、散开、崩坏、毁坏,无法保持稳定。」

‘‘Kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavī calatī’’ti? ‘‘Idha, mahārāja, dve sakaṭā ratanaparipūritā bhaveyyuṃ yāva mukhasamā, ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu kho taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyā’’ti? ‘‘Na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemipi tassa opateyya, akkhopi tassa bhijjeyyā’’ti. ‘‘Kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, atidhammabhārena pathavī calati.

「尊者那先,大地是因为过重的法负担而动摇吗?」「大王,这里有两辆车装满了宝物,满到车口,从一辆车取出宝物倒入另一辆车,大王,那辆车能承载两辆车的宝物吗?」「不能,尊者,它的车毂会裂开,它的车辐会断裂,它的车辋会脱落,它的车轴会断裂。」「大王,那辆车是因为过重的宝物负担而破裂吗?」「是的,尊者。」「大王,同样地,大地因过重的法负担而动摇。

‘‘Api ca, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ. Aññampi tattha abhirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddho ekakkhaṇe nuppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ buddho, amhākaṃ buddho’ti, ubhato pakkhajātā bhaveyyuṃ, yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ amacco, amhākaṃ amacco’ti, ubhato pakkhajātā honti, evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ buddho, amhākaṃ buddho’ti, ubhato pakkhajātā bhaveyyuṃ . Idaṃ tāva, mahārāja, ekaṃ kāraṇaṃ, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.

「而且,大王,这个理由是为了显示佛陀的力量而说的。再听另一个合适的理由,为什么两位正等正觉者不会在同一时刻出现。大王,如果两位正等正觉者在同一时刻出现,他们的众会会产生争论:『你们的佛陀,我们的佛陀』,会分成两派,大王,譬如两位有力大臣的众会会产生争论:『你们的大臣,我们的大臣』,会分成两派,大王,同样地,如果两位正等正觉者在同一时刻出现,他们的众会会产生争论:『你们的佛陀,我们的佛陀』,会分成两派。大王,这是一个理由,为什么两位正等正觉者不会在同一时刻出现。

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, ‘aggo buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘jeṭṭho buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘seṭṭho buddho’ti, ‘visiṭṭho buddho’ti, ‘uttamo buddho’ti, ‘pavaro buddho’ti, ‘asamo buddho’ti, ‘asamasamo buddho’ti, ‘appaṭimo buddho’ti, ‘appaṭibhāgo buddho’ti, ‘appaṭipuggalo buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya. Idampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.

「大王,再听另一个更高的理由,为什么两位正等正觉者不会在同一时刻出现。大王,如果两位正等正觉者在同一时刻出现,『佛陀是最上的』这句话就会是错的,『佛陀是最尊的』这句话就会是错的,『佛陀是最胜的』、『佛陀是殊胜的』、『佛陀是最高的』、『佛陀是最优的』、『佛陀是无等的』、『佛陀是无等等的』、『佛陀是无比的』、『佛陀是无对的』、『佛陀是无匹的』这些话就会是错的。大王,你应当从义理上接受这个理由,为什么两位正等正觉者不会在同一时刻出现。

‘‘Api ca kho, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakati esāyaṃ, eko yeva buddho loke uppajjati. Kasmā kāraṇā? Mahantatāya sabbaññubuddhaguṇānaṃ. Aññampi, mahārāja, yaṃ loke mahantaṃ, taṃ ekaṃ yeva hoti. Pathavī, mahārāja, mahantī, sā ekā yeva. Sāgaro mahanto, so eko yeva. Sineru girirājā mahanto, so eko yeva. Ākāso mahanto, so eko yeva. Sakko mahanto, so eko yeva. Māro mahanto, so eko yeva. Mahābrahmā mahanto, so eko yeva. Tathāgato arahaṃ sammāsambuddho mahanto, so eko yeva lokasmiṃ. Yattha te uppajjanti, tattha aññassa okāso na hoti, tasmā, mahārāja, tathāgato arahaṃ sammāsambuddho eko yeva lokasmiṃ uppajjatī’’ti.

「然而,大王,这是诸佛世尊的自然本性:世间只生起一位佛。什么原因呢?因为一切知佛功德的伟大性。大王,世间其他伟大的事物也都只有一个。大王,大地是伟大的,它只有一个。大海是伟大的,它只有一个。须弥山王是伟大的,它只有一个。虚空是伟大的,它只有一个。萨咖是伟大的,他只有一个。魔是伟大的,他只有一个。大梵天是伟大的,他只有一个。如来、阿拉汉、正自觉者是伟大的,世间只有一位。在它们生起之处,其他的就没有位置,因此,大王,如来、阿拉汉、正自觉者只有一位在世间生起。」

‘‘Sukathito, bhante nāgasena, pañho opammehi kāraṇehi. Anipuṇopetaṃ sutvā attamano bhaveyya, kiṃ pana mādiso mahāpañño. Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「尊者龙军,此问以譬喻与理由善说。听闻此,即使不聪慧者也会欢喜,何况像我这样大慧者。善哉,尊者龙军,我如是认可此。」

Dvinnaṃ buddhānaṃ anuppajjamānapañho paṭhamo. · 二佛不出现问第一

2. Gotamivatthadānapañho2. 果德弥施衣问

§2

‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. Kiṃ nu kho, bhante nāgasena, tathāgato saṅgharatanato na bhāriko na garuko na dakkhiṇeyyo, yaṃ tathāgato sakāya mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ sayaṃ kantitaṃ sayaṃ vāyitaṃ vassikasāṭikaṃ attano dīyamānaṃ saṅghassa dāpesi. Yadi, bhante nāgasena, tathāgato saṅgharatanato uttaro bhaveyya adhiko vā visiṭṭho vā, ‘mayi dinne mahapphalaṃ bhavissatī’ti na tathāgato mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ vassikasāṭikaṃ saṅghe dāpeyya, yasmā ca kho bhante nāgasena tathāgato attānaṃ na patthayati na upanissayati, tasmā tathāgato mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesī’’ti.

「尊者龙军,世尊对姨母玛哈巴嘉巴娣果德弥在供养雨季衣时曾说:『果德弥,施与僧团,施与僧团则我与僧团都受到供养。』尊者龙军,难道如来不比僧宝更重、更尊贵、更值得供养吗?为何如来让自己的姨母将她亲自采集、亲自摘取、亲自捶打、亲自纺织、亲自编织的雨季衣,本应供养给自己的,却让她施与僧团?尊者龙军,如果如来比僧宝更殊胜、更高、更超越,『施与我将有大果报』,如来就不会让姨母将她亲自采集、亲自摘取、亲自捶打的雨季衣施与僧团。尊者龙军,正因为如来不期望自己、不依靠自己,所以如来才让姨母将那件雨季衣施与僧团。」

‘‘Bhāsitampetaṃ, mahārāja, bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. Taṃ pana na attano patimānanassa avipākatāya na adakkhiṇeyyatāya, api ca kho, mahārāja, hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe parikittayanto evamāha ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti.

「大王,世尊对其姨母玛哈巴嘉巴娣果德弥在供养雨季衣时说此语:『果德弥,施与僧团,施与僧团时,我与僧团都将受到供养。』然而,那并非因为对自己的恭敬不会有果报,也非不应受供养,而是,大王,为了利益、出于悲悯,『在我去世后,未来世的僧团将被忆念』,宣说确实存在的功德,才如此说:『果德弥,施与僧团,施与僧团时,我与僧团都将受到供养。』

‘‘Yathā, mahārāja, pitā dharamāno yeva amaccabhaṭabaladovārikaanīkaṭṭhapārisajjajanamajjhe rañño santike puttassa vijjamānaṃ yeva guṇaṃ pakitteti ‘idha ṭhapito anāgatamaddhānaṃ janamajjhe pūjito bhavissatī’ti. Evameva kho, mahārāja, tathāgato hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe pakittayanto evamāha ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pujito bhavissāmi saṅgho cā’ti.

「大王,譬如父亲在大臣、军队、门卫、军团、随从、民众中间,在国王面前称赞现存的儿子的功德说:『若安置于此,未来世中将在民众中受尊敬。』同样地,大王,如来为了利益、为了慈悯,『我去世后,僧团将在未来世中受忆念』,称赞现存的功德而如此说:『果德弥,施予僧团吧!施予僧团时,我将受尊敬,僧团也将受尊敬。』」

‘‘Na kho, mahārāja, tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā. Yathā, mahārāja, mātāpitaro puttānaṃ ucchādenti parimaddanti nahāpenti sambāhenti, api nu kho, mahārāja, tāvatakena ucchādanaparimaddananahāpanasambāhanamattakena ‘putto mātāpitūhi adhiko nāma hoti visiṭṭho vā’ti? ‘‘Na hi, bhante, akāmakaraṇīyā bhante puttā mātāpitūnaṃ, tasmā mātāpitaro puttānaṃ ucchādanaparimaddananahāpanasambāhanaṃ karontī’’ti. Evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vāti. Api ca tathāgato akāmakaraṇīyaṃ karonto mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesi.

「大王,僧团并非仅仅因为获得那件雨季衣的供养,就比如来更殊胜或更优越。大王,譬如父母为儿子遮护、按摩、沐浴、揉搓,大王,难道仅仅因为这些遮护、按摩、沐浴、揉搓,儿子就比父母更殊胜或更优越吗?」「尊者,不是的,尊者,儿子是父母应当照顾的,因此父母为儿子做遮护、按摩、沐浴、揉搓。」「同样地,大王,僧团并非仅仅因为获得那件雨季衣的供养,就比如来更殊胜或更优越。然而,如来做了应当做的事,让姨母将那件雨季衣供养给僧团。」

‘‘Yathā vā pana, mahārāja, kocideva puriso rañño upāyanaṃ āhareyya, taṃ rājā upāyanaṃ aññatarassa bhaṭassa vā balassa vā senāpatissa vā purohitassa vā dadeyya. Api nu kho so, mahārāja, puriso tāvatakena upāyanapaṭilābhamattakena raññā adhiko nāma hoti visiṭṭho vā’’ti? ‘‘Na hi, bhante, rājabhattiko, bhante, so puriso rājūpajīvī, taṭṭhāne ṭhapento rājā upāyanaṃ detī’’ti. ‘‘Evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā, atha kho tathāgatabhattiko tathāgatūpajīvī. Taṭṭhāne ṭhapento tathāgato saṅghassa vassikasāṭikaṃ dāpesi.

「又,大王,譬如某人带来供物献给国王,国王将那供物给予某位士兵、或军队、或将军、或祭司。大王,那人仅仅因为获得供物,就比国王更高、更殊胜吗?」「尊者,不会。尊者,那人是国王的侍从,依靠国王。国王是将他安置在适当的位置而给予供物。」「同样地,大王,僧团并非仅仅因为获得雨季衣就比如来更高、更殊胜,而是僧团是如来的侍从,依靠如来。如来是将僧团安置在适当的位置而令给予雨季衣。

‘‘Api ca, mahārāja, tathāgatassa evaṃ ahosi ‘sabhāvapaṭipūjanīyo saṅgho, mama santakena saṅghaṃ paṭipūjessāmī’ti saṅghassa vassikasāṭikaṃ dāpesi, na, mahārāja, tathāgato attano yeva paṭipūjanaṃ vaṇṇeti, atha kho ye loke paṭipūjanārahā, tesampi tathāgato paṭipūjanaṃ vaṇṇeti.

「然而,大王,如来如此想:『僧团是自性应供养者,我将以我所有的来供养僧团』,于是将瓦萨衣施与僧团。大王,如来并非只赞叹对自己的供养,而是如来也赞叹对世间应供养者的供养。

‘‘Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena majjhimanikāyavaralañchake dhammadāyādadhammapariyāye appicchappaṭipattiṃ pakittayamānena ‘asu yeva me purimo bhikkhu pujjataro ca pāsaṃsataro cā’ti. ‘‘Natthi, mahārāja, bhavesu koci satto tathāgatato dakkhiṇeyyo vā uttaro vā adhiko vā visiṭṭho vā, tathāgatova uttaro adhiko visiṭṭho.

「大王,这是世尊、天中之天在《中部尼柯耶》的殊胜标记《法嗣法教》中,赞叹少欲行道时所说的:『这位比库对我来说更应受尊敬、更应受赞叹。』大王,在诸有中,没有任何众生比如来更应受供养、更殊胜、更超越、更卓越,唯有如来是最殊胜、最超越、最卓越的。

‘‘Bhāsitampetaṃ, mahārāja, saṃyuttanikāyavare māṇavagāmikena devaputtena bhagavato purato ṭhatvā devamanussamajjhe –

「大王,这是在《相应部尼柯耶》中,玛那瓦咖弥咖天子站在世尊面前,在天人与人类当中所说的——

‘‘‘Vipulo rājagahīyānaṃ , giri seṭṭho pavuccati;

「『韦布喇被称为王舍城人的最胜山;

Seto himavataṃ seṭṭho, ādicco aghagāminaṃ.

「雪山被称为喜玛拉雅山脉的最胜;太阳是诸星宿中的最胜。

‘‘‘Samuddo udadhinaṃ seṭṭho, nakkhattānañca candimā;

「『海洋是诸水域中的最胜,月亮是诸星宿中的最胜;

Sadevakassa lokassa, buddho aggo pavuccatī’ti.

「在含天的世间中,佛陀被称为最上。』

‘‘Tā kho panetā, mahārāja, māṇavagāmikena devaputtena gāthā sugītā na duggītā, subhāsitā na dubbhāsitā, anumatā ca bhagavatā, nanu, mahārāja, therenapi sāriputtena dhammasenāpatinā bhaṇitaṃ –

「大王,玛那瓦咖弥咖天子所唱的这些偈颂是善唱而非恶唱,是善说而非恶说,且为世尊所认可。大王,难道长老沙利子法将也不是这样说的吗——

‘‘‘Eko manopasādo; Saraṇagamanamañjalipaṇāmo vā;

「『一次意净信;归依、合掌礼敬;'

Ussahate tārayituṃ, mārabalanisūdane buddhe’ti.

努力救度,于降伏魔军的佛陀。

‘‘Bhagavatā ca bhaṇitaṃ devātidevena ‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho…pe… devamanussāna’’’nti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

世尊、天中之天也说:「诸比库,一人出现于世间,是为了众人的利益而出现,为了众人的快乐,为了悲悯世间,为了天人的义利、利益与快乐。何为一人?如来、阿拉汉、正等正觉者……乃至……天人。」「善哉,尊者那先,如是,我如此接受。」

Gotamivatthadānapañho dutiyo. · 果德弥施衣问第二

3. Gihipabbajitasammāpaṭipattipañho3. 在家出家正行问

[3] ‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā bhikkhave pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti. Yadi, bhante nāgasena, gihī odātavasano kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto maṇikuṇḍala vicittamoḷibaddho sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi bhaṇḍukāsāvavatthavasano parapiṇḍamajjhupagato catūsu sīlakkhandhesu sammāparipūrakārī diyaḍḍhesu sikkhāpadasatesu samādāya vattanto terasasu dhutaguṇesu anavasesaṃ vattanto sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Tattha, bhante, ko viseso gihino vā pabbajitassa vā? Aphalaṃ hoti tapokammaṃ, niratthakā pabbajjā. Vañjhā sikkhāpadagopanā, moghaṃ dhutaguṇasamādānaṃ, kiṃ tattha dukkhamanuciṇṇena, nanu nāma sukheneva sukhaṃ adhigantabba’’nti.

「尊者那先,世尊也说此:『诸比库,无论在家或出家者,我赞叹正行道。诸比库,在家或出家者,正行道者,因正行道之故,成就正理之法、善。』尊者那先,若在家者,着白衣,享受诸欲,住于与妻子拥挤的卧处,受用咖西咖旃檀,持花香涂香,接受金银,戴宝石耳环,束华丽头巾,正行道者,成就正理之法、善;出家者也,着尘堆衣,依他人施食而活,于四戒蕴完全圆满,受持二百五十学处而行,于十三头陀支无余而行,正行道者,成就正理之法、善。尊者,于此,在家或出家者有何差别?苦行业无果,出家无意义,守护学处徒劳,受持头陀支空无,何必于此修习苦行,岂不应以乐而得乐?」

‘‘Bhāsitampetaṃ, mahārāja, bhagavatā ‘gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti. Evametaṃ, mahārāja, sammāpaṭipannova seṭṭho, pabbajitopi, mahārāja, ‘pabbajitomhī’ti na sammā paṭipajjeyya, atha kho so ārakāva sāmaññā, ārakāva brahmaññā, pageva gihī odātavasano. Gihīpi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

「大王,世尊说此:『诸比库,无论在家或出家者,我赞叹正行道。诸比库,在家或出家者,正行道者,因正行道之故,成就正理之法、善。』大王,如是,正行道者最胜。大王,出家者也,若以『我是出家者』而不正行道,那么他远离沙门性,远离婆罗门性,何况在家白衣者。大王,在家者也,正行道者,成就正理之法、善;大王,出家者也,正行道者,成就正理之法、善。」

‘‘Api ca kho, mahārāja, pabbajitova sāmaññassa issaro adhipati; pabbajjā, mahārāja, bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

「然而,大王,出家者确实是沙门性的主、支配者;大王,出家具多德、众多德、无量德,不能以量度出家之德。」

‘‘Yathā, mahārāja, kāmadadassa maṇiratanassa na sakkā dhanena aggho parimāṇaṃ kātuṃ ‘ettakaṃ maṇiratanassa mūla’nti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

「大王,譬如如意宝珠,不能以财富量度其价值『宝珠之价值如此』,同样地,大王,出家具多德、众多德、无量德,不能量度出家之德。」

‘‘Yathā vā pana, mahārāja, mahāsamudde ūmiyo na sakkā parimāṇaṃ kātuṃ ‘ettakā mahāsamudde ūmiyo’ti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

「或者,大王,譬如大海之波浪,不能量度『大海之波浪如此多』,同样地,大王,出家具多德、众多德、无量德,不能量度出家之德。」

‘‘Pabbajitassa, mahārāja, yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya. Kiṃ kāraṇā? Pabbajito, mahārāja, appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo nirālayo aniketo paripuṇṇasīlo sallekhitācāro dhutappaṭipattikusalo hoti, taṃ kāraṇā pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya. Yathā, mahārāja, niggaṇṭhisamasudhotaujuvimalanārāco susajjito sammā vahati, evameva kho, mahārāja, pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāyā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「大王,出家者,凡应作之事,一切皆速成就,非经长久。何因?大王,出家者少欲、知足、远离、不杂住、精进勇猛、无家、无住处、戒圆满、行削减、善巧头陀行,此因故,出家者,凡应作之事,一切皆速成就,非经长久。大王,譬如无结、善磨、直、清净之箭,善装备,正确飞行,同样地,大王,出家者,凡应作之事,一切皆速成就,非经长久。」「善哉,尊者那先,如是,我如此接受。」

Gihipabbajitasammāpaṭipattipañho tatiyo. · 在家出家正行问第三

4. Paṭipadādosapañho4. 道过失问

§4

‘‘Bhante nāgasena, yadā bodhisatto dukkarakārikaṃ akāsi, netādiso aññatra ārambho ahosi nikkamo kilesayuddhaṃ maccusenaṃ vidhamanaṃ āhārapariggaho dukkarakārikā, evarūpe parakkame kiñci assādaṃ alabhitvā tameva cittaṃ parihāpetvā evamavoca ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti, tato nibbinditvā aññena magena sabbaññutaṃ patto, puna tāya paṭipadāya sāvake anusāsati samādapeti.

「尊者那先,当菩萨行苦行时,除了精勤、努力、与烦恼战斗、摧破魔军、节制饮食、苦行之外,没有其他如此的精进。在如此的努力中,未得到任何利益,反而损害了心,于是他如此说:『然而我以此痛苦的苦行,不能证得上人法、足以成为圣者的殊胜智见。或许有另一条通往觉悟的道路。』从此厌离,以另一条道路证得一切知,后来又以那条道教诫、劝导声闻弟子。

‘‘‘Ārambhatha nikkhamatha, yuñjatha buddhasāsane;

『你们应精勤、应努力,应致力于佛陀的教诫;应摧破死魔之军,如象摧破芦苇屋。』

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’ti .

应摧破死魔之军,如象摧破芦苇屋。

‘‘Kena na kho, bhante nāgasena, kāraṇena tathāgato yāya paṭipadāya attanā nibbinno virattarūpo, tattha sāvake anusāsati samādapetī’’ti?

「尊者那先,以何因缘,如来自己对那条道已厌离、已离欲,却在那里教诫、劝导声闻弟子呢?」

‘‘Tadāpi , mahārāja, etarahipi sā yeva paṭipadā, taṃ yeva paṭipadaṃ paṭipajjitvā bodhisatto sabbaññutaṃ patto. Api ca, mahārāja, bodhisatto ativīriyaṃ karonto niravasesato āhāraṃ uparundhi. Tassa āhārūparodhena cittadubbalyaṃ uppajji. So tena dubbalyena nāsakkhi sabbaññutaṃ pāpuṇituṃ, so mattamattaṃ kabaḷīkārāhāraṃ sevanto tāyeva paṭipadāya nacirasseva sabbaññutaṃ pāpuṇi. So yeva, mahārāja, paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya.

「大王,那时也是,现在也是,那同一条道。菩萨正是行那同一条道而证得一切知。然而,大王,菩萨在行过度精进时,完全断绝了饮食。由于断绝饮食,他生起了心的虚弱。由于那虚弱,他不能证得一切知。他适量地服用段食,不久即以那同一条道证得一切知。大王,那同一条道是一切如来证得一切知智的。

‘‘Yathā, mahārāja, sabbesaṃ sattānaṃ āhāro upatthambho, āhārūpanissitā sabbe sattā sukhaṃ anubhavanti, evameva kho, mahārāja, sā yeva paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya, neso, mahārāja, doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā.

「大王,譬如饮食是一切有情的支持,依靠饮食,一切有情体验快乐。同样地,大王,那同一条道是一切如来证得一切知智的。大王,这不是精勤的过失,不是努力的过失,不是与烦恼战斗的过失,以致如来在那时未证得一切知智,而是断绝饮食的过失。那条道是常备的。

‘‘Yathā, mahārāja, puriso addhānaṃ ativegena gaccheyya, tena so pakkhahato vā bhaveyya pīṭhasappī vā asañcaro pathavitale. Api nu kho, mahārāja, mahāpathaviyā doso atthi, yena so puriso pakkhahato ahosī’’ti? ‘‘Na hi, bhante; sadā paṭiyattā, bhante, mahāpathavī, kuto tassā doso? Vāyāmasseveso doso, yena so puriso pakkhahato ahosī’’ti. ‘‘Evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso sadā paṭiyattā yevesā paṭipadā.

「大王,譬如有人以过度的速度行走旅程,他可能会胁痛或背痛而不能在地上行走。大王,大地有过失吗,以致那人胁痛?」「尊者,没有。尊者,大地是常备的,它哪有过失?这是努力的过失,以致那人胁痛。」「同样地,大王,这不是精勤的过失,不是努力的过失,不是与烦恼战斗的过失,以致如来在那时未证得一切知智,而是断绝饮食的过失。那条道是常备的。

‘‘Yathā vā pana, mahārāja, puriso kiliṭṭhaṃ sāṭakaṃ nivāseyya, na so taṃ dhovāpeyya, neso doso udakassa, sadā paṭiyattaṃ udakaṃ. Purisasseveso doso. Evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā, tasmā tathāgato tāyeva paṭipadāya sāvake anusāsati samādapeti, evaṃ kho, mahārāja, sadā paṭiyattā anavajjā sā paṭipadā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「或者,大王,譬如有人穿着污秽的衣服,他不去洗它。这不是水的过失,水是常备的。这是那人的过失。同样地,大王,这不是精勤的过失,不是努力的过失,不是与烦恼战斗的过失,以致如来在那时未证得一切知智,而是断绝饮食的过失。那条道是常备的。因此,如来以那同一条道教诫、劝导声闻弟子。大王,如此,那条道是常备的、无过失的。」「善哉,尊者那先,确实如此,我如是接受。」

Paṭipadādosapañho catuttho. · 道过失问第四

5. Hīnāyāvattanapañho5. 退转下劣问

§5

‘‘Bhante nāgasena, mahantaṃ idaṃ tathāgatasāsanaṃ sāraṃ varaṃ seṭṭhaṃ pavaraṃ anupamaṃ parisuddhaṃ vimalaṃ paṇḍaraṃ anavajjaṃ, na yuttaṃ gihiṃ tāvatakaṃ pabbajetuṃ, gihī yeva ekasmiṃ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo. Kiṃ kāraṇā? Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṃ paccāgamanena ayaṃ mahājano evaṃ vicinteti ‘tucchakaṃ vata bho etaṃ samaṇassa gotamassa sāsanaṃ bhavissati, yaṃ ime paṭinivattantī’ti, idamettha kāraṇa’’nti.

「尊者那先,这如来教法是伟大的、精髓的、殊胜的、最上的、卓越的、无比的、清净的、无垢的、洁白的、无过失的,不应该让在家人出家到那种程度,应该在家时就调伏他于一果,当他成为不还者时,那时才应该让他出家。什么原因?这些恶人在那清净的教法中出家后,还俗而退转到低劣,由于他们的回来,这大众如此思惟:『确实,诸位,这沙门果德玛的教法将是空虚的,因为这些人还俗』,这就是这里的原因。」

‘‘Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṃ jano garaheyya kiliṭṭhaṃ vā taḷākaṃ vā’’ti? ‘‘Kiliṭṭhaṃ, bhante, jano garaheyya ‘ayaṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṃ imaṃ anahāyitukāmaṃ taḷāko sayaṃ nahāpessati, ko doso taḷākassā’ti. Evameva kho, mahārāja , tathāgato vimuttivarasalilasampuṇṇaṃ saddhammavarataḷākaṃ māpesi ‘ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ti. Yadi koci taṃ saddhammavarataḷākaṃ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṃ yeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ti?

「大王,譬如有一池塘,充满清净、无垢、清凉、清澈之水,然后任何污秽的、沾满污垢泥土的人,前往那池塘后不沐浴,污秽地还俗,大王,在那里,众人会责备哪一个,污秽者还是池塘?」「尊者,众人会责备污秽者:『这个人前往池塘后不沐浴,污秽地还俗,难道池塘会自己使这个不想沐浴的人沐浴吗?池塘有什么过失?』确实如此,大王,如来建造了充满解脱殊胜之水的正法殊胜池塘:『任何被烦恼垢污染的有心识者、觉者,他们在这里沐浴后将冲走一切烦恼』。如果有人前往那正法殊胜池塘后不沐浴,带着烦恼还俗而退转到低劣,众人将责备他:『这个人在胜者教法中出家后,在那里未得立足而退转到低劣,难道胜者教法会自己觉悟这个不实践的人吗?胜者教法有什么过失?』」

‘‘Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṃ jano garaheyya āturaṃ vā bhisakkaṃ vā’’ti? ‘‘Āturaṃ, bhante, jano garaheyya ‘ayaṃ roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṃ imaṃ atikicchāpentaṃ bhisakko sayaṃ tikicchissati, ko doso bhisakkassā’’’ti? ‘‘Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṃ sakalakilesabyādhivūpasamanasamatthaṃ amatosadhaṃ pakkhipi, ‘ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṃ amatosadhaṃ pivitvā sabbakilesabyādhiṃ vūpasamessantī’ti. Yadi koci yaṃ amatosadhaṃ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṃ yeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ti?

「或者,大王,譬如一个人患极重病,见到精通疾病生起的、不虚妄、稳固、成就业的医师外科医生后,不接受治疗,带着疾病还俗,在那里,众人会责备哪一个,病人还是医师?」「尊者,众人会责备病人:『这个人见到精通疾病生起的、不虚妄、稳固、成就业的医师外科医生后,不接受治疗,带着疾病还俗,难道医师会自己治疗这个不接受治疗的人吗?医师有什么过失?』」「确实如此,大王,如来在教法聚中放置了能够完全平息一切烦恼病的甘露药:『任何被烦恼病折磨的有心识者、觉者,他们饮用这甘露药后将平息一切烦恼病』。如果有人不饮用那甘露药,带着烦恼还俗而退转到低劣,众人将责备他:『这个人在胜者教法中出家后,在那里未得立足而退转到低劣,难道胜者教法会自己觉悟这个不实践的人吗?胜者教法有什么过失?』」

‘‘Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṃ gantvā taṃ bhattaṃ abhuñjitvā chātova paṭinivatteyya, tattha katamaṃ jano garaheyya chātaṃ vā puññabhattaṃ vā’’ti? ‘‘Chātaṃ, bhante, jano garaheyya ‘ayaṃ khudāpīḷito puññabhattaṃ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṃ imassa abhuñjantassa bhojanaṃ sayaṃ mukhaṃ pavisissati, ko doso bhojanassā’’’ti? ‘‘Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṃ santaṃ sivaṃ paṇītaṃ amataṃ paramamadhuraṃ kāyagatāsatibhojanaṃ ṭhapesi ‘ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṃ bhojanaṃ bhuñjitvā kāmarūpārūpabhavesu sabbaṃ taṇhamapanessantī’ti. Yadi koci taṃ bhojanaṃ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessasi, ko doso jinasāsanassā’ti.

「或者,大王,譬如一个饥饿的人前往伟大的大福德食物布施后,不食用那食物,饥饿地还俗,在那里,众人会责备哪一个,饥饿者还是福德食物?」「尊者,众人会责备饥饿者:『这个被饥饿折磨的人获得福德食物后不食用,饥饿地还俗,难道食物会自己进入这个不食用者的口中吗?食物有什么过失?』」「确实如此,大王,如来在教法聚中安置了最上殊胜的、寂静的、安稳的、精妙的、甘露的、最甜美的身至念食物:『任何内心被烦恼饥饿、被渴爱困扰的有心识者、觉者,他们食用这食物后将在欲有、色有、无色有中去除一切渴爱』。如果有人不食用那食物,被渴爱饥饿还俗而退转到低劣,众人将责备他:『这个人在胜者教法中出家后,在那里未得立足而退转到低劣,难道胜者教法会自己觉悟这个不实践的人吗?胜者教法有什么过失?』」

‘‘Yadi, mahārāja, tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, na nāmāyaṃ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṃ. Yathā, mahārāja, puriso anekasatena kammena taḷākaṃ khaṇāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci saṃkiliṭṭhā imaṃ taḷākaṃ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṃ taḷākaṃ otarathā’ti. Api nu kho, mahārāja, tesaṃ pavāhitarajojallānaṃ parisuddhānaṃ vimalamaṭṭhānaṃ tena taḷākena karaṇīyaṃ bhaveyyā’’ti? ‘‘Na hi, bhante, yassatthāya te taṃ taḷākaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena taḷākenā’’ti? ‘‘Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya.

「大王,如果如来让在家人在一果调伏后就出家,那么这出家就不是为了断除烦恼或清净,出家就没有应作的了。大王,譬如一个人以数百工作挖掘池塘后,对大众如此宣告:『诸位,不要让任何污染者进入我这池塘,已冲走尘垢的、清净的、无垢的、洁净的人进入这池塘』。大王,那些已冲走尘垢的、清净的、无垢的、洁净的人,会有那池塘的应作吗?」「尊者,不会,他们为了什么而前往那池塘,那应作在别处已完成,他们要那池塘做什么?」「确实如此,大王,如果如来让在家人在一果调伏后就出家,他们的应作在那里已完成,他们要出家做什么?」

‘‘Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṃ sannipātetvā parisāya evamanussāveyya ‘mā kho, bhonto , keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ti. Api nu kho, mahārāja, tesaṃ abyādhikānaṃ arogānaṃ paripuṇṇānaṃ udaggānaṃ tena bhisakkena karaṇīyaṃ bhaveyyā’’ti? ‘‘Na hi, bhante, yassatthāya te taṃ bhisakkaṃ sallakattaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena bhisakkenā’’ti? ‘‘Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

「或者,大王,譬如一位自然的仙人食者、持诵真言句者、不思辨者、精通疾病生起的、不虚妄、稳固、成就业的医师外科医生,集合一切疾病平息的药后,对大众如此宣告:『诸位,不要让任何有病者来到我这里,无病的、健康的人来到我这里』。大王,那些无病的、健康的、圆满的、兴盛的人,会有那医师的应作吗?」「尊者,不会,他们为了什么而前往那医师外科医生,那应作在别处已完成,他们要那医师做什么?」「确实如此,大王,如果如来让在家人在一果调伏后就出家,他们的应作在那里已完成,他们要出家做什么?」

‘‘Yathā vā pana, mahārāja, koci puriso anekathālipākasataṃ bhojanaṃ paṭiyādāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci chātā imaṃ parivesanaṃ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṃ parivesanaṃ upagacchathā’’ti. Api nu kho mahārāja, tesaṃ bhuttāvīnaṃ tittānaṃ suhitānaṃ dhātānaṃ pīṇitānaṃ paripuṇṇānaṃ tena bhojanena karaṇīyaṃ bhaveyyā’’ti? ‘‘Na hi, bhante, yassatthāya te taṃ parivesanaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tāya parivesanāyā’’ti? ‘‘Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

「或者,大王,譬如某人准备了数百盘煮食的食物后,对大众如此宣告:『诸位,不要让任何饥饿者来到我这布施,已饱食的、满足的、安乐的、已食的、已饱的、圆满的人来到这布施』。大王,那些已饱食的、满足的、安乐的、已食的、已饱的、圆满的人,会有那食物的应作吗?」「尊者,不会,他们为了什么而前往那布施,那应作在别处已完成,他们要那布施做什么?」「确实如此,大王,如果如来让在家人在一果调伏后就出家,他们的应作在那里已完成,他们要出家做什么?」

‘‘Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti. Katame pañca? Bhūmimahantabhāvaṃ dassenti, parisuddhavimalabhāvaṃ dassenti, pāpehi asaṃvāsiyabhāvaṃ dassenti, duppaṭivedhabhāvaṃ dassenti, bahusaṃvararakkhiyabhāvaṃ dassenti.

「而且,大王,那些退转到低劣的人,显示胜者教法的五种无比功德。哪五种?显示地的广大性,显示清净无垢性,显示与恶人不共住性,显示难以通达性,显示多律仪守护性。」

‘‘Kathaṃ bhūmimahantabhāvaṃ dassenti? Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṃ paṭilabhitvā na cirasseva paripatati paridhaṃsati parihāyati yasato, na sakkoti issariyaṃ sandhāretuṃ. Kiṃ kāraṇaṃ ? Mahantattā issariyassa. Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṃ pabbajjaṃ pavaruttamaṃ sandhāretuṃ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṃsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṃ sandhāretuṃ. Kiṃ kāraṇaṃ? Mahantattā jinasāsanabhūmiyā. Evaṃ bhūmimahantabhāvaṃ dassenti.

「如何显示地的广大性?大王,譬如一个贫穷、出身低贱、无能、智慧缺乏的人,获得大王国后,不久即衰败、毁坏、衰退其荣耀,不能维持统治权。什么原因?因为统治权的广大性。同样地,大王,凡是那些无能、未作福、智慧缺乏者在胜者教中出家,他们不能维持那最上出家,不久即从胜者教衰败、毁坏、衰退后,退堕于下劣,不能维持胜者教。什么原因?因为胜者教地的广大性。如此显示地的广大性。」

‘‘Kathaṃ parisuddhavimalabhāvaṃ dassenti? Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṃseti, na ṭhānamupagacchati nūpalimpati. Kiṃ kāraṇaṃ? Parisuddhavimalattā padumassa. Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṃsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti. Kiṃ kāraṇaṃ? Parisuddhavimalattā jinasāsanassa. Evaṃ parisuddhavimalabhāvaṃ dassenti.

「如何显示清净无垢性?大王,譬如水在莲叶上散开、分离、破散,不到达住处,不沾染。什么原因?因为莲花的清净无垢性。同样地,大王,凡是那些狡诈、欺诈、弯曲、邪曲、邪见者在胜者教中出家,他们从清净无垢无刺白净最上教,不久即散开、分离、破散、不住立、不沾染后,退堕于下劣。什么原因?因为胜者教的清净无垢性。如此显示清净无垢性。」

‘‘Kathaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti? Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ upaneti thalaṃ vā ussāreti. Kiṃ kāraṇaṃ? Mahābhūtānaṃ bhavanattā mahāsamuddassa. Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṃvasitvā hīnāyāvattanti. Kiṃ kāraṇaṃ? Pāpehi asaṃvāsiyattā jinasāsanassa. Evaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti.

「如何显示不与恶者共住性?大王,譬如大海不与死尸共住,凡是在大海中的死尸,那即迅速地被带到岸边或被推上陆地。什么原因?因为大海是大元素的住处。同样地,大王,凡是那些恶、不防护、无惭、无作为、懈怠精进、懒惰、染污、恶人在胜者教中出家,他们不久即从胜者教——阿拉汉清净漏尽大元素住处——出去、不共住后,退堕于下劣。什么原因?因为胜者教不与恶者共住性。如此显示不与恶者共住性。」

‘‘Kathaṃ duppaṭivedhabhāvaṃ dassenti? Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā vālaggavedhaṃ avisahantā vigaḷanti pakkamanti. Kiṃ kāraṇaṃ? Saṇhasukhumaduppaṭivedhattā vālaggassa . Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṃ paramasaṇhasukhumacatusaccappaṭivedhaṃ paṭivijjhituṃ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti. Kiṃ kāraṇaṃ? Paramasaṇhasukhumaduppaṭivedhatāya saccānaṃ. Evaṃ duppaṭivedhabhāvaṃ dassenti.

「如何显示难通达性?大王,凡是那些不熟练、未受训练、无技艺、智慧缺失者,不能以箭射穿毛端,即退失、离去。什么原因?因为毛端的极细微难通达性。同样地,大王,凡是那些劣慧、愚钝、愚痴、迟钝行者在胜者教中出家,他们不能通达那极细微的四谛通达,从胜者教退失、离去后,不久即退堕于下劣。什么原因?因为诸谛的极细微难通达性。如此显示难通达性。」

‘‘Kathaṃ bahusaṃvararakkhiyabhāvaṃ dassenti? Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṃ janamupentaṃ disvā bhīto osakkati paṭinivattati palāyati. Kiṃ kāraṇaṃ? Bahuvidhayuddhamukharakkhaṇabhayā. Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṃ sikkhāpadaṃ parirakkhituṃ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti. Kiṃ kāraṇaṃ? Bahuvidhasaṃvararakkhiyabhāvattā jinasāsanassa. Evaṃ bahuvidhasaṃvararakkhiyabhāvaṃ dassenti.

「如何显示多防护守护性?大王,譬如某人到达大战场,被敌军从四方八面包围,见到持武器的人群逼近时,恐惧、退缩、返回、逃走。什么原因?因为多种战斗面的守护恐惧。同样地,大王,凡是那些恶、不防护、无惭、无作为、无忍耐、轻浮、动摇、劣等、愚人在胜者教中出家,他们不能守护多种学处,退缩、返回、逃走后,不久即退堕于下劣。什么原因?因为胜者教的多种防护守护性。如此显示多种防护守护性。」

‘‘Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarā yeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti. Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṃ abhibyāpenti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaragandhena abhibyāpenti.

「大王,即使在陆地上,在茉莉花丛中也有某些被虫蛀的花,那些花蕾萎缩,中途即衰败,但那些衰败并不使茉莉花丛被轻视。那些住立在那里的花,以香气遍满四方八面。同样地,大王,那些在胜者教中出家后退堕于下劣者,他们如被虫蛀的茉莉花,无色无香,无色相戒,不能达到圆满,但他们的退堕于下劣并不使胜者教被轻视。那些住立在那里的比库们,以戒德之香遍满含天之世间。」

‘‘Sālīnampi, mahārāja, nirātaṅkānaṃ lohitakānaṃ antare karumbhakaṃ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti. Ye tattha ṭhitā sālī, te rājūpabhogā honti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṃ na pāpuṇitvā antarā yeva hīnāyāvattanti, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.

「大王,即使在无病的红米中,也生起名为糠米的稻种,中途即坏灭,但因其坏灭,红米并不被轻视。那些住立在那里的稻米,适合王所受用。同样地,大王,那些在胜者教中出家后退堕于下劣者,他们如红米中的糠米,在胜者教中未增长、未达到圆满,中途即退堕于下劣,但他们的退堕于下劣并不使胜者教被轻视。那些住立在那里的比库们,适合阿拉汉果。」

‘‘Kāmadadassāpi , mahārāja, maṇiratanassa ekadesaṃ kakkasaṃ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṃ hīḷitaṃ nāma hoti. Yaṃ tattha parisuddhaṃ maṇiratanassa, taṃ janassa hāsakaraṃ hoti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū, te devamanussānaṃ hāsajanakā honti.

「大王,即使在如意宝珠中,也生起某些粗糙部分,但因那里生起粗糙,宝珠并不被轻视。那宝珠中清净的部分,能使人欢喜。同样地,大王,那些在胜者教中出家后退堕于下劣者,他们是胜者教中的粗糙碎片,但他们的退堕于下劣并不使胜者教被轻视。那些住立在那里的比库们,能使天人欢喜。」

‘‘Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṃ pūtikaṃ hoti appagandhaṃ. Na tena lohitacandanaṃ hīḷitaṃ nāma hoti. Yaṃ tattha apūtikaṃ sugandhaṃ, taṃ samantā vidhūpeti abhibyāpeti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaracandanagandhena anulimpayantī’’ti.

「大王,即使是出生完美的红檀木,其一部分也会腐烂、无香。但红檀木并不因此而被轻视。其中那些未腐烂的、芳香的部分,会向四周散发香气、遍满。同样地,大王,那些在胜者教中出家后退堕于下劣的人,就像红檀木中间的腐烂部分一样,应从胜者教中舍弃,但胜者教并不因他们的退堕于下劣而被轻视。那些住立于其中的比库们,以戒行最上檀香之香涂抹含天的世间。」

‘‘Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṃ jinasāsanaṃ seṭṭhabhāvena paridīpitaṃ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṃ yeva paridīpentī’’ti.

「善哉,尊者那先!以那样适当的、那样相似的理由,无过失地显示了胜者教,以最胜性阐明了。即使那些退堕于下劣的人,也正在阐明胜者教的最胜性。」

Hīnāyāvattanapañho pañcamo. · 退转下劣问第五

6. Arahantavedanāvediyanapañho6. 阿拉汉受所受问

§6

‘‘Bhante nāgasena, tumhe bhaṇatha ‘arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasika’nti. Kiṃ nu kho, bhante nāgasena, arahato cittaṃ yaṃ kāyaṃ nissāya pavattati, tattha arahā anissaro assāmī avasavattī’’ti ? ‘‘Āma, mahārājā’’ti. ‘‘Na kho, bhante nāgasena, yuttametaṃ, yaṃ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī; sakuṇopi tāva, bhante, yasmiṃ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī’’ti.

「尊者那先,你们说『阿拉汉感受一种受——身的,非心的』。那么,尊者那先,阿拉汉的心依止于身而转起,在那里阿拉汉是无自在的、非主人、无自主力的吗?」「是的,大王。」「尊者那先,这不合理,他对自己的心在身中转起时是无自在的、非主人、无自主力的;尊者,即使是鸟,在它所栖息的巢中,它也是有自在的、是主人、有自主力的。」

‘‘Dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti. Katame dasa? Sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo middhaṃ jarā byādhi maraṇaṃ. Ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī’’ti.

「大王,这十种随身之法,在生生世世中追随身、随转于身。哪十种?冷、热、饥、渴、大便、小便、睡眠、老、病、死。大王,这十种随身之法,在生生世世中追随身、随转于身,在那里阿拉汉是无自在的、非主人、无自主力的。」

‘‘Bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṃ vā, tattha me kāraṇaṃ brūhī’’ti? ‘‘Yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṃ nissāya caranti viharanti vuttiṃ kappenti, api nu kho, mahārāja, tesaṃ pathaviyā āṇā pavattati issariyaṃ vā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, arahato cittaṃ kāyaṃ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṃ vā’’ti.

「尊者那先,以何因缘,阿拉汉对身没有命令权或自在权?请告诉我那个理由。」「大王,譬如一切依止于地的众生,他们都依止于地而行、住、维持生活,那么,大王,他们对地有命令权或自在权吗?」「不,尊者。」「同样地,大王,阿拉汉的心依止于身而转起,但阿拉汉对身没有命令权或自在权。」

‘‘Bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī’’ti? ‘‘Abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṃ vedayati. Yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati. Evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṃ parikopeti, cittaṃ parikupitaṃ kāyaṃ ābhujati nibbhujati samparivattakaṃ karoti. Atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī’’ti.

「尊者那先,以何因缘,凡夫感受身的受和心的受?」「大王,因为心未修习,凡夫感受身的受和心的受。大王,譬如一头瘦弱、恐惧、无力、虚弱的牛,被绑在小草堆或藤蔓上,当那头牛激动时,它就连同所绑之物一起逃走。同样地,大王,未修习心者,受生起后扰乱心,心被扰乱后,使身弯曲、伸展、翻转。然后那个未修习心者恐惧、叫喊、发出可怕的声音。大王,这就是那个因缘,以此因缘凡夫感受身的受和心的受。」

‘‘Kiṃ pana taṃ kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasika’’nti? ‘‘Arahato, mahārāja, cittaṃ bhāvitaṃ hoti subhāvitaṃ dantaṃ sudantaṃ assavaṃ vacanakaraṃ, so dukkhāya vedanāya phuṭṭho samāno ‘anicca’nti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasika’’nti.

「那么,以何因缘,阿拉汉感受一种受——身的,非心的?」「大王,阿拉汉的心已修习、善修习、已调伏、善调伏、无漏、听从指令,他被苦受触时,牢固地把持『无常』,将心系缚于定柱,他的那个心系缚于定柱而不动摇、不摇晃,住立、不散乱,由于受的变化扩散,他的身弯曲、伸展、翻转。大王,这就是那个因缘,以此因缘阿拉汉感受一种受——身的,非心的。」

‘‘Bhante nāgasena, taṃ nāma loke acchariyaṃ yaṃ kāye calamāne cittaṃ na calati, tattha me kāraṇaṃ brūhī’’ti. ‘‘Yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī’’ti? ‘‘Na hi, bhante’’ti . ‘‘Evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno ‘anicca’nti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṃ pana tassa na vedhati na calati khandho viya mahārukkhassā’’ti. ‘‘Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo’’ti.

「尊者那先,这在世间是稀有的——当身动摇时心不动摇,请告诉我那个理由。」「大王,譬如一棵巨大的树,具足树干、树枝、树叶,被风力所击,树枝动摇,那么它的树干也动摇吗?」「不,尊者。」「同样地,大王,阿拉汉被苦受触时,牢固地把持『无常』,将心系缚于定柱,他的那个心系缚于定柱而不动摇、不摇晃,住立、不散乱,由于受的变化扩散,他的身弯曲、伸展、翻转,但他的心不动摇、不摇晃,如同大树的树干。」「稀有啊,尊者那先!未曾有啊,尊者那先!我以前从未见过这样一切时的法灯。」

Arahantavedanāvediyanapañho chaṭṭho. · 阿拉汉受所受问第六

7. Abhisamayantarāyakarapañho7. 现观障碍问

§7

‘‘Bhante nāgasena, idha yo koci gihī pārājikaṃ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya ‘gihipārājikaṃ ajjhāpannosmī’ti, napi tassa añño koci ācikkheyya ‘gihipārājikaṃ ajjhāpannosī’ti. So ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā’’ti? ‘‘Na hi, mahārājā’’ti. ‘‘Kena, bhante, kāraṇenā’’ti? ‘‘Yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī’’ti.

「尊者那先,于此,若任何在家人犯了巴拉基咖,他在其后时出家,他自己也不知道『我犯了在家的巴拉基咖』,也没有其他任何人告诉他『你犯了在家的巴拉基咖』。而他如法地行道,他会有法现观吗?」「不会,大王。」「尊者,以什么原因?」「那个导致他法现观的因,已被断除,因此不会有法现观。」

‘‘Bhante nāgasena, tumhe bhaṇatha ‘jānantassa kukkuccaṃ hoti, kukkucce sati āvaraṇaṃ hoti, āvaṭe citte dhammābhisamayo na hotī’ti. Imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā’’ti.

「尊者那先,你们说『知者有追悔,有追悔时有障碍,心有障碍时不会有法现观』。但对于这个不知者、无追悔种类者、以寂静心而住者,以什么原因不会有法现观?这个问题以不平等而不平等地进行,经思考后请解答。」

‘‘Ruhati , mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṃ sukhasayitaṃ bīja’’nti? ‘‘Āma, bhante’’ti. ‘‘Api nu, mahārāja, taññeva bījaṃ ghanaselasilātale ruheyyā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana, mahārāja, taññeva bījaṃ kalale ruhati, kissa ghanasele na ruhatī’’ti? ‘‘Natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṃ na ruhatī’’ti. ‘‘Evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti.

「大王,在善耕、善湿、善平的田地里,秋季善播的种子会生长吗?」「是的,尊者。」「但是,大王,那同样的种子在坚硬的石板上会生长吗?」「不会,尊者。」「那么,大王,为何那同样的种子在湿地生长,为何在坚石上不生长?」「尊者,那种子在坚石上没有生长的因,无因故种子不生长。」「正是如此,大王,那个使他有法现观的因,已被断除,无因故不会有法现观。」

‘‘Yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, te yeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī’’ti? ‘‘Na hi bhante’’ti. ‘‘Kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena te yeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī’’ti? ‘‘Natthi, bhante, tesaṃ daṇḍaleḍḍulaguḷamuggarānaṃ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī’’ti . ‘‘Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti.

「或者,大王,譬如棍、土块、球、锤在地上得到立足处,但是,大王,那些同样的棍、土块、球、锤在空中得到立足处吗?」「不会,尊者。」「那么,大王,这里是什么原因,以什么原因那些同样的棍、土块、球、锤在地上得到立足处,以什么原因在空中不能站立?」「尊者,那些棍、土块、球、锤在空中没有立足的因,无因故不能站立。」「正是如此,大王,他以那个过失,现观因已被断除,因断除故无因而不会有现观。」

‘‘Yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, so yeva aggi udake jalatī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena so yeva aggi thale jalati, kena kāraṇena udake na jalatī’’ti? ‘‘Natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī’’ti. ‘‘Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī’’ti.

「或者,大王,譬如火在陆地燃烧,但是,大王,那同样的火在水中燃烧吗?」「不会,尊者。」「那么,大王,这里是什么原因,以什么原因那同样的火在陆地燃烧,以什么原因在水中不燃烧?」「尊者,火在水中没有燃烧的因,无因故不燃烧。」「正是如此,大王,他以那个过失,现观因已被断除,因断除故无因而不会有法现观。」

‘‘Bhante nāgasena, punapetaṃ atthaṃ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṃ hotīti, kāraṇena maṃ saññāpehī’’ti. ‘‘Api nu, mahārāja, visaṃ halāhalaṃ ajānantena khāyitaṃ jīvitaṃ haratī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

「尊者那先,请再思考这个义理,我的心对此不能信服——不知者无追悔时有障碍,请以理由使我信服。」「但是,大王,不知者吃了毒药哈拉哈喇会夺取生命吗?」「是的,尊者。」「正是如此,大王,即使不知者所作的恶也会造成现观的障碍。」

‘‘Api nu, mahārāja, aggi ajānitvā akkamantaṃ ḍahatī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

「但是,大王,火会烧伤不知而踩踏者吗?」「是的,尊者。」「正是如此,大王,即使不知者所作的恶也会造成现观的障碍。」

‘‘Api nu, mahārāja, ajānantaṃ āsīviso ḍaṃsitvā jīvitaṃ haratī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

「但是,大王,毒蛇咬了不知者会夺取生命吗?」「是的,尊者。」「正是如此,大王,即使不知者所作的恶也会造成现观的障碍。」

‘‘Nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hotī’’ti? ‘‘Jinabhāsitaṃ , bhante nāgasena, kāraṇaṃ na sakkā paṭikkosituṃ, esovetassa attho tathā sampaṭicchāmī’’ti.

「大王,难道咖陵嘎王沙马那果喇若,以七宝围绕,骑乘象宝前往拜访族姓时,即使不知道也无法从菩提道场上方通过,大王,这里的原因是什么,以何因缘即使不知道所作的恶也会成为证悟的障碍?」「尊者那先,胜者所说的因缘无法反驳,我如此接受这个意义。」

Abhisamayantarāyakarapañho sattamo. · 现观障碍问第七

8. Dussīlapañho8. 破戒问

§8

‘‘Bhante nāgasena, gihidussīlassa ca samaṇadussīlassa ca ko viseso, kiṃ nānākaraṇaṃ, ubhopete samasamagatikā, ubhinnampi samasamo vipāko hoti, udāhu kiñci nānākāraṇaṃ atthī’’ti?

「尊者那先,破戒在家人与破戒沙门有何差别,有何不同之处,这两者是否同样的归趣,两者是否有同样的果报,或者有何不同之处?」

‘‘Dasa yime, mahārāja, guṇā samaṇadussīlassa gihidussīlato visesena atirekā, dasahi ca kāraṇehi uttariṃ dakkhiṇaṃ visodheti.

「大王,破戒沙门比破戒在家人有这十种殊胜的功德,以十种因缘更加净化布施。

‘‘Katame dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā? Idha, mahārāja, samaṇadussīlo buddhe sagāravo hoti, dhamme sagāravo hoti, saṅghe sagāravo hoti, sabrahmacārīsu sagāravo hoti, uddesaparipucchāya vāyamati, savanabahulo hoti, bhinnasīlopi, mahārāja, dussīlo parisagato ākappaṃ upaṭṭhapeti, garahabhayā kāyikaṃ vācasikaṃ rakkhati, padhānābhimukhañcassa hoti cittaṃ, bhikkhusāmaññaṃ upagato hoti. Karontopi, mahārāja, samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati. Yathā, mahārāja, itthī sapatikā nilīyitvā rahasseneva pāpamācarati; evameva kho, mahārāja, karontopi samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati. Ime kho, mahārāja, dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā.

「破戒沙门比破戒在家人有哪十种殊胜的功德?大王,在此,破戒沙门对佛有恭敬,对法有恭敬,对僧团有恭敬,对同梵行者有恭敬,努力于诵习与询问,多闻,大王,即使破戒恶行者,到了大众中也建立威仪,因怖畏呵责而防护身语,其心向于精进,已进入比库的沙门身份。大王,破戒沙门即使作恶也是隐藏地行。大王,譬如有夫之妇隐藏地秘密行恶;同样地,大王,破戒沙门即使作恶也是隐藏地行。大王,这些是破戒沙门比破戒在家人殊胜的十种功德。

‘‘Katamehi dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti? Anavajjakavacadhāraṇatāyapi dakkhiṇaṃ visodheti, isisāmaññabhaṇḍuliṅgadhāraṇatopi dakkhiṇaṃ visodheti, saṅghasamayamanuppaviṭṭhatāyapi dakkhiṇaṃ visodheti, buddhadhammasaṅghasaraṇagatatāyapi dakkhiṇaṃ visodheti, padhānāsayaniketavāsitāyapi dakkhiṇaṃ visodheti, jinasāsanadhara pariyesanatopi dakkhiṇaṃ visodheti, pavaradhammadesanatopi dakkhiṇaṃ visodheti, dhammadīpagatiparāyaṇatāyapi dakkhiṇaṃ visodheti, ‘aggo buddho’ti ekantaujudiṭṭhitāyapi dakkhiṇaṃ visodheti, uposathasamādānatopi dakkhiṇaṃ visodheti. Imehi kho, mahārāja, dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti .

「以哪十种因缘更加净化布施?以持无过失语也净化布施,以持仙人沙门的幢相标志也净化布施,以进入僧团的规约也净化布施,以归依佛法僧也净化布施,以住于精进的住所也净化布施,以持胜者教法的寻求也净化布施,以宣说殊胜法也净化布施,以法为灯、以法为依归也净化布施,以「佛陀最上」的一向正直见也净化布施,以受持伍波萨他也净化布施。大王,以这十种因缘更加净化布施。

‘‘Suvipannopi hi, mahārāja, samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti. Yathā, mahārāja, udakaṃ subahalampi kalalakaddamarajojallaṃ apaneti; evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

「大王,即使极为破戒的沙门也净化施者的布施。大王,譬如水即使极为浑浊也能去除泥垢尘土污秽;同样地,大王,即使极为破戒的沙门也净化施者的布施。

‘‘Yathā vā pana, mahārāja, uṇhodakaṃ sukudhitampi jjalantaṃ mahantaṃ aggikkhandhaṃ nibbāpeti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

「或者,大王,譬如热水即使极为污浊也能熄灭燃烧的大火聚;同样地,大王,即使极为破戒的沙门也净化施者的布施。

‘‘Yathā vā pana, mahārāja, bhojanaṃ virasampi khudādubbalyaṃ apaneti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

「或者,大王,譬如食物即使无味也能去除饥饿虚弱;同样地,大王,即使极为破戒的沙门也净化施者的布施。」

‘‘Bhāsitampetaṃ, mahārāja, tathāgatena devātidevena majjhimanikāyavaralañchake dakkhiṇavibhaṅge veyyākaraṇe –

「大王,这是如来、天中之天在中部尼柯耶的殊胜庄严《施分别论经》的分别论中所说——

‘‘‘Yo sīlavā dussīlesu dadāti dānaṃ, dhammena laddhaṃ supasannacitto;

「持戒者施予无戒者布施,如法获得,心极净信;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ, sā dakkhiṇā dāyakato visujjhatī’’’ti .

深信殊胜的业果,此施从施者得清净。」

‘‘Acchariyaṃ , bhante nāgasena, abbhutaṃ, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvento amatamadhuraṃ savanūpagaṃ akāsi. Yathā nāma, bhante, sūdo vā sūdantevāsī vā tāvatakaṃ maṃsaṃ labhitvā nānāvidhehi sambhārehi sampādetvā rājūpabhogaṃ karoti; evameva kho, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvetvā amatamadhuraṃ savanūpagaṃ akāsī’’ti.

「尊者那先,不可思议!尊者那先,未曾有!我们问了如此之问,你以譬喻和理由阐明,使之成为甘露甜美、悦耳可听。尊者,譬如厨师或厨师的弟子获得如此之肉,以种种调料烹调,供王受用;同样地,尊者那先,我们问了如此之问,你以譬喻和理由阐明,使之成为甘露甜美、悦耳可听。」

Dussīlapañho aṭṭhamo. · 恶戒问第八

9. Udakasattajīvapañho9. 水中众生问

§9

‘‘Bhante nāgasena, imaṃ udakaṃ aggimhi tappamānaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ, kiṃ nu kho, bhante nāgasena, udakaṃ jīvati, kiṃ kīḷamānaṃ saddāyati, udāhu aññena paṭipīḷitaṃ saddāyatī’’ti? ‘‘Na hi, mahārāja, udakaṃ jīvati, natthi udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’’nti.

「尊者那先,这水在火中加热时发出嘶嘶声、咝咝声,出种种声音。尊者那先,水是活的吗?是在嬉戏而发声吗?还是被其他所逼迫而发声?」「大王,水不是活的,水中没有命根或有情,但是,大王,由于火热力量的强大,水发出嘶嘶声、咝咝声,出种种声音。」

‘‘Bhante nāgasena, idhekacce titthiyā udakaṃ jīvatīti sītodakaṃ paṭikkhipitvā udakaṃ tāpetvā vekatikavekatikaṃ paribhuñjanti, te tumhe garahanti paribhavanti ‘ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’ti, taṃ tesaṃ garahaṃ paribhavaṃ vinodehi apanehi nicchārehī’’ti. ‘‘Na hi, mahārāja, udakaṃ jīvati, natthi, mahārāja, udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ.

「尊者那先,这里有些外道说『水是活的』,拒绝冷水,加热水后一次又一次地使用,他们责备你们、轻蔑你们说『沙门释迦子伤害一根生命』,请你驱除、遣除、排除他们的责备和轻蔑。」「大王,水不是活的,大王,水中没有命根或有情,但是,大王,由于火热力量的强大,水发出嘶嘶声、咝咝声,出种种声音。」

‘‘Yathā, mahārāja, udakaṃ sobbhasarasaritadahataḷākakandarapadaraudapānaninnapokkharaṇigataṃ vātātapavegassa mahantatāya pariyādiyati parikkhayaṃ gacchati, api nu tattha udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’’nti? ‘‘Na hi, bhante’’ti. ‘‘Yadi, mahārāja, udakaṃ jīveyya, tatthāpi udakaṃ saddāyeyya, imināpi, mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’nti.

「大王,譬如水在湖、池、河、溪、潭、洞穴、山麓、井、低地、莲池中,由于风热力量的强大而消失、耗尽,那里的水会发出嘶嘶声、咝咝声,出种种声音吗?」「不会,尊者。」「大王,如果水是活的,那里的水也应该发声。大王,以此理由应知『水中没有命根或有情,由于火热力量的强大,水发出嘶嘶声、咝咝声,出种种声音』。」

‘‘Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti. Yadā pana, mahārāja, udakaṃ taṇḍulehi sammissitaṃ bhājanagataṃ hoti pihitaṃ uddhane aṭhapitaṃ, api nu tattha udakaṃ saddāyatī’’ti? ‘‘Na hi, bhante, acalaṃ hoti santasanta’’nti. ‘‘Taṃ yeva pana, mahārāja, udakaṃ bhājanagataṃ aggiṃ ujjāletvā uddhane ṭhapitaṃ hoti, api nu tattha udakaṃ acalaṃ hoti santasanta’’nti? ‘‘Na hi, bhante, calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotīti. Kissa pana taṃ, mahārāja , pākatikaṃ udakaṃ na calati santasantaṃ hoti, kissa pana aggigataṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī’’ti? ‘‘Pākatikaṃ, bhante, udakaṃ na calati, aggikataṃ pana udakaṃ aggisantāpavegassa mahantatāya cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’’nti. ‘‘Imināpi mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti.

「大王,再听另一个理由『水中没有命根或有情,由于火热力量的强大,水发声』。大王,当水与米混合在容器中,被盖住放在灶上时,那里的水会发声吗?」「不会,尊者,它是不动的、寂静的。」「大王,那同样的水在容器中,点燃火后放在灶上,那里的水是不动的、寂静的吗?」「不是,尊者,它动、摇、滚、浊、生波浪,上下四方八方流动,溢出、跌落、生泡沫。」「大王,为何自然的水不动、是寂静的,而在火上的水动、摇、滚、浊、生波浪,上下四方八方流动,溢出、跌落、生泡沫?」「尊者,自然的水不动,但在火上的水由于火热力量的强大而发出嘶嘶声、咝咝声,出种种声音。」「大王,以此理由应知『水中没有命根或有情,由于火热力量的强大,水发声』。」

‘‘Aparampi, mahārāja, uttaraṃ kāraṇaṃ suṇohi, natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyati. Hoti taṃ, mahārāja, udakaṃ ghare ghare udakavārakagataṃ pihita’’nti? ‘‘Āma, bhante’’ti. ‘‘Api nu taṃ, mahārāja, udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī’’ti. ‘‘Na hi, bhante, acalaṃ taṃ hoti pākatikaṃ udakavārakagataṃ udaka’’nti.

「大王,再听另一个更高的理由:水中没有生命或有情,因为火热力量的强大,水才发出声音。大王,那水在家家户户的水瓮中被盖住,是这样吗?」「是的,尊者。」「大王,那水会动摇、震动、摇晃、浑浊、生起波浪,上下四方八方移动,涌起落下,生起泡沫吗?」「不会的,尊者,那在水瓮中的水是不动的、自然的。」

‘‘Sutapubbaṃ pana tayā, mahārāja, ‘mahāsamudde udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hoti, ussakkitvā ossakkitvā velāya paharati saddāyati bahuvidha’’’nti? ‘‘Āma, bhante, sutapubbaṃ etaṃ mayā diṭṭhapubbañca ‘mahāsamudde udakaṃ hatthasatampi dvepi hatthasatāni gagane ussakkatī’’’ti. ‘‘Kissa, mahārāja, udakavārakagataṃ udakaṃ na calati na saddāyati, kissa pana mahāsamudde udakaṃ calati saddāyatī’’ti? ‘‘Vātavegassa mahantatāya, bhante, mahāsamudde udakaṃ calati saddāyati, udakavārakagataṃ udakaṃ aghaṭṭitaṃ kehici na calati na saddāyatī’’ti. ‘‘Yathā, mahārāja, vātavegassa mahantatāya mahāsamudde udakaṃ calati saddāyati evameva aggisantāpavegassa mahantatāya udakaṃ saddāyatī’’ti.

「大王,你以前听说过『在大海中,水动摇、震动、摇晃、浑浊、生起波浪,上下四方八方移动,涌起落下,生起泡沫,涨起退落,击打海岸,发出种种声音』吗?」「是的,尊者,我以前听说过这个,也见过『在大海中,水涌起一百手、两百手到空中』。」「大王,为什么水瓮中的水不动摇、不发声,而大海中的水却动摇、发声呢?」「尊者,因为风力的强大,大海中的水动摇、发声;水瓮中的水未被任何东西击打,所以不动摇、不发声。」「大王,正如因为风力的强大,大海中的水动摇、发声,同样地,因为火热力量的强大,水才发出声音。」

‘‘Nanu, mahārāja, bheripokkharaṃ sukkhaṃ sukkhena gocammena onandhantī’’ti? ‘‘Āma, bhante’’. ‘‘Api nu, mahārāja, bheriyā jīvo vā satto vā atthī’’ti. ‘‘Na hi, bhante’’ti. ‘‘Kissa pana, mahārāja, bherī saddāyatī’’ti? ‘‘Itthiyā vā, bhante, purisassa vā tajjena vāyāmenā’’ti. ‘‘Yathā, mahārāja, itthiyā vā purisassa vā tajjena vāyāmena bherī saddāyati, evameva aggisantāpavegassa mahantatāya udakaṃ saddāyati. Imināpi, mahārāja , kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti.

「大王,难道不是用干的、干燥的牛皮绷紧鼓面吗?」「是的,尊者。」「大王,鼓中有生命或有情吗?」「不,尊者。」「那么,大王,为什么鼓会发声呢?」「尊者,因为女人或男人的击打、努力。」「大王,正如因为女人或男人的击打、努力,鼓才发声,同样地,因为火热力量的强大,水才发出声音。大王,以此理由也应知『水中没有生命或有情,因为火热力量的强大,水才发出声音』。」

‘‘Mayhampi tāva, mahārāja, tava pucchitabbaṃ atthi, evameso pañho suvinicchito hoti, kiṃ nu kho, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, udāhu ekaccehi yeva bhājanehi tappamānaṃ saddāyatī’’ti? ‘‘Na hi, bhante, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, ekaccehi yeva bhājanehi udakaṃ tappamānaṃ saddāyatī’’ti. ‘‘Tena hi, mahārāja, jahitosi sakasamayaṃ, paccāgatosi mama visayaṃ, natthi udake jīvo vā satto vā. Yadi, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyeyya, yuttamidaṃ ‘udakaṃ jīvatī’ti vattuṃ. Na hi, mahārāja, udakaṃ dvayaṃ hoti, yaṃ saddāyati, taṃ jīvati, yaṃ na saddāyati, taṃ na jīvatīti. Yadi, mahārāja, udakaṃ jīveyya, mahantānaṃ hatthināgānaṃ ussannakāyānaṃ pabhinnānaṃ soṇḍāya ussiñcitvā mukhe pakkhipitvā kucchiṃ pavesayantānaṃ, tampi udakaṃ tesaṃ dantantare cippiyamānaṃ saddāyeyya. Hatthasatikāpi mahānāvā garukā bhārikā anekasatasahassabhāraparipūrā mahāsamudde vicaranti, tāhipi cippiyamānaṃ udakaṃ saddāyeyya. Mahatimahantāpi macchā anekasatayojanikakāyā timī timiṅgalā timirapiṅgalā abbhantare nimuggā mahāsamudde nivāsaṭṭhānatāya paṭivasantā mahāudakadhārā ācamanti dhamanti ca, tesampi taṃ dantantarepi udarantarepi cippiyamānaṃ udakaṃ saddāyeyya. Yasmā ca kho, mahārāja, evarūpehi evarūpehi mahantehi paṭipīḷanehi paṭipīḷitaṃ udakaṃ na saddāyati tasmāpi natthi udake jīvo vā satto vāti, evametaṃ, mahārāja, dhārehī’’ti.

「大王,我也有要问你的,这样这个问题就能很好地决断了。大王,是所有容器中的水被加热时都发声,还是只有某些容器中的水被加热时才发声呢?」「尊者,不是所有容器中的水被加热时都发声,只有某些容器中的水被加热时才发声。」「那么,大王,你已舍弃了自己的主张,回到了我的领域:水中没有生命或有情。大王,如果所有容器中的水被加热时都发声,说『水是活的』才合理。大王,水不是两种:会发声的就是活的,不发声的就不是活的。大王,如果水是活的,当巨大的象王们身躯庞大、狂暴时,用鼻子吸水送入口中、送入腹中,那水在它们的牙齿之间被压挤时也应发声。载重百手的大船,沉重、负载,装满数十万担货物,在大海中航行,被它们压挤的水也应发声。极其巨大的鱼类,身躯数百由旬,鲸鱼、大鲸鱼、鲸鲨,沉入深处,以大海为住处而居住,饮用、吞咽大水流,在它们的牙齿之间、腹中被压挤的水也应发声。大王,正因为水被如此如此巨大的压迫所压迫却不发声,因此水中没有生命或有情,大王,你应如此持守。」

‘‘Sādhu , bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, yathā nāma, bhante nāgasena, mahagghaṃ maṇiratanaṃ chekaṃ ācariyaṃ kusalaṃ sikkhitaṃ maṇikāraṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ, muttāratanaṃ vā muttikaṃ dussaratanaṃ vā dussikaṃ, lohitacandanaṃ vā gandhikaṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ. Evameva kho, bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, evametaṃ tathā sampaṭicchāmī’’ti.

「善哉,尊者那先!有过失的问题以适当的分析被分析了。尊者那先,譬如昂贵的宝石、纯净的,遇到熟练的、善巧的、受过训练的宝石匠,会获得名声、赞扬、称赞;或者珍珠宝、珍珠匠,或者布料宝、布匠,或者红檀香、香料商,会获得名声、赞扬、称赞。同样地,尊者那先,有过失的问题以适当的分析被分析了,我如此接受。」

Udakasattajīvapañho navamo. · 水中众生问第九

Buddhavaggo paṭhamo. · 佛品第一

Imasmiṃ vagge nava pañhā. · 此品有九问

2. Nippapañcavaggo

2. 无戏论品

1. Nippapañcapañho1. 无戏论问

§1

‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘nippapañcārāmā, bhikkhave, viharatha nippapañcaratino’ti, katamaṃ taṃ nippapañca’’nti? ‘‘Sotāpattiphalaṃ, mahārāja, nippapañcaṃ, sakadāgāmiphalaṃ nippapañcaṃ, anāgāmiphalaṃ nippapañcaṃ, arahattaphalaṃ nippapañca’’nti.

「尊者那先,世尊说过『诸比库,你们应住于乐无戏论、喜无戏论』,什么是那无戏论?」「大王,入流果是无戏论,一来果是无戏论,不来果是无戏论,阿拉汉果是无戏论。」

‘‘Yadi, bhante nāgasena, sotāpattiphalaṃ nippapañcaṃ, sakadāgāmianāgāmiarahattaphalaṃ nippapañcaṃ , kissa pana ime bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, nanu te jinappaṭikkhittaṃ kammaṃ karotī’’ti?

「尊者那先,如果入流果是无戏论,一来、不来、阿拉汉果是无戏论,那么为什么这些比库们背诵、询问经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗,忙于新的业处,以及布施和供养,难道他们不是在做胜者所禁止的业吗?」

‘‘Ye te, mahārāja, bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, sabbe te nippapañcassa pattiyā karonti. Ye te, mahārāja, sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapaca honti. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti.

「大王,那些比库们背诵、询问经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗,以新业务忙碌,以布施和供养,他们一切都是为了达到无戏论。大王,那些本性清净、先前已熏习习气者,他们以一心之刹那成为无戏论。大王,而那些大王眼中的比库们,他们以这些方便成为无戏论。」

‘‘Yathā, mahārāja, eko puriso khette bījaṃ ropetvā attano yathābalavīriyena vinā pākāravatiyā dhaññaṃ uddhareyya, eko puriso khette bījaṃ ropetvā vanaṃ pavisitvā kaṭṭhañca sākhañca chinditvā vatipākāraṃ katvā dhaññaṃ uddhareyya. Yā tattha tassa vatipākārapariyesanā, sā dhaññatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, vinā vatipākāraṃ puriso viya dhaññuddhāro. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti, vatipākāraṃ katvā puriso viya dhaññuddhāro.

「大王,譬如一人在田中种下种子后,以自己的力量和精进,无需围篱即收获谷物;一人在田中种下种子后,进入森林砍伐木材和树枝,做好围篱后收获谷物。其中那寻求围篱,是为了谷物。同样地,大王,那些本性清净、先前已熏习习气者,他们以一心之刹那成为无戏论,如同无需围篱的人收获谷物。大王,而那些大王眼中的比库们,他们以这些方便成为无戏论,如同做好围篱的人收获谷物。」

‘‘Yathā vā pana, mahārāja, puriso mahatimahante ambarukkhamatthake phalapiṇḍi bhaveyya, atha tattha yo koci iddhimā āgantvā tassa phalaṃ hareyya, yo pana tattha aniddhimā, so kaṭṭhañca valliñca chinditvā nisseṇiṃ bandhitvā tāya taṃ rukkhaṃ abhiruhitvā phalaṃ hareyya. Yā tattha tassa nisseṇipariyesanā, sā phalatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, iddhimā viya rukkhaphalaṃ haranto. Ye pana te bhikkhū mahārajakkhā, te iminā payogena saccāni abhisamenti, nisseṇiyā viya puriso rukkhaphalaṃ haranto .

「或者,大王,譬如有一棵巨大的芒果树,树顶有果实堆,于是任何有神通者来到那里取其果实;而无神通者,他砍伐木材和藤蔓,绑好梯子,以此爬上那树取果实。其中那寻求梯子,是为了果实。同样地,大王,那些本性清净、先前已熏习习气者,他们以一心之刹那成为无戏论,如同有神通者取树果。大王,而那些大王眼中的比库们,他们以此方便证得诸谛,如同以梯子取树果的人。」

‘‘Yathā vā pana, mahārāja, eko puriso atthakaraṇiko ekako yeva sāmikaṃ upagantvā atthaṃ sādheti. Eko dhanavā dhanavasena parisaṃ vaḍḍhetvā parisāya atthaṃ sādheti. Yā tattha tassa parisapariyesanā, sā atthatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena chasu abhiññāsu vasibhāvaṃ pāpuṇanti, puriso viya ekako atthasiddhiṃ karonto. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi sāmaññatthamabhisādhenti, parisāya viya puriso atthasiddhiṃ karonto.

「或者,大王,譬如一人有事务,独自一人前往主人处成办事务。一人富有,以财富增加随从,以随从成办事务。其中那寻求随从,是为了事务。同样地,大王,那些本性清净、先前已熏习习气者,他们以一心之刹那在六神通中达到自在,如同独自一人成办事务。大王,而那些大王眼中的比库们,他们以这些方便成就沙门义,如同以随从成办事务的人。」

‘‘Uddesopi, mahārāja, bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. Yathā, mahārāja, puriso rājūpasevī katāvī amaccabhaṭabaladovārikaanīkaṭṭhapārisajjajanehi, te tassa karaṇīye anuppatte sabbepi upakārā honti. Evameva kho, mahārāja, uddesopi bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. Yadi, mahārāja, sabbepi abhijātiparisuddhā bhaveyyuṃ, anusāsanena karaṇīyaṃ na bhaveyya. Yasmā ca kho, mahārāja, savanena karaṇīyaṃ hoti, thero, mahārāja, sāriputto aparimitamasaṅkheyyakappaṃ upādāya upacitakusalamūlo paññāya koṭiṃ gato, sopi vinā savanena nāsakkhi āsavakkhayaṃ pāpuṇituṃ. Tasmā, mahārāja, bahukāraṃ savanaṃ, tathā uddesopi paripucchāpi. Tasmā uddesaparipucchāpi nippapañcā saṅkhatā’’ti. ‘‘Sunijjhāpito, bhante nāgasena, pañho, evametaṃ tathā sampaṭicchāmī’’ti.

「大王,背诵也有大助益,询问也有大助益,新业务也有大助益,布施也有大助益,供养也在那些那些应作之事中有大助益。大王,譬如一人亲近国王,已作为大臣、士兵、军队、守门者、军团、集会、民众,当他的应作之事到来时,他们一切都是助力。同样地,大王,背诵也有大助益,询问也有大助益,新业务也有大助益,布施也有大助益,供养也在那些那些应作之事中有大助益。大王,如果一切都是种姓清净者,就不需要教诫。大王,然而因为需要听闻,大王,长老沙利子经无量无数劫积累善根,以慧达到顶点,他也无法不经听闻而达到漏尽。因此,大王,听闻有大助益,背诵和询问也是如此。因此背诵和询问也被称为无戏论。」「尊者那先,此问已善思择,我如是接受。」

Nippapañcapañho paṭhamo. · 无戏论问第一

2. Khīṇāsavabhāvapañho2. 漏尽者状态问

§2

‘‘Bhante nāgasena, tumhe bhaṇatha ‘yo gihī arahattaṃ patto, dve vāssa gatiyo bhavanti anaññā, tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Na so divaso sakkā atikkametu’nti. Sace so, bhante nāgasena, tasmiṃ divase ācariyaṃ vā upajjhāyaṃ vā pattacīvaraṃ vā na labhetha, api nu kho so arahā sayaṃ vā pabbajeyya divasaṃ vā atikkameyya, añño koci arahā iddhimā āgantvā taṃ pabbājeyya vā parinibbāyeyya vā’’ti? ‘‘Na so, mahārāja, arahā sayaṃ pabbajeyya, sayaṃ pabbajanto theyyaṃ āpajjati, na ca divasaṃ atikkameyya, aññassa arahantassa āgamanaṃ bhaveyya vā na vā bhaveyya, tasmiṃ yeva divase parinibbāyeyyā’’ti. ‘‘Tena hi, bhante nāgasena, arahattassa santabhāvo vijahito hoti, yena adhigatassa jīvitahāro bhavatī’’ti.

「尊者那先,你们说『若在家人证得阿拉汉果,他有两种去处而无其他:在那一天出家或般涅槃。他不能超过那一天』。尊者那先,如果他在那一天得不到老师或邬波驮耶或钵与衣,那么那位阿拉汉会自己出家呢,还是会超过那一天呢,或者另一位有神通的阿拉汉会来使他出家呢,还是会般涅槃呢?」「大王,那位阿拉汉不会自己出家,自己出家会犯盗戒,也不会超过那一天,无论另一位阿拉汉会来或不会来,他会在那一天般涅槃。」「那么,尊者那先,阿拉汉果的寂静性就被舍弃了,因为证得者会有生命的夺取。」

‘‘Visamaṃ, mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā.

「大王,在家相不平等,在不平等的相中,因相的脆弱性,证得阿拉汉果的在家人在那一天出家或般涅槃。大王,这不是阿拉汉果的过失,这正是在家相的过失,即相的脆弱性。」

‘‘Yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyupālakaṃ jīvitarakkhakaṃ visamakoṭṭhassa mandadubbalagahaṇikassa avipākena jīvitaṃ harati. Neso, mahārāja, doso bhojanassa, koṭṭhasseveso doso yadidaṃ aggidubbalatā. Evameva kho, mahārāja, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā.

「大王,譬如食物是一切有情的寿命守护者、生命保护者,对于不平等胃、消化力弱劣者,因不消化而夺取生命。大王,这不是食物的过失,这正是胃的过失,即火的脆弱性。同样地,大王,在不平等的相中,因相的脆弱性,证得阿拉汉果的在家人在那一天出家或般涅槃。大王,这不是阿拉汉果的过失,这正是在家相的过失,即相的脆弱性。」

‘‘Yathā vā pana, mahārāja, parittaṃ tiṇasalākaṃ upari garuke pāsāṇe ṭhapite dubbalatāya bhijjitvā patati. Evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ asakkonto tasmiṃ yeva divase pabbajati vā parinibbāyati vā.

「又,大王,譬如将少许草茎放置在上面沉重的石头上,因其脆弱而折断坠落。同样地,大王,证得阿拉汉的在家人,以那相无力持守阿拉汉,就在那一天出家或般涅槃。

‘‘Yathā vā pana, mahārāja, puriso abalo dubbalo nihīnajacco parittapuñño mahatimahārajjaṃ labhitvā khaṇena paripatati paridhaṃsati osakkati, na sakkoti issariyaṃ dhāretuṃ, evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ na sakkoti , tena kāraṇena tasmiṃ yeva divase pabbajati vā parinibbāyati vā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「又,大王,譬如无力、虚弱、卑贱种姓、少福的人,获得大王国后,刹那间就衰败、毁坏、堕落,无力持守统治权。同样地,大王,证得阿拉汉的在家人,以那相无力持守阿拉汉,因此就在那一天出家或般涅槃。」「善哉,尊者那先,确实如此,我如是接受。」

Khīṇāsavabhāvapañho dutiyo. · 漏尽者状态问第二

3. Khīṇāsavasatisammosapañho3. 漏尽者念混乱问

§3

‘‘Bhante nāgasena, atthi arahato satisammoso’’ti? ‘‘Vigatasatisammosā kho, mahārāja, arahanto, natthi arahantānaṃ satisammoso’’ti. ‘‘Āpajjeyya pana, bhante, arahā āpatti’’nti? ‘‘Āma, mahārājā’’ti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Kuṭikāre, mahārāja, sañcaritte, vikāle kālasaññāya, pavārite appavāritasaññāya, anatiritte atirittasaññāyā’’ti.

「尊者那先,阿拉汉有念的混乱吗?」「大王,阿拉汉已离念的混乱,阿拉汉没有念的混乱。」「但是,尊者,阿拉汉会犯罪吗?」「是的,大王。」「在什么事项上?」「大王,在小屋的建造、游行、非时以时想、已受请以未受请想、未过量以过量想。」

‘‘Bhante nāgasena, tumhe bhaṇatha ‘ye āpattiṃ āpajjanti, te dvīhi kāraṇehi āpajjanti anādariyena vā ajānanena vā’ti. Api nu kho, bhante, arahato anādariyaṃ hoti, yaṃ arahā āpattiṃ āpajjatī’’ti? ‘‘Na hi, mahārājā’’ti.

「尊者那先,你们说『凡犯罪者,以两种原因而犯:因不恭敬或因不知』。尊者,阿拉汉有不恭敬吗,以致阿拉汉犯罪?」「不,大王。」

‘‘Yadi, bhante nāgasena, arahā āpattiṃ āpajjati, natthi ca arahato anādariyaṃ, tena hi atthi arahato satisammoso’’ti? ‘‘Natthi, mahārāja, arahato satisammoso, āpattiñca arahā āpajjatī’’ti.

「尊者那先,如果阿拉汉犯罪,而阿拉汉没有不恭敬,那么阿拉汉就有念的混乱了?」「大王,阿拉汉没有念的混乱,但阿拉汉会犯罪。」

‘‘Tena hi, bhante, kāraṇena maṃ saññāpehi, kiṃ tattha kāraṇa’’nti? ‘‘Dveme, mahārāja, kilesā lokavajjaṃ paṇṇattivajjañcāti. Katamaṃ, mahārāja, lokavajjaṃ? Dasa akusalakammapathā, idaṃ vuccati lokavajjaṃ. Katamaṃ paṇṇattivajjaṃ? Yaṃ loke atthi samaṇānaṃ ananucchavikaṃ ananulomikaṃ, gihīnaṃ anavajjaṃ. Tattha bhagavā sāvakānaṃ sikkhāpadaṃ paññapeti ‘yāvajīvaṃ anatikkamanīya’nti. Vikālabhojanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. Bhūtagāmavikopanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. Udake hassadhammaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. Iti evarūpāni evarūpāni, mahārāja , jinasāsane vajjāni, idaṃ vuccati paṇṇattivajjaṃ.

「那么,尊者,以理由使我明白,那里的原因是什么?」「大王,有这两种烦恼:世间罪与制定罪。大王,什么是世间罪?十不善业道,这称为世间罪。什么是制定罪?凡世间对沙门不适当、不相应的,对在家人无罪的。在那里,世尊为弟子们制定学处『终生不应违越』。大王,非时食对世间无罪,在胜者教中是罪。大王,损坏生物村对世间无罪,在胜者教中是罪。大王,在水中嬉戏对世间无罪,在胜者教中是罪。如是,大王,如此种种在胜者教中是罪,这称为制定罪。」

‘‘Lokavajjaṃ abhabbo khīṇāsavo taṃ ajjhācarituṃ, yaṃ kilesaṃ paṇṇattivajjaṃ, taṃ ajānanto āpajjeyya. Avisayo, mahārāja, ekaccassa arahato sabbaṃ jānituṃ, na hi tassa balaṃ atthi sabbaṃ jānituṃ. Anaññātaṃ, mahārāja, arahato itthipurisānaṃ nāmampi gottampi, maggopi tassa mahiyā anaññāto; vimuttiṃ yeva, mahārāja, ekacco arahā jāneyya; chaḷabhiñño arahā sakavisayaṃ jāneyya; sabbaññū, mahārāja, tathāgatova sabbaṃ jānātī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「漏尽者不能行世间罪,但不知那烦恼的制定罪,可能会犯。大王,某些阿拉汉不能知一切,他没有力量知一切。大王,阿拉汉不知女人男人的名与姓,他也不知地上的道路;大王,某些阿拉汉只知解脱;具六神通的阿拉汉知自己的境界;大王,唯有一切知者如来知一切。」「善哉,尊者那先,确实如此,我如是接受。」

Khīṇāsavasatisammosapañho tatiyo. · 漏尽者念混乱问第三

4. Loke natthibhāvapañho4. 世间无有问

§4

‘‘Bhante nāgasena, dissanti loke buddhā, dissanti paccekabuddhā, dissanti tathāgatassa sāvakā, dissanti cakkavattirājāno, dissanti padesarājāno, dissanti devamanussā, dissanti sadhanā, dissanti adhanā, dissanti sugatā, dissanti duggatā, dissati purisassa itthiliṅgaṃ pātubhūtaṃ, dissati itthiyā purisaliṅgaṃ pātubhūtaṃ, dissati sukataṃ dukkataṃ kammaṃ, dissanti kalyāṇapāpakānaṃ kammānaṃ vipākūpabhogino sattā, atthi loke sattā aṇḍajā jalābujā saṃsedajā opapātikā, atthi sattā apadā dvipadā catuppadā bahuppadā, atthi loke yakkhā rakkhasā kumbhaṇḍā asurā dānavā gandhabbā petā pisācā, atthi kinnarā mahoragā nāgā supaṇṇā siddhā vijjādharā, atthi hatthī assā gāvo mahiṃsā oṭṭhā gadrabhā ajā eḷakā migā sūkarā sīhā byagghā dīpī acchā kokā taracchā soṇā siṅgālā, atthi bahuvidhā sakuṇā, atthi suvaṇṇaṃ rajataṃ muttā maṇi saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ veḷuriyo vajiraṃ phalikaṃ kāḷalohaṃ tambalohaṃ vaṭṭalohaṃ kaṃsalohaṃ, atthi khomaṃ koseyyaṃ kappāsikaṃ sāṇaṃ bhaṅgaṃ kambalaṃ, atthi sāli vīhi yavo kaṅgu kudrūso varako godhūmo muggo, māso tilaṃ kulatthaṃ, atthi mūlagandho sāragandho pheggugandho tacagandho pattagandho pupphagandho phalagandho sabbagandho, atthi tiṇa latā gaccha rukkha osadhi vanappati nadī pabbata samudda macchakacchapā sabbaṃ loke atthi. Yaṃ, bhante, loke natthi, taṃ me kathehī’’ti.

「尊者那先,世间见诸佛,见诸辟支佛,见如来的诸弟子,见转轮王,见地方王,见天人,见有财者,见无财者,见善趣者,见恶趣者,见男子显现女相,见女人显现男相,见善作恶作之业,见享受善恶业果报的众生,世间有卵生、胎生、湿生、化生的众生,有无足、二足、四足、多足的众生,世间有亚卡、罗刹、鸠槃荼、阿修罗、陀那婆、干达婆、饿鬼、毗舍遮,有紧那罗、摩睺罗伽、龙、妙翅鸟、悉地、持明者,有象、马、牛、水牛、骆驼、驴、山羊、绵羊、鹿、猪、狮子、虎、豹、熊、猴、狗、豺狼,有种种鸟类,有金、银、珍珠、摩尼、螺、石、珊瑚、红宝石、猫眼石、琉璃、金刚石、水晶、黑铁、铜、锡、青铜,有麻、丝、棉、麻布、大麻、羊毛,有稻、米、大麦、粟、小米、稗子、小麦、绿豆、豌豆、芝麻、扁豆,有根香、心材香、树脂香、皮香、叶香、花香、果香、一切香,有草、蔓、灌木、树、药草、森林、河流、山、海、鱼龟,世间一切都有。尊者,请对我说世间所没有的。」

‘‘Tīṇimāni, mahārāja, loke natthi. Katamāni tīṇi? Sacetanā vā acetanā vā ajarāmarā loke natthi, saṅkhārānaṃ niccatā natthi, paramatthena sattūpaladdhi natthi, imāni kho, mahārāja, tīṇi loke natthī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「大王,这三种在世间不存在。哪三种?在世间不存在有意识或无意识的不老不死者,诸行的恒常性不存在,胜义上有情的获得不存在,大王,这三种在世间不存在。」「善哉,尊者那先,确实如此,我如是接受。」

Loke natthibhāvapañho catuttho. · 世间无有问第四

5. Akammajādipañho5. 非业生等问

§5

‘‘Bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṃ loke akammajaṃ ahetujaṃ anutujaṃ, taṃ me kathehī’’ti. ‘‘Dveme, mahārāja, lokasmiṃ akammajā ahetujā anutujā. Katame dve? Ākāso, mahārāja, akammajo ahetujo anutujo; nibbānaṃ, mahārāja, akammajaṃ ahetujaṃ anutujaṃ. Ime kho, mahārāja, dve akammajā ahetujā anutujā’’ti.

「尊者那先,在世间可见业生的,可见因生的,可见时节生的,请为我说在世间非业生、非因生、非时节生的。」「大王,在世间有这两种非业生、非因生、非时节生。哪两种?大王,虚空是非业生、非因生、非时节生;大王,涅槃是非业生、非因生、非时节生。大王,这两种是非业生、非因生、非时节生。」

‘‘Mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī’’ti. ‘‘Kiṃ kho, mahārāja, ahaṃ vadāmi, yaṃ maṃ tvaṃ evaṃ vadesi ‘mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī’’’ti? ‘‘Bhante nāgasena, yuttamidaṃ tāva vattuṃ ‘ākāso akammajo ahetujo anutujo’ti. Anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṃ evaṃ vadesi ‘ahetujaṃ nibbāna’’’nti. ‘‘Saccaṃ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto’’ti.

「尊者那先,不要诽谤胜者之语,不要不知而解答问题。」「大王,我说了什么,以致你对我这样说『尊者那先,不要诽谤胜者之语,不要不知而解答问题』?」「尊者那先,说『虚空是非业生、非因生、非时节生』这还合理。但是,尊者那先,世尊以数百种理由为诸弟子宣说了现证涅槃的道,然而你却这样说『涅槃是非因生的』。」「大王,确实,世尊以数百种理由为诸弟子宣说了现证涅槃的道,但并未宣说涅槃生起的因。」

‘‘Ettha mayaṃ, bhante nāgasena, andhakārato andhakārataraṃ pavisāma, vanato vanataraṃ pavisāma, gahanato gahanataraṃ pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. Yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo.

「尊者那先,在此我们从黑暗进入更黑暗,从森林进入更深的森林,从密林进入更密的密林,因为现证涅槃有因,但那个法的生起却无因。尊者那先,如果现证涅槃有因,那么也应该要有涅槃生起的因。

‘‘Yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo. Yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo . Yathā aṅkurassa bījaṃ atthi, tena kāraṇena bījassapi bījaṃ icchitabbaṃ. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo.

「尊者那先,譬如儿子有父亲,因此也应该要有父亲的父亲。譬如学生有老师,因此也应该要有老师的老师。譬如芽有种子,因此也应该要有种子的种子。同样地,尊者那先,如果现证涅槃有因,因此也应该要有涅槃生起的因。

‘‘Yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo’’’ti.

「譬如树或藤蔓有顶端,因此也有中间,也有根。同样地,尊者那先,如果现证涅槃有因,因此也应该要有涅槃生起的因。」

‘‘Anuppādanīyaṃ, mahārāja, nibbānaṃ, tasmā na nibbānassa uppādāya hetu akkhāto’’ti. ‘‘Iṅgha, bhante nāgasena, kāraṇaṃ dassetvā kāraṇena maṃ saññāpehi, yathāhaṃ jāneyyaṃ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī’’ti.

「大王,涅槃是不应被生起的,因此未宣说涅槃生起的因。」「来吧,尊者那先,请显示理由,以理由使我了解,使我知道现证涅槃有因,涅槃生起无因。」

‘‘Tena hi, mahārāja, sakkaccaṃ sotaṃ odaha, sādhukaṃ suṇohi, vakkhāmi tattha kāraṇaṃ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṃ pabbatarājaṃ upagantu’’nti? ‘‘Āma, bhante’’ti. ‘‘Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṃ pabbatarājaṃ idha āharitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ.

「那么,大王,请恭敬地倾听,善加听闻,我将在此说明理由。大王,某人能以平常的力量从这里前往喜马拉雅山王吗?」「是的,尊者。」「但是,大王,那个人能以平常的力量把喜马拉雅山王带到这里来吗?」「不能,尊者。」「同样地,大王,能够宣说现证涅槃的道,但不能显示涅槃生起的因。」

‘‘Sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṃ nāvāya uttaritvā pārimatīraṃ gantu’’nti? ‘‘Āma, bhante’’ti? ‘‘Sakkuṇeyya pana so, mahārāja , puriso pākatikena balena mahāsamuddassa pārimatīraṃ idha āharitu’’nti? ‘‘Na hi bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ. Kiṃ kāraṇā? Asaṅkhatattā dhammassā’’ti.

「大王,一个人能以普通的力量乘船渡过大海到达彼岸吗?」「能,尊者。」「但是,大王,那个人能以普通的力量把大海的彼岸带到这里来吗?」「不能,尊者。」「同样地,大王,可以说为了现证涅槃的道,但须跋指出涅槃生起的因。什么原因?因为法是无为的。」

‘‘Asaṅkhataṃ , bhante nāgasena, nibbāna’’nti? ‘‘Āma, mahārāja, asaṅkhataṃ nibbānaṃ na kehici kataṃ, nibbānaṃ, mahārāja, na vattabbaṃ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā’’ti. ‘‘Yadi, bhante nāgasena, nibbānaṃ na uppannaṃ na anuppannaṃ na uppādanīyaṃ na atītaṃ na anāgataṃ na paccuppannaṃ na cakkhuviññeyyaṃ na sotaviññeyyaṃ na ghānaviññeyyaṃ na jivhāviññeyyaṃ na kāyaviññeyyaṃ, tena hi, bhante nāgasena, tumhe natthidhammaṃ nibbānaṃ apadisatha ‘natthi nibbāna’nti. ‘‘Atthi, mahārāja, nibbānaṃ, manoviññeyyaṃ nibbānaṃ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṃ passatī’’ti.

「尊者那先,涅槃是无为的吗?」「是的,大王,涅槃是无为的,不是任何人所造作的。大王,涅槃不应说为已生的、未生的、应生的、过去的、未来的、现在的、眼识所识知的、耳识所识知的、鼻识所识知的、舌识所识知的、身识所识知的。」「尊者那先,如果涅槃不是已生的、不是未生的、不是应生的、不是过去的、不是未来的、不是现在的、不是眼识所识知的、不是耳识所识知的、不是鼻识所识知的、不是舌识所识知的、不是身识所识知的,那么,尊者那先,你们指出涅槃是不存在的法,『涅槃不存在』。」「大王,涅槃存在,涅槃是意识所识知的,正行道的圣弟子以清净的、殊胜的、正直的、无障碍的、离贪的心见涅槃。」

‘‘Kīdisaṃ pana taṃ, bhante, nibbānaṃ, yaṃ taṃ opammehi ādīpanīyaṃ kāraṇehi maṃ saññāpehi, yathā atthidhammaṃ opammehi ādīpanīya’’nti. ‘‘Atthi, mahārāja, vāto nāmā’’ti? ‘‘Āma, bhante’’ti. ‘‘Iṅgha, mahārāja, vātaṃ dassehi vaṇṇato vā saṇṭhānato vā aṇuṃ vā thūlaṃ vā dīghaṃ vā rassaṃ vā’’ti. ‘‘Na sakkā, bhante nāgasena, vāto upadassayituṃ, na so vāto hatthaggahaṇaṃ vā nimmaddanaṃ vā upeti, api ca atthi so vāto’’ti. ‘‘Yadi, mahārāja, na sakkā vāto upadassayituṃ, tena hi natthi vāto’’ti? ‘‘Jānāmahaṃ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṃ, na cāhaṃ sakkomi vātaṃ upadassayitu’’nti. ‘‘Evameva kho, mahārāja, atthi nibbānaṃ, na ca sakkā nibbānaṃ upadassayituṃ vaṇṇena vā saṇṭhānena vā’’ti. ‘‘Sādhu, bhante nāgasena, sūpadassitaṃ opammaṃ, suniddiṭṭhaṃ kāraṇaṃ, evametaṃ tathā sampaṭicchāmi ‘atthi nibbāna’’’nti.

「但是,尊者,那涅槃是怎样的?请你以譬喻来阐明,以理由来使我理解,如同以譬喻来阐明存在的法。」「大王,有名为风的吗?」「是的,尊者。」「来吧,大王,请以色或形状来指出风,或细或粗或长或短。」「尊者那先,风须跋被指出,那风不能被手抓取或被触摸,但是那风存在。」「大王,如果风须跋被指出,那么风就不存在了?」「尊者那先,我知道风存在,这已深入我心,但我不能指出风。」「同样地,大王,涅槃存在,但须跋以色或形状来指出涅槃。」「善哉,尊者那先,譬喻指出得好,理由说明得好,我如此接受『涅槃存在』。」

Akammajādipañho pañcamo. · 非业生等问第五

6. Kammajādipañho6. 业生等问

§6

‘‘Bhante nāgasena, katame ettha kammajā, katame hetujā, katame utujā, katame na kammajā, na hetujā, na utujā’’ti? ‘‘Ye keci, mahārāja, sattā sacetanā, sabbe te kammajā; aggi ca sabbāni ca bījajātāni hetujāni; pathavī ca pabbatā ca udakañca vāto ca, sabbe te utujā; ākāso ca nibbānañca ime dve akammajā ahetujā anutujā. Nibbānaṃ pana, mahārāja, na vattabbaṃ kammajanti vā hetujanti vā utujanti vā uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā, api ca, mahārāja, manoviññeyyaṃ nibbānaṃ, yaṃ so sammāpaṭipanno ariyasāvako visuddhena ñāṇena passatī’’ti. ‘‘Ramaṇīyo, bhante nāgasena, pañho suvinicchito nissaṃsayo ekantagato, vimati uppacchinnā, tvaṃ gaṇivarapavaramāsajjā’’ti.

「尊者那先,这里哪些是业生的,哪些是因生的,哪些是时节生的,哪些不是业生的、不是因生的、不是时节生的?」「大王,凡是有意识的众生,一切都是业生的;火和一切种子类是因生的;地、山、水、风,这一切都是时节生的;虚空和涅槃这两者是非业生的、非因生的、非时节生的。但是,大王,涅槃不应说为业生的、因生的、时节生的、已生的、未生的、应生的、过去的、未来的、现在的、眼识所识知的、耳识所识知的、鼻识所识知的、舌识所识知的、身识所识知的,但是,大王,涅槃是意识所识知的,正行道的圣弟子以清净的智见它。」「尊者那先,问题令人欢喜,善加分别论,无疑,达到确定,疑惑已断除,你是僧团中最上首的智者。」

Kammajādipañho chaṭṭho. · 业生等问第六

7. Yakkhapañho7. 亚卡问

§7

‘‘Bhante nāgasena, atthi loke yakkhā nāmā’’ti? ‘‘Āma, mahārāja, atthi loke yakkhā nāmā’’ti. ‘‘Cavanti pana te, bhante, yakkhā tamhā yoniyā’’ti? ‘‘Āma, mahārāja, cavanti te yakkhā tamhā yoniyā’’ti. ‘‘Kissa pana, bhante nāgasena, tesaṃ matānaṃ yakkhānaṃ sarīraṃ na dissati, kuṇapagandhopi na vāyatī’’ti? ‘‘Dissati, mahārāja, matānaṃ yakkhānaṃ sarīraṃ, kuṇapagandhopi tesaṃ vāyati, matānaṃ, mahārāja, yakkhānaṃ sarīraṃ kīṭavaṇṇena vā dissati, kimivaṇṇena vā dissati, kipillikavaṇṇena vā dissati, paṭaṅgavaṇṇena vā dissati, ahivaṇṇena vā dissati, vicchikavaṇṇena vā dissati, satapadivaṇṇena vā dissati, dijavaṇṇena vā dissati, migavaṇṇena vā dissatī’’ti. ‘‘Ko hi, bhante nāgasena, añño idaṃ pañhaṃ puṭṭho visajjeyya aññatra tavādisena buddhimatā’’ti.

「尊者那先,世间有名为亚卡的吗?」「是的,大王,世间有名为亚卡的。」「但是,尊者,那些亚卡从那趣死去吗?」「是的,大王,那些亚卡从那趣死去。」「但是,尊者那先,为什么那些死去的亚卡的身体不被看见,尸体的臭味也不散发出来?」「大王,死去的亚卡的身体被看见,它们的尸体臭味也散发出来。大王,死去的亚卡的身体以虫的形色被看见,或以蛆的形色被看见,或以蚂蚁的形色被看见,或以飞蛾的形色被看见,或以蛇的形色被看见,或以蝎子的形色被看见,或以蜈蚣的形色被看见,或以象的形色被看见,或以鹿的形色被看见。」「尊者那先,除了像你这样的智者之外,还有谁被问到这个问题能回答呢?」

Yakkhapañho sattamo. · 亚卡问第七

8. Anavasesasikkhāpadapañho8. 无余学处问

§8

‘‘Bhante nāgasena, ye te ahesuṃ tikicchakānaṃ pubbakā ācariyā seyyathidaṃ, nārado dhammantarī aṅgiraso kapilo kaṇḍaraggi sāmo atulo pubbakaccāyano, sabbepete ācariyā sakiṃ yeva roguppattiñca nidānañca sabhāvañca samuṭṭhānañca tikicchañca kiriyañca siddhāsiddhañca sabbaṃ taṃ niravasesaṃ jānitvā ‘imasmiṃ kāye ettakā rogā uppajjissantī’ti ekappahārena kalāpaggāhaṃ karitvā suttaṃ bandhiṃsu, asabbaññuno ete sabbe, kissa pana tathāgato sabbaññū samāno anāgataṃ kiriyaṃ buddhañāṇena jānitvā ‘ettake nāma vatthusmiṃ ettakaṃ nāma sikkhāpadaṃ paññapetabbaṃ bhavissatī’ti paricchinditvā anavasesato sikkhāpadaṃ na paññapesi, uppannuppanne vatthusmiṃ ayase pākaṭe dose vitthārike puthugate ujjhāyantesu manussesu tasmiṃ tasmiṃ kāle sāvakānaṃ sikkhāpadaṃ paññapesī’’ti?

「尊者那先,那些医师们的先前的导师,即:那罗陀、法中行者、央耆罗沙、咖毕喇、甘达拉吉、沙摩、阿都喇、布巴咖恰亚那,这一切导师们只一次就知道疾病的生起、原因、本质、起源、治疗、作用、成功与不成功,一切无余地知道后,『在这身体中将生起这么多疾病』,一次性地把握要点后结集了经典,这一切都不是一切知者,但是为什么如来是一切知者,以佛智知道未来的作为后,确定『在这么多事项中应当制定这么多学处』,却不无余地制定学处,而是在生起的事项中,当过失明显、扩大、普遍,人们抱怨时,在那时那时为弟子们制定学处?」

‘‘Ñātametaṃ, mahārāja, tathāgatassa ‘imasmiṃ samaye imesu manussesu sādhikaṃ diyaḍḍhasikkhāpadasataṃ paññapetabbaṃ bhavissatī’ti, api ca tathāgatassa evaṃ ahosi ‘sace kho ahaṃ sādhikaṃ diyaḍḍhasikkhāpadasataṃ ekappahāraṃ paññapessāmi, mahājano santāsamāpajjissati ‘bahukaṃ idha rakkhitabbaṃ, dukkaraṃ vata bho samaṇassa gotamassa sāsane pabbajitu’nti, pabbajitukāmāpi na pabbajissanti, vacanañca me na saddahissanti, asaddahantā te manussā apāyagāmino bhavissanna-ti uppannuppanne vatthusmiṃ dhammadesanāya viññāpetvā pākaṭe dose sikkhāpadaṃ paññapessāmī’’’ti. ‘‘Acchariyaṃ, bhante nāgasena, buddhānaṃ, abbhutaṃ, bhante nāgasena, buddhānaṃ, yāva mahantaṃ tathāgatassa sabbaññutañāṇaṃ, evametaṃ, bhante nāgasena, suniddiṭṭho eso attho tathāgatena, ‘bahukaṃ idha sikkhitabba’nti sutvā sattānaṃ santāso uppajjeyya, ekopi jinasāsane na pabbajeyya, evametaṃ tathā sampaṭicchāmī’’ti.

「大王,如来知道『在这个时期,对这些人应当制定二百五十多学处』,但是如来这样想:『如果我一次性制定二百五十多学处,大众将会恐惧「这里要守护的很多,在沙门果德玛的教法中出家实在困难」,想要出家的也不会出家,也不会相信我的话,不相信的那些人将会堕入恶趣』,我将在生起的事项中,以法的开示使之理解后,在过失明显时制定学处。」「尊者那先,诸佛真是不可思议,尊者那先,诸佛真是未曾有,如来的一切知智是多么伟大,尊者那先,如来善加说明了这个义理,听到『这里要学习的很多』,众生会生起恐惧,在胜者的教法中连一个也不会出家,我如此接受。」

Anavasesasikkhāpadapañho aṭṭhamo. · 无余学处问第八

9. Sūriyatapanapañho9. 日晒问

§9

‘‘Bhante nāgasena, ayaṃ sūriyo sabbakālaṃ kaṭhinaṃ tapati, udāhu kiñcikālaṃ mandaṃ tapatī’’ti? ‘‘Sabbakālaṃ, mahārāja, sūriyo kaṭhinaṃ tapati , na kiñcikālaṃ mandaṃ tapatī’’ti. ‘‘Yadi, bhante nāgasena, sūriyo sabbakālaṃ kaṭhinaṃ tapati, kissa pana appekadā sūriyo kaṭhinaṃ tapati, appekadā mandaṃ tapatī’’ti? ‘‘Cattārome, mahārāja, sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapati. Katame cattāro? Abbhaṃ, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Mahikā, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Megho, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Rāhu, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Ime kho, mahārāja, cattāro sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapatī’’ti. ‘‘Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, sūriyassapi tāva tejosampannassa rogo uppajjissati, kimaṅgaṃ pana aññesaṃ sattānaṃ, natthi, bhante, esā vibhatti aññassa aññatra tavādisena buddhimatā’’ti.

「尊者那先,这太阳一切时都强烈地照耀,还是有时微弱地照耀?」「大王,太阳一切时都强烈地照耀,不是有时微弱地照耀。」「尊者那先,如果太阳一切时都强烈地照耀,但是为什么有时太阳强烈地照耀,有时微弱地照耀?」「大王,太阳有这四种病,被其中某一种病所逼恼,太阳就微弱地照耀。哪四种?大王,云是太阳的病,被那病所逼恼,太阳就微弱地照耀。大王,雾是太阳的病,被那病所逼恼,太阳就微弱地照耀。大王,云层是太阳的病,被那病所逼恼,太阳就微弱地照耀。大王,罗睺是太阳的病,被那病所逼恼,太阳就微弱地照耀。大王,这些是太阳的四种病,被其中某一种病所逼恼,太阳就微弱地照耀。」「尊者那先,不可思议,尊者那先,未曾有,连具足光辉的太阳也会生起病,何况其他众生,尊者,除了像你这样的智者之外,没有其他人有这种分别论。」

Sūriyatapanapañho navamo. · 日晒问第九

10. Kaṭhinatapanapañho10. 咖提那晒问

§10

‘‘Bhante nāgasena, kissa hemante sūriyo kaṭhinaṃ tapati, no tathā gimhe’’ti? ‘‘Gimhe, mahārāja, anupahataṃ hoti rajojallaṃ, vātakkhubhitā reṇū gaganānugatā honti, ākāsepi abbhā subahalā honti, mahāvāto ca adhimattaṃ vāyati, te sabbe nānākulā samāyutā sūriyaraṃsiyo pidahanti, tena gimhe sūriyo mandaṃ tapati.

「尊者那先,为何太阳在冬季猛烈地照耀,而在夏季却不如此?」「大王,在夏季,尘埃未被清除,被风扰动的微尘遍布天空,天空中云层也非常浓厚,大风极其猛烈地吹着,这一切各种障碍聚集在一起遮蔽了太阳光,因此太阳在夏季温和地照耀。」

‘‘Hemante pana, mahārāja, heṭṭhā pathavī nibbutā hoti, upari mahāmegho upaṭṭhito hoti, upasantaṃ hoti rajojallaṃ, reṇu ca santasantaṃ gagane carati, vigatavalāhako ca hoti ākāso, vāto ca mandamandaṃ vāyati, etesaṃ uparatiyā visuddhā honti sūriyaraṃsiyo, upaghātavimuttassa sūriyassa tāpo ati viya tapati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena sūriyo hemante kaṭhinaṃ tapati, no tathā gimhe’’ti. ‘‘Sabbītimutto, bhante, sūriyo kaṭhinaṃ tapati, meghādisahagato kaṭhinaṃ na tapatī’’ti.

「然而在冬季,大王,下方大地已平息,上方大云已停止,尘埃已平息,微尘在天空中平静地运行,天空无云,风也温和地吹着,由于这些的停息,太阳光变得清净,免于障碍的太阳之热极其猛烈地照耀。大王,这就是原因,由于此原因,太阳在冬季猛烈地照耀,而在夏季却不如此。」「尊者,完全免于障碍的太阳猛烈地照耀,伴随云等的太阳不猛烈地照耀。」

Kaṭhinatapanapañho dasamo. · 咖提那晒问第十

Nippapañcavaggo dutiyo. · 无戏论品第二

Imasmiṃ vagge dasa pañhā. · 此品有十问

3. Vessantaravaggo

3. 韦散答拉品

1. Vessantarapañho1. 韦桑德拉问

§1

‘‘Bhante nāgasena, sabbeva bodhisattā puttadāraṃ denti, udāhu vessantareneva raññā puttadāraṃ dinna’’nti? ‘‘Sabbepi, mahārāja, bodhisattā puttadāraṃ denti, na vessantareneva raññā puttadāraṃ dinna’’nti. ‘‘Api ca kho, bhante nāgasena, tesaṃ anumatena dentī’’ti. ‘‘Bhariyā, mahārāja, anumatā, dārakā pana bālatāya vilapiṃsu , yadi te atthato jāneyyuṃ, tepi anumodeyyuṃ, na te vilapeyyu’’nti.

「尊者那先,是所有菩萨都布施儿女妻子,还是只有韦散答拉王布施了儿女妻子?」「大王,所有菩萨都布施儿女妻子,不是只有韦散答拉王布施了儿女妻子。」「但是,尊者那先,他们是在得到同意后才布施的。」「大王,妻子同意了,但孩子们因为幼小而哭泣,如果他们从意义上理解,他们也会随喜,他们不会哭泣。」

‘‘Dukkaraṃ, bhante nāgasena, bodhisattena kataṃ, yaṃ so attano orase piye putte brāhmaṇassa dāsatthāya adāsi.

「尊者那先,菩萨所作的难行,即他将自己亲生的爱子布施给婆罗门作奴仆。

‘‘Idampi dutiyaṃ dukkarato dukkarataraṃ, yaṃ so attano orase piye putte bālake taruṇake latāya bandhitvā tena brāhmaṇena latāya anumajjīyante disvā ajjhupekkhi.

「这第二件比难行更难行的,即他将自己亲生的爱子、幼小的孩子用藤条绑住,见到那婆罗门用藤条鞭打他们时,他保持平静。

‘‘Idampi tatiyaṃ dukkarato dukkarataraṃ, yaṃ so sakena balena bandhanā muccitvā āgate dārake sārajjamupagate punadeva latāya bandhitvā adāsi.

「这第三件比难行更难行的,即当孩子们凭自己的力量从束缚中解脱回来时,他再次用藤条绑住那些惊恐地来到的孩子们,并布施了他们。

‘‘Idampi catutthaṃ dukkarato dukkarataraṃ, yaṃ so dārake ‘ayaṃ kho, tāta, yakkho khādituṃ neti amhe’ti vilapante ‘mā bhāyitthā’ti na assāsesi.

「这第四件比难行更难行的,即当孩子们哭泣说『亲爱的,这个亚卡要吃掉我们』时,他没有安慰他们说『不要害怕』。

‘‘Idampi pañcamaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa rudamānassa pādesu nipatitvā ‘alaṃ, tāta, kaṇhājinaṃ nivattehi, ahameva gacchāmi yakkhena saha, khādatu maṃ yakkho’ti yācamānassa evaṃ na sampaṭicchi.

「这是第五件比难行更难行的事:当渣利王子哭泣着倒在他脚下,请求说『够了,父亲,请收回黑羚羊皮,让我自己去与亚卡一起,让亚卡吃我吧』时,他这样不接受。

‘‘Idampi chaṭṭhaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa ‘pāsāṇasamaṃ nūna te, tāta, hadayaṃ, yaṃ tvaṃ amhākaṃ dukkhitānaṃ pekkhamāno nimmanussake brahāraññe yakkhena nīyamāne na nivāresī’ti vilapamānassa kāruññaṃ nākāsi.

「这是第六件比难行更难行的事:当渣利王子哀叹说『父亲,你的心确实如石头一般,你看着我们痛苦,却不阻止在无人的大森林中被亚卡带走』时,他不生起悲悯。

‘‘Idampi sattamaṃ dukkarato dukkarataraṃ, yaṃ tassa ruḷaruḷassa bhīmabhīmassa nīte dārake adassanaṃ gamite na phali hadayaṃ satadhā vā sahassadhā vā, puññakāmena manujena kiṃ paradukkhāpanena, nanu nāma sakadānaṃ dātabbaṃ hotī’’ti?

「这是第七件比难行更难行的事:当那可怕的、极其恐怖的亚卡带走孩子,使其不见时,他的心没有碎成百片或千片。欲求功德的人,为何要使他人痛苦?难道不应该布施自己的东西吗?」

‘‘Dukkarassa, mahārāja, katattā bodhisattassa kittisaddo dasasahassiyā lokadhātuyā sadevamanussesu abbhuggato, devā devabhavane pakittenti, asurā asurabhavane pakittenti, garuḷā garuḷabhavane pakittenti, nāgā nāgabhavane pakittenti, yakkhā yakkhabhavane pakittenti, anupubbena tassa kittisaddo paramparāya ajjetarahi idha amhākaṃ samayaṃ anuppatto, taṃ mayaṃ dānaṃ pakittentā vikopentā nisinnā sudinnaṃ, udāhu duddinnanti. So kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ dasa guṇe anudassati. Katame dasa? Agedhatā nirālayatā cāgo pahānaṃ apunarāvattitā sukhumatā mahantatā duranubodhatā dullabhatā asadisatā buddhadhammassa, so kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ ime dasa guṇe anudassatī’’ti.

「大王,因为菩萨行了难行之事,他的名声在包括天人与人的十千世界中高扬。诸天在天界中称赞,阿修罗在阿修罗界中称赞,迦楼罗在迦楼罗界中称赞,龙在龙界中称赞,亚卡在亚卡界中称赞。那名声逐渐地、辗转地直到今日来到我们这里。我们坐着称赞、讨论那布施,是善施还是恶施?大王,这名声显示了精明的、有智慧的、有知识的、有辨别力的菩萨们的十种功德。哪十种?不可动摇性、无执着性、舍弃、断除、不再回转性、微细性、伟大性、难以了知性、难以获得性、无与伦比性——这是佛法的特质。大王,这名声显示了精明的、有智慧的、有知识的、有辨别力的菩萨们的这十种功德。」

‘‘Bhante nāgasena, yo paraṃ dukkhāpetvā dānaṃ deti, api nu taṃ dānaṃ sukhavipākaṃ hoti saggasaṃvattanika’’nti? ‘‘Āma, mahārāja, kiṃ vattabba’’nti. ‘‘Iṅgha, bhante nāgasena, kāraṇaṃ upadassehī’’ti. ‘‘Idha, mahārāja, koci samaṇo vā brāhmaṇo vā sīlavā hoti kalyāṇadhammo, so bhaveyya pakkhahato vā pīṭhasappī vā aññataraṃ vā byādhiṃ āpanno, tamenaṃ yo koci puññakāmo yānaṃ āropetvā patthitaṃ desamanupāpeyya, api nu kho, mahārāja, tassa purisassa tatonidānaṃ kiñci sukhaṃ nibbatteyya saggasaṃvattanikaṃ taṃ kamma’’nti? ‘‘Āma, bhante, kiṃ vattabbaṃ? Hatthiyānaṃ vā so, bhante, puriso labheyya assayānaṃ vā rathayānaṃ vā, thale thalayānaṃ jale jalayānaṃ devesu devayānaṃ manussesu manussayānaṃ, tadanucchavikaṃ tadanulomikaṃ bhave bhave nibbatteyya, tadanucchavikāni tadanulomikāni cassa sukhāni nibbatteyyuṃ, sugatito sugatiṃ gaccheyya, teneva kammābhisandena iddhiyānaṃ abhiruyha patthitaṃ nibbānanagaraṃ pāpuṇeyyā’’ti. ‘‘Tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ , yaṃ so puriso balībadde dukkhāpetvā evarūpaṃ sukhaṃ anubhavati.

「尊者那先,若使他人痛苦后布施,那布施是否有乐果报、导向天界?」「是的,大王,还用说吗?」「来吧,尊者那先,请说明理由。」「大王,这里有某位沙门或婆罗门,持戒、具善法,他可能患了半身不遂或坐骨神经痛或某种疾病,某位欲求功德者让他坐上车辆,送到所希望的地方。大王,那人因此会生起某种乐吗?那业会导向天界吗?」「是的,尊者,还用说吗?尊者,那人会获得象乘或马乘或车乘,在陆地获得陆地之乘,在水中获得水中之乘,在天界获得天界之乘,在人间获得人间之乘,在生生世世中会生起相应的、随顺的果报,会生起相应的、随顺的诸乐,善趣者会去善趣,以那业的资粮,乘着神通之乘,会到达所希望的涅槃城。」「那么,大王,使他人痛苦后所施的布施有乐果报、导向天界,那人使公牛痛苦后享受这样的乐。

‘‘Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi, yathā paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ. Idha, mahārāja, yo koci rājā janapadato dhammikaṃ baliṃ uddharāpetvā āṇāpavattanena dānaṃ dadeyya, api nu kho so, mahārāja, rājā tatonidānaṃ kiñci sukhaṃ anubhaveyya saggasaṃvattanikaṃ taṃ dāna’’nti? ‘‘Āma, bhante, kiṃ vattabbaṃ, tatonidānaṃ so, bhante, rājā uttariṃ anekasatasahassaguṇaṃ labheyya. Rājūnaṃ atirājā bhaveyya, devānaṃ atidevo bhaveyya, brahmānaṃ atibrahmā bhaveyya, samaṇānaṃ atisamaṇo bhaveyya, brāhmaṇānaṃ atibrāhmaṇo bhaveyya, arahantānaṃ atiarahā bhaveyyā’’ti. ‘‘Tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ, yaṃ so rājā balinā janaṃ pīḷetvā dinnadānena evarūpaṃ uttariṃ yasasukhaṃ anubhavatī’’ti.

「再者,大王,请听另一个理由,说明使他人痛苦后所施的布施如何有乐果报、导向天界。大王,这里有某位国王从国土征收如法的税,以命令的方式布施,大王,那国王因此会享受某种乐吗?那布施会导向天界吗?」「是的,尊者,还用说吗?尊者,因此那国王会获得更多数百千倍的利益。他会成为诸王中的超王,会成为诸天中的超天,会成为诸梵天中的超梵天,会成为诸沙门中的超沙门,会成为诸婆罗门中的超婆罗门,会成为诸阿拉汉中的超阿拉汉。」「那么,大王,使他人痛苦后所施的布施有乐果报、导向天界,那国王以税收压迫人民后,以所施的布施享受这样更高的名誉与快乐。」

‘‘Atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, yaṃ so sakaṃ bhariyaṃ parassa bhariyatthāya adāsi, sake orase putte brāhmaṇassa dāsatthāya adāsi, atidānaṃ nāma, bhante nāgasena, loke vidūhi ninditaṃ garahitaṃ, yathā nāma, bhante nāgasena, atibhārena sakaṭassa akkho bhijjati, atibhārena nāvā osīdati, atibhuttena bhojanaṃ visamaṃ pariṇamati, ativassena dhaññaṃ vinassati, atidānena bhogakkhayaṃ upeti, atitāpena pathavī upaḍayhati, atirāgena ummattako hoti, atidosena vajjho hoti, atimohena anayaṃ āpajjati, atilobhena coraggahaṇamupagacchati, atibhayena nirujjhati, atipūrena nadī uttarati, ativātena asani patati, atiagginā odanaṃ uttarati, atisañcaraṇena na ciraṃ jīvati. Evameva kho, bhante nāgasena, atidānaṃ nāma loke vidūhi ninditaṃ garahitaṃ, atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, na tattha kiñci phalaṃ icchitabba’’nti.

「尊者那先,韦散答拉王所施的是过度布施,他把自己的妻子给他人作妻子,把自己的亲生儿子给婆罗门作奴仆。尊者那先,过度布施在世间被智者们责备、非难。尊者那先,正如过重的负担会使车轴断裂,过重的负担会使船沉没,过度饮食会导致食物消化不良,过度的雨会使谷物毁坏,过度布施会导致财富耗尽,过度的热会使大地干裂,过度的贪会使人发狂,过度的嗔会使人被处死,过度的痴会导致灾难,过度的贪婪会遭受盗贼的抓捕,过度的恐惧会灭亡,过度充满会使河流泛滥,过度的风会使雷电落下,过度的火会使饭溢出,过度行走不会长久活命。同样地,尊者那先,过度布施在世间被智者们责备、非难。尊者那先,韦散答拉王所施的是过度布施,不应期待那里有任何果报。」

‘‘Atidānaṃ, mahārāja, loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti , atidānadāyī loke kittiṃ pāpuṇāti. Yathā , mahārāja, atipavaratāya dibbaṃ vanamūlaṃ gahitampi hatthapāse ṭhitānaṃ parajanānaṃ na dassayati, agado atijaccatāya pīḷāya samugghātako rogānaṃ antakaro, aggi atijotitāya ḍahati, udakaṃ atisītatāya nibbāpeti, padumaṃ parisuddhatāya na upalimpati vārikaddamena, maṇi atiguṇatāya kāmadado, vajiraṃ atitikhiṇatāya vijjhati maṇimuttāphalikaṃ, pathavī atimahantatāya naroragamigapakkhijalaselapabbatadume dhāreti, samuddo atimahantatāya aparipūraṇo, sineru atibhāratāya acalo, ākāso ativitthāratāya ananto, sūriyo atippabhatāya timiraṃ ghāteti, sīho atijātitāya vigatabhayo, mallo atibalavatāya paṭimallaṃ khippaṃ ukkhipati , rājā atipuññatāya adhipati, bhikkhu atisīlavantatāya nāgayakkhanaramarūhi namassanīyo, buddho atiaggatāya anupamo. Evameva kho, mahārāja, atidānaṃ nāma loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti, atidānadāyī loke kittiṃ pāpuṇāti, atidānena vessantaro rājā dasasahassiyā lokadhātuyā vaṇṇito thuto pasattho mahito kittito, teneva atidānena vessantaro rājā ajjetarahi buddho jāto aggo sadevake loke.

「大王,过度布施在世间被智者们赞叹、称颂、称赞。无论谁施什么样的、怎样的布施,过度布施者在世间获得名声。大王,正如因过度优越性,天界的树根即使被握在手中也不显示给站在手掌范围内的他人;良药因过度强效性能根除痛苦、消灭疾病;火因过度光明性而燃烧;水因过度冷性而熄灭;莲花因清净性不被水泥所染污;宝珠因过度功德性能满足愿望;金刚因过度锋利性能穿透宝珠、珍珠、水晶;大地因过度伟大性承载人、蛇、兽、鸟、水生物、岩石、山脉、树木;大海因过度伟大性不会满溢;须弥山因过度重量性不动摇;虚空因过度广大性无边;太阳因过度光辉性消灭黑暗;狮子因过度种姓性无所畏惧;摔跤手因过度强力性迅速举起对手;国王因过度功德性而统治;比库因过度持戒性值得龙、亚卡、人、天人礼敬;佛陀因过度殊胜性无可比拟。同样地,大王,过度布施在世间被智者们赞叹、称颂、称赞。无论谁施什么样的、怎样的布施,过度布施者在世间获得名声。韦散答拉王因过度布施在十千世界中被赞叹、称颂、称赞、尊敬、称扬。正是以那过度布施,韦散答拉王今日成为佛陀,在包括天人的世间中最殊胜。」

‘‘Atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabba’’nti? ‘‘Dasa kho panimāni, bhante nāgasena, dānāni, yāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hoti. Katamāni dasa? Majjadānaṃ, bhante nāgasena, loke adānasammataṃ, yo taṃ dānaṃ deti, so apāyagāmī hoti. Samajjadānaṃ…pe… itthidānaṃ…pe… usabhadānaṃ…pe… cittakammadānaṃ…pe… satthadānaṃ …pe… visadānaṃ…pe… saṅkhalikadānaṃ…pe… kukkuṭasūkaradānaṃ…pe… tulākūṭamānakūṭadānaṃ, bhante nāgasena, loke adānasammataṃ hoti, yo taṃ dānaṃ deti, so apāyagāmī hoti. Imāni kho, bhante nāgasena, dasa dānāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hotī’’ti.

「然而,大王,世间是否有应舍弃的布施,即当应施者未到来时不应施予?」「尊者龙军,世间有这十种布施,被认为是非施,凡施予这些布施者,他将趣向恶趣。哪十种?尊者龙军,酒施在世间被认为是非施,凡施予此施者,他将趣向恶趣。麻醉品施……女人施……公牛施……绘画施……刀剑施……毒药施……镣铐施……鸡猪施……尊者龙军,不正秤不正量施在世间被认为是非施,凡施予此施者,他将趣向恶趣。尊者龙军,这十种布施在世间被认为是非施,凡施予这些布施者,他将趣向恶趣。」

‘‘Nāhaṃ taṃ, mahārāja, adānasammataṃ pucchāmi, imaṃ khvāhaṃ, mahārāja, taṃ pucchāmi ‘atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabba’nti. ‘‘Natthi, bhante nāgasena, loke ṭhapanīyaṃ dānaṃ. Yaṃ dakkhiṇeyye anuppatte na dātabbaṃ, cittappasāde uppanne keci dakkhiṇeyyānaṃ bhojanaṃ denti, keci acchādanaṃ, keci sayanaṃ, keci āvasathaṃ, keci attharaṇapāvuraṇaṃ, keci dāsidāsaṃ, keci khettavatthuṃ, keci dvipadacatuppadaṃ, keci sataṃ sahassaṃ satasahassaṃ, keci mahārajjaṃ, keci jīvitampi dentī’’ti. ‘‘Yadi pana, mahārāja, keci jīvitampi denti, kiṃ kāraṇā vessantaraṃ dānapatiṃ atibāḷhaṃ paripātesi sudinne putte ca dāre ca?

「大王,我不是问你那被认为是非施的,大王,我问你的是这个:『然而,大王,世间是否有应舍弃的布施,即当应施者未到来时不应施予?』」「尊者龙军,世间没有应舍弃的布施,即当应施者未到来时不应施予的。当心净信生起时,有些人施予应施者食物,有些人施予衣服,有些人施予卧具,有些人施予住所,有些人施予敷具覆具,有些人施予奴婢,有些人施予田地,有些人施予二足四足,有些人施予百千十万,有些人施予大王国,有些人甚至施予生命。」「然而,大王,如果有些人甚至施予生命,什么原因使你极度责难施主韦萨达拉,因为他善施了儿子和妻子?」

‘‘Api nu kho, mahārāja, atthi lokapakati lokāciṇṇaṃ, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā’’ti? ‘‘Āma, bhante, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā’’ti. ‘‘Yadi, mahārāja, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā , vessantaropi, mahārāja, rājā alabhamāno sabbaññutañāṇaṃ upadduto dukkhito tassa dhammadhanassa paṭilābhāya puttadāraṃ āvapesi ca vikkiṇi ca. Iti, mahārāja, vessantarena raññā aññesaṃ dinnaṃ yeva dinnaṃ, kataṃ yeva kataṃ. Kissa pana tvaṃ, mahārāja, tena dānena vessantaraṃ dānapatiṃ atibāḷhaṃ apasādesī’’ti?

「然而,大王,世间是否有世间常法、世间惯例,父亲得以因负债或为生计而典卖儿子?」「是的,尊者,父亲得以因负债或为生计而典卖儿子。」「大王,如果父亲得以因负债或为生计而典卖儿子,大王,韦萨达拉王也是因得不到一切知智而受逼迫、痛苦,为了获得那法财而典卖了儿子和妻子。因此,大王,韦萨达拉王对其他人所施的确实是已施,所作的确实是已作。然而,大王,你为何因那布施而极度责难施主韦萨达拉?」

‘‘Nāhaṃ, bhante nāgasena, vessantarassa dānapatino dānaṃ garahāmi, api ca puttadāraṃ yācante niminitvā attānaṃ dātabba’’nti. ‘‘Etaṃ kho, mahārāja, asabbhikāraṇaṃ, yaṃ puttadāraṃ yācante attānaṃ dadeyya, yaṃ yaṃ hi yācante taṃ tadeva dātabbaṃ, etaṃ sappurisānaṃ kammaṃ. Yathā, mahārāja, koci puriso pānīyaṃ āharāpeyya, tassa yo bhojanaṃ dadeyya, api nu so, mahārāja, puriso tassa kiccakārī assā’’ti? ‘‘Na hi, bhante, yaṃ so āharāpeti, tameva tassa dento kiccakārī assā’’ti. ‘‘Evameva kho, mahārāja, vessantaro rājā brāhmaṇe puttadāraṃ yācante puttadāraṃ yeva adāsi. Sace, mahārāja, brāhmaṇo vessantarassa sarīraṃ yāceyya, na so, mahārāja, attānaṃ rakkheyya na kampeyya na rajjeyya, tassa dinnaṃ pariccattaṃ yeva sarīraṃ bhaveyya. Sace, mahārāja, koci vessantaraṃ dānapatiṃ upagantvā yāceyya ‘dāsattaṃ me upehī’ti, dinnaṃ pariccattaṃ yevassa sarīraṃ bhaveyya, na so datvā tapeyya , rañño, mahārāja, vessantarassa kāyo bahusādhāraṇo.

「尊者龙军,我不责难施主韦萨达拉的布施,但是当乞求儿子和妻子时,应该询问后再施予自己。」「大王,这是不合理的理由,即当乞求儿子和妻子时施予自己,凡乞求什么就应施予那个,这是善人的行为。譬如,大王,某人请求带来饮料,若有人给他食物,大王,那人是否为他做了应做之事?」「不是的,尊者,只有给予他所请求的,才是为他做了应做之事。」「同样地,大王,韦萨达拉王对乞求儿子和妻子的婆罗门,正是施予了儿子和妻子。大王,如果婆罗门乞求韦萨达拉的身体,大王,他不会保护自己,不会动摇,不会染着,他的身体将是已施、已舍的。大王,如果有人前往施主韦萨达拉处乞求『请你成为我的奴隶』,他的身体将是已施、已舍的,他施予后不会后悔。大王,韦萨达拉王的身体是众多共有的。」

‘‘Yathā, mahārāja, pakkā maṃsapesi bahusādhāraṇā, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. Yathā vā pana, mahārāja, phalito rukkho nānādijagaṇasādhāraṇo, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. Kiṃ kāraṇā? ‘Evāhaṃ paṭipajjanto sammāsambodhiṃ pāpuṇissāmī’ti.

「譬如,大王,熟肉团是众多共有的,同样地,大王,韦萨达拉王的身体是众多共有的。或者,譬如,大王,结果的树是各种鸟群共有的,同样地,大王,韦萨达拉王的身体是众多共有的。什么原因?『我如此行道将证得正自觉。』」

‘‘Yathā, mahārāja, puriso adhano dhanatthiko dhanapariyesanaṃ caramāno ajapathaṃ saṅkupathaṃ vettapathaṃ gacchati, jalathalavāṇijjaṃ karoti, kāyena vācāya manasā dhanaṃ ārādheti, dhanappaṭilābhāya vāyamati. Evameva kho, mahārāja, vessantaro dānapati adhano buddhadhanena sabbaññutañāṇaratanappaṭilābhāya yācakānaṃ dhanadhaññaṃ dāsidāsaṃ yānavāhanaṃ sakalasāpateyyaṃ sakaṃ puttadāraṃ attānañca cajitvā sammāsambodhiṃ yeva pariyesati.

「譬如,大王,无财之人为求财而行求财之行,走羊道、险道、荆棘道,从事水陆贸易,以身语意求得财富,为获得财富而努力。同样地,大王,施主韦萨达拉无有佛财,为获得一切知智宝,舍弃给乞求者财谷、奴婢、车乘、全部家产、自己的儿子和妻子以及自己,只是寻求正自觉。」

‘‘Yathā vā pana, mahārāja, amacco muddakāmo muddādhikaraṇaṃ yaṃ kiñci gehe dhanadhaññaṃ hiraññasuvaṇṇaṃ, taṃ sabbaṃ datvāpi muddappaṭilābhāya vāyamati. Evameva kho, mahārāja, vessantaro dānapati sabbaṃ taṃ bāhirabbhantaradhanaṃ datvā jīvitampi paresaṃ datvā sammāsambodhiṃ yeva pariyesati.

「或者,譬如,大王,大臣欲求官印,为了官印之事,凡家中任何财谷、金银,全部施予后也为获得官印而努力。同样地,大王,施主韦萨达拉施予一切内外财富,甚至将生命施予他人后,只是寻求正自觉。」

‘‘Api ca, mahārāja, vessantarassa dānapatino evaṃ ahosi ‘yaṃ so brāhmaṇo yācati, tamevāhaṃ tassa dento kiccakārī nāma homī’ti, evaṃ so tassa puttadāramadāsi. Na kho, mahārāja, vessantaro dānapati dessatāya brāhmaṇassa puttadāramadāsi, na adassanakāmatāya puttadāramadāsi, na atibahukā me puttadārā, ‘na sakkomi te posetu’nti puttadāramadāsi, na ukkaṇṭhito ‘appiyā me’ti nīharitukāmatāya puttadāramadāsi. Atha kho sabbaññutañāṇaratanasseva piyattā sabbaññutañāṇassa kāraṇā vessantaro rājā evarūpaṃ atulaṃ vipulamanuttaraṃ piyaṃ manāpaṃ dayitaṃ pāṇasamaṃ puttadāradānavaraṃ brāhmaṇassa adāsi.

「而且,大王,施主韦萨达拉如此想:『那婆罗门乞求什么,我施予他那个才是为他做了应做之事』,如此他施予了儿子和妻子。大王,施主韦萨达拉不是为了给予婆罗门而施予儿子和妻子,不是因为不想见而施予儿子和妻子,不是因为『我的儿子和妻子太多,我无法养育他们』而施予儿子和妻子,不是因为厌倦『他们不可爱』而想驱逐而施予儿子和妻子。而是只因为一切知智宝的可爱,为了一切知智的缘故,韦萨达拉王将如此无比、广大、无上、可爱、可意、所爱、如命的儿子和妻子这殊胜布施施予了婆罗门。」

‘‘Bhāsitampetaṃ , mahārāja, bhagavatā devātidevena –

「大王,这是世尊、天中之天所说——

‘‘‘Na me dessā ubho puttā, maddī devī na dessiyā;

『我的两个孩子不会被给予,玛地王后不会被给予;一切知对我是最爱的,因此我不给予所爱的。』

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsaha’nti.

『一切知对我是最爱的,因此我不给予所爱的。』

‘‘Tasmā, mahārāja, vessataro rājā puttadānaṃ datvā paṇṇasālaṃ pavisitvā nipajji. Tassa atipemena dukkhitassa balavasoko uppajji, hadayavatthu uṇhamahosi. Nāsikāya appahontiyā mukhena uṇhe assāsapassāse vissajjesi, assūni parivattitvā lohitabindūni hutvā nettehi nikkhamiṃsu. Evameva kho, mahārāja, dukkhena vessantaro rājā brāhmaṇassa puttadāramadāsi ‘mā me dānapatho parihāyī’ti.

因此,大王,韦散答拉王在给予孩子之后,进入叶屋躺下。由于极度的爱而痛苦的他生起了强烈的忧愁,心所依处变得炽热。由于鼻孔不够用,他从口中呼出炽热的入出息,眼泪转变成血滴从眼中流出。大王,正是如此,韦散答拉王痛苦地把孩子和妻子给予婆罗门,『愿我的布施之道不衰退』。

‘‘Api ca, mahārāja, vessantaro rājā dve atthavase paṭicca brāhmaṇassa dve dārake adāsi. Katame dve? Dānapatho ca me aparihīno bhavissati, dukkhite ca me puttake vanamūlaphalehi itonidānaṃ ayyako mocessatīti. Jānāti hi, mahārāja, vessantaro rājā ‘na me dārakā sakkā kenaci dāsabhogena bhuñjituṃ, ime ca dārake ayyako nikkiṇissati, evaṃ amhākampi gamanaṃ bhavissatī’ti. Ime kho, mahārāja, dve atthavase paṭicca brāhmaṇassa dve dārake adāsi.

再者,大王,韦散答拉王缘于两个利益而把两个孩子给予婆罗门。哪两个?『我的布施之道将不衰退,而且当我的孩子们痛苦时,祖父将因此而以森林的根和果实解救他们。』大王,韦散答拉王知道『我的孩子们须跋被任何人以奴隶的受用而受用,而且祖父将赎回这些孩子,如此我们也将有归去』。大王,缘于这两个利益,他把两个孩子给予婆罗门。

‘‘Api ca, mahārāja, vessantaro rājā jānāti ‘ayaṃ kho brāhmaṇo jiṇṇo vuḍḍho mahallako dubbalo bhaggo daṇḍaparāyaṇo khīṇāyuko parittapuñño, neso samattho ime dārake dāsabhogena bhuñjitu’nti. Sakkuṇeyya pana, mahārāja, puriso pākatikena balena ime candimasūriye evaṃmahiddhike evaṃmahānubhāve gahetvā peḷāya vā samugge vā pakkhipitvā nippabhe katvā thālakaparibhogena paribhuñjitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, imasmiṃ loke candimasūriyappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjitunti.

再者,大王,韦散答拉王知道『这个婆罗门年老、衰朽、年迈、虚弱、破败、依靠手杖、寿命已尽、福德微少,他不能以奴隶的受用而受用这些孩子』。然而,大王,人能以普通的力量抓住这些如此大神通、如此大威力的日月,放入箱子或袋子中,使之无光,以盘子的受用而受用吗?」「不能,尊者。」「大王,正是如此,在此世间,日月相似的韦散答拉的孩子们须跋被任何人以奴隶的受用而受用。

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, rañño cakkavattissa maṇiratanaṃ subhaṃ jātimantaṃ aṭṭhaṃsaṃ suparikammakataṃ catuhatthāyāmaṃ sakaṭanābhipariṇāhaṃ na sakkā kenaci pilotikāya veṭhetvā peḷāya pakkhipitvā satthakanisānaparibhogena paribhuñjituṃ, evameva kho, mahārāja, loke cakkavattirañño maṇiratanappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

再者,大王,听闻更进一步的理由,以此理由韦散答拉的孩子们须跋被任何人以奴隶的受用而受用。大王,譬如转轮王的宝珠,美好、天生、八面、善加工、四肘长、车轴般粗,须跋被任何人用布包裹后放入箱子中,以商人的秤的受用而受用;大王,正是如此,在世间,转轮王宝珠相似的韦散答拉的孩子们须跋被任何人以奴隶的受用而受用。

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, tidhā pabhinno sabbaseto sattappatiṭṭhito aṭṭharatanubbedho navaratanāyāmapariṇāho pāsādiko dassanīyo uposatho nāgarājā na sakkā kenaci suppena vā sarāvena vā pidahituṃ, govacchako viya vacchakasālāya pakkhipitvā pariharituṃ vā, evameva kho, mahārāja, loke uposathanāgarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

再者,大王,听闻更进一步的理由,以此理由韦散答拉的孩子们须跋被任何人以奴隶的受用而受用。大王,譬如三处分裂、全身白色、须跋着地、八种宝石的高度、九种宝石周长的围度、可爱的、值得观看的乌波萨他龙王,须跋被任何人用簸箕或碗盖住,或像牛犊一样放入牛犊舍中照料;大王,正是如此,在世间,乌波萨他龙王相似的韦散答拉的孩子们须跋被任何人以奴隶的受用而受用。

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, mahāsamuddo dīghaputhulavitthiṇṇo gambhīro appameyyo duruttaro apariyogāḷho anāvaṭo na sakkā kenaci sabbattha pidahitvā ekatitthena paribhogaṃ kātuṃ, evameva kho, mahārāja, loke mahāsamuddappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

「大王,再者,请听更进一步的理由,以何理由韦散答拉的子女不能被任何人以奴隶的享用来享用。大王,譬如大海长、广、宽、深、无量、难以超越、不可测度、无遮蔽,不能被任何人在一切处遮盖后以一个出口来享用,同样地,大王,世间与大海相似的韦散答拉的子女不能被任何人以奴隶的享用来享用。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, himavanto pabbatarājā pañcayojanasataṃ accuggato nabhe tisahassayojanāyāmavitthāro caturāsītikūṭasahassappaṭimaṇḍito pañcannaṃ mahānadīsatānaṃ pabhavo mahābhūtagaṇālayo nānāvidhagandhadharo dibbosadhasatasamalaṅkato nabhe valāhako viya accuggato dissati, evameva kho, mahārāja, loke himavantapabbatarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

「大王,再者,请听更进一步的理由,以何理由韦散答拉的子女不能被任何人以奴隶的享用来享用。大王,譬如喜马拉雅山王高出五百由旬,在空中长宽三千由旬,以八万四千山峰为庄严,是五百大河的源头,是大神众的住所,持有种种香,以百种天药为装饰,高出如空中的云一般显现,同样地,大王,世间与喜马拉雅山王相似的韦散答拉的子女不能被任何人以奴隶的享用来享用。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, rattandhakāratimisāyaṃ uparipabbatagge jalamāno mahāaggikkhandho suvidūrepi paññāyati, evameva kho, mahārāja, vessantaro rājā pabbatagge jalamāno mahāaggikkhandho viya suvidūrepi pākaṭo paññāyati, tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

「大王,再者,请听更进一步的理由,以何理由韦散答拉的子女不能被任何人以奴隶的享用来享用。大王,譬如在夜晚黑暗幽冥中,在山顶上燃烧的大火聚即使在很远处也能被看见,同样地,大王,韦散答拉王如在山顶上燃烧的大火聚一般,即使在很远处也明显地被看见,他的子女不能被任何人以奴隶的享用来享用。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, himavante pabbate nāgapupphasamaye ujuvāte vāyante dasa dvādasa yojanāni pupphagandho vāyati, evameva kho , mahārāja, vessantarassa rañño api yojanasahassehipi yāva akaniṭṭhabhavanaṃ etthantare surāsuragaruḷagandhabbayakkharakkhasamahoragakinnaraindabhavanesu kittisaddo abbhuggato, sīlavaragandho cassa sampavāyati, tena tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Anusiṭṭho, mahārāja, jālī kumāro pitarā vessantarena raññā ‘ayyako te, tāta, tumhe brāhmaṇassa dhanaṃ datvā nikkiṇanto taṃ nikkhasahassaṃ datvā nikkiṇātu, kaṇhājinaṃ nikkiṇanto dāsasataṃ dāsisataṃ hatthisataṃ assasataṃ dhenusataṃ usabhasataṃ nikkhasatanti sabbasataṃ datvā nikkiṇātu, yadi te, tāta, ayyako tumhe brāhmaṇassa hatthato āṇāya balasā mudhā gaṇhāti, mā tumhe ayyakassa vacanaṃ karittha, brāhmaṇasseva anuyāyino hothā’ti, evamanusāsitvā putte pesesi, tato jālīkumāro gantvā ayyakena puṭṭho kathesi –

「大王,再者,请听更进一步的理由,以何理由韦散答拉的子女不能被任何人以奴隶的享用来享用。大王,譬如在喜马拉雅山的龙花季节,当正风吹拂时,花香飘散十至十二由旬,同样地,大王,韦散答拉王的名声也传播千由旬,直至阿咖尼吒天界,在其间的天、阿修罗、揭路荼、甘塔拔、亚卡、罗刹、摩睺罗伽、紧那罗、因陀罗诸天界中传扬,他的戒德之香遍布,因此他的子女不能被任何人以奴隶的享用来享用。大王,札离王子被父亲韦散答拉王教诫:『亲爱的,你的祖父,孩子,你们把财富给婆罗门后赎回,给一千尼卡后赎回,赎回黑鹿皮时给一百奴、一百婢、一百象、一百马、一百母牛、一百公牛、一百尼卡,给一切百后赎回,孩子,如果你的祖父以命令、以力、无偿地从婆罗门手中取你们,你们不要做祖父的话,要做婆罗门的随从者』,如此教诫后派遣儿子们,然后札离王子前往,被祖父问时说——」

‘‘‘Sahassagghaṃ hi maṃ tāta, brāhmaṇassa pitā adā;

「『父亲确实把我给婆罗门千价;又以黑鹿皮、少女,以及百象。』」

Atho kaṇhājinaṃ kaññaṃ, hatthīnañca satena cā’’’ti.

「『父亲确实把我给婆罗门千价;又以黑鹿皮、少女,以及百象。』」

‘‘Sunibbeṭhito, bhante nāgasena, pañho; subhinnaṃ diṭṭhijālaṃ; sumaddito paravādo; sakasamayo sudīpito; byañjanaṃ suparisodhitaṃ; suvibhatto attho; evametaṃ tathā sampaṭicchāmī’’ti.

「尊者那先,问题已善解;见网已善破;他论已善压;自宗已善显;文句已善净;义理已分别论;我如此接受。」

Vessantarapañho paṭhamo. · 韦桑德拉问第一

2. Dukkarakārikapañho2. 苦行问

§2

‘‘Bhante nāgasena, sabbeva bodhisattā dukkarakārikaṃ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā’’ti? ‘‘Natthi, mahārāja , sabbesaṃ bodhisattānaṃ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā’’ti.

「尊者那先,是一切菩萨都行难行,还是只有果德玛菩萨行了难行?」「大王,不是一切菩萨都有难行,只有果德玛菩萨行了难行。」

‘‘Bhante nāgasena, yadi evaṃ ayuttaṃ, yaṃ bodhisattānaṃ bodhisattehi vemattatā hotī’’ti. ‘‘Catūhi , mahārāja, ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. Katamehi catūhi? Kulavemattatā padhānavemattatā āyuvemattatā pamāṇavemattatāti. Imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. Sabbesampi, mahārāja, buddhānaṃ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chaasādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā’’ti.

「尊者那先,如果这样,菩萨们与诸菩萨之间有差异,这是不合理的。」「大王,菩萨们与诸菩萨之间因四种原因而有差异。哪四种?种姓差异、精勤差异、寿命差异、量度差异。大王,菩萨们与诸菩萨之间因这四种原因而有差异。大王,一切诸佛在色、戒、定、慧、解脱、解脱智见、四无畏、十如来力、六不共智、十四佛智、十八佛法以及全部佛功德上没有差异,一切诸佛在佛法上完全平等。」

‘‘Yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā’’ti? ‘‘Aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṃ ñāṇaṃ paripācayamānena dukkarakārikā katā’’ti.

「尊者那先,如果一切诸佛在佛法上完全平等,为什么只有果德玛菩萨行苦行?」「大王,在智未成熟、菩提未成熟时,果德玛菩萨出家,为了使未成熟的智成熟而行苦行。」

‘‘Bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṃ nikkhanto, nanu nāma ñāṇaṃ paripācetvā paripakke ñāṇe nikkhamitabba’’nti?

「尊者那先,为什么菩萨在智未成熟、菩提未成熟时就行大出家,难道不应该使智成熟后,在智成熟时才出家吗?」

‘‘Bodhisatto, mahārāja, viparītaṃ itthāgāraṃ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṃ uppannaṃ disvā aññataro mārakāyiko devaputto ‘ayaṃ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṃ vacanamabravi –

「大王,菩萨见到颠倒的内宫而生起悔意,对那悔意者生起厌离,见到厌离心生起,某位魔身天子说『现在是去除厌离心的时候』,站在虚空中说了这句话——

‘‘Mārisa, mā kho tvaṃ ukkaṇṭhito ahosi, ito te sattame divase dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā , tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti.

「亲爱的,你不要厌倦,从现在起第七天,天界的轮宝将会出现给你,具千辐、具辋、具毂、一切行相圆满,地上的宝物和空中的宝物将自行来到你处,在以二千小岛围绕的四大洲中,命令将一致地施行,你将有一千个儿子,勇敢、具英雄相、能摧毁敌军,被这些儿子围绕,具足七宝,你将统治四洲。」

‘‘Yathā nāma divasasantattaṃ ayosūlaṃ sabbattha upaḍahantaṃ kaṇṇasotaṃ paviseyya, evameva kho, mahārāja, bodhisattassa taṃ vacanaṃ kaṇṇasotaṃ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji.

「大王,犹如日间烧热的铁针,到处触碰时会进入耳孔,同样地,大王,那句话进入了菩萨的耳孔,如此,他本来就厌倦,因那天人的话语而更加震惊、惊恐、生起悚惧。

‘‘Yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyosomattāya jaleyya, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji.

「又,大王,犹如大火聚正在燃烧,被另一根木柴添加时会更加燃烧,同样地,大王,菩萨本来就厌倦,因那天人的话语而更加震惊、惊恐、生起悚惧。

‘‘Yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyosomattāya cikkhallatarā assa, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajjī’’ti.

「或者,大王,犹如大地本性震动、生出草木声响、被水浇灌、变成泥泞,再被大云降雨时会更加泥泞,同样地,大王,菩萨本来就厌倦,因那天人的话语而更加震惊、惊恐、生起悚惧。」

‘‘Api nu kho, bhante nāgasena, bodhisattassa yadi sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte’’ti? ‘‘Na hi, mahārāja, sattame divase bodhisattassa dibbaṃ cakkaratanaṃ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṃ, yadipi, mahārāja, sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, bodhisatto na nivatteyya. Kiṃ kāraṇaṃ? ‘Anicca’nti, mahārāja, bodhisatto daḷhaṃ aggahesi, ‘dukkhaṃ anattā’ti daḷhaṃ aggahesi, upādānakkhayaṃ patto.

「尊者那先,若菩萨在第七日天轮宝出现,菩萨会在天轮宝出现时退转吗?」「大王,菩萨在第七日天轮宝不会出现,但是那位天人为了诱惑而说妄语。大王,即使在第七日天轮宝出现,菩萨也不会退转。什么原因?大王,菩萨已坚固地把握「无常」,已坚固地把握「苦、无我」,已达到取的灭尽。

‘‘Yathā, mahārāja, anotattadahato udakaṃ gaṅgaṃ nadiṃ pavisati, gaṅgāya nadiyā mahāsamuddaṃ pavisati, mahāsamuddato pātālamukhaṃ pavisati, api nu, mahārāja, taṃ udakaṃ pātālamukhagataṃ paṭinivattitvā mahāsamuddaṃ paviseyya, mahāsamuddato gaṅgaṃ nadiṃ paviseyya, gaṅgāya nadiyā puna anotattaṃ paviseyyā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, bodhisattena kappānaṃ satasahassaṃ caturo ca asaṅkhyeyye kusalaṃ paripācitaṃ imassa bhavassa kāraṇā, soyaṃ antimabhavo anuppatto paripakkaṃ bodhiñāṇaṃ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā paṭinivatteyyā’’ti ? ‘‘Na hi, bhante’’ti.

「大王,譬如从阿耨达池的水进入恒河,从恒河进入大海,从大海进入地底之口。大王,那已到达地底之口的水,会退转而进入大海,从大海进入恒河,从恒河再进入阿耨达池吗?」「尊者,不会。」「大王,同样地,菩萨在十万劫及四阿僧祇劫中为了此有的缘故而圆满诸善,他已达到最后有,菩提智已成熟,六年后将成佛,成为一切知者、世间第一人。大王,菩萨会因为轮宝而退转吗?」「尊者,不会。」

‘‘Api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. Āroheyyapi ce, mahārāja, gaṅgāya udakaṃ paṭisotaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṃ viya, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; saṃvatteyyapi ce, mahārāja, ākāso kilañjamiva, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. Kiṃ kāraṇā? Padālitattā sabbabandhanāna’’nti.

「而且,大王,大地连同森林、山岳可能会翻转,但菩萨在未达正等正觉之前绝不会退转。大王,恒河的水可能会逆流而上,但菩萨在未达正等正觉之前绝不会退转。大王,大海这无量水的持有者可能会干涸如牛蹄迹中的水,但菩萨在未达正等正觉之前绝不会退转。大王,须弥山王可能会破裂成百片或千片,但菩萨在未达正等正觉之前绝不会退转。大王,日月及众星可能会如土块般落在地上,但菩萨在未达正等正觉之前绝不会退转。大王,虚空可能会卷起如席子,但菩萨在未达正等正觉之前绝不会退转。什么原因?因为一切结缚已被破坏。」

‘‘Bhante nāgasena, kati loke bandhanānī’’ti? ‘‘Dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti. Katamāni dasa? Mātā, mahārāja, loke bandhanaṃ, pitā, mahārāja, loke bandhanaṃ, bhariyā, mahārāja, loke bandhanaṃ, puttā, mahārāja, loke bandhanaṃ, ñātī, mahārāja, loke bandhanaṃ, mittaṃ, mahārāja, loke bandhanaṃ, dhanaṃ, mahārāja, loke bandhanaṃ, lābhasakkāro, mahārāja , loke bandhanaṃ, issariyaṃ, mahārāja, loke bandhanaṃ, pañca kāmaguṇā, mahārāja, loke bandhanaṃ, imāni kho mahārāja dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī’’ti.

「尊者那先,世间有多少结缚?」「大王,世间有这十种结缚,被这些结缚所缚的众生不能出离,即使出离了也会退转。哪十种?大王,母亲是世间的结缚,大王,父亲是世间的结缚,大王,妻子是世间的结缚,大王,儿子是世间的结缚,大王,亲戚是世间的结缚,大王,朋友是世间的结缚,大王,财富是世间的结缚,大王,利养恭敬是世间的结缚,大王,权势是世间的结缚,大王,五欲功德是世间的结缚。大王,这些是世间的十种结缚,被这些结缚所缚的众生不能出离,即使出离了也会退转。菩萨已切断、破坏了这十种结缚,因此,大王,菩萨不会退转。」

‘‘Bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṃ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṃ ñāṇaparipākaṃ āgamayamānenā’’ti?

「尊者那先,若菩萨在生起厌离心时,因天人的言语,在智未成熟、菩提未成熟时就出离,那么他为何要行苦行?难道不应该以一切食物来等待智的成熟吗?」

‘‘Dasa kho panime, mahārāja, puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Katame dasa? Itthī, mahārāja, vidhavā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Dubbalo, mahārāja, puggalo…pe… amittañāti, mahārāja, puggalo…pe… mahagghaso, mahārāja, puggalo…pe… agarukulavāsiko, mahārāja, puggalo…pe… pāpamitto, mahārāja, puggalo…pe… dhanahīno, mahārāja, puggalo…pe… ācārahīno, mahārāja, puggalo…pe… kammahīno, mahārāja, puggalo…pe… payogahīno, mahārāja, puggalo lokasmiṃ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato. Ime kho, mahārāja, dasa puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṃ saññā uppajji ‘māhaṃ kammahīno assaṃ payogahīno garahito devamanussānaṃ, yaṃnūnāhaṃ kammassāmī assaṃ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyya’nti, evaṃ kho, mahārāja, bodhisatto ñāṇaṃ paripācento dukkarakārikaṃ akāsī’’ti.

「大王,世间有这十种人被轻视、被蔑视、被讥笑、被嘲弄、被呵责、被轻蔑、不被重视。哪十种?大王,寡妇在世间被轻视、被蔑视、被讥笑、被嘲弄、被呵责、被轻蔑、不被重视。大王,软弱的人……大王,无亲友的人……大王,大食者……大王,住在不尊贵家族的人……大王,恶友的人……大王,无财的人……大王,无戒行的人……大王,无业的人……大王,无精勤的人在世间被轻视、被蔑视、被讥笑、被嘲弄、被呵责、被轻蔑、不被重视。大王,这十种人在世间被轻视、被蔑视、被讥笑、被嘲弄、被呵责、被轻蔑、不被重视。大王,菩萨忆念这十种处所时,生起这样的想:『愿我不要成为无业者、无精勤者,被天人呵责,我应该成为业的作者,尊重业,以业为主,以业为习性,以业为负荷,以业为住处,不放逸而住。』大王,菩萨如此圆满智而行苦行。」

‘‘Bhante nāgasena, bodhisatto dukkarakārikaṃ karonto evamāha ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti. Api nu tasmiṃ samaye bodhisattassa maggaṃ ārabbha satisammoso ahosī’’ti?

「尊者那先,菩萨在行苦行时如此说:『然而我以此痛苦的苦行不能证得上人法、足以成为圣者的殊胜智见,或许有另一条通往菩提的道路。』在那时,菩萨对于道是否有念的混乱?」

‘‘Pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Katame pañcavīsati? Kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya, upanāho…pe… makkho…pe… paḷāso…pe… issā…pe… macchariyaṃ…pe… māyā…pe… sāṭheyyaṃ…pe… thambho…pe… sārambho…pe… māno…pe… atimāno …pe… mado…pe… pamādo…pe… thinamiddhaṃ…pe… tandi …pe… ālasyaṃ…pe… pāpamittatā…pe… rūpā…pe… saddā…pe… gandhā…pe… rasā…pe… phoṭṭhabbā…pe… khudāpipāsā…pe… arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya.

「大王,有这二十五种令心软弱的法,被这些法所软弱的心不能正确地入定以灭尽诸漏。哪二十五种?大王,忿怒是令心软弱的法,被它所软弱的心不能正确地入定以灭尽诸漏,怨恨……覆藏……恼害……嫉妒……悭吝……虚伪……欺诈……顽固……激情……我慢……过慢……骄傲……放逸……昏沉睡眠……懈怠……懒惰……恶友……色……声……香……味……触……饥渴……大王,厌离是令心软弱的法,被它所软弱的心不能正确地入定以灭尽诸漏。大王,这些是二十五种令心软弱的法,被这些法所软弱的心不能正确地入定以灭尽诸漏。」

Bodhisattassa kho, mahārāja, khudāpipāsā kāyaṃ pariyādiyiṃsu, kāye pariyādinne cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Satasahassaṃ, mahārāja, kappānaṃ caturo ca asaṅkhyeyye kappe bodhisatto catunnaṃ yeva ariyasaccānaṃ abhisamayaṃ anvesi tāsu tāsu jātīsu, kiṃ panassa pacchime bhave abhisamayajātiyaṃ maggaṃ ārabbha satisammoso hessati? Api ca, mahārāja, bodhisattassa saññāmattaṃ uppajji ‘siyā nu kho añño maggo bodhāyā’ti. Pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṃ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi…pe… catutthaṃ jhānaṃ upasampajja vihāsī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, ñāṇaṃ paripācento bodhisatto dukkarakārikaṃ akāsī’’ti.

大王,菩萨被饥渴所困扰身体,当身体被困扰时,心不能正确地入定以灭尽诸漏。大王,菩萨在十万劫加四阿僧祇劫中,在那些那些生中寻求四圣谛的现观,在最后有的现观生中,关于道他怎会有念的混乱呢?然而,大王,菩萨生起了这样的想:「或许有其他的菩提之道」。大王,以前菩萨在一个月大时,在父亲萨咖的工作中,在凉爽的阎浮树荫下的吉祥卧具上结跏趺坐而坐,离诸欲,离诸不善法,有寻、有伺,由离而生喜与乐,具足住于初禅那……具足住于第四禅那。」「尊者那先,善哉!我如此接受此事:菩萨在成熟智时行苦行。」

Dukkarakārikapañho dutiyo. · 苦行问第二

3. Kusalākusalabalavatarapañho3. 善不善力强问

§3

‘‘Bhante nāgasena, katamaṃ adhimattaṃ balavataraṃ kusalaṃ vā akusalaṃ vā’’ti? ‘‘Kusalaṃ, mahārāja, adhimattaṃ balavataraṃ, no tathā akusala’nti. ‘‘Nāhaṃ, bhante nāgasena, taṃ vacanaṃ sampaṭicchāmi ‘kusalaṃ adhimattaṃ balavataraṃ, no tathā akusala’nti, dissanti, bhante nāgasena, idha pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino gāmaghātikā panthadūsakā nekatikā vañcanikā, sabbe te tāvatakena pāpena labhanti hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇikaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattenapi telena osiñcanaṃ sunakhehipi khādāpanaṃ jīvasūlāropanaṃ asināpi sīsacchedaṃ, keci rattiṃ pāpaṃ katvā rattiṃ yeva vipākaṃ anubhavanti, keci rattiṃ katvā divā yeva anubhavanti, keci divā katvā divā yeva anubhavanti, keci divā katvā rattiṃ yeva anubhavanti, keci dve tayo divase vītivatte anubhavanti, sabbepi te diṭṭheva dhamme vipākaṃ anubhavanti. Atthi pana, bhante nāgasena, koci ekassa vā dvinnaṃ vā tiṇṇaṃ vā catunnaṃ vā pañcannaṃ vā dasannaṃ vā satassa vā sahassassa vā satasahassassa vā saparivāraṃ dānaṃ datvā diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā anubhavitā sīlena vā uposathakammena vā’’ti?

「尊者那先,哪一个更强、更有力,善还是不善?」「大王,善更强、更有力,不善不是那样。」「尊者那先,我不接受这个说法『善更强、更有力,不善不是那样』。尊者那先,在此可见杀生者、不与取者、欲邪行者、妄语者、村庄破坏者、道路破坏者、欺诈者、诈骗者,他们所有人以那么多的恶而得到断手、断足、断手足、割耳、割鼻、割耳鼻、粥锅刑、贝秃刑、罗睺口刑、火鬘刑、燃手刑、草衣刑、树皮衣刑、羚羊刑、钩肉刑、钱币刑、碱水浴刑、转门闩刑、稻草床刑、用热油浇灌、让狗吃、活着穿刺、用剑斩首,有些人夜晚作恶当夜就体验果报,有些人夜晚作恶白天就体验,有些人白天作恶白天就体验,有些人白天作恶当夜就体验,有些人过了二三天才体验,他们所有人都在现法中体验果报。然而,尊者那先,有谁布施给一人、二人、三人、四人、五人、十人、百人、千人、十万人连同眷属后,以布施或以戒或以伍波萨他业而体验现法的财富、名声或快乐吗?」

‘‘Atthi, mahārāja , cattāro purisā dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā diṭṭheva dhamme teneva sarīradehena tidasapure samanuppattā’’ti . ‘‘Ko ca ko ca bhante’’ti? ‘‘Mandhātā, mahārāja, rājā, nimi rājā, sādhīno rājā, guttilo ca gandhabbo’’ti.

「大王,有四个人布施后受持戒、行伍波萨他业后,在现法中以那个身体本身到达三十三天。」「尊者,是哪些人?」「大王,曼陀多王、尼弥王、沙地那王和古帝喇乾达婆。」

‘‘Bhante nāgasena, anekehi taṃ bhavasahassehi antaritaṃ, dvinnampetaṃ amhākaṃ parokkhaṃ, yadi samatthosi vattamānake bhave bhagavato dharamānakāle kathehī’’ti? ‘‘Vattamānakepi, mahārāja, bhave puṇṇako dāso therassa sāriputtassa bhojanaṃ datvā tadaheva seṭṭhiṭṭhānaṃ ajjhupagato, so etarahi puṇṇako seṭṭhīti paññāyi, gopālamātā devī attano kese vikkiṇitvā laddhehi aṭṭhahi kahāpaṇehi therassa mahākaccāyanassa attaṭṭhamakassa piṇḍapātaṃ datvā tadaheva rañño candapajjotassa aggamahesiṭṭhānaṃ pattā. Suppiyā upāsikā aññatarassa gilānabhikkhuno attano ūrumaṃsena paṭicchādanīyaṃ datvā dutiyadivase yeva rūḷhavaṇā sañchavī arogā jātā. Mallikā devī bhagavato ābhidosikaṃ kummāsapiṇḍaṃ datvā tadaheva rañño kosalassa aggamahesī jātā. Sumano mālākāro aṭṭhahi sumanapupphamuṭṭhīhi bhagavantaṃ pūjetvā taṃ divasaṃ yeva mahāsampattiṃ patto. Ekasāṭako brāhmaṇo uttarasāṭakena bhagavantaṃ pūjetvā taṃ divasaṃ yeva sabbaṭṭhakaṃ labhi, sabbepete, mahārāja, diṭṭhadhammikaṃ bhogañca yasañca anubhaviṃsū’’ti.

「尊者那先,那被许多千生所隔离,对我们两人来说是不可见的,如果你有能力,请在现在有、世尊住世时讲说。」「大王,在现在有中,奴隶本那咖供养食物给长老沙利子后,当天就获得长者地位,他现在被称为本那咖长者。牧牛母后妃卖掉自己的头发,用得到的八个咖哈巴那供养第八日的钵食给长老摩诃咖吒亚那后,当天就获得月护王的第一王后地位。近事女苏毕亚以自己大腿的肉供养某位生病比库的遮盖物后,第二天伤口就愈合、皮肤长好、无病。玛利咖后妃供养晨粥的粥团给世尊后,当天就成为国萨拉王的第一王后。花鬘师苏玛那以八把茉莉花供养世尊后,当天就获得大财富。一衣婆罗门以上衣供养世尊后,当天就得到全套衣服。大王,这些所有人都体验了现法的财富和名声。」

‘‘Bhante nāgasena, vicinitvā pariyesitvā cha jane yeva addasāsī’’ti. ‘‘Āma, mahārājā’’ti. ‘‘Tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalaṃ. Ahañhi, bhante nāgasena, ekadivasaṃ yeva dasapi purise passāmi pāpassa kammassa vipākena sūlesu āropente, vīsampi tiṃsampi cattālīsampi paññāsampi purisasatampi purisasahassampi passāmi pāpassa kammassa vipākena sūlesu āropente. Nandakulassa, bhante nāgasena, bhaddasālo nāma senāpatiputto ahosi. Tena ca raññā candaguttena saṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhante nāgasena, saṅgāme ubhato balakāye asītikabandharūpāni ahesuṃ, ekasmiṃ kira sīsakabandhe paripāte ekaṃ kabandharūpaṃ uṭṭhahati, sabbepete pāpasseva kammassa vipākena anayabyasanaṃ āpannā. Imināpi, bhante nāgasena, kāraṇena bhaṇāmi akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusala’’nti.

「尊者那先,你仔细寻找后只看到六个人。」「是的,大王。」「那么,尊者那先,不善确实更强、更有力,善不是那样。尊者那先,我一天就看到十个人因恶业的果报被穿刺在尖桩上,也看到二十、三十、四十、五十、一百人、一千人因恶业的果报被穿刺在尖桩上。尊者那先,难陀族有一位名叫跋陀沙喇的将军之子。他与月护王发生战争。尊者那先,在那场战争中,双方军队有八十个无头身体,据说在一个头颅落下时,一个无头身体就站起来,这些所有人都因恶业的果报而遭遇灾难祸患。尊者那先,以此理由我说:不善确实更强、更有力,善不是那样。」

‘‘Suyyati, bhante nāgasena, imasmiṃ buddhasāsane kosalena raññā asadisadānaṃ dinna’’nti? ‘‘Āma, mahārāja, suyyatī’’ti. ‘‘Api nu kho, bhante nāgasena, kosalarājā taṃ asadisaṃ dānaṃ datvā tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā paṭilabhī’’ti ? ‘‘Na hi, mahārājā’’ti. ‘‘Yadi, bhante nāgasena, kosalarājā evarūpaṃ anuttaraṃ dānaṃ datvāpi na labhi tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā, tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusala’’nti.

「尊者那先,听说在此佛教中,国萨拉王布施了无比布施?」「是的,大王,听说过。」「尊者那先,国萨拉王布施了那无比布施后,因此而获得什么现法的财富、名声或快乐吗?」「没有,大王。」「尊者那先,如果国萨拉王布施了这样的无上布施后也没有因此而获得什么现法的财富、名声或快乐,那么,尊者那先,不善确实更强、更有力,善不是那样。」

‘‘Parittattā, mahārāja, akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamati, upamāyapi, mahārāja, etaṃ upaparikkhitabbaṃ. Yathā, mahārāja, aparante janapade kumudabhaṇḍikā nāma dhaññajāti māsalūnā antogehagatā hoti, sālayo chappañcamāsehi pariṇamanti , kiṃ panettha, mahārāja, antaraṃ ko viseso kumudabhaṇḍikāya ca sālīnañcā’’ti? ‘‘Parittattā, bhante, kumudabhaṇḍikāya, vipulattā ca sālīnaṃ. Sālayo, bhante nāgasena, rājārahā rājabhojanaṃ, kumudabhaṇḍikā dāsakammakarānaṃ bhojana’’nti. ‘‘Evameva kho, mahārāja, parittattā akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamatī’’ti.

「大王,因为微小,不善快速成熟;因为广大,善经长时间成熟。大王,这也应该以譬喻来考察。大王,譬如在边地国家有一种名为库木达班地咖的谷类,一个月就收割入仓,而沙利稻六个月才成熟。大王,库木达班地咖与沙利稻之间有什么差别、有什么不同?」「尊者,因为库木达班地咖微小,因为沙利稻广大。尊者那先,沙利稻适合国王、是国王的食物,库木达班地咖是奴隶工人的食物。」「大王,同样地,因为微小,不善快速成熟;因为广大,善经长时间成熟。」

‘‘Yaṃ tattha, bhante nāgasena, khippaṃ pariṇamati, taṃ nāma loke adhimattaṃ balavataraṃ, tasmā akusalaṃ balavataraṃ, no tathā kusalaṃ. Yathā nāma, bhante nāgasena, yo koci yodho mahatimahāyuddhaṃ pavisitvā paṭisattuṃ upakacchake gahetvā ākaḍḍhitvā khippataraṃ sāmino upaneyya, so yodho loke samattho sūro nāma. Yo ca bhisakko khippaṃ sallaṃ uddharati rogamapaneti, so bhisakko cheko nāma. Yo gaṇako sīghasīghaṃ gaṇetvā khippaṃ dassayati, so gaṇako cheko nāma. Yo mallo khippaṃ paṭimallaṃ ukkhipitvā uttānakaṃ pāteti, so mallo samattho sūro nāma. Evameva kho, bhante nāgasena, yaṃ khippaṃ pariṇamati kusalaṃ vā akusalaṃ vā, taṃ loke adhimattaṃ balavatara’’nti.

「尊者那先,在那里,快速成熟的,在世间被称为更强、更有力,因此不善更有力,善不是那样。尊者那先,譬如任何战士进入大战后,抓住敌人的腋下拖拽后更快地带到主人面前,那个战士在世间被称为有能力的勇士。能快速拔出箭、去除疾病的医生,那个医生被称为有能力。快速计算后迅速显示的算师,那个算师被称为有能力。快速举起对手摔倒使其仰卧的摔跤手,那个摔跤手被称为有能力的勇士。尊者那先,同样地,快速成熟的,无论是善还是不善,在世间都是更强、更有力的。」

‘‘Ubhayampi taṃ, mahārāja, kammaṃ samparāyavedanīyameva, api ca kho akusalaṃ sāvajjatāya khaṇena diṭṭhadhammavedanīyaṃ hoti, pubbakehi, mahārāja, khattiyehi ṭhapito eso niyamo ‘yo pāṇaṃ hanati, so daṇḍāraho…pe… yo adinnaṃ ādiyati…pe… yo paradāraṃ gacchati…pe… yo musā bhaṇati…pe… yo gāmaṃ ghāteti…pe… yo panthaṃ dūseti…pe… yo nikatiṃ karoti…pe… yo vañcanaṃ karoti, so daṇḍāraho vadhitabbo chettabbo bhettabbo hantabbo’ti. Taṃ te upādāya vicinitvā vicinitvā daṇḍenti vadhenti chindanti bhindanti hananti ca, api nu, mahārāja, atthi kehici ṭhapito niyamo ‘yo dānaṃ vā deti, sīlaṃ vā rakkhati, uposathakammaṃ vā karoti, tassa dhanaṃ vā yasaṃ vā dātabba’nti; api nu taṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā denti, corassa katakammassa vadhabandhanaṃ viyā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Yadi, mahārāja, dāyakānaṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā dadeyyuṃ, kusalampi diṭṭhadhammavedanīyaṃ bhaveyya, yasmā ca kho, mahārāja, dāyake na vicinanti ‘dhanaṃ vā yasaṃ vā dassāmā’ti, tasmā kusalaṃ na diṭṭhadhammavedanīyaṃ. Iminā, mahārāja, kāraṇena akusalaṃ diṭṭhadhammavedanīyaṃ, samparāyeva so adhimattaṃ balavataraṃ vedanaṃ vedayatī’’ti. ‘‘Sādhu, bhante nāgasena, tavādisena buddhimantena vinā neso pañho sunibbeṭhiyo, lokikaṃ, bhante nāgasena, lokuttarena viññāpita’’nti.

「大王,这两者都是来世受报的业,但是不善业因为有罪过,在当下即现法受报。大王,古代的刹帝利们制定了这个规则:『杀害生命者应受惩罚……不与取者……与他人之妻行淫者……说妄语者……毁灭村庄者……破坏道路者……行欺诈者……行诈骗者,应受惩罚、应被杀、应被斩、应被砍、应被打』。依据那个,审查再审查后,他们惩罚、杀戮、斩断、砍碎、打击。但是,大王,是否有任何人制定了规则:『布施者或持戒者或行伍波萨他业者,应给予他财富或名声』?是否审查再审查后给予他们财富或名声,如同对盗贼所作之业施以杀戮或监禁?」「不,尊者。」「大王,如果审查再审查后给予布施者财富或名声,善业也会是现法受报。但是,大王,因为他们不审查布施者『我们应给予财富或名声』,因此善业不是现法受报。大王,以此因缘,不善业是现法受报,而在来世他感受更强烈、更有力的受。」「善哉,尊者那先,若非像你这样有智慧者,这个问题极难解答。尊者那先,世间的已被出世间的所说明。」

Kusalākusalabalavatarapañho tatiyo. · 善不善力强问第三

4. Pubbapetādisapañho4. 前世饿鬼等问

§4

‘‘Bhante nāgasena, ime dāyakā dānaṃ datvā pubbapetānaṃ ādisanti ‘idaṃ tesaṃ pāpuṇātū’ti, api nu te kiñci tatonidānaṃ vipākaṃ paṭilabhantī’’ti? ‘‘Keci, mahārāja, paṭilabhanti, keci nappaṭilabhantī’’ti. ‘‘Ke, bhante, paṭilabhanti, ke nappaṭilabhantī’’ti? ‘‘Nirayūpapannā, mahārāja, nappaṭilabhanti, saggagatā nappaṭilabhanti, tiracchānayonigatā nappaṭilabhanti, catunnaṃ petānaṃ tayo petā nappaṭilabhanti vantāsikā khuppipāsino nijjhāmataṇhikā, labhanti petā paradattūpajīvino, tepi saramānā yeva labhantī’’ti.

「尊者那先,这些布施者布施后回向给过去的亡者:『愿此到达他们』,他们是否从那里获得任何果报?」「大王,有些获得,有些不获得。」「尊者,哪些获得,哪些不获得?」「大王,生于地狱者不获得,生于天界者不获得,生于畜生趣者不获得,四种饿鬼中的三种饿鬼不获得——呕吐食者、饥渴者、焦渴爱者,依他人所施而活命的饿鬼获得,他们也只有在忆念时才获得。」

‘‘Tena hi, bhante nāgasena, dāyakānaṃ dānaṃ visositaṃ hoti aphalaṃ, yesaṃ uddissa kataṃ yadi te nappaṭilabhantī’’ti? ‘‘Na hi taṃ, mahārāja, dānaṃ aphalaṃ hoti avipākaṃ, dāyakā yeva tassa phalaṃ anubhavantī’’ti. ‘‘Tena hi, bhante nāgasena, kāraṇena maṃ saññāpehī’’ti. ‘‘Idha, mahārāja, keci manussā macchamaṃsasurābhattakhajjakāni paṭiyādetvā ñātikulaṃ gacchanti, yadi te ñātakā taṃ upāyanaṃ na sampaṭiccheyyuṃ, api nu taṃ upāyanaṃ visositaṃ gaccheyya vinasseyya vā’’ti? ‘‘Na hi, bhante, sāmikānaṃ yeva taṃ hotī’’ti. ‘‘Evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavanti. Yathā pana , mahārāja, puriso gabbhaṃ paviṭṭho asati purato nikkhamanamukhe kena nikkhameyyā’’ti. ‘‘Paviṭṭheneva bhante’’ti. ‘‘Evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavantī’’ti. ‘‘Hotu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, dāyakā yeva tassa phalaṃ anubhavanti, na mayaṃ taṃ kāraṇaṃ vilomemāti.

「那么,尊者那先,如果为他们而作的布施,他们若不获得,布施者的布施就枯竭了、无果了?」「不,大王,那布施不是无果、无报的,布施者自己享受其果报。」「那么,尊者那先,请以理由使我明白。」「大王,譬如有些人准备了鱼、肉、酒、食物、副食后去亲戚家,如果那些亲戚不接受那供养,那供养会枯竭或毁坏吗?」「不会,尊者,那会属于主人自己。」「同样地,大王,布施者自己享受其果报。又如,大王,譬如人进入子宫,若前面没有出口,他如何出来?」「尊者,从进入处出来。」「同样地,大王,布施者自己享受其果报。」「尊者那先,就这样吧,我如此接受:布施者自己享受其果报,我们不反对那理由。」

‘‘Bhante nāgasena, yadi imesaṃ dāyakānaṃ dinnadānaṃ pubbapetānaṃ pāpuṇāti, te ca tassa vipākaṃ anubhavanti. Tena hi yo pāṇātipātī luddo lohitapāṇī paduṭṭhamanasaṅkappo manusse ghātetvā dāruṇaṃ kammaṃ katvā pubbapetānaṃ ādiseyya ‘imassa me kammassa vipāko pubbapetānaṃ pāpuṇātū’ti, api nu tassa vipāko pubbapetānaṃ pāpuṇātī’’ti? ‘‘Na hi, mahārājā’’ti.

「尊者那先,如果这些布施者所施之物到达过去的亡者,而他们享受其果报。那么,若杀生者、猎人、手染血者、意图恶劣者,杀害人类后作了残酷的业,然后回向给过去的亡者:『愿我此业的果报到达过去的亡者』,那果报是否到达过去的亡者?」「不,大王。」

‘‘Bhante nāgasena, ko tattha hetu kiṃ kāraṇaṃ, yena kusalaṃ pāpuṇāti akusalaṃ na pāpuṇātī’’ti? ‘‘Neso, mahārāja, pañho pucchitabbo, mā ca tvaṃ, mahārāja, ‘visajjako atthī’ti apucchitabbaṃ pucchi, ‘kissa ākāso nirālambo, kissa gaṅgā uddhammukhā na sandati, kissa ime manussā ca dijā ca dvipadā migā catuppadā’ti tampi maṃ tvaṃ pucchissasī’’ti. ‘‘Nāhaṃ taṃ, bhante nāgasena, vihesāpekkho pucchāmi, api ca nibbāhanatthāya sandehassa pucchāmi, bahū manussā loke vāmagāmino vicakkhukā, ‘kinti te otāraṃ na labheyyu’nti evāhaṃ taṃ pucchāmī’’ti. ‘‘Na sakkā, mahārāja, saha akatena ananumatena saha pāpaṃ kammaṃ saṃvibhajituṃ.

「尊者那先,那里的原因是什么、理由是什么,善业到达而不善业不到达?」「大王,这个问题不应该问。大王,你不要问不应问的『是否有分配者』,『为何虚空无所依?为何恒河不向上流?为何这些人类、鸟类是二足,野兽是四足?』你也会问我那些。」「尊者那先,我不是为了恼害而问,而是为了消除疑惑而问。世间有许多邪行者、邪见者,『他们如何不得机会』,因此我这样问你。」「大王,须跋与未作的、未同意的一起分配恶业。」

‘‘Yathā, mahārāja, manussā udakanibbāhanena udakaṃ suvidūrampi haranti, api nu, mahārāja, sakkā ghanamahāselapabbato nibbāhanena yathicchitaṃ haritu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Yathā vā pana, mahārāja, sakkā telena padīpo jāletuṃ, api nu, mahārāja, sakkā udakena padīpo jāletu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Yathā vā pana, mahārāja, kassakā taḷākato udakaṃ nīharitvā dhaññaṃ paripācenti, api nu kho, mahārāja, sakkā mahāsamuddato udakaṃ nīharitvā dhaññaṃ paripācetu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajitu’’nti.

「大王,譬如人们用水渠引水到很远的地方,大王,是否可能用水渠随意引走坚固的大石山?」「不能,尊者。」「同样地,大王,可以分配善业,不可以分配不善业。又如,大王,可以用油点燃灯,大王,是否可以用水点燃灯?」「不能,尊者。」「同样地,大王,可以分配善业,不可以分配不善业。又如,大王,农夫们从池塘引水来煮谷物,大王,是否可能从大海引水来煮谷物?」「不能,尊者。」「同样地,大王,可以分配善业,不可以分配不善业。」

‘‘Bhante nāgasena, kena kāraṇena sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Kāraṇena maṃ saññāpehi, nāhaṃ andho anāloko sutvā vedissāmī’’ti. ‘‘Akusalaṃ, mahārāja, thokaṃ, kusalaṃ bahukaṃ, thokattā akusalaṃ kattāraṃ yeva pariyādiyati, bahukattā kusalaṃ sadevakaṃ lokaṃ ajjhottharatī’’ti. ‘‘Opammaṃ karohī’’ti.

「尊者那先,以什么因缘可以分配善业,不可以分配不善业?请以理由使我明白,我不是盲目无光者,听了就会知道。」「大王,不善业少,善业多,因为少,不善业只耗尽作者自己,因为多,善业遍满包括天人的世间。」「请作譬喻。」

‘‘Yathā, mahārāja, parittaṃ ekaṃ udakabindu pathaviyaṃ nipateyya, api nu kho taṃ, mahārāja, udakabindu dasapi dvādasapi yojanāni ajjhotthareyyā’’ti? ‘‘Na hi, bhante, yattha taṃ udakabindu nipatitaṃ, tattheva pariyādiyatī’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Parittattā, bhante, udakabindussā’’ti. ‘‘Evameva kho, mahārāja, parittaṃ akusalaṃ parittattā kattāraṃ yeva pariyādiyati, na sakkā saṃvibhajituṃ.

「大王,譬如少量的一滴水落在地上,大王,那一滴水能遍满十或十二由旬吗?」「不能,尊者,那滴水落在哪里,就在那里耗尽。」「大王,什么原因?」「尊者,因为水滴少量。」「同样地,大王,不善业少量,因为少量只耗尽作者自己,须跋分配。」

‘‘Yathā vā pana, mahārāja, mahatimahāmegho abhivasseyya tappayanto dharaṇitalaṃ, api nu kho so, mahārāja, mahāmegho samantato otthareyyā’’ti. ‘‘Āma, bhante, pūrayitvā so mahāmegho sobbhasara saritasākhākandarapadaradahataḷāka udapānapokkharaṇiyo dasapi dvādasapi yojanāni ajjhotthareyyā’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Mahantattā, bhante, meghassā’’ti. ‘‘Evameva kho, mahārāja, kusalaṃ bahukaṃ, bahukattā sakkā devamanussehipi saṃvibhajitu’’nti.

「大王,譬如大云降下大雨,浸润大地,大王,那大云是否会遍满一切呢?」「是的,尊者,那大云充满后,会遍满河流、支流、山谷、洼地、湖泊、池塘、水井、莲池,甚至十由旬或十二由旬。」「大王,是什么原因呢?」「尊者,因为云很大。」「同样地,大王,善很多,因为多,能够与天人分享。」

‘‘Bhante nāgasena, kena kāraṇena akusalaṃ thokaṃ kusalaṃ bahutara’’nti? ‘‘Idha, mahārāja, yo koci dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, so haṭṭho pahaṭṭho hasito pamudito pasannamānaso vedajāto hoti, tassa aparāparaṃ pīti uppajjati, pītimanassa bhiyyo bhiyyo kusalaṃ pavaḍḍhati.

「尊者那先,是什么原因,不善少而善多呢?」「大王,于此,任何人布施、受持戒、作伍波萨他业,他欢喜、极喜、欢笑、欣悦、心清净、生喜,他一再生起喜,有喜者的善越来越增长。

‘‘Yathā, mahārāja, udapāne bahusalilasampuṇṇe ekena desena udakaṃ paviseyya, ekena nikkhameyya, nikkhamantepi aparāparaṃ uppajjati, na sakkā hoti khayaṃ pāpetuṃ. Evameva kho , mahārāja, kusalaṃ bhiyyo bhiyyo pavaḍḍhati. Vassasatepi ce, mahārāja, puriso kataṃ kusalaṃ āvajjeyya, āvajjite āvajjite bhiyyo bhiyyo kusalaṃ pavaḍḍhati. Tassa taṃ kusalaṃ sakkā hoti yathicchakehi saddhiṃ saṃvibhajituṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena kusalaṃ bahutaraṃ.

「大王,譬如水井充满很多水,水从一边进入,从一边流出,流出时一再生起,不能使其耗尽。同样地,大王,善越来越增长。大王,即使百年,人随念已作的善,随念、随念时,善越来越增长。他能够与所欲者一起分享那善。大王,这是此中的原因,以此原因善更多。

‘‘Akusalaṃ pana, mahārāja, karonto pacchā vippaṭisārī hoti, vippaṭisārino cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. Yathā, mahārāja, sukkhāya nadiyā mahāpuḷināya unnatāvanatāya kuṭilasaṅkuṭilāya uparito parittaṃ udakaṃ āgacchantaṃ hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. Evameva kho, mahārāja, akusalaṃ karontassa cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akusalaṃ thoka’’nti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「然而,大王,作不善者后来追悔,追悔者的心退缩、退避、转回、不扩展,忧愁、悔恨、减损、耗尽、不增长,就在那里耗尽。大王,譬如干涸的河流,大沙滩高低不平、弯曲扭曲,从上面来的少量水减损、耗尽、不增长,就在那里耗尽。同样地,大王,作不善者的心退缩、退避、转回、不扩展,忧愁、悔恨、减损、耗尽、不增长,就在那里耗尽。大王,这是此中的原因,以此原因不善少。」「善哉,尊者那先,确实如此,我如是接受。」

Pubbapetādisapañho catuttho. · 前世饿鬼等问第四

5. Supinapañho5. 梦问

§5

‘‘Bhante nāgasena, imasmiṃ loke naranāriyo supinaṃ passanti kalyāṇampi pāpakampi, diṭṭhapubbampi adiṭṭhapubbampi, katapubbampi akatapubbampi, khemampi sabhayampi, dūrepi santikepi, bahuvidhānipi anekavaṇṇasahassāni dissanti, kiñcetaṃ supinaṃ nāma, ko cetaṃ passatī’’ti? ‘‘Nimittametaṃ, mahārāja, supinaṃ nāma, yaṃ cittassa āpāta mupagacchati. Chayime, mahārāja, supinaṃ passanti, vātiko supinaṃ passati, pittiko supinaṃ passati, semhiko supinaṃ passati, devatūpasaṃhārato supinaṃ passati, samudāciṇṇato supinaṃ passati, pubbanimittato supinaṃ passati, tatra, mahārāja, yaṃ pubbanimittato supinaṃ passati, taṃ yeva saccaṃ, avasesaṃ micchā’’ti.

「尊者那先,在此世间,男女见梦,善的或恶的,以前见过的或以前未见过的,以前作过的或以前未作过的,安全的或危险的,远的或近的,见到种种多样的数千种色,这梦是什么名字,谁见这个呢?」「大王,这是相,名为梦,它来到心的所缘。大王,这六种人见梦:风病者见梦,胆病者见梦,痰病者见梦,因天人附身见梦,因习惯见梦,因前兆见梦。大王,其中,因前兆见梦,那才是真实的,其余是虚妄的。」

‘‘Bhante nāgasena, yo pubbanimittato supinaṃ passati, kiṃ tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, taṃ vā nimittaṃ cittassa āpātamupagacchati, añño vā āgantvā tassa ārocetī’’ti? ‘‘Na, mahārāja, tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā tassa āroceti, atha kho taṃ yeva nimittaṃ cittassa āpātamupagacchati. Yathā, mahārāja, ādāso na sayaṃ kuhiñci gantvā chāyaṃ vicināti, nāpi añño koci chāyaṃ ānetvā ādāsaṃ āropeti , atha kho yato kutoci chāyā āgantvā ādāsassa āpātamupagacchati, evameva kho, mahārāja, na tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā āroceti, atha kho yato kutoci nimittaṃ āgantvā cittassa āpātamupagacchatī’’ti.

「尊者那先,因前兆见梦者,是他的心自己去寻找那相,或那相来到心的所缘,或其他人来告诉他呢?」「大王,不是他的心自己去寻找那相,也不是其他任何人来告诉他,而是那相本身来到心的所缘。大王,譬如镜子不是自己去任何地方寻找影像,也不是其他人带来影像放到镜子上,而是从某处影像来到镜子的所缘。同样地,大王,不是他的心自己去寻找那相,也不是其他任何人来告诉,而是从某处相来到心的所缘。」

‘‘Bhante nāgasena, yaṃ taṃ cittaṃ supinaṃ passati, api nu taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti? ‘‘Na hi, mahārāja, taṃ cittaṃ jānāti ‘evaṃvipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī’’ti.

「尊者那先,那见梦的心,那心是否知道『将会有如此果报,安全或危险』呢?」「大王,不是,那心不知道『将会有如此果报,安全或危险』,但相生起后,告诉其他人,然后他们说明意义。」

‘‘Iṅgha, bhante nāgasena, kāraṇaṃ me dassehī’’ti. ‘‘Yathā, mahārāja, sarīre tilakā pīḷakā daddūni uṭṭhahanti lābhāya vā alābhāya vā, yasāya vā ayasāya vā, nindāya vā pasaṃsāya vā, sukhāya vā dukkhāya vā, api nu tā, mahārāja, pīḷakā jānitvā uppajjanti ‘imaṃ nāma mayaṃ atthaṃ nipphādessāmā’’’ti? ‘‘Na hi, bhante, yādise tā okāse pīḷakā sambhavanti, tattha tā pīḷakā disvā nemittakā byākaronti ‘evaṃ nāma vipāko bhavissatī’’’ti. ‘‘Evameva kho, mahārāja, yaṃ taṃ cittaṃ supinaṃ passati, na taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī’’ti.

「来吧,尊者那先,请给我显示原因。」「大王,譬如身体上生起痣、疮、癣,为了利益或不利益,为了名誉或不名誉,为了毁谤或赞叹,为了乐或苦,大王,那些疮是否知道后生起『我们将产生这个意义』呢?」「不是,尊者,在那些疮生起的地方,看到那些疮后,相师们宣说『将会有如此果报』。」「同样地,大王,那见梦的心,那心不知道『将会有如此果报,安全或危险』,但相生起后,告诉其他人,然后他们说明意义。」

‘‘Bhante nāgasena, yo supinaṃ passati, so niddāyanto, udāhu jāgaranto passatī’’ti? ‘‘Yo so, mahārāja, supinaṃ passati, na so niddāyanto passati, nāpi jāgaranto passati. Api ca okkante middhe asampatte bhavaṅge etthantare supinaṃ passati. Middhasamārūḷhassa, mahārāja, cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavattaṃ cittaṃ sukhadukkhaṃ nappajānāti, appaṭivijānantassa supino na hoti, pavattamāne citte supinaṃ passati.

「尊者那先,见梦者,是睡眠时见,还是醒觉时见?」「大王,见梦者,不是睡眠时见,也不是醒觉时见。然而,当昏沉降临,未到达有分时,在此期间见梦。大王,昏沉所覆者,心到达有分,到达有分的心不转起,不转起的心不了知苦乐,不了知者无梦,心转起时见梦。」

‘‘Yathā, mahārāja, timire andhakāre appabhāse suparisuddhepi ādāse chāyā na dissati , evameva kho, mahārāja, middhasamārūḷhe citte bhavaṅgagate tiṭṭhamānepi sarīre cittaṃ appavattaṃ hoti, appavatte citte supinaṃ na passati . Yathā, mahārāja, ādāso, evaṃ sarīraṃ daṭṭhabbaṃ; yathā andhakāro, evaṃ middhaṃ daṭṭhabbaṃ; yathā āloko, evaṃ cittaṃ daṭṭhabbaṃ.

「大王,譬如在黑暗、无光明中,即使在极清净的镜中也不见影像,同样地,大王,当心被昏沉所覆、到达有分时,虽然身体存在,心不转起,心不转起时不见梦。大王,譬如镜,应如此看身;譬如黑暗,应如此看昏沉;譬如光明,应如此看心。」

‘‘Yathā vā pana, mahārāja, mahikotthaṭassa sūriyassa pabhā na dissati santā yeva sūriyarasmi appavattā hoti, appavattāya sūriyarasmiyā āloko na hoti, evameva kho, mahārāja, middhasamārūḷhassa cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavatte citte supinaṃ na passati. Yathā, mahārāja, sūriyo, evaṃ sarīraṃ daṭṭhabbaṃ; yathā mahikottharaṇaṃ, evaṃ middhaṃ daṭṭhabbaṃ; yathā sūriyarasmi, evaṃ cittaṃ daṭṭhabbaṃ.

「或者,大王,譬如被云雾遮蔽的太阳,其光不显现,太阳光虽存在却不转起,太阳光不转起时无光明,同样地,大王,昏沉所覆者,心到达有分,到达有分的心不转起,心不转起时不见梦。大王,譬如太阳,应如此看身;譬如云雾遮蔽,应如此看昏沉;譬如太阳光,应如此看心。」

‘‘Dvinnaṃ, mahārāja, santepi sarīre cittaṃ appavattaṃ hoti, middhasamārūḷhassa bhavaṅgagatassa santepi sarīre cittaṃ appavattaṃ hoti, nirodhasamāpannassa santepi sarīre cittaṃ appavattaṃ hoti, jāgarantassa, mahārāja, cittaṃ lolaṃ hoti vivaṭaṃ pākaṭaṃ anibaddhaṃ, evarūpassa citte nimittaṃ āpātaṃ na upeti. Yathā, mahārāja, purisaṃ vivaṭaṃ pākaṭaṃ akiriyaṃ arahassaṃ rahassakāmā parivajjenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passati. Yathā vā pana, mahārāja, bhikkhuṃ bhinnājīvaṃ anācāraṃ pāpamittaṃ dussīlaṃ kusītaṃ hīnavīriyaṃ kusalā bodhipakkhiyā dhammā āpātaṃ na upenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passatī’’ti.

「大王,有两种情况,虽然身体存在,心不转起:昏沉所覆、到达有分者,虽然身体存在,心不转起;入灭尽定者,虽然身体存在,心不转起。大王,醒觉者的心是动摇的、开放的、显露的、不受束缚的,这样的心,相不来现起。大王,譬如对开放的、显露的、无所作的、不保密的人,欲保密者回避,同样地,大王,对醒觉者,天的义理不来现起,因此醒觉者不见梦。或者,大王,譬如对破戒活命、恶行、恶友、恶戒、懈怠、劣精进的比库,善的、菩提分的诸法不来现起,同样地,大王,对醒觉者,天的义理不来现起,因此醒觉者不见梦。」

‘‘Bhante nāgasena, atthi middhassa ādimajjhapariyosāna’’nti? ‘‘Āma, mahārāja, atthi middhassa ādimajjhapariyosāna’’nti. ‘‘Katamaṃ ādi, katamaṃ majjhaṃ, katamaṃ pariyosāna’’nti? ‘‘Yo, mahārāja, kāyassa onāho pariyonāho dubbalyaṃ mandatā akammaññatā kāyassa, ayaṃ middhassa ādi; yo, mahārāja, kapiniddāpareto vokiṇṇakaṃ jaggati , idaṃ middhassa majjhaṃ; bhavaṅgagati pariyosanaṃ. Majjhūpagato, mahārāja, kapiniddāpareto supinaṃ passati. Yathā, mahārāja, koci yatacārī samāhitacitto ṭhitadhammo acalabuddhi pahīnakotūhalasaddaṃ vanamajjhogāhitvā sukhumaṃ atthaṃ cintayati, na ca so tattha middhaṃ okkamati, so tattha samāhito ekaggacitto sukhumaṃ atthaṃ paṭivijjhati, evameva kho, mahārāja, jāgaro na middhasamāpanno , majjhūpagato kapiniddāpareto supinaṃ passati. Yathā, mahārāja, kotūhalasaddo, evaṃ jāgaraṃ daṭṭhabbaṃ; yathā vivittaṃ vanaṃ, evaṃ kapiniddāpareto daṭṭhabbo ; yathā so kotūhalasaddaṃ ohāya middhaṃ vivajjetvā majjhattabhūto sukhumaṃ atthaṃ paṭivijjhati, evaṃ jāgaro na middhasamāpanno kapiniddāpareto supinaṃ passatī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「尊者那先,昏沉有初、中、后吗?」「是的,大王,昏沉有初、中、后。」「何为初?何为中?何为后?」「大王,身的沉重、极沉重、虚弱、迟钝、不适业性,这是昏沉的初;大王,被猴睡所困者,断续地醒来,这是昏沉的中;到达有分是后。大王,到达中间者,被猴睡所困者见梦。大王,譬如某位精勤行者、心得定者、住于法者、不动智者,舍离喧闹声,进入林中,思惟微细的义理,他在那里不陷入昏沉,他在那里得定、心一境,通达微细的义理,同样地,大王,醒觉者不入昏沉定,到达中间者,被猴睡所困者见梦。大王,譬如喧闹声,应如此看醒觉;譬如寂静的林,应如此看被猴睡所困者;譬如他舍离喧闹声、避开昏沉、处于中间而通达微细的义理,如此醒觉者不入昏沉定,被猴睡所困者见梦。」「善哉,尊者那先,我如此接受此事。」

Supinapañho pañcamo. · 梦问第五

6. Akālamaraṇapañho6. 非时死问

§6

‘‘Bhante nāgasena, ye te sattā maranti, sabbe te kāle yeva maranti, udāhu akālepi marantī’’ti? ‘‘Atthi, mahārāja, kālepi maraṇaṃ, atthi akālepi maraṇa’’nti.

「尊者那先,那些死亡的有情,一切都是适时而死,还是也有非时而死?」「大王,有适时的死亡,也有非时的死亡。」

‘‘Bhante nāgasena, ke kāle maranti, ke akāle marantī’’ti? ‘‘Diṭṭhapubbā pana, mahārāja, tayā ambarukkhā vā jamburukkhā vā, aññasmā vā pana phalarukkhā phalāni patantāni āmāni ca pakkāni cā’’ti? ‘‘Āma, bhante’’ti. ‘‘Yāni tāni, mahārāja, phalāni rukkhato patanti, sabbāni tāni kāle yeva patanti, udāhu akālepī’’ti? ‘‘Yāni tāni, bhante nāgasena, phalāni paripakkāni vilīnāni patanti, sabbāni tāni kāle patanti. Yāni pana tāni avasesāni phalāni tesu kānici kimividdhāni patanti, kānici laguḷahatāni patanti, kānici vātappahatāni patanti, kānici antopūtikāni hutvā patanti, sabbāni tāni akāle patantī’’ti. ‘‘Evameva kho, mahārāja, ye te jarāvegahatā maranti, te yeva kāle maranti, avasesā keci kammappaṭibāḷhā maranti, keci gatippaṭibāḷhā maranti, keci kiriyappaṭibāḷhā marantī’’ti.

「尊者那先,谁适时而死?谁非时而死?」「大王,你曾见过从芒果树、阎浮树或其他果树落下的果实,有生的也有熟的吗?」「是的,尊者。」「大王,那些从树上落下的果实,一切都是适时而落,还是也有非时而落?」「尊者那先,那些完全成熟、腐烂而落的果实,一切都是适时而落。然而那些其余的果实,有些被虫蛀而落,有些被棍击而落,有些被风吹而落,有些内部腐烂而落,一切这些都是非时而落。」「同样地,大王,那些被老的力量所击而死者,他们才是适时而死,其余有些被业所击而死,有些被趣所击而死,有些被作为所击而死。」

‘‘Bhante nāgasena, ye te kammappaṭibāḷhā maranti, yepi te gatippaṭibāḷhā maranti, yepi te kiriyappaṭibāḷhā maranti, yepi te jarāvegappaṭibāḷhā maranti, sabbe te kāle yeva maranti, yopi mātukucchigato marati, so tassa kālo, kāle yeva so marati. Yopi vijātaghare marati, so tassa kālo , sopi kāle yeva marati. Yopi māsiko marati…pe… yopi vassasatiko marati, so tassa kālo, kāle yeva so marati, tena hi, bhante nāgasena, akāle maraṇaṃ nāma na hoti, ye keci maranti, sabbe te kāle yeva marantī’’ti.

「尊者那先,那些被业所击而死者,那些被趣所击而死者,那些被作为所击而死者,那些被老的力量所击而死者,一切都是适时而死。在母胎中死者,那是他的时,他适时而死。在产房中死者,那是他的时,他也适时而死。一月大而死者……百岁而死者,那是他的时,他适时而死。那么,尊者那先,非时死亡这个名称不存在,凡是死者,一切都是适时而死。」

‘‘Sattime , mahārāja, vijjamānepi uttariṃ āyusmiṃ akāle maranti. Katame satta? Jighacchito, mahārāja, bhojanaṃ alabhamāno upahatabbhantaro vijjamānepi uttariṃ āyusmiṃ akāle marati, pipāsito, mahārāja, pānīyaṃ alabhamāno parisukkhahadayo vijjamānepi uttariṃ āyusmiṃ akāle marati, ahinā daṭṭho, mahārāja, visavegābhihato tikicchakaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, visamāsito, mahārāja, ḍayhantesu aṅgapaccaṅgesu agadaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, aggigato, mahārāja, jhāyamāno nibbāpanaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, udakagato, mahārāja, patiṭṭhaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, sattihato, mahārāja, ābādhiko bhisakkaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, ime kho, mahārāja, satta vijjamānepi uttariṃ āyusmiṃ akāle maranti. Tatrāpāhaṃ, mahārāja, ekaṃsena vadāmi.

「大王,有这七种,即使还有剩余寿命,也会非时而死。哪七种?大王,饥饿者,得不到食物,内脏受损,即使还有剩余寿命,也会非时而死;大王,口渴者,得不到饮水,心脏干枯,即使还有剩余寿命,也会非时而死;大王,被蛇咬者,被毒力所击,得不到治疗,即使还有剩余寿命,也会非时而死;大王,中毒者,肢体与支分燃烧,得不到解药,即使还有剩余寿命,也会非时而死;大王,遭火者,燃烧着,得不到扑灭,即使还有剩余寿命,也会非时而死;大王,落水者,得不到立足处,即使还有剩余寿命,也会非时而死;大王,被刀剑所伤者,患病,得不到医生,即使还有剩余寿命,也会非时而死。大王,这七种,即使还有剩余寿命,也会非时而死。大王,在此我一向地说。」

‘‘Aṭṭhavidhena, mahārāja, sattānaṃ kālaṅkiriyā hoti, vātasamuṭṭhānena pittasamuṭṭhānena semhasamuṭṭhānena sannipātikena utuvipariṇāmena visamaparihārena opakkamikena kammavipākena, mahārāja, sattānaṃ kālaṅkiriyā hoti. Tatra, mahārāja, yadidaṃ kammavipākena kālaṅkiriyā, sā yeva tattha sāmayikā kālaṅkiriyā, avasesā asāmayikā kālaṅkiriyāti. Bhavati ca –

「大王,有八种方式,众生会死亡:由风生起、由胆汁生起、由痰生起、由聚合、由时节变化、由不平等的行为、由外来的、由业果报。大王,众生会死亡。大王,在此,凡是由业果报而死亡,那才是其中的适时死亡,其余的是非时死亡。并且有——」

‘‘‘Jighacchāya pipāsāya, ahidaṭṭhā visena ca;

「『由于饥饿、由于口渴,被蛇咬、被毒,」

Aggiudakasattīhi, akāle tattha mīyati;

「由火、水、刀剑,在那里非时而死;」

Vātapittena semhena, sannipātenutūhi ca;

「由风、胆汁、痰,由聚合、由时节,」

Visamopakkamakammehi, akāle tattha mīyatī’ti.

「由毒、外来、业,在那里非时而死。』」

‘‘Keci , mahārāja, sattā pubbe katena tena tena akusalakammavipākena maranti. Idha, mahārāja, yo pubbe pare jighacchāya māreti, so bahūni vassasatasahassāni jighacchāya paripīḷito chāto parikilanto sukkhamilātahadayo bubhukkhito visukkhito jhāyanto abbhantaraṃ pariḍayhanto jighacchāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

「大王,某些众生由于先前所作的那些不善业果报而死。大王,在此,凡是先前以饥饿杀害他人者,他经历许多百千年,被饥饿所逼迫、疲惫、困乏、心脏干枯萎缩、饥饿、极度干枯、燃烧、内部炽热,就以饥饿而死,无论是年轻的、中年的或老年的,这也是他的适时死亡。」

‘‘Yo pubbe pare pipāsāya māreti, so bahūni vassasatasahassāni peto hutvā nijjhāmataṇhiko samāno lūkho kiso parisukkhitahadayo pipāsāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

「凡是先前以口渴杀害他人者,他经历许多百千年,成为饿鬼,渴爱干枯,瘦弱、消瘦、心脏干枯,就以口渴而死,无论是年轻的、中年的或老年的,这也是他的适时死亡。」

‘‘Yo pubbe pare ahinā ḍaṃsāpetvā māreti, so bahūni vassasatasahassāni ajagaramukheneva ajagaramukhaṃ kaṇhasappamukheneva kaṇhasappamukhaṃ parivattitvā tehi khāyitakhāyito ahīhi daṭṭho yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

「凡先前以蛇咬使他人被咬而杀害者,他经历许多十万年,以蟒蛇口对蟒蛇口、以黑蛇口对黑蛇口辗转,被那些蛇所啃食、所咬,无论年轻、中年或老年,他就以此而死,这也是他的非时死。」

‘‘Yo pubbe pare visaṃ datvā māreti, so bahūni vassasatasahassāni ḍayhantehi aṅgapaccaṅgehi bhijjamānena sarīrena kuṇapagandhaṃ vāyanto viseneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

「凡先前以毒药给予他人而杀害者,他经历许多十万年,以燃烧的肢体、以破碎的身体散发尸臭,无论年轻、中年或老年,他就以毒而死,这也是他的非时死。」

‘‘Yo pubbe pare agginā māreti, so bahūni vassasatasahassāni aṅgārapabbateneva aṅgārapabbataṃ yamavisayeneva yamavisayaṃ parivattitvā daḍḍhavidaḍḍhagatto agginā yeva marati daharopi majjhimopi malallakopi, idampi tassa sāmayikamaraṇaṃ.

「凡先前以火杀害他人者,他经历许多十万年,以炭火山对炭火山、以阎魔界对阎魔界辗转,身体被烧焦,无论年轻、中年或老年,他就以火而死,这也是他的非时死。」

‘‘Yo pubbe pare udakena māreti, so bahūni vassasatasahassāni hataviluttabhaggadubbalagatto khubbhitacitto udakeneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

「凡先前以水杀害他人者,他经历许多十万年,身体被击打、被摧毁、破碎、虚弱,心意扰乱,无论年轻、中年或老年,他就以水而死,这也是他的非时死。」

‘‘Yo pubbe pare sattiyā māreti, so bahūni vassasatasahassāni chinnabhinnakoṭṭitavikoṭṭito sattimukhasamāhato sattiyā yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ’’.

「凡先前以刀杀害他人者,他经历许多十万年,被切断、被劈开、被击打、被粉碎,被刀锋所击中,无论年轻、中年或老年,他就以刀而死,这也是他的非时死。」

‘‘Bhante nāgasena, akāle maraṇaṃ atthīti yaṃ vadeti, iṅgha me tvaṃ tattha kāraṇaṃ atidisāti’’. ‘‘Yathā, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso pariyādinnabhakkho upādānasaṅkhayā nibbāyati, so aggi vuccati ‘anītiko anupaddavo samaye nibbuto nāmā’ti, evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti.

「尊者那先,你说『有非时死』,请你为我说明其中的原因。」「大王,譬如有大火聚,燃烧草、薪、枝、叶,燃料耗尽而熄灭,那火被称为『无灾难、无横祸、适时熄灭』。同样地,大王,凡任何人活了许多千日,年老衰朽,以寿命耗尽、无灾难、无横祸而死,他被称为『遭遇适时死』。」

‘‘Yathā vā pana, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso assa, taṃ apariyādinne yeva tiṇakaṭṭhasākhāpalāse mahatimahāmegho abhippavassitvā nibbāpeyya, api nu kho, mahārāja, mahāaggikkhandho samaye nibbuto nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana so, mahārāja, pacchimo aggikkhandho purimakena aggikkhandhena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, meghena paṭipīḷito so aggikkhandho asamaye nibbuto’’ti. Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthi.

「或者,大王,譬如有大火聚,燃烧草、薪、枝、叶,在草、薪、枝、叶尚未燃尽时,大云降下大雨而熄灭它,大王,那大火聚是适时熄灭吗?」「不是,尊者。」「那么,大王,为何后面的火聚与前面的火聚不是同样的情况?」「尊者,那火聚被外来的云所压迫而非时熄灭。」「同样地,大王,凡任何人非时而死,他是被外来的疾病所压迫——由风生起的、由胆汁生起的、由痰生起的、由混合的、由时节变化生的、由不正当的行为生的、由突发的、或由饥饿、或由口渴、或被蛇咬、或食须跋物、或被火、或被水、或被刀的力量所压迫而非时死。大王,这就是其中的原因,以此原因而有非时死。」

‘‘Yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā ninnañca thalañca paripūrayanto abhivassati, so vuccati ‘megho anītiko anupaddavo vassatī’ti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti.

「或者,大王,譬如天空中大云团升起,充满低地与高地而降雨,那被称为『云无灾难、无横祸地降雨』。同样地,大王,凡任何人长久活着,年老衰朽,以寿命耗尽、无灾难、无横祸而死,他被称为『遭遇适时死』。」

‘‘Yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā antarāyeva mahatā vātena abbhatthaṃ gaccheyya, api nu kho so, mahārāja, mahāvalāhako samaye vigato nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana so, mahārāja, pacchimo valāhako purimena valāhakena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, vātena paṭipīḷito so valāhako asamayappatto yeva vigato’’ti . ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

「又,大王,譬如在天空中生起大云团,在中途被大风吹散,大王,那大云团是否到达了时节而消散?」「不是的,尊者。」「那么,大王,为何后来的云团没有像前面的云团一样到达同样的状态?」「尊者,那云团被外来的风所逼迫,未到达时节就消散了。」「同样地,大王,任何非时而死者,他被外来的疾病所逼迫,或被风所生起的...或被刀剑的威力所逼迫而非时死亡。大王,这就是原因,由于这个原因而有非时的死亡。」

‘‘Yathā vā pana, mahārāja, balavā āsīviso kupito kiñcideva purisaṃ ḍaṃseyya, tassa taṃ visaṃ anītikaṃ anupaddavaṃ maraṇaṃ pāpeyya, taṃ visaṃ vuccati ‘anītikamanupaddavaṃ koṭigata’nti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo jīvitakoṭigato sāmayikaṃ maraṇamupagato’ti.

「又,譬如,大王,有力的毒蛇在愤怒时咬了某人,那毒使他无灾无难地遭遇死亡,那毒被称为『无灾无难到达终点』。同样地,大王,任何长久活着、衰老、寿命耗尽而无灾无难地死亡者,他被称为『无灾无难到达生命终点,遭遇应时的死亡』。」

‘‘Yathā vā pana, mahārāja, balavatā āsīvisena daṭṭhassa antarāyeva āhituṇḍiko agadaṃ datvā avisaṃ kareyya, api nu kho taṃ, mahārāja, visaṃ samaye vigataṃ nāma hotī’’ti? ‘‘Na hi bhante’’ti. ‘‘Kissa pana taṃ, mahārāja, pacchimaṃ visaṃ purimakena visena samasamagatikaṃ nāhosī’’ti? ‘‘Āgantukena, bhante, agadena paṭipīḷitaṃ visaṃ akoṭigataṃ yeva vigata’’nti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

「又,譬如,大王,被有力的毒蛇咬伤者,在中途蛇医给予解药使之无毒,大王,那毒是否到达了时节而消散?」「不是的,尊者。」「那么,大王,为何后来的毒没有像前面的毒一样到达同样的状态?」「尊者,那毒被外来的解药所逼迫,未到达终点就消散了。」「同样地,大王,任何非时而死者,他被外来的疾病所逼迫,或被风所生起的...或被刀剑的威力所逼迫而非时死亡。大王,这就是原因,由于这个原因而有非时的死亡。」

‘‘Yathā vā pana, mahārāja, issāso saraṃ pāteyya, sace so saro yathāgatigamanapathamatthakaṃ gacchati, so saro vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti.

「又,譬如,大王,弓箭手射出箭,如果那箭依其自然的行进路径到达终点,那箭被称为『无灾无难依自然的行进路径到达终点』。同样地,大王,任何长久活着、衰老、寿命耗尽而无灾无难地死亡者,他被称为『无灾无难遭遇应时的死亡』。」

‘‘Yathā vā pana, mahārāja, issāso saraṃ pāteyya, tassa taṃ saraṃ tasmiṃ yeva khaṇe koci gaṇheyya, api nu kho so, mahārāja, saro yathāgatigamanapathamatthakaṃ gato nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana so, mahārāja, pacchimo saro purimakena sarena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, gahaṇena tassa sarassa gamanaṃ upacchinna’’nti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

「又,譬如,大王,弓箭手射出箭,那箭在那一刻就被某人抓住,大王,那箭是否依自然的行进路径到达终点?」「不是的,尊者。」「那么,大王,为何后来的箭没有像前面的箭一样到达同样的状态?」「尊者,那箭的行进被外来的抓取所中断。」「同样地,大王,任何非时而死者,他被外来的疾病所逼迫,或被风所生起的...或被刀剑的威力所逼迫而非时死亡。大王,这就是原因,由于这个原因而有非时的死亡。」

‘‘Yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbattitvā yathāgatigamanapathamatthakaṃ gacchati, so saddo vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. Evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupāgato’ti.

「又,譬如,大王,任何人敲击铁制的器皿,由于敲击而产生声音,依其自然的行进路径到达终点,那声音被称为『无灾无难依自然的行进路径到达终点』。同样地,大王,任何活了许多千日、衰老、寿命耗尽而无灾无难地死亡者,他被称为『无灾无难遭遇应时的死亡』。」

‘‘Yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbatteyya, nibbatte sadde adūragate koci āmaseyya, saha āmasanena saddo nirujjheyya , api nu kho so, mahārāja, saddo yathāgatigamanapathamatthakaṃ gato nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana, mahārāja, pacchimo saddo purimakena saddena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, āmasanena so saddo uparato’’ti . ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha mahārāja kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

「又,譬如,大王,任何人敲击铁制的器皿,由于敲击而产生声音,在声音产生后不久,某人触摸它,随着触摸声音就止息了,大王,那声音是否依自然的行进路径到达终点?」「不是的,尊者。」「那么,大王,为何后来的声音没有像前面的声音一样到达同样的状态?」「尊者,那声音被外来的触摸所停止。」「同样地,大王,任何非时而死者,他被外来的疾病所逼迫,或被风所生起的...或被刀剑的威力所逼迫而非时死亡。大王,这就是原因,由于这个原因而有非时的死亡。」

‘‘Yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ sammā pavattamānena vassena otatavitataākiṇṇabahuphalaṃ hutvā sassuṭṭhānasamayaṃ pāpuṇāti, taṃ dhaññaṃ vuccati ‘anītikamanupaddavaṃ samayasampattaṃ nāma hotī’ti. Evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti.

「又,譬如,大王,在田地中善生长的谷种,由于正确进行的雨季而充满、遍满、充斥、多果实,到达了收割的时节,那谷物被称为『无灾无难到达时节』。同样地,大王,任何活了许多千日、衰老、寿命耗尽而无灾无难地死亡者,他被称为『无灾无难遭遇应时的死亡』。」

‘‘Yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ udakena vikalaṃ mareyya, api nu kho taṃ, mahārāja, dhaññaṃ asamayasampattaṃ nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana taṃ, mahārāja, pacchimaṃ dhaññaṃ purimakena dhaññena samasamagatikaṃ nāhosī’’ti? ‘‘Āgantukena, bhante, uṇhena paṭipīḷitaṃ taṃ dhaññaṃ mata’’nti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

「又,大王,譬如田中善生长的谷种因缺水而死,大王,那谷是否名为非时成熟?」「不是,尊者。」「那么,大王,为何后谷不与前谷同样成就?」「尊者,那谷被外来的热所逼迫而死。」「同样地,大王,凡任何非时而死者,他被外来的病所逼迫——由风生起的……或被刀剑攻击所逼迫而非时死。大王,这就是此处的原因,由此原因而有非时死。」

‘‘Sutapubbaṃ pana tayā, mahārāja, ‘sampannataruṇasassaṃ kimayo uṭṭhahitvā samūlaṃ nāsentī’’’ti? ‘‘Sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā’’ti. ‘‘Kiṃ nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭha’’nti? ‘‘Akāle, bhante, yadi kho taṃ, bhante, sassaṃ kimayo na khādeyyuṃ, sassuddharaṇasamayaṃ pāpuṇeyyā’’ti. ‘‘Kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

「大王,你是否曾听说『成熟幼嫩的庄稼,虫害生起后连根毁灭』?」「尊者,我们曾听说过,也曾见过。」「大王,那庄稼是时死,还是非时死?」「尊者,是非时。尊者,如果虫不吃那庄稼,它会达到收割的时节。」「那么,大王,庄稼因外来的损害而毁灭,无损害的庄稼达到收割的时节吗?」「是的,尊者。」「同样地,大王,凡任何非时而死者,他被外来的病所逼迫——由风生起的……或被刀剑攻击所逼迫而死。大王,这就是此处的原因,由此原因而有非时死。」

‘‘Sutapubbaṃ pana tayā, mahārāja, ‘sampanne sasse phalabhāranamite mañcaritapatte karakavassaṃ nāma vassajāti nipatitvā vināseti aphalaṃ karotī’ti? ‘‘Sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā’’ti. ‘‘Api nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭha’’nti? ‘‘Akāle, bhante, yadi kho taṃ, bhante, sassaṃ karakavassaṃ na vasseyya sassuddharaṇasamayaṃ pāpuṇeyyā’’ti. ‘‘Kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati. Yadi pana āgantukena rogena paṭipīḷito na bhaveyya, samayeva maraṇaṃ pāpuṇeyya. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthī’’ti.

「大王,你是否曾听说『成熟的庄稼,果实沉重,花朵盛开时,名为冰雹的雨种降下后毁灭,使之无果』?」「尊者,我们曾听说过,也曾见过。」「大王,那庄稼是时死,还是非时死?」「尊者,是非时。尊者,如果冰雹不降在那庄稼上,它会达到收割的时节。」「那么,大王,庄稼因外来的损害而毁灭,无损害的庄稼达到收割的时节吗?」「是的,尊者。」「同样地,大王,凡任何非时而死者,他被外来的病所逼迫——由风生起的、或由胆汁生起的、或由痰生起的、或由聚合的、或由时节变化生的、或由不平等护理生的、或由攻击生的、或由饥饿、或由干渴、或被蛇咬、或由不适当的食物、或由火、或由水、或被刀剑攻击所逼迫而非时死。但如果不被外来的病所逼迫,他会达到时节而死。大王,这就是此处的原因,由此原因而有非时死。」

‘‘Acchariyaṃ , bhante nāgasena, abbhutaṃ bhante nāgasena, sudassitaṃ kāraṇaṃ, sudassitaṃ opammaṃ akāle maraṇassa paridīpanāya, ‘atthi akāle maraṇa’nti uttānīkataṃ pākaṭaṃ kataṃ vibhūtaṃ kataṃ, acittavikkhittakopi, bhante nāgasena, manujo ekamekenapi tāva opammena niṭṭhaṃ gaccheyya ‘atthi akāle maraṇa’nti , kiṃ pana manujo sacetano? Paṭhamopammenevāhaṃ, bhante, saññatto ‘atthi akāle maraṇa’nti, api ca aparāparaṃ nibbāhanaṃ sotukāmo na sampaṭicchi’’nti.

「尊者那先,不可思议,尊者那先,未曾有,为了阐明非时死,原因已善示,譬喻已善示,『有非时死』已被显明、阐明、阐释。尊者那先,即使心散乱的人,仅以一个譬喻也会得出结论『有非时死』,何况有心之人?尊者,我仅以第一个譬喻就已确信『有非时死』,但我想听更多的阐述而不拒绝。」

Akālamaraṇapañho chaṭṭho. · 非时死问第六

7. Cetiyapāṭihāriyapañho7. 塔神变问

§7

‘‘Bhante nāgasena, sabbesaṃ parinibbutānaṃ cetiye pāṭihīraṃ hoti, udāhu ekaccānaṃ yeva hotī’’ti? ‘‘Ekaccānaṃ, mahārāja, hoti, ekaccānaṃ na hotī’’ti. ‘‘Katamesaṃ, bhante, hoti, katamesaṃ na hotī’’ti? ‘‘Tiṇṇannaṃ, mahārāja, aññatarassa adhiṭṭhānā parinibbutassa cetiye pāṭihīraṃ hoti. Katamesaṃ tiṇṇannaṃ? Idha, mahārāja, arahā devamanussānaṃ anukampāya tiṭṭhantova adhiṭṭhāti ‘evaṃnāma cetiye pāṭihīraṃ hotū’ti, tassa adhiṭṭhānavasena cetiye pāṭihīraṃ hoti, evaṃ arahato adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

「尊者那先,一切般涅槃者的塔庙都有神变,还是只有某些才有?」「大王,某些有,某些没有。」「尊者,哪些有,哪些没有?」「大王,由于三者之一的决意,般涅槃者的塔庙有神变。哪三者?大王,于此,阿拉汉出于对天人的悲悯,住世时决意『愿塔庙有如此神变』,由于他的决意力,塔庙有神变,如此由于阿拉汉的决意力,般涅槃者的塔庙有神变。」

‘‘Puna caparaṃ, mahārāja, devatā manussānaṃ anukampāya parinibbutassa cetiye pāṭihīraṃ dassenti ‘iminā pāṭihīrena saddhammo niccasampaggahito bhavissati, manussā ca pasannā kusalena abhivaḍḍhissantī’ti, evaṃ devatānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

「再者,大王,天人出于对人的悲悯,在般涅槃者的塔庙显示神变『以此神变,正法将被持续护持,人们将以信心在善法中增长』,如此由于天人的决意力,般涅槃者的塔庙有神变。」

‘‘Puna caparaṃ, mahārāja, itthī vā puriso vā saddho pasanno paṇḍito byatto medhāvī buddhisampanno yoniso cintayitvā gandhaṃ vā mālaṃ vā dussaṃ vā aññataraṃ vā kiñci adhiṭṭhahitvā cetiye ukkhipati ‘evaṃnāma hotū’ti, tassapi adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti, evaṃ manussānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

「再者,大王,有信、净信、贤明、精通、有慧、具足智慧的女人或男人,如理思惟后,决意香或花或布或其他某物,投向塔庙『愿如此成就』,由于他的决意力,般涅槃者的塔庙有神变,如此由于人的决意力,般涅槃者的塔庙有神变。」

‘‘Imesaṃ kho, mahārāja, tiṇṇannaṃ aññatarassa adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

「大王,由于这三者之一的决意力,般涅槃者的塔庙有神变。」

‘‘Yadi, mahārāja, tesaṃ adhiṭṭhānaṃ na hoti, khīṇāsavassapi chaḷabhiññassa cetovasippattassa cetiye pāṭihīraṃ na hoti, asatipi , mahārāja, pāṭihīre caritaṃ disvā suparisuddhaṃ okappetabbaṃ niṭṭhaṃ gantabbaṃ saddahitabbaṃ ‘suparinibbuto ayaṃ buddhaputto’’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「大王,如果他们没有决意,即使是漏尽者、具六神通者、得心自在者,在塔庙也不会有神变。大王,即使没有神变,见到行为极清净,应当确信、应当达到结论、应当信受:『这位佛子已善般涅槃』。」「善哉,尊者那先,我如是认可此事。」

Cetiyapāṭihāriyapañho sattamo. · 塔神变问第七

8. Dhammābhisamayapañho8. 法现观问

§8

‘‘Bhante nāgasena, ye te sammā paṭipajjanti, tesaṃ sabbesaṃ yeva dhammābhisamayo hoti, udāhu kassaci na hotī’’ti? ‘‘Kassaci, mahārāja, hoti, kassaci na hotī’’ti. ‘‘Kassa bhante hoti, kassa na hotī’’ti? ‘‘Tiracchānagatassa, mahārāja, suppaṭipannassāpi dhammābhisamayo na hoti, pettivisayūpapannassa…pe… micchādiṭṭhikassa…pe… kuhakassa…pe… mātughātakassa…pe… pitughātakassa…pe… arahantaghātakassa…pe… saṅghabhedakassa…pe… lohituppādakassa…pe… theyyasaṃvāsakassa…pe… titthiyapakkantassa…pe… bhikkhunidūsakassa…pe… terasannaṃ garukāpattīnaṃ aññataraṃ āpajjitvā avuṭṭhitassa…pe… paṇḍakassa…pe… ubhatobyañjanakassa suppaṭipannassāpi dhammābhisamayo na hoti…pe… yopi manussadaharako ūnakasattavassiko, tassa suppaṭipannassāpi dhammābhisamayo na hoti. Imesaṃ kho, mahārāja, soḷasannaṃ puggalānaṃ suppaṭipannānampi dhammābhisamayo na hotī’’ti.

「尊者那先,那些正确修行者,他们一切都有法现观,还是有些人没有?」「大王,有些人有,有些人没有。」「尊者,谁有,谁没有?」「大王,即使正确修行,畜生趣者没有法现观,饿鬼趣生者……邪见者……欺诳者……杀母者……杀父者……杀阿拉汉者……破僧者……出佛身血者……贼住者……外道出家者……污比库尼者……犯十三重罪之一而未还净者……般荼咖者……二根者,即使正确修行也没有法现观……还有未满七岁的人类幼儿,即使正确修行也没有法现观。大王,这十六种人,即使正确修行也没有法现观。」

‘‘Bhante nāgasena, ye te pannarasa puggalā viruddhā yeva, tesaṃ dhammābhisamayo hotu vā mā vā hotu, atha kena kāraṇena manussadaharakassa ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti? Ettha tāva pañho bhavati ‘nanu nāma daharakassa na rāgo hoti, na doso hoti, na moho hoti, na māno hoti, na micchādiṭṭhi hoti, na arati hoti, na kāmavitakko hoti, amissito kilesehi, so nāma daharako yutto ca patto ca arahati ca cattāri saccāni ekapaṭivedhena paṭivijjhitu’’’nti.

「尊者那先,那十五种人确实是违逆者,他们有法现观或没有都可以,但为什么未满七岁的人类幼儿,即使正确修行也没有法现观?这里有个问题:『难道幼儿没有贪,没有嗔,没有痴,没有慢,没有邪见,没有不乐,没有欲寻,不混杂烦恼,那幼儿岂不是适合、应得、有资格以一通达洞察四谛吗?』」

‘‘Taññevettha , mahārāja, kāraṇaṃ, yenāhaṃ kāraṇena bhaṇāmi ‘ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī’ti. Yadi, mahārāja, ūnakasattavassiko rajanīye rajjeyya, dussanīye dusseyya, mohanīye muyheyya, madanīye majjeyya, diṭṭhiṃ vijāneyya, ratiñca aratiñca vijāneyya, kusalākusalaṃ vitakkeyya, bhaveyya tassa dhammābhisamayo, api ca, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. Ūnakasattavassiko, mahārāja, tena dubbalena cittena parittakena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ.

「大王,这里确实有原因,因此我说:『未满七岁者,即使正确修行也没有法现观。』大王,如果未满七岁者对应染者能染,对应嗔者能嗔,对应痴者能痴,对应醉者能醉,能了知见,能了知乐与不乐,能思惟善与不善,他就会有法现观。但是,大王,未满七岁者的心无力、羸弱、微小、少、薄、软弱、不显著,而无为涅槃界是重的、沉重的、广大的、巨大的。大王,未满七岁者以那羸弱的心、微小的、软弱的、不显著的,不能洞察重的、沉重的、广大的、巨大的、无为的涅槃界。」

‘‘Yathā, mahārāja, sinerupabbatarājā garuko bhāriko vipulo mahanto, api nu kho taṃ, mahārāja, puriso attano pākatikena thāmabalavīriyena sakkuṇeyya sinerupabbatarājānaṃ uddharitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena mahārājā’’ti? ‘‘Dubbalattā, bhante, purisassa, mahantattā sinerupabbatarājassā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. Ūnakasattavassiko tena dubbalena cittena parittena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.

「大王,譬如须弥山王是重的、沉重的、广大的、巨大的,大王,那人能以自己平常的力量、力气、精进举起须弥山王吗?」「不能,尊者。」「为什么,大王?」「尊者,因为人的羸弱,因为须弥山王的巨大。」「同样地,大王,未满七岁者的心无力、羸弱、微小、少、薄、软弱、不显著,而无为涅槃界是重的、沉重的、广大的、巨大的。未满七岁者以那羸弱的心、微小的、软弱的、不显著的,不能洞察重的、沉重的、广大的、巨大的、无为的涅槃界,因此未满七岁者,即使正确修行也没有法现观。」

‘‘Yathā vā pana, mahārāja, ayaṃ mahāpathavī dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā, api nu kho taṃ, mahārāja, mahāpathaviṃ sakkā parittakena udakabindukena temetvā udakacikkhallaṃ kātu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Parittattā, bhante, udakabindussa, mahantattā mahāpathaviyā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā. Ūnakasattavassiko tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.

「或者,譬如,大王,这大地是长的、延伸的、宽的、广阔的、辽阔的、扩展的、广大的、巨大的,大王,能以微小的水滴润湿大地而造成水泥吗?」「不能,尊者。」「为什么,大王?」「尊者,因为水滴的微小,因为大地的巨大。」「同样地,大王,未满七岁者的心无力、羸弱、微小、少、薄、软弱、不显著,而无为涅槃界是长的、延伸的、宽的、广阔的、辽阔的、扩展的、广大的、巨大的。未满七岁者以那羸弱的心、微小的、软弱的、不显著的,不能洞察巨大的、无为的涅槃界,因此未满七岁者,即使正确修行也没有法现观。」

‘‘Yathā vā pana, mahārāja, abaladubbalaparittaappathokamandaggi bhaveyya, api nu kho, mahārāja, tāvatakena mandena agginā sakkā sadevake loke andhakāraṃ vidhamitvā ālokaṃ dassetu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena mahārājā’’ti? ‘‘Mandattā, bhante, aggissa, lokassa mahantattā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatā ca avijjandhakārena pihitaṃ. Tasmā dukkaraṃ ñāṇālokaṃ dassayituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.

「或者,譬如,大王,有无力、羸弱、微小、少、薄、软弱的火,大王,能以那样软弱的火破除有天的世间的黑暗而显示光明吗?」「不能,尊者。」「为什么,大王?」「尊者,因为火的软弱,因为世间的巨大。」「同样地,大王,未满七岁者的心无力、羸弱、微小、少、薄、软弱、不显著,而且被巨大的无明黑暗所覆盖。因此难以显示智光明,因此未满七岁者,即使正确修行也没有法现观。」

‘‘Yathā vā pana, mahārāja, āturo kiso aṇuparimitakāyo sālakakimi hatthināgaṃ tidhā pabhinnaṃ navāyataṃ tivitthataṃ dasapariṇāhaṃ aṭṭharatanikaṃ sakaṭṭhānamupagataṃ disvā gilituṃ parikaḍḍheyya, api nu kho so, mahārāja, sālakakimi sakkuṇeyya taṃ hatthināgaṃ gilitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Parittattā, bhante, sālakakimissa, mahantattā hatthināgassā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatī asaṅkhatā nibbānadhātu. So tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「或者,譬如,大王,有病的、瘦的、身体极小的针虫,见到三处破裂、九肘长、三肘宽、十围、八拉他尼咖、到达自己位置的象王后,拖来想要吞食,大王,那针虫能吞食那象王吗?」「不能,尊者。」「为什么,大王?」「尊者,因为针虫的微小,因为象王的巨大。」「同样地,大王,未满七岁者的心无力、羸弱、微小、少、薄、软弱、不显著,而无为涅槃界是巨大的。他以那羸弱的心、微小的、软弱的、不显著的,不能洞察巨大的、无为的涅槃界,因此未满七岁者,即使正确修行也没有法现观。」「善哉,尊者那先,我如是认可此事。」

Dhammābhisamayapañho aṭṭhamo. · 法现观问第八

9. Ekantasukhanibbānapañho9. 一向乐涅槃问

§9

‘‘Bhante nāgasena, kiṃ ekantasukhaṃ nibbānaṃ, udāhu dukkhena missa’’nti? ‘‘Ekantasukhaṃ, mahārāja, nibbānaṃ, dukkhena amissa’’nti.

「尊者那先,涅槃是完全的乐,还是与苦混杂?」「大王,涅槃是完全的乐,不与苦混杂。」

‘‘Na mayaṃ taṃ, bhante nāgasena, vacanaṃ saddahāma ‘ekantasukhaṃ nibbāna’nti, evamettha mayaṃ, bhante nāgasena, paccema ‘nibbānaṃ dukkhena missa’nti, kāraṇañcettha upalabhāma ‘nibbānaṃ dukkhena missa’nti. Katamaṃ ettha kāraṇaṃ ? Ye te, bhante nāgasena, nibbānaṃ pariyesanti, tesaṃ dissati kāyassa ca cittassa ca ātāpo paritāpo ṭhānacaṅkamanisajjāsayanāhārapariggaho middhassa ca uparodho āyatanānañca paṭipīḷanaṃ dhanadhaññapiyañātimittappajahanaṃ. Ye keci loke sukhitā sukhasamappitā, te sabbepi pañcahi kāmaguṇehi āyatane ramenti brūhenti, manāpikamanāpikabahuvidhasubhanimittena rūpena cakkhuṃ ramenti brūhenti, manāpikamanāpikagītavāditabahuvidhasubhanimittena saddena sotaṃ ramenti brūhenti, manāpikamanāpikapupphaphalapattatacamūlasārabahuvidhasubhanimittena gandhena ghānaṃ ramenti brūhenti, manāpikamanāpikakhajjabhojjaleyyapeyyasāyanīyabahuvidhasubhanimittena rasena jivhaṃ ramenti bruhenti, manāpikamanāpikasaṇhasukhumamudumaddavabahuvidhasubhanimittena phassena kāyaṃ ramenti brūhenti, manāpikamanāpikakalyāṇapāpakasubhāsubhabahuvidhavitakkamanasikārena manaṃ ramenti brūhenti. Tumhe taṃ cakkhusotaghānajivhākāyamanobrūhanaṃ hanatha upahanatha, chindatha upacchindatha, rundhatha uparundhatha. Tena kāyopi paritapati, cittampi paritapati, kāye paritatte kāyikadukkhavedanaṃ vediyati, citte paritatte cetasikadukkhavedanaṃ vedayati. Nanu māgaṇḍiyopi paribbājako bhagavantaṃ garahamāno evamāha ‘bhūnahu samaṇo gotamo’ti. Idamettha kāraṇaṃ, yenāhaṃ kāraṇena brūmi ‘nibbānaṃ dukkhena missa’’’nti.

「尊者那先,我们不相信『涅槃是完全的乐』这句话,在此我们认为『涅槃与苦混杂』,并且在此我们找到理由『涅槃与苦混杂』。这里的理由是什么?尊者那先,那些寻求涅槃的人,可见到身与心的热诚、煎熬、站立行走坐卧饮食的节制、睡眠的抑制、诸处的压迫、舍弃财谷亲友。凡世间任何快乐者、具足快乐者,他们全都以五种欲功德为处而欢喜、增长,以可意、可爱、种种妙相的色使眼欢喜、增长,以可意、可爱、歌唱演奏种种妙相的声使耳欢喜、增长,以可意、可爱、花果叶皮根心种种妙相的香使鼻欢喜、增长,以可意、可爱、副食啖食舔食饮食种种妙相的味使舌欢喜、增长,以可意、可爱、柔软细滑温和种种妙相的触使身欢喜、增长,以可意、可爱、善恶美丑种种寻思作意使意欢喜、增长。你们破坏、摧毁那眼耳鼻舌身意的增长,切断、截断,阻止、遮止。因此身也煎熬,心也煎熬,身煎熬时感受身苦受,心煎熬时感受心苦受。难道游方者马甘地亚也不是责难世尊而如此说『沙门果德玛已毁坏』吗?这就是理由,我以此理由说『涅槃与苦混杂』。」

‘‘Na hi, mahārāja, nibbānaṃ dukkhena missaṃ, ekantasukhaṃ nibbānaṃ. Yaṃ pana tvaṃ, mahārāja , brūsi ‘nibbānaṃ dukkha’nti, netaṃ dukkhaṃ nibbānaṃ nāma, nibbānassa pana sacchikiriyāya pubbabhāgo eso, nibbānapariyesanaṃ etaṃ, ekantasukhaṃ yeva, mahārāja, nibbānaṃ, na dukkhena missaṃ. Ettha kāraṇaṃ vadāmi. Atthi, mahārāja, rājūnaṃ rajjasukhaṃ nāmā’’ti? ‘‘Āma, bhante, atthi rājūnaṃ rajjasukha’’nti. ‘‘Api nu kho taṃ, mahārāja, rajjasukhaṃ dukkhena missa’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana te, mahārāja, rājāno paccante kupite tesaṃ paccantanissitānaṃ paṭisedhāya amaccehi pariṇāyakehi bhaṭehi balatthehi parivutā pavāsaṃ gantvā ḍaṃsamakasavātātapapaṭipīḷitā samavisame paridhāvanti, mahāyuddhañca karonti, jīvitasaṃsayañca pāpuṇantī’’ti? ‘‘Netaṃ, bhante nāgasena, rajjasukhaṃ nāma, rajjasukhassa pariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, rājāno rajjaṃ pariyesitvā rajjasukhaṃ anubhavanti, evaṃ, bhante nāgasena, rajjasukhaṃ dukkhena amissaṃ, aññaṃ taṃ rajjasukhaṃ, aññaṃ dukkha’’nti. ‘‘Evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ. Ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, nihatapaccāmittā viya rājāno rajjasukhaṃ. Evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ nibbānaṃ, aññaṃ dukkhanti.

「大王,涅槃确实不与苦混杂,涅槃是完全的乐。大王,你所说的『涅槃是苦』,这不是苦,不名为涅槃,这只是为了涅槃的作证的前分,这是涅槃的寻求,大王,涅槃确实是完全的乐,不与苦混杂。在此我说理由。大王,有名为诸王的王权之乐吗?」「是的,尊者,有诸王的王权之乐。」「大王,那王权之乐与苦混杂吗?」「不,尊者。」「大王,为何诸王在边境叛乱时,为了镇压那些依边境者,与大臣、谋士、士兵、军队围绕前往远方,受蚊虻风热的压迫,在平地险地奔走,进行大战,达到生命的危险?」「尊者那先,这不名为王权之乐,这是为了寻求王权之乐的前分,尊者那先,诸王以苦寻求王权后享受王权之乐,如此,尊者那先,王权之乐不与苦混杂,那王权之乐是一回事,苦是另一回事。」「大王,正是如此,涅槃是完全的乐,不与苦混杂。但那些寻求涅槃的人,热诚身与心,节制站立行走坐卧饮食,抑制睡眠,压迫诸处,舍弃身与生命,以苦寻求涅槃后享受完全乐的涅槃,如同诸王击败敌人后享受王权之乐。如此,大王,涅槃是完全的乐,不与苦混杂,涅槃是一回事,苦是另一回事。」

‘‘Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbānanti. Atthi, mahārāja, ācariyānaṃ sippavantānaṃ sippasukhaṃ nāmā’’ti? ‘‘Āma, bhante, atthi ācariyānaṃ sippavantānaṃ sippasukha’’nti. ‘‘Api nu kho taṃ, mahārāja, sippasukhaṃ dukkhena missa’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana te, mahārāja, ācariyā ācariyānaṃ abhivādanapaccuṭṭhānena udakāharaṇagharasammajjanadantakaṭṭhamukhodakānuppadānena ucchiṭṭhapaṭiggahaṇaucchādananahāpanapādaparikammena sakacittaṃ nikkhipitvā paracittānuvattanena dukkhaseyyāya visamabhojanena kāyaṃ ātāpentī’’ti? ‘‘Netaṃ, bhante nāgasena, sippasukhaṃ nāma, sippapariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, ācariyā sippaṃ pariyesitvā sippasukhaṃ anubhavanti, evaṃ, bhante nāgasena, sippasukhaṃ dukkhena amissaṃ, aññaṃ taṃ sippasukhaṃ, aññaṃ dukkha’’nti. ‘‘Evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ. Ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, ācariyā viya sippasukhaṃ. Evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbāna’’nti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「大王,再听另一个更上的理由:涅槃是完全的乐,不与苦混杂,苦是一回事,涅槃是另一回事。大王,有名为诸技艺师的技艺之乐吗?」「是的,尊者,有诸技艺师的技艺之乐。」「大王,那技艺之乐与苦混杂吗?」「不,尊者。」「大王,为何诸弟子以礼敬师长、起立、取水、扫地、供给齿木漱口水、接受残食、覆盖、洗浴、足部服侍、舍弃自己的心而随顺他人的心、苦卧、不平等的饮食而热诚身?」「尊者那先,这不名为技艺之乐,这是技艺寻求的前分,尊者那先,诸师长以苦寻求技艺后享受技艺之乐,如此,尊者那先,技艺之乐不与苦混杂,那技艺之乐是一回事,苦是另一回事。」「大王,正是如此,涅槃是完全的乐,不与苦混杂。但那些寻求涅槃的人,热诚身与心,节制站立行走坐卧饮食,抑制睡眠,压迫诸处,舍弃身与生命,以苦寻求涅槃后享受完全乐的涅槃,如同师长享受技艺之乐。如此,大王,涅槃是完全的乐,不与苦混杂,苦是一回事,涅槃是另一回事。」「善哉,尊者那先,我如此接受此事。」

Ekantasukhanibbānapañho navamo. · 一向乐涅槃问第九

10. Nibbānarūpasaṇṭhānapañho10. 涅槃色形状问

§10

‘‘Bhante nāgasena, ‘nibbānaṃ nibbāna’nti yaṃ vadesi, sakkā pana tassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti? ‘‘Appaṭibhāgaṃ, mahārāja, nibbānaṃ, na sakkā nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti. ‘‘Etampāhaṃ, bhante nāgasena, na sampaṭicchāmi, yaṃ atthidhammassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā apaññāpanaṃ, kāraṇena maṃ saññāpehī’’ti. ‘‘Hotu, mahārāja, kāraṇena taṃ saññāpessāmi. Atthi, mahārāja, mahāsamuddo nāmā’’ti? ‘‘Āma, bhante, attheso mahāsamuddo’’ti. ‘‘Sace taṃ, mahārāja, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, evaṃ puṭṭho tvaṃ, mahārāja, kinti tassa byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, tamahaṃ, bhante, evaṃ vadeyyaṃ ‘apucchitabbaṃ maṃ tvaṃ ambho purisa pucchasi, nesā pucchā kenaci pucchitabbā, ṭhapanīyo eso pañho. Avibhatto lokakkhāyikehi mahāsamuddo, na sakkā mahāsamudde udakaṃ pariminituṃ sattā vā ye tattha vāsamupagatāti evāhaṃ bhante tassa paṭivacanaṃ dadeyya’’’nti.

「尊者那先,你所说的『涅槃、涅槃』,能否以色、形状、年龄、量度、譬喻、理由、因、方法来显示那涅槃?」「大王,涅槃无可比拟,不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示涅槃。」「尊者那先,我不接受这点:对于存在之法的涅槃,不能施设色、形状、年龄、量度、譬喻、理由、因、方法,请以理由使我了解。」「好,大王,我将以理由使你了解。大王,有名为大海吗?」「是的,尊者,有这大海。」「大王,如果有人如此问你『大王,大海中有多少水,有多少众生住在大海中?』大王,被如此问时,你将如何回答他?」「尊者,如果有人如此问我『大王,大海中有多少水,有多少众生住在大海中?』尊者,我将如此说『你这个人问了不应问我的问题,这个问题不应被任何人问,这个问题应该放下。大海未被世间所分别论,不能测量大海中的水或住在那里的众生』,尊者,我将如此给他回答。」

‘‘Kissa pana, tvaṃ mahārāja, atthidhamme mahāsamudde evaṃ paṭivacanaṃ dadeyyāsi, nanu vigaṇetvā tassa ācikkhitabbaṃ ‘ettakaṃ mahāsamudde udakaṃ, ettakā ca sattā mahāsamudde paṭivasantī’’ti? ‘‘Na sakkā, bhante, avisayo eso pañho’’ti.

「大王,为何你对存在之法的大海如此回答,难道不应该计算后告诉他『大海中有这么多水,有这么多众生住在大海中』吗?」「尊者,不能,这个问题超出范围。」

‘‘Yathā , mahārāja, atthidhamme yeva mahāsamudde na sakkā udakaṃ parigaṇetuṃ sattā vā ye tattha vāsamupagatā, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, vigaṇeyya, mahārāja, iddhimā cetovasippatto mahāsamudde udakaṃ tatrāsaye ca satte, na tveva so iddhimā cetovasippatto sakkuṇeyya nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ.

「大王,正如对于确实存在之法的大海,不能计算水或住在那里的众生,同样地,大王,对于确实存在之法的涅槃,不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示。大王,具神通、心自在者能计算大海中的水及那里的众生,但那具神通、心自在者也不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示涅槃。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitunti. Atthi, mahārāja, devesu arūpakāyikā nāma devā’’ti. ‘‘Āma, bhante, suyyati ‘atthi devesu arūpakāyikā nāma devā’’’ti. ‘‘Sakkā pana, mahārāja, tesaṃ arūpakāyikānaṃ devānaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Tena hi, mahārāja, natthi arūpakāyikā devā’’ti? ‘‘Atthi, bhante, arūpakāyikā devā, na ca sakkā tesaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti. ‘‘Yathā, mahārāja, atthisattānaṃ yeva arūpakāyikānaṃ devānaṃ na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti.

「大王,再听另一个更上的理由:对于确实存在之法的涅槃,不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示。大王,在诸天中有名为无色身的天人吗?」「是的,尊者,听说『在诸天中有名为无色身的天人』。」「大王,能否以色、形状、年龄、量度、譬喻、理由、因、方法来显示那些无色身的天人?」「不能,尊者。」「那么,大王,无色身的天人不存在吗?」「尊者,无色身的天人存在,但不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示他们。」「大王,正如对于确实存在的众生——无色身的天人,不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示,同样地,大王,对于确实存在之法的涅槃,不能以色、形状、年龄、量度、譬喻、理由、因、方法来显示。」

‘‘Bhante nāgasena, hotu ekantasukhaṃ nibbānaṃ, na ca sakkā tassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ. Atthi pana, bhante, nibbānassa guṇaṃ aññehi anupaviṭṭhaṃ kiñci opammanidassanamatta’’nti? ‘‘Sarūpato, mahārāja, natthi, guṇato pana sakkā kiñci opammanidassanamattaṃ upadassayitu’’nti. ‘‘Sādhu, bhante nāgasena, yathāhaṃ labhāmi nibbānassa guṇatopi ekadesaparidīpanamattaṃ, tathā sīghaṃ brūhi, nibbāpehi me hadayapariḷāhaṃ vinaya sītalamadhuravacanamālutenā’’ti.

「尊者那先,设使涅槃是纯一之乐,但须跋以色、形状、年龄、大小、譬喻、原因、理由或方法来显示它。然而,尊者,涅槃是否有某些功德,虽未被其他事物所具有,但可以仅以譬喻来显示?」「大王,就形相而言,没有;但就功德而言,可以仅以某些譬喻来显示。」「善哉,尊者那先,如我所能得到的涅槃功德之一部分的阐明,请迅速说吧,以清凉甘美之语的微风,熄灭我的心热,去除它。」

‘‘Padumassa, mahārāja, eko guṇo nibbānaṃ anupaviṭṭho, udakassa dve guṇā, agadassa tayo guṇā, mahāsamuddassa cattāro guṇā, bhojanassa pañca guṇā, ākāsassa dasa guṇā, maṇiratanassa tayo guṇā , lohitacandanassa tayo guṇā, sappimaṇḍassa tayo guṇā, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti.

「大王,莲花的一种功德进入涅槃,水的两种功德,药的三种功德,大海的四种功德,食物的五种功德,虚空的十种功德,摩尼宝的三种功德,红栴檀的三种功德,熟酥的三种功德,山峰的五种功德进入涅槃。」

‘‘Bhante nāgasena, ‘padumassa eko guṇo nibbānaṃ anupaviṭṭho’ti yaṃ vadesi, katamo padumassa eko guṇo nibbānaṃ anupaviṭṭho’’ti? ‘‘Yathā, mahārāja, padumaṃ anupalittaṃ udakena, evameva kho, mahārāja, nibbānaṃ sabbakilesehi anupalittaṃ. Ayaṃ, mahārāja, padumassa eko guṇo nibbānaṃ anupaviṭṭho’’ti.

「尊者那先,你所说的『莲花的一种功德进入涅槃』,莲花的哪一种功德进入涅槃?」「大王,犹如莲花不被水所染污,同样地,大王,涅槃不被一切烦恼所染污。大王,这是莲花的一种功德进入涅槃。」

‘‘Bhante nāgasena, ‘udakassa dve guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame udakassa dve guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, udakaṃ sītalaṃ pariḷāhanibbāpanaṃ, evameva kho, mahārāja, nibbānaṃ sītalaṃ sabbakilesapariḷāhanibbāpanaṃ. Ayaṃ, mahārāja, udakassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, udakaṃ kilantatasitapipāsitaghammābhitattānaṃ janapasupajānaṃ pipāsāvinayanaṃ, evameva kho, mahārāja, nibbānaṃ kāmataṇhābhavataṇhāvibhavataṇhāpipāsāvinayanaṃ. Ayaṃ, mahārāja, udakassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, udakassa dve guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你所说的『水的两种功德进入涅槃』,水的哪两种功德进入涅槃?」「大王,犹如水是清凉的,能熄灭热恼,同样地,大王,涅槃是清凉的,能熄灭一切烦恼的热恼。大王,这是水的第一种功德进入涅槃。再者,大王,水能去除疲倦、口渴、渴望、热恼的人们与畜生的渴望,同样地,大王,涅槃能去除欲爱、有爱、无有爱的渴望。大王,这是水的第二种功德进入涅槃。大王,这些是水的两种功德进入涅槃。」

‘‘Bhante nāgasena, ‘agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, agado visapīḷitānaṃ sattānaṃ paṭisaraṇaṃ, evameva kho, mahārāja, nibbānaṃ kilesavisapīḷitānaṃ sattānaṃ paṭisaraṇaṃ. Ayaṃ, mahārāja, agadassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, agado rogānaṃ antakaro, evameva kho, mahārāja, nibbānaṃ sabbadukkhānaṃ antakaraṃ. Ayaṃ, mahārāja, agadassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, agado amataṃ, evameva kho, mahārāja, nibbānaṃ amataṃ. Ayaṃ, mahārāja, agadassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你所说的『药的三种功德进入涅槃』,药的哪三种功德进入涅槃?」「大王,犹如药是被毒所逼迫的众生的归依处,同样地,大王,涅槃是被烦恼毒所逼迫的众生的归依处。大王,这是药的第一种功德进入涅槃。再者,大王,药是诸病的终结者,同样地,大王,涅槃是一切苦的终结者。大王,这是药的第二种功德进入涅槃。再者,大王,药是不死,同样地,大王,涅槃是不死。大王,这是药的第三种功德进入涅槃。大王,这些是药的三种功德进入涅槃。」

‘‘Bhante nāgasena, ‘mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, mahāsamuddo suñño sabbakuṇapehi, evameva kho, mahārāja , nibbānaṃ suññaṃ sabbakilesakuṇapehi. Ayaṃ, mahārāja , mahāsamuddassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo mahanto anorapāro, na paripūrati sabbasavantīhi, evameva kho, mahārāja, nibbānaṃ mahantaṃ anorapāraṃ, na pūrati sabbasattehi. Ayaṃ, mahārāja, mahāsamuddassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo mahantānaṃ bhūtānaṃ āvāso, evameva kho, mahārāja, nibbānaṃ mahantānaṃ arahantānaṃ vimalakhīṇāsavabalappattavasībhūtamahābhūtānaṃ āvāso. Ayaṃ, mahārāja, mahāsamuddassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo aparimitavividhavipulavīcipupphasaṃkusumito, evameva kho, mahārāja, nibbānaṃ aparimitavividhavipulaparisuddhavijjāvimuttipupphasaṃkusumitaṃ. Ayaṃ, mahārāja, mahāsamuddassa catuttho guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你所说的『大海的四种功德进入涅槃』,大海的哪四种功德进入涅槃?」「大王,犹如大海空无一切尸体,同样地,大王,涅槃空无一切烦恼尸体。大王,这是大海的第一种功德进入涅槃。再者,大王,大海是广大无边际的,不被一切河流所充满,同样地,大王,涅槃是广大无边际的,不被一切众生所充满。大王,这是大海的第二种功德进入涅槃。再者,大王,大海是大生物的住处,同样地,大王,涅槃是大阿拉汉们——无垢、漏尽、得力、成为自在、成为大生物者——的住处。大王,这是大海的第三种功德进入涅槃。再者,大王,大海以无量种种广大的波浪之花而庄严,同样地,大王,涅槃以无量种种广大清净的明与解脱之花而庄严。大王,这是大海的第四种功德进入涅槃。大王,这些是大海的四种功德进入涅槃。」

‘‘Bhante nāgasena, ‘bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyudhāraṇaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ jarāmaraṇanāsanato āyudhāraṇaṃ. Ayaṃ, mahārāja, bhojanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ balavaḍḍhanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ iddhibalavaḍḍhanaṃ. Ayaṃ, mahārāja, bhojanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ vaṇṇajananaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ guṇavaṇṇajananaṃ. Ayaṃ, mahārāja, bhojanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ darathavūpasamanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbakilesadarathavūpasamanaṃ. Ayaṃ, mahārāja, bhojanassa catuttho guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ jighacchādubbalyapaṭivinodanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbadukkhajighacchādubbalyapaṭivinodanaṃ. Ayaṃ, mahārāja, bhojanassa pañcamo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你所说的『食物的五种功德进入涅槃』,食物的哪五种功德进入涅槃?」「大王,犹如食物是一切众生的寿命维持者,同样地,大王,涅槃被现证后,由于老死的灭尽,是寿命的维持者。大王,这是食物的第一种功德进入涅槃。再者,大王,食物是一切众生的力量增长者,同样地,大王,涅槃被现证后,是一切众生的神通力的增长者。大王,这是食物的第二种功德进入涅槃。再者,大王,食物是一切众生的色泽产生者,同样地,大王,涅槃被现证后,是一切众生的功德色泽的产生者。大王,这是食物的第三种功德进入涅槃。再者,大王,食物是一切众生的疲劳的止息者,同样地,大王,涅槃被现证后,是一切众生的一切烦恼疲劳的止息者。大王,这是食物的第四种功德进入涅槃。再者,大王,食物是一切众生的饥饿虚弱的驱除者,同样地,大王,涅槃被现证后,是一切众生的一切苦的饥饿虚弱的驱除者。大王,这是食物的第五种功德进入涅槃。大王,这些是食物的五种功德进入涅槃。」

‘‘Bhante nāgasena, ‘ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, ākāso na jāyati, na jīyati, na mīyati, na cavati, na uppajjati, duppasaho, acorāharaṇo, anissito, vihagagamano, nirāvaraṇo, ananto. Evameva kho, mahārāja, nibbānaṃ na jāyati, na jīyati , na mīyati, na cavati, na uppajjati, duppasahaṃ, acorāharaṇaṃ, anissitaṃ, ariyagamanaṃ, nirāvaraṇaṃ, anantaṃ. Ime kho, mahārāja, ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你所说的『虚空的十种功德进入涅槃』,虚空的哪十种功德进入涅槃?」「大王,犹如虚空不生、不老、不死、不死没、不再生、难以征服、不被盗贼所夺、无所依、是鸟类的行处、无障碍、无边际。同样地,大王,涅槃不生、不老、不死、不死没、不再生、难以征服、不被盗贼所夺、无所依、是圣者的行处、无障碍、无边际。大王,这些是虚空的十种功德进入涅槃。」

‘‘Bhante nāgasena, ‘maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, maṇiratanaṃ kāmadadaṃ, evameva kho, mahārāja, nibbānaṃ kāmadadaṃ. Ayaṃ, mahārāja, maṇiratanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, maṇiratanaṃ hāsakaraṃ, evameva kho, mahārāja, nibbānaṃ hāsakaraṃ. Ayaṃ, mahārāja, maṇiratanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, maṇiratanaṃ ujjotattakaraṃ, evameva kho, mahārāja, nibbānaṃ ujjotattakaraṃ . Ayaṃ, mahārāja, maṇiratanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你说『宝珠的三种德进入了涅槃』,宝珠的哪三种德进入了涅槃?」「大王,犹如宝珠能满足欲求,同样地,大王,涅槃能满足欲求。大王,这是宝珠的第一种德进入了涅槃。再者,大王,宝珠能带来喜悦,同样地,大王,涅槃能带来喜悦。大王,这是宝珠的第二种德进入了涅槃。再者,大王,宝珠能发出光明,同样地,大王,涅槃能发出光明。大王,这是宝珠的第三种德进入了涅槃。大王,这些就是宝珠的三种德进入了涅槃。」

‘‘Bhante nāgasena, ‘lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, lohitacandanaṃ dullabhaṃ, evameva kho, mahārāja, nibbānaṃ dullabhaṃ. Ayaṃ, mahārāja, lohitacandanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, lohitacandanaṃ asamasugandhaṃ, evameva kho, mahārāja, nibbānaṃ asamasugandhaṃ. Ayaṃ, mahārāja, lohitacandanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, lohitacandanaṃ sajjanapasatthaṃ , evameva kho, mahārāja, nibbānaṃ ariyasajjanapasatthaṃ. Ayaṃ, mahārāja, lohitacandanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你说『红栴檀的三种德进入了涅槃』,红栴檀的哪三种德进入了涅槃?」「大王,犹如红栴檀难以获得,同样地,大王,涅槃难以获得。大王,这是红栴檀的第一种德进入了涅槃。再者,大王,红栴檀具有无比的妙香,同样地,大王,涅槃具有无比的妙香。大王,这是红栴檀的第二种德进入了涅槃。再者,大王,红栴檀为善人所称赞,同样地,大王,涅槃为圣善人所称赞。大王,这是红栴檀的第三种德进入了涅槃。大王,这些就是红栴檀的三种德进入了涅槃。」

‘‘Bhante nāgasena, ‘sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, sappimaṇḍo vaṇṇasampanno, evameva kho, mahārāja, nibbānaṃ guṇavaṇṇasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, sappimaṇḍo gandhasampanno, evameva kho, mahārāja, nibbānaṃ sīlagandhasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, sappimaṇḍo rasasampanno, evameva kho , mahārāja, nibbānaṃ rasasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

「尊者那先,你说『醍醐的三种德进入了涅槃』,醍醐的哪三种德进入了涅槃?」「大王,犹如醍醐具足色,同样地,大王,涅槃具足功德之色。大王,这是醍醐的第一种德进入了涅槃。再者,大王,醍醐具足香,同样地,大王,涅槃达上香。大王,这是醍醐的第二种德进入了涅槃。再者,大王,醍醐具足味,同样地,大王,涅槃具足味。大王,这是醍醐的第三种德进入了涅槃。大王,这些就是醍醐的三种德进入了涅槃。」

‘‘Bhante nāgasena, ‘girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, girisikharaṃ accuggataṃ, evameva kho, mahārāja, nibbānaṃ accugataṃ. Ayaṃ, mahārāja, girisikharassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ acalaṃ, evameva kho, mahārāja, nibbānaṃ acalaṃ. Ayaṃ, mahārāja, girisikharassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ duradhirohaṃ, evameva kho, mahārāja, nibbānaṃ duradhirohaṃ sabbakilesānaṃ. Ayaṃ, mahārāja, girisikharassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ sabbabījānaṃ avirūhanaṃ, evameva kho, mahārāja, nibbānaṃ sabbakilesānaṃ avirūhanaṃ. Ayaṃ, mahārāja, girisikharassa catuttho guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ anunayappaṭighavippamuttaṃ, evameva kho, mahārāja, nibbānaṃ anunayappaṭighavippamuttaṃ. Ayaṃ, mahārāja, girisikharassa pañcamo guṇo nibbānaṃ anupaviṭṭho . Ime kho, mahārāja, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「尊者那先,你说『山峰的五种德进入了涅槃』,山峰的哪五种德进入了涅槃?」「大王,犹如山峰高耸,同样地,大王,涅槃高超。大王,这是山峰的第一种德进入了涅槃。再者,大王,山峰不动,同样地,大王,涅槃不动。大王,这是山峰的第二种德进入了涅槃。再者,大王,山峰难以攀登,同样地,大王,涅槃为一切烦恼所难以攀登。大王,这是山峰的第三种德进入了涅槃。再者,大王,山峰不生长一切种子,同样地,大王,涅槃不生长一切烦恼。大王,这是山峰的第四种德进入了涅槃。再者,大王,山峰解脱于贪染与嗔恚,同样地,大王,涅槃解脱于贪染与嗔恚。大王,这是山峰的第五种德进入了涅槃。大王,这些就是山峰的五种德进入了涅槃。」「善哉,尊者那先,确实如此,我如是接受。」

Nibbānarūpasaṇṭhānapañho dasamo. · 涅槃色形状问第十

11. Nibbānasacchikaraṇapañho11. 涅槃作证问

§11

‘‘Bhante nāgasena, tumhe bhaṇatha ‘nibbānaṃ na atītaṃ, na anāgataṃ, na paccuppannaṃ, na uppannaṃ na anuppannaṃ na uppādanīya’nti. Idha, bhante nāgasena, yo koci sammāpaṭipanno nibbānaṃ sacchikaroti, so uppannaṃ sacchikaroti, udāhu uppādetvā sacchikarotī’’ti? ‘‘Yo koci, mahārāja, sammāpaṭipanno nibbānaṃ sacchikaroti, so na uppannaṃ sacchikaroti, na uppādetvā sacchikaroti, api ca, mahārāja, atthesā nibbānadhātu, yaṃ so sammāpaṭipanno sacchikarotī’’ti.

「尊者那先,你们说『涅槃非过去、非未来、非现在、非已生、非未生、非应生』。尊者那先,在此,任何正行道者现证涅槃,他是现证已生者,还是令生起后现证?」「大王,任何正行道者现证涅槃,他既非现证已生者,亦非令生起后现证,但是,大王,有此涅槃界,正行道者现证它。」

‘‘Mā, bhante nāgasena, imaṃ pañhaṃ paṭicchannaṃ katvā dīpehi, vivaṭaṃ pākaṭaṃ katvā dīpehi chandajāto ussāhajāto, yaṃ te sikkhitaṃ, taṃ sabbaṃ etthevākirāhi, etthāyaṃ jano sammūḷho vimatijāto saṃsayapakkhando, bhindetaṃ antodosasalla’’nti. ‘‘Atthesā, mahārāja, nibbānadhātu santā sukhā paṇītā, taṃ sammāpaṭipanno jinānusiṭṭhiyā saṅkhāre sammasanto paññāya sacchikaroti. Yathā, mahārāja, antevāsiko ācariyānusiṭṭhiyā vijjaṃ paññāya sacchikaroti, evameva kho, mahārāja, sammāpaṭipanno jinānusiṭṭhiyā paññāya nibbānaṃ sacchikaroti.

「尊者那先,不要隐覆这个问题来阐明,要揭开、显露来阐明,生起意欲、生起勤奋,你所学的一切,都在此处倾泻出来,这些人在此处迷惑、生起疑惑、陷入怀疑,破除这内在的过失之箭。」「大王,有此涅槃界,寂静、安乐、殊胜,正行道者依如来的教导,以慧如理思惟诸行而现证它。大王,犹如弟子依导师的教导,以慧现证明,同样地,大王,正行道者依如来的教导,以慧现证涅槃。

‘‘Kathaṃ pana taṃ nibbānaṃ daṭṭhabbanti? Anītito nirupaddavato abhayato khemato santato sukhato sātato paṇītato sucito sītalato daṭṭhabbaṃ.

「那么,应如何见那涅槃?」应见为无灾难、无危险、无畏、安稳、寂静、安乐、悦意、殊胜、清净、清凉。

‘‘Yathā, mahārāja, puriso bahukaṭṭhapuñjena jalitakaṭṭhitena agginā dayhamāno vāyāmena tato muñcitvā niraggikokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatatividhaggisantāpaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, aggi, evaṃ tividhaggi daṭṭhabbo; yathā aggigato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā niraggikokāso, evaṃ nibbānaṃ daṭṭhabbaṃ.

「大王,犹如某人被大堆燃烧的柴火所烧,以努力从中解脱,进入无火之处,在那里获得最上之乐,同样地,大王,正行道者以如理作意,现证离去三种火热恼的最上之乐的涅槃。大王,犹如火,应见为三种火;犹如被火烧的人,应见为正行道者;犹如无火之处,应见为涅槃。」

‘‘Yathā vā pana, mahārāja, puriso ahikukkuramanussakuṇapasarīravaḷañjakoṭṭhāsarāsigato kuṇapajaṭājaṭitantaramanupaviṭṭho vāyāmena tato muñcitvā nikkuṇapokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesakuṇapaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, kuṇapaṃ, evaṃ pañca kāmaguṇā daṭṭhabbā; yathā kuṇapagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā nikkuṇapokāso, evaṃ nibbānaṃ daṭṭhabbaṃ.

「大王,又譬如有人,堕入蛇、狗、人尸、身体、缠结、骨堆之中,坐于尸体缠结之间,以精勤从中解脱,进入无尸之空地,在那里获得最上乐。同样地,大王,正行道者以如理作意现证离去烦恼尸体的最上乐涅槃。大王,如尸体,应如此看五欲功德;如堕尸体之人,应如此看正行道者;如无尸之空地,应如此看涅槃。」

‘‘Yathā vā pana, mahārāja, puriso bhīto tasito kampito viparītavibbhantacitto vāyāmena tato muñcitvā daḷhaṃ thiraṃ acalaṃ abhayaṭṭhānaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatabhayasantāsaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, bhayaṃ, evaṃ jātijarābyādhimaraṇaṃ paṭicca aparāparaṃ pavattabhayaṃ daṭṭhabbaṃ; yathā bhīto puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā abhayaṭṭhānaṃ, evaṃ nibbānaṃ daṭṭhabbaṃ.

「大王,又譬如有人,恐怖、战栗、颤抖、心颠倒错乱,以精勤从中解脱,进入坚固、稳固、不动、无畏之处,在那里获得最上乐。同样地,大王,正行道者以如理作意现证离去怖畏恐惧的最上乐涅槃。大王,如怖畏,应如此看缘于生老病死而一再生起的怖畏;如恐怖之人,应如此看正行道者;如无畏之处,应如此看涅槃。」

‘‘Yathā vā pana, mahārāja, puriso kiliṭṭhamalinakalalakaddamadese patito vāyāmena taṃ kalalakaddamaṃ apavāhetvā parisuddhavimaladesamupagantvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesamalakaddamaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, kalalaṃ, evaṃ lābhasakkārasiloko daṭṭhabbo; yathā kalalagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā parisuddhavimaladeso, evaṃ nibbānaṃ daṭṭhabbaṃ.

「大王,又譬如有人,堕入污秽、垢染、泥浆、污泥之地,以精勤排除那泥浆污泥,到达清净、无垢之地,在那里获得最上乐。同样地,大王,正行道者以如理作意现证离去烦恼垢染污泥的最上乐涅槃。大王,如泥浆,应如此看利养、恭敬、名誉;如堕泥浆之人,应如此看正行道者;如清净无垢之地,应如此看涅槃。」

‘‘Tañca pana nibbānaṃ sammāpaṭipanno kinti sacchikaroti? Yo so, mahārāja, sammāpaṭipanno, so saṅkhārānaṃ pavattaṃ sammasati. Pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. So tattha kiñci na gayhūpagaṃ passati. Yathā, mahārāja, puriso divasasantatte ayoguḷe jalite tatte kaṭhite āditopi majjhatopi pariyosānatopi na kiñci gayhūpagaṃ padesaṃ passati, evameva kho, mahārāja, yo saṅkhārānaṃ pavattaṃ sammasati, so pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. So tattha na kiñci gayhūpagaṃ passati, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.

「然而那涅槃,正行道者如何现证呢?大王,那正行道者观察诸行的流转。观察流转时,他在那里看见生,看见老,看见病,看见死,在那里从始至中至终不看见任何乐、适意。他在那里不看见任何可执取之处。大王,譬如有人,在日间被晒的铁球,燃烧、炽热、烧红,从始至中至终不看见任何可执取之处。同样地,大王,观察诸行流转者,观察流转时,他在那里看见生,看见老,看见病,看见死,在那里从始至中至终不看见任何乐、适意。他在那里不看见任何可执取之处,对于不看见可执取之处者,心中生起厌离,身中生起热恼,他无依、无归、成为无归依者,对诸有厌离。」

‘‘Yathā, mahārāja, puriso jalitajālaṃ mahantaṃ aggikkhandhaṃ paviseyya, so tattha atāṇo asaraṇo asaraṇībhūto aggimhi nibbindeyya, evameva kho, mahārāja, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.

「大王,譬如有人进入燃烧的大火聚,他在那里无依、无归、成为无归依者,对火厌离。同样地,大王,对于不看见可执取之处者,心中生起厌离,身中生起热恼,他无依、无归、成为无归依者,对诸有厌离。」

‘‘Tassa pavatte bhayadassāvissa evaṃ cittaṃ uppajjati ‘santattaṃ kho panetaṃ pavattaṃ sampajjalitaṃ bahudukkhaṃ bahūpāyāsaṃ, yadi koci labhetha appavattaṃ etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’nti. Iti hetaṃ tassa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇa’nti.

「对于在流转中见怖畏者,如此心生起:『这流转确实炽热、燃烧、多苦、多恼,若有人能得无流转,这是寂静的,这是殊胜的,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』如此,他的心对无流转倾向、净信、欢喜、满足:『我已获得出离。』」

‘‘Yathā, mahārāja, puriso vippanaṭṭho videsapakkhando nibbāhanamaggaṃ disvā tattha pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdho me nibbāhanamaggo’ti, evameva kho, mahārāja, pavatte bhayadassāvissa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇa’nti.

「大王,譬如有人迷失、流落异国,见到出离之道,在那里倾向、净信、欢喜、满足:『我已获得出离之道。』同样地,大王,在流转中见怖畏者,心对无流转倾向、净信、欢喜、满足:『我已获得出离。』」

‘‘So appavattatthāya maggaṃ āyūhati gavesati bhāveti bahulīkaroti, tassa tadatthaṃ sati santiṭṭhati, tadatthaṃ vīriyaṃ santiṭṭhati, tadatthaṃ pīti santiṭṭhati, tassa taṃ cittaṃ aparāparaṃ manasikaroto pavattaṃ samatikkamitvā appavattaṃ okkamati, appavattamanuppatto, mahārāja, sammāpaṭipanno ‘nibbānaṃ sacchikarotī’ti vuccatī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

「他为了无流转之义而积集道、寻求、修习、多作,他的念为了那义而住立,他的精进为了那义而住立,他的喜为了那义而住立,对于一再作意那心者,超越流转,进入无流转,大王,到达无流转者,正行道者被称为『现证涅槃』。」「善哉,尊者那先,确实如此,我如此认可。」

Nibbānasacchikaraṇapañho ekādasamo. · 涅槃作证问第十一

12. Nibbānasannihitapañho12. 涅槃邻近问

§12

‘‘Bhante nāgasena, atthi so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihita’’nti? ‘‘Natthi, mahārāja, so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihita’’nti.

「尊者那先,在东方或南方或西方或北方或上方或下方或横向,有那样的处所,涅槃安住于那里吗?」「大王,在东方或南方或西方或北方或上方或下方或横向,没有那样的处所,涅槃安住于那里。」

‘‘Yadi, bhante nāgasena, natthi nibbānassa sannihitokāso, tena hi natthi nibbānaṃ? Yesañca taṃ nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā, kāraṇaṃ tattha vakkhāmi, yathā, bhante nāgasena, mahiyā dhaññuṭṭhānaṃ khettaṃ atthi, gandhuṭṭhānaṃ pupphaṃ atthi, pupphuṭṭhānaṃ gumbo atthi, phaluṭṭhānaṃ rukkho atthi, ratanuṭṭhānaṃ ākaro atthi, tattha yo koci yaṃ yaṃ icchati, so tattha gantvā taṃ taṃ harati, evameva kho, bhante nāgasena, yadi nibbānaṃ atthi, tassa nibbānassa uṭṭhānokāsopi icchitabbo, yasmā ca kho, bhante nāgasena, nibbānassa uṭṭhānokāso natthi, tasmā natthi nibbānanti brūmi, yesañca nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā’’ti.

「尊者那先,如果涅槃没有安住之处,那么就没有涅槃吗?而那些已现证涅槃者,他们的现证也是错误的。我将说明其中的原因:譬如,尊者那先,在地上有谷物生起之处的田地,有香生起之处的花,有果生起之处的树丛,有果实生起之处的树,有宝生起之处的矿藏,在那里,任何人想要什么,他去到那里就取得那个。同样地,尊者那先,如果涅槃存在,那涅槃的生起之处也应当被期望。然而,尊者那先,因为涅槃没有生起之处,所以我说没有涅槃,而那些已现证涅槃者,他们的现证也是错误的。」

‘‘Natthi , mahārāja, nibbānassa sannihitokāso, atthi cetaṃ nibbānaṃ, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti. Yathā pana, mahārāja, atthi aggi nāma, natthi tassa sannihitokāso, dve kaṭṭhāni saṅghaṭṭento aggiṃ adhigacchati. Evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti.

「大王,涅槃没有安住之处,但涅槃确实存在,正行道者以如理作意现证涅槃。譬如,大王,有名为火者,它没有安住之处,摩擦两根木头就获得火。同样地,大王,涅槃存在,它没有安住之处,正行道者以如理作意现证涅槃。」

‘‘Yathā vā pana, mahārāja, atthi satta ratanāni nāma. Seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanaṃ. Na ca tesaṃ ratanānaṃ sannihitokāso atthi, khattiyassa pana sammāpaṭipannassa paṭipattibalena tāni ratanāni upagacchanti. Evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikarotī’’ti.

「或者譬如,大王,有名为七宝者,即:轮宝、象宝、马宝、摩尼宝、女宝、居士宝、将军宝。那些宝没有安住之处,但对于正行道的刹帝利,以行道之力,那些宝来到他处。同样地,大王,涅槃存在,它没有安住之处,正行道者以如理作意现证涅槃。」

‘‘Bhante nāgasena, nibbānassa sannihitokāso mā hotu, atthi pana taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī’’ti? ‘‘Āma, mahārāja , atthi taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī’’ti.

「尊者那先,涅槃可以没有安住之处,但有那样的立足处,站立于那里,正行道者现证涅槃吗?」「是的,大王,有那样的立足处,站立于那里,正行道者现证涅槃。」

‘‘Katamaṃ pana, bhante, taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī’’ti? ‘‘Sīlaṃ, mahārāja, ṭhānaṃ, sīle patiṭṭhito yoniso manasikaronto sakkayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti. Yathā, mahārāja, yo koci cakkhumā puriso sakayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito ākāsaṃ passati, evameva kho, mahārāja, sīle patiṭṭhito yoniso manasikaronto sakayavanepi…pe… yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti.

「尊者,那是什么立足处,站立于那里,正行道者现证涅槃呢?」「大王,戒是立足处。安立于戒,如理作意者,无论在萨咖瓦那或支那维喇德或阿喇散德或尼贡贝或咖西戈沙喇或咖思米喇或甘达喇或那嘎目达尼或梵天界,无论站立于何处,正行道者现证涅槃。譬如,大王,任何有眼之人,无论在萨咖瓦那或支那维喇德或阿喇散德或尼贡贝或咖西戈沙喇或咖思米喇或甘达喇或那嘎目达尼或梵天界,无论站立于何处,都看见虚空。同样地,大王,安立于戒,如理作意者,无论在萨咖瓦那……乃至……无论站立于何处,正行道者现证涅槃。」

‘‘Yathā vā pana, mahārāja, sakayavanepi…pe… yattha katthacipi ṭhitassa pubbadisā atthi, evameva kho, mahārāja, sīle patiṭṭhitassa yoniso manasikarontassa sakkayavanepi…pe… yattha katthacipi ṭhitassa sammāpaṭipannassa atthi nibbānasacchikiriyā’’ti. ‘‘Sādhu, bhante nāgasena, desitaṃ tayā nibbānaṃ, desitā nibbānasacchikiriyā, parikkhatā sīlaguṇā, dassitā sammāpaṭipatti, ussāpito dhammaddhajo, saṇṭhapitā dhammanetti, avañjho suppayuttānaṃ sammāpayogo, evametaṃ gaṇivarapavara tathā sampaṭicchāmī’’ti.

「或者譬如,大王,无论在萨咖瓦那……乃至……无论站立于何处者,都有东方。同样地,大王,安立于戒,如理作意者,无论在萨咖瓦那……乃至……无论站立于何处的正行道者,都有涅槃的现证。」「善哉,尊者那先,涅槃已被你所说,涅槃的现证已被说明,戒德已被阐述,正行道已被显示,法幢已被竖立,法导已被建立,对善应用者的正确应用不是徒劳的。如是,最胜的算师之首,我如此接受。」

Nibbānasannihitapañho dvādasamo. · 涅槃邻近问第十二

Vessantaravaggo tatiyo. · 韦桑德拉品第三

Imasmiṃ vagge dvādasa pañhā. · 此品有十二问

4. Anumānavaggo

4. 推论品

1. Anumānapañho1. 推理问

§1

Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā ñātukāmo sotukāmo dhāretukāmo ñāṇālokaṃ daṭṭhukāmo aññāṇaṃ bhinditukāmo ñāṇālokaṃ uppādetukāmo avijjandhakāraṃ nāsetukāmo adhimattaṃ dhitiñca ussāhañca satiñca sampajaññañca upaṭṭhapetvā āyasmantaṃ nāgasenaṃ etadavoca ‘‘bhante nāgasena, kiṃ pana buddho tayā diṭṭho’’ti. ‘‘Na hi, mahārājā’’ti. ‘‘Kiṃ pana te ācariyehi buddho diṭṭho’’ti? ‘‘Na hi, mahārājā’’ti. ‘‘Bhante nāgasena, na kira tayā buddho diṭṭho, nāpi kira te ācariyehi buddho diṭṭho, tena hi, bhante nāgasena, natthi buddho, na hettha buddho paññāyatī’’ti.

那时,弥兰陀王前往具寿那伽些那所在之处,抵达后,礼敬具寿那伽些那,坐于一旁。坐于一旁的弥兰陀王,想要了知、想要听闻、想要受持、想要见智之光、想要破除无智、想要生起智之光、想要灭除无明黑暗,现起极度的坚固、精勤、念与正知后,对具寿那伽些那如此说:「尊者那伽些那,你见过佛吗?」「不,大王。」「那么,你的诸老师见过佛吗?」「不,大王。」「尊者那伽些那,你既未见过佛,你的诸老师也未见过佛,那么,尊者那伽些那,佛不存在,佛在此不可知。」

‘‘Atthi pana te, mahārāja, pubbakā khattiyā, ye te tava khattiyavaṃsassa pubbaṅgamā’’ti? ‘‘Āma, bhante. Ko saṃsayo, atthi pubbakā khattiyā, ye mama khattiyavaṃsassa pubbaṅgamā’’ti. ‘‘Diṭṭhapubbā tayā, mahārāja, pubbakā khattiyā’’ti? ‘‘Na hi bhante’’ti. ‘‘Ye pana taṃ, mahārāja, anusāsanti purohitā senāpatino akkhadassā mahāmattā, tehi pubbakā khattiyā diṭṭhapubbā’’ti? ‘‘Na hi bhante’’ti. ‘‘Yadi pana te, mahārāja, pubbakā khattiyā na diṭṭhā, nāpi kira te anusāsakehi pubbakā khattiyā diṭṭhā, tena hi natthi pubbakā khattiyā, na hettha pubbakā khattiyā paññāyantī’’ti.

「大王,你有先前的诸刹帝利,他们是你刹帝利族的先行者吗?」「是的,尊者。有何疑问,有先前的诸刹帝利,他们是我刹帝利族的先行者。」「大王,你曾见过先前的诸刹帝利吗?」「不,尊者。」「大王,那些教导你的诸家臣、诸将军、诸占卜师、诸大臣,他们曾见过先前的诸刹帝利吗?」「不,尊者。」「大王,如果你未见过先前的诸刹帝利,你的诸教导者也未见过先前的诸刹帝利,那么先前的诸刹帝利不存在,先前的诸刹帝利在此不可知。」

‘‘Dissanti, bhante nāgasena, pubbakānaṃ khattiyānaṃ anubhūtāni paribhogabhaṇḍāni. Seyyathidaṃ, setacchattaṃ uṇhīsaṃ pādukā vālabījanī khaggaratanaṃ mahārahāni ca sayanāni. Yehi mayaṃ jāneyyāma saddaheyyāma ‘atthi pubbakā khattiyā’ti. ‘‘Evameva kho, mahārāja, mayampetaṃ bhagavantaṃ jāneyyāma saddaheyyāma. Atthi taṃ kāraṇaṃ, yena mayaṃ kāraṇena jāneyyāma saddaheyyāma ‘atthi so bhagavā’ti. Katamaṃ taṃ kāraṇaṃ? Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena anubhūtāni paribhogabhaṇḍāni. Seyyathidaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, yehi sadevako loko jānāti saddahati ‘atthi so bhagavā’ti. Iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbo ‘atthi so bhagavā’ti.

「尊者那伽些那,先前诸刹帝利所受用的诸受用物品可见。即:白伞、头巾、鞋、拂尘、宝剑、大价值的诸卧具。由此我们可知、可信『先前的诸刹帝利存在』。」「大王,正是如此,我们也可知、可信彼世尊。有此因,由此因我们可知、可信『彼世尊存在』。何为此因?大王,有彼世尊、知者、见者、阿拉汉、正等正觉者所受用的诸受用物品。即:须跋、四正勤、四神足、五根、五力、七觉支、圣八支道,由此有天之世间知、信『彼世尊存在』。大王,以此因、以此理由、以此方法、以此推论,应知『彼世尊存在』。

‘‘‘Bahū jane tārayitvā, nibbuto upadhikkhaye;

「『救度众多人后,于诸依灭尽而般涅槃;

Anumānena ñātabbaṃ, atthi so dvipaduttamo’’’ti.

以推论应知,彼两足尊存在。』」

‘‘Bhante nāgasena, opammaṃ karohī’’ti. ‘‘Yathā, mahārāja, nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ tāva samaṃ anunnatamanonataṃ asakkharapāsāṇaṃ nirupaddavamanavajjaṃ ramaṇīyaṃ bhūmibhāgaṃ anuviloketvā yaṃ tattha visamaṃ, taṃ samaṃ kārāpetvā khāṇukaṇṭakaṃ visodhāpetvā tattha nagaraṃ māpeyya sobhanaṃ vibhattaṃ bhāgaso mitaṃ ukkiṇṇaparikhāpākāraṃ daḷhagopuraṭṭālakoṭṭakaṃ puthucaccaracatukkasandhisiṅghāṭakaṃ sucisamatalarājamaggaṃ suvibhattaantarāpaṇaṃ ārāmuyyānataḷākapokkharaṇiudapānasampannaṃ bahuvidhadevaṭṭhānappaṭimaṇḍitaṃ sabbadosavirahitaṃ, so tasmiṃ nagare sabbathā vepullattaṃ patte aññaṃ desaṃ upagaccheyya, atha taṃ nagaraṃ aparena samayena iddhaṃ bhaveyya phītaṃ subhikkhaṃ khemaṃ samiddhaṃ sivaṃ anītikaṃ nirupaddavaṃ nānājanasamākulaṃ, puthū khattiyā brāhmaṇā vessā suddā hatthārohā assārohā rathikā pattikā dhanuggahā tharuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā vammino yodhino dāsikaputtā bhaṭiputtā mallakā gaṇakā āḷārikā sūdā kappakā nahāpakā cundā mālākārā suvaṇṇakārā sajjhukārā sīsakārā tipukārā lohakārā vaṭṭakārā ayokārā maṇikārā pesakārā kumbhakārā veṇukārā loṇakārā cammakārā rathakārā dantakārā rajjukārā kocchakārā suttakārā vilīvakārā dhanukārā jiyakārā usukārā cittakārā raṅgakārā rajakā tantavāyā tunnavāyā heraññikā dussikā gandhikā tiṇahārakā kaṭṭhahārakā bhatakā paṇṇikā phalikā mūlikā odanikā pūvikā macchikā maṃsikā majjikā naṭakā naccakā laṅghakā indajālikā vetālikā mallā chavaḍāhakā pupphachaḍḍakā venā nesādā gaṇikā lāsikā kumbhadāsiyo sakkayavanacīnavilātā ujjenakā bhārukacchakā kāsikosalā parantakā māgadhakā sāketakā soreyyakā pāveyyakā koṭumbaramāthurakā alasandakasmīragandhārā taṃ nagaraṃ vāsāya upagatā nānāvisayino janā navaṃ suvibhattaṃ adosamanavajjaṃ ramaṇīyaṃ taṃ nagaraṃ passitvā anumānena jānanti ‘cheko vata bho so nagaravaḍḍhakī, yo imassa nagarassa māpetā’ti. Evameva kho, mahārāja, so bhagavā asamo asamasamo appaṭisamo asadiso atulo asaṅkhyeyo appameyyo aparimeyyo amitaguṇo guṇapāramippatto anantadhiti anantatejo anantavīriyo anantabalo buddhabalapāramiṃ gato sasenamāraṃ parājetvā diṭṭhijālaṃ padāletvā avijjaṃ khepetvā vijjaṃ uppādetvā dhammukkaṃ dhārayitvā sabbaññutaṃ pāpuṇitvā vijitasaṅgāmo dhammanagaraṃ māpesi.

「尊者那伽些那,请作譬喻。」「大王,譬如城市建造者想要建造城市,首先观察平坦、不高不低、无砾石、无灾难、无过失、悦意的地段,将其中不平之处使之平坦,清除树桩荆棘后,在那里建造城市——美好的、分区的、按部分测量的、挖掘壕沟城墙的、坚固城门楼阁的、宽广十字路口四衢道的、清洁平坦王道的、善分区市场的、具足园林池塘水井的、装饰种种天神处的、离一切过失的,当那城市一切方面达到圆满后,他前往其他地方,那时那城市后来变得繁荣、兴盛、丰饶、安稳、成就、吉祥、无灾、无难、充满种种人众,众多刹帝利、婆罗门、吠舍、首陀罗、象兵、马兵、车兵、步兵、弓手、矛手、施食者、贵族、王子、突击兵、大象、勇士、甲士、战士、奴婢之子、雇佣兵之子、摔跤手、计算师、厨师、厨子、理发师、花环师、金匠、弓匠、箭匠、铁匠、轮匠、铁器匠、宝石匠、磨工、陶工、竹工、盐工、皮革工、车工、象牙工、绳工、篮工、线工、弓弦工、弓工、弓弦工、箭工、画师、染工、洗衣工、织工、毛织工、银行家、布商、香料商、草贩、柴贩、雇工、叶商、果商、根商、饭商、饼商、鱼商、肉商、酒商、舞者、舞蹈家、跳跃者、幻术师、说书人、摔跤手、尸体搬运者、撒花者、吹笛者、渔夫、妓女、舞女、持瓶女奴、释迦人、耶瓦那人、支那人、维拉答人、乌揭尼人、婆卢咖车人、咖西人、国萨拉人、巴兰答咖人、马嘎塔人、萨咖答人、索勒亚人、巴韦亚人、憍答马拉人、马图拉人、阿喇桑达咖人、咖什米拉人、甘塔拉人,来自不同地区的人众为居住而来到那城市,见到那新的、善分区的、无过失无瑕疵的、悦意的城市后,以推论知『那城市建造者确实有能力,他是此城市的建造者』。大王,正是如此,彼世尊——无等者、无等等者、无对者、无比者、无双者、无数者、无量者、无边者、无量功德者、到达功德彼岸者、无边坚固者、无边光辉者、无边精进者、无边力者、到达佛力彼岸者,战胜有军之魔后,破裂见网,驱除无明,生起明,持法炬,证得一切智,胜战后,建造法城。

‘‘Bhagavato kho, mahārāja, dhammanagaraṃ sīlapākāraṃ hiriparikhaṃ ñāṇadvārakoṭṭhakaṃ vīriyaaṭṭālakaṃ saddhāesikaṃ satidovārikaṃ paññāpāsādaṃ suttantacaccaraṃ abhidhammasiṅghāṭakaṃ vinayavinicchayaṃ satipaṭṭhānavīthikaṃ, tassa kho pana, mahārāja, satipaṭṭhānavīthiyaṃ evarūpā āpaṇā pasāritā honti. Seyyathīdaṃ, pupphāpaṇaṃ gandhāpaṇaṃ phalāpaṇaṃ agadāpaṇaṃ osadhāpaṇaṃ amatāpaṇaṃ ratanāpaṇaṃ sabbāpaṇa’’nti.

「大王,世尊的法城——戒为城墙、惭为壕沟、智为门楼、精进为楼阁、信为柱、念为守门者、慧为宫殿、经为十字路口、阿毗达摩为四衢道、律为判决、须跋为街道,大王,在那须跋街道上,展开如此的诸店铺。即:花店、香店、果店、药店、药草店、甘露店、宝石店、一切店。」

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato pupphāpaṇa’’nti? ‘‘Atthi kho pana, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ārammaṇavibhattiyo akkhātā. Seyyathīdaṃ, aniccasaññā dukkhasaññā anattasaññā asubhasaññā ādīnavasaññā pahānasaññā virāgasaññā nirodhasaññā sabbaloke anabhiratisaññā sabbasaṅkhāresu aniccasaññā ānāpānassati uddhumātakasaññā vinīlakasaññā vipubbakasaññā vicchiddakasaññā vikkhāyitakasaññā vikkhittakasaññā hatavikkhittakasaññā lohitakasaññā puḷavakasaññā aṭṭhikasaññā mettāsaññā karuṇāsaññā muditāsaññā upekkhāsaññā maraṇānussati kāyagatāsati, ime kho, mahārāja, buddhena bhagavatā ārammaṇavibhattiyo akkhātā. Tattha yo koci jarāmaraṇā muccitukāmo, so tesu aññataraṃ ārammaṇaṃ gaṇhāti, tena ārammaṇena rāgā vimuccati, dosā vimuccati, mohā vimuccati, mānato vimuccati, diṭṭhito vimuccati, saṃsāraṃ tarati, taṇhāsotaṃ nivāreti, tividhaṃ malaṃ visodheti, sabbakilese upahantvā amalaṃ virajaṃ suddhaṃ paṇḍaraṃ ajātiṃ ajaraṃ amaraṃ sukhaṃ sītibhūtaṃ abhayaṃ nagaruttamaṃ nibbānanagaraṃ pavisitvā arahatte cittaṃ vimoceti, idaṃ vuccati mahārāja ‘bhagavato pupphāpaṇa’nti.

「尊者那伽些那,何为佛世尊的花店?」「大王,有彼世尊、知者、见者、阿拉汉、正等正觉者所说的诸所分别论。即:无常想、苦想、无我想、须跋想、过患想、舍断想、离贪想、灭想、于一切世间不喜乐想、于一切行无常想、入出息念、膨胀想、青瘀想、脓烂想、断坏想、食残想、散乱想、斩斫离散想、血涂想、虫聚想、骨想、慈想、悲想、喜想、舍想、死随念、身至念,大王,这些是佛世尊所说的诸所分别论。在那里,任何想要从老死解脱者,他取那些所缘中的某一所缘,以那所缘从贪解脱、从嗔解脱、从痴解脱、从慢解脱、从见解脱,度轮回,阻止渴爱流,清净三种垢秽,击破一切烦恼后,进入无垢、无尘、清净、洁白、不生、不老、不死、安乐、清凉、无畏、最上城、涅槃城后,于阿拉汉果解脱心,大王,这称为『世尊的花店』。」

‘‘‘Kammamūlaṃ gahetvāna, āpaṇaṃ upagacchatha;

「取业为根本,前往商店;

Ārammaṇaṃ kiṇitvāna, tato muccatha muttiyā’’’ti.

买下所缘后,以解脱而解脱。」

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato gandhāpaṇa’’nti? ‘‘Atthi kho pana, mahārāja, tena bhagavatā sīlavibhattiyo akkhātā, yena sīlagandhena anulittā bhagavato puttā sadevakaṃ lokaṃ sīlagandhena dhūpenti sampadhūpenti, disampi anudisampi anuvātampi paṭivātampi vāyanti ativāyanti, pharitvā tiṭṭhanti. Katamā tā sīlavibhattiyo? Saraṇasīlaṃ pañcaṅgasīlaṃ aṭṭhaṅgasīlaṃ dasaṅgasīlaṃ pañcuddesapariyāpannaṃ pātimokkhasaṃvarasīlaṃ. Idaṃ vuccati, mahārāja, ‘bhagavato gandhāpaṇa’nti. Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena –

「尊者那先,什么是世尊佛陀的香店?」「大王,彼世尊确实宣说了诸戒分别论,世尊之子们以那戒香涂抹后,以戒香熏染、遍熏染含天之世间,吹向方与随方、顺风与逆风,遍吹,遍满而住。那些是什么戒分别论呢?归依戒、五支戒、八支戒、十支戒、五项摄取的巴帝摩卡律仪戒。大王,这被称为『世尊的香店』。大王,这也是彼世尊、天中之天所说——

‘‘‘Na pupphagandho paṭivātameti, na candanaṃ taggaramallikā vā;

「花香不逆风吹,旃檀、多伽罗、茉莉亦不;

Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati .

善人之香逆风吹,善人吹向一切方。

‘‘‘Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;

「旃檀或多伽罗,青莲与素馨;

Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.

于这些香类中,戒香为无上。

‘‘‘Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ;

「此香微小,即此多伽罗旃檀;

Yo ca sīlavataṃ gandho, vāti devesu uttamo’’’ti.

持戒者之香，于诸天中最胜地飘送。

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato phalāpaṇa’’nti? ‘‘Phalāni kho, mahārāja, bhagavatā akkhātāni. Seyyathīdaṃ, sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaphalaṃ suññataphalasamāpatti animittaphalasamāpatti appaṇihitaphalasamāpatti . Tattha yo koci yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ kiṇāti. Yadi sotāpattiphalaṃ, yadi sakadāgāmiphalaṃ, yadi anāgāmiphalaṃ, yadi arahattaphalaṃ, yadi suññataphalasamāpattiṃ, yadi animittaphalasamāpattiṃ, yadi appaṇihitaphalasamāpattiṃ. Yathā, mahārāja, kassaci purisassa dhuvaphalo ambo bhaveyya, so na tāva tato phalāni pāteti, yāva kayikā na āgacchanti, anuppatte pana kayike mūlaṃ gahetvā evaṃ ācikkhati ‘ambho purisa eso kho dhuvaphalo ambo, tato yaṃ icchasi, ettakaṃ phalaṃ gaṇhāhi salāṭukaṃ vā dovilaṃ vā kesikaṃ vā āmaṃ vā pakkaṃ vā’ti, so tena attanā dinnamūlena yadi salāṭukaṃ icchati, salāṭukaṃ gaṇhāti, yadi dovilaṃ icchati, dovilaṃ gaṇhāti, yadi kesikaṃ icchati, kesikaṃ gaṇhāti, yadi āmakaṃ icchati, āmakaṃ gaṇhāti, yadi pakkaṃ icchati, pakkaṃ gaṇhāti. Evameva kho, mahārāja, yo yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ gaṇhāti, yadi sotāpattiphalaṃ…pe… yadi appaṇihitaphalasamāpattiṃ, idaṃ vuccati, mahārāja, ‘bhagavato phalāpaṇa’nti.

「尊者那先,什么是世尊佛陀的果店?」「大王,诸果已被世尊所说。即:入流果、一来果、不来果、阿拉汉果、空果定、无相果定、无愿果定。于此,任何人想要任何果,他给予业根后,购买所愿之果。若入流果,若一来果,若不来果,若阿拉汉果,若空果定,若无相果定,若无愿果定。大王,譬如某人有一棵常果芒果树,他不从那里摘取诸果,直到买主们不来,但当买主到达时,握住根后如此告知:'喂,人啊!这是常果芒果树,从那里你想要多少果就取吧,无论是沙喇都咖、多维喇、柯西咖、生的或熟的',他以自己所给的根价,若想要沙喇都咖,就取沙喇都咖;若想要多维喇,就取多维喇;若想要柯西咖,就取柯西咖;若想要生的,就取生的;若想要熟的,就取熟的。同样地,大王,任何人想要任何果,他给予业根后,取得所愿之果,若入流果……乃至……若无愿果定。大王,这被称为'世尊的果店'。

‘‘‘Kammamūlaṃ janā datvā, gaṇhanti amatamphalaṃ;

「诸人给予业根后,取得不死之果;

Tena te sukhitā honti, ye kītā amatapphala’’’nti.

因此他们得安乐,那些购得不死果者。」

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato agadāpaṇa’’nti? ‘‘Agadāni kho, mahārāja, bhagavatā akkhātāni, yehi agadehi so bhagavā sadevakaṃ lokaṃ kilesavisato parimoceti. Katamāni pana tāni agadāni? Yānimāni, mahārāja, bhagavatā cattāri ariyasaccāni akkhātāni. Seyyathīdaṃ, dukkhaṃ ariyasaccaṃ dukkhasamudayaṃ ariyasaccaṃ dukkhanirodhaṃ ariyasaccaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ, tattha ye keci aññāpekkhā catusaccaṃ dhammaṃ suṇanti, te jātiyā parimuccanti , jarāya parimuccanti, maraṇā parimuccanti, sokaparidevadukkhadomanassupāyāsehi parimuccanti, idaṃ vuccati mahārāja ‘bhagavato agadāpaṇa’nti.

「尊者那先,什么是世尊佛陀的药店?」「大王,诸药已被世尊所说,以那些药,彼世尊令包括天的世间从烦恼毒中解脱。然而那些是什么药呢?大王,即这些被世尊所说的四圣谛。即:苦圣谛、苦集圣谛、苦灭圣谛、导至苦灭之道圣谛。于此,任何求智者听闻四谛法,他们从生中解脱,从老中解脱,从死中解脱,从愁、悲、苦、忧、恼中解脱。大王,这被称为'世尊的药店'。

‘‘‘Ye keci agadā loke , visānaṃ paṭibāhakā;

「世间任何诸药,能对抗诸毒者;

Dhammāgadasamaṃ natthi, etaṃ pivatha bhikkhavo’’’ti.

无有等同法药者,诸比库应饮此。」

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato osadhāpaṇa’’nti? ‘‘Osadhāni kho, mahārāja, bhagavatā akkhātāni, yehi osadhehi so bhagavā devamanusse tikicchati. Seyyathīdaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, etehi osadhehi bhagavā micchādiṭṭhiṃ vireceti, micchāsaṅkappaṃ vireceti, micchāvācaṃ vireceti, micchākammantaṃ vireceti, micchāājīvaṃ vireceti, micchāvāyāmaṃ vireceti, micchāsatiṃ vireceti, micchāsamādhiṃ vireceti, lobhavamanaṃ kāreti, dosavamanaṃ kāreti, mohavamanaṃ kāreti, mānavamanaṃ kāreti, diṭṭhivamanaṃ kāreti, vicikicchāvamanaṃ kāreti, uddhaccavamanaṃ kāreti, thinamiddhavamanaṃ kāreti, ahirikānottappavamanaṃ kāreti, sabbakilesavamanaṃ kāreti, idaṃ vuccati, mahārāja, ‘bhagavato osadhāpaṇa’nti.

「尊者那先,什么是世尊佛陀的医药店?」「大王,诸医药已被世尊所说,以那些医药,彼世尊治疗天与人。即:须跋、四正勤、四神足、五根、五力、七觉支、圣八支道。以这些医药,世尊清除邪见,清除邪思惟,清除邪语,清除邪业,清除邪命,清除邪精进,清除邪念,清除邪定,令呕吐贪,令呕吐嗔,令呕吐痴,令呕吐慢,令呕吐见,令呕吐疑,令呕吐掉举,令呕吐昏沉睡眠,令呕吐无惭无愧,令呕吐一切烦恼。大王,这被称为'世尊的医药店'。」

‘‘‘Ye keci osadhā loke, vijjanti vividhā bahū;

「世间中无论有何药，存在着种种众多；

Dhammosadhasamaṃ natthi, etaṃ pivatha bhikkhavo.

无有等同法药者，诸比库应饮用此。

‘‘‘Dhammosadhaṃ pivitvāna, ajarāmaraṇā siyuṃ;

「饮用法药之后，他们将无老无死；

Bhāvayitvā ca passitvā, nibbutā upadhikkhaye’’’ti.

修习并见到之后，以依的灭尽而般涅槃。」

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato amatāpaṇa’’nti? ‘‘Amataṃ kho, mahārāja, bhagavatā akkhātaṃ, yena amatena so bhagavā sadevakaṃ lokaṃ abhisiñci , yena amatena abhisittā devamanussā jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsehi parimucciṃsu. Katamaṃ taṃ amataṃ? Yadidaṃ kāyagatāsati. Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’ti. Idaṃ vuccati, mahārāja, ‘bhagavato amatāpaṇa’nti.

「尊者那先，世尊佛陀的甘露店是什么？」「大王，世尊已宣说甘露，以那甘露，彼世尊灌洒了包括天的世间，以那甘露被灌洒的天人们从生、老、病、死、愁、悲、苦、忧、恼中解脱。那甘露是什么？即是身至念。大王，这也是世尊、天中之天所说的：『诸比库，凡受用身至念者，他们受用甘露。』大王，这被称为『世尊的甘露店』。」

‘‘‘Byādhitaṃ janataṃ disvā, amatāpaṇaṃ pasārayi;

「「见到病苦的众生，展开甘露店；

Kammena taṃ kiṇitvāna, amataṃ ādetha bhikkhavo’’’ti.

以业购买那个，诸比库应取甘露。」」

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato ratanāpaṇa’’nti? ‘‘Ratanāni kho, mahārāja, bhagavatā akkhātāni, yehi ratanehi vibhūsitā bhagavato puttā sadevakaṃ lokaṃ virocanti obhāsenti pabhāsenti jalanti pajjalanti uddhaṃ adho tiriyaṃ ālokaṃ dassenti. Katamāni tāni ratanāni? Sīlaratanaṃ samādhiratanaṃ paññāratanaṃ vimuttiratanaṃ vimuttiñāṇadassanaratanaṃ paṭisambhidāratanaṃ bojjhaṅgaratanaṃ.

「尊者那先，世尊佛陀的宝店是什么？」「大王，世尊已宣说诸宝，以那些宝庄严的世尊之子们，在包括天的世间中辉耀、照耀、光耀、燃烧、炽燃，于上、下、横向显示光明。那些宝是什么？戒宝、定宝、慧宝、解脱宝、解脱智见宝、无碍解宝、觉支宝。

‘‘Katamaṃ, mahārāja, bhagavato sīlaratanaṃ? Pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlaṃ cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ maggasīlaṃ phalasīlaṃ. Sīlaratanena kho, mahārāja, vibhūsitassa puggalassa sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā pihayati pattheti, sīlaratanapiḷandho kho, mahārāja, bhikkhu disampi anudisampi uddhampi adhopi tiriyampi virocati ativirocati , heṭṭhato avīciṃ uparito bhavaggaṃ upādāya etthantare sabbaratanāni atikkamitvā abhibhavitvā ajjhottharitvā tiṭṭhati, evarūpāni kho, mahārāja, sīlaratanāni bhagavato ratanāpaṇe pasāritāni, idaṃ vuccati mahārāja ‘bhagavato sīlaratana’nti.

「大王,什么是世尊的戒宝?巴帝摩卡律仪戒、根律仪戒、活命遍净戒、资具依止戒、小戒、中戒、大戒、道戒、果戒。大王,以戒宝庄严的人,包括天的世间、魔的世间、梵天的世间、沙门婆罗门众生,都羡慕、希求。大王,佩戴戒宝的比库,在东方、中间方向、上方、下方、横向,都照耀、极照耀,从下方的无间地狱到上方的有顶,在此中间,超越、制伏、覆盖一切宝而住。大王,这样的戒宝在世尊的宝店中陈列,大王,这称为『世尊的戒宝』。」

‘‘‘Evarūpāni sīlāni, santi buddhassa āpaṇe;

「『这样的诸戒,存在于佛陀的店中;」

Kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā’ti.

「『以业购得它后,你们应佩戴此宝。』」

‘‘Katamaṃ, mahārāja, bhagavato samādhiratanaṃ? Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi, suññato samādhi, animitto samādhi, appaṇihito samādhi. Samādhiratanaṃ kho, mahārāja, piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhaccadiṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti . Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati viddhaṃsati na saṇṭhāti na upalimpati. Taṃ kissa hetu? Parisuddhattā padumassa. Evameva kho, mahārāja, samādhiratanaṃ piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhacca diṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti. Taṃ kissa hetu? Parisuddhattā samādhissa. Idaṃ vuccati, mahārāja, ‘bhagavato samādhiratana’nti, evarūpāni kho, mahārāja, samādhiratanāni bhagavato ratanāpaṇe pasāritāni.

「大王,什么是世尊的定宝?有寻有伺的定、无寻唯伺的定、无寻无伺的定、空定、无相定、无愿定。大王,佩戴定宝的比库,那些欲寻、嗔寻、害寻、慢、掉举、见、疑等烦恼事以及种种恶寻,它们全部触及定后就散去、破坏、消失,不停留、不污染。大王,譬如水在莲叶上散去、破坏、消失,不停留、不污染。那是什么原因?因为莲花的清净。同样地,大王,佩戴定宝的比库,那些欲寻、嗔寻、害寻、慢、掉举、见、疑等烦恼事以及种种恶寻,它们全部触及定后就散去、破坏、消失,不停留、不污染。那是什么原因?因为定的清净。大王,这称为『世尊的定宝』,大王,这样的定宝在世尊的宝店中陈列。」

‘‘‘Samādhiratanamālassa , kuvitakkā na jāyare;

「『对于佩戴定宝者,恶寻不生起;」

Na ca vikkhipate cittaṃ, etaṃ tumhe piḷandhathā’ti.

「『心不散乱,你们应佩戴此宝。』」

‘‘Katamaṃ, mahārāja, bhagavato paññāratanaṃ? Yāya, mahārāja, paññāya ariyasāvako ‘idaṃ kusala’nti yathābhūtaṃ pajānāti, ‘idaṃ akusala’nti yathābhūtaṃ pajānāti, ‘idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, idaṃ hīnaṃ, idaṃ paṇītaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ kaṇhasukkasappaṭibhāga’nti yathābhūtaṃ pajānāti, ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idaṃ vuccati mahārāja ‘bhagavato paññāratana’nti.

「大王,什么是世尊的慧宝?大王,以此慧,圣弟子如实了知『这是善』,如实了知『这是不善』,如实了知『这是有罪的,这是无罪的,这是应亲近的,这是不应亲近的,这是低劣的,这是殊胜的,这是黑的,这是白的,这是黑白相对的』,如实了知『这是苦』,如实了知『这是苦集』,如实了知『这是苦灭』,如实了知『这是导至苦灭的道』。大王,这称为『世尊的慧宝』。」

‘‘‘Paññāratanamālassa, na ciraṃ vattate bhavo;

「『对于佩戴慧宝者,有不会长久转起;』

Khippaṃ phasseti amataṃ, na ca so rocate bhave’ti.

他迅速触证不死,而他不喜乐于有。

‘‘Katamaṃ , mahārāja, bhagavato vimuttiratanaṃ’’? ‘‘Vimuttiratanaṃ kho, mahārāja, arahattaṃ vuccati, arahattaṃ patto kho, mahārāja, bhikkhu ‘vimuttiratanaṃ piḷandho’ti vuccati. Yathā, mahārāja, puriso muttākalāpamaṇikalāpapavāḷakalāpābharaṇappaṭimaṇḍito agalutagaratālīsakalohitacandanānulittagatto nāgapunnāgasālasalaḷacampakayūthikātimuttakapāṭaluppalavassikamallikāvicitto sesajane atikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati mālāgandharatanābharaṇehi, evameva kho, mahārāja, arahattaṃ patto khīṇāsavo vimuttiratanapiḷandho upādāyupādāya vimuttānaṃ bhikkhūnaṃ atikkamitvā samatikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati vimuttiyā. Taṃ kissa hetu? Aggaṃ, mahārāja, etaṃ piḷandhanaṃ sabbapiḷandhanānaṃ, yadidaṃ vimuttipiḷandhanaṃ. Idaṃ vuccati, mahārāja, ‘bhagavato vimuttiratana’nti.

「大王,什么是世尊的解脱宝?」「大王,所谓解脱宝,即是阿拉汉果。大王,证得阿拉汉果的比库被称为『解脱宝的佩戴者』。大王,譬如有人佩戴着珍珠串、宝石串、珊瑚串、装饰品,身体涂抹着沉香、檀香、多罗树脂、红檀香,装饰着龙树花、那伽花、沙罗花、沙拉花、占婆花、茉莉花、提木塔咖花、巴答喇花、莲花、瓦西咖花、末利花,他超越其他人,照耀、极照耀、光耀、辉耀、遍辉耀、燃烧、炽燃、胜过、遍胜,以花鬘、香、宝、装饰品。同样地,大王,证得阿拉汉果、漏尽者、解脱宝的佩戴者,超越、完全超越那些依此依彼而解脱的比库们,照耀、极照耀、光耀、辉耀、遍辉耀、燃烧、炽燃、胜过、遍胜,以解脱。那是什么原因?大王,这是一切佩戴物中最上的佩戴物,即解脱的佩戴物。大王,这被称为『世尊的解脱宝』。

‘‘‘Maṇimālādharaṃ geha, jano sāmiṃ udikkhati;

「在家中佩戴宝石花鬘者,人们仰望主人;

Vimuttiratanamālantu, udikkhanti sadevakā’ti.

但佩戴解脱宝鬘者,诸天人仰望。」

‘‘Katamaṃ mahārāja, bhagavato vimuttiñāṇadassanaratanaṃ? Paccavekkhaṇañāṇaṃ, mahārāja, bhagavato vimuttiñāṇadassanaratananti vuccati, yena ñāṇena ariyasāvako maggaphalanibbānāni pahīnakilesāvasiṭṭhakilese ca paccavekkhati.

「大王,什么是世尊的解脱智见宝?大王,所谓世尊的解脱智见宝,即是省察智,圣弟子以此智省察道、果、涅槃、已断的烦恼和残余的烦恼。

‘‘‘Ye ñāṇena bujjhanti, ariyā katakiccataṃ;

「那些以智觉悟的圣者,已作所作事;

Taṃ ñāṇaratanaṃ laddhuṃ, vāyametha jinorasā’ti.

为了获得那智宝,胜利者的弟子们应当努力。」

‘‘Katamaṃ, mahārāja, bhagavato paṭisambhidāratanaṃ? Catasso kho, mahārāja, paṭisambhidāyo atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti. Imehi kho, mahārāja, catūhi paṭisambhidāratanehi samalaṅkato bhikkhu yaṃ yaṃ parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto abhīru acchambhī anutrāsī vigatalomahaṃso parisaṃ upasaṅkamati.

「大王,什么是世尊的无碍解宝?大王,有四无碍解:义无碍解、法无碍解、词无碍解、辩无碍解。大王,比库以这四种无碍解宝庄严,无论前往何种集会,或是刹帝利集会,或是婆罗门集会,或是居士集会,或是沙门集会,他都自信地前往,不怯懦、无畏、不惊、不恐、身毛不竖地前往集会。

‘‘Yathā, mahārāja, yodho saṅgāmasūro sannaddhapañcāvudho acchambhito saṅgāmaṃ otarati, ‘sace amittā dūre bhavissanti usunā pātayissāmi, tato orato bhavissanti sattiyā paharissāmi, tato orato bhavissanti kaṇayena paharissāmi, upagataṃ santaṃ maṇḍalaggena dvidhā chindissāmi, kāyūpagataṃ churikāya vinivijjhissāmī’ti , evameva kho, mahārāja, catupaṭisambhidāratanamaṇḍito bhikkhu acchambhito parisaṃ upasaṅkamati. Yo koci maṃ atthapaṭisambhide pañhaṃ pucchissati, tassa atthena atthaṃ kathayissāmi, kāraṇena kāraṇaṃ kathayissāmi, hetunā hetuṃ kathayissāmi, nayena nayaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena.

「大王,譬如战士、战场上的勇士,装备五种武器,无所畏惧地进入战场,『如果敌人在远处,我将以弓箭射倒他;如果比那更近,我将以矛击打他;如果比那更近,我将以棍棒击打他;如果来到近处,我将以剑刃斩为两段;如果来到身边,我将以短刀刺穿他』,同样地,大王,以四无碍解宝装饰的比库,无所畏惧地前往众会。无论谁向我问关于义无碍解的问题,我将以义说义,以因说因,以理由说理由,以方法说方法,我将使其无疑,我将分解其疑惑,我将以问答使其满足。」

‘‘Yo koci maṃ dhammapaṭisambhide pañhaṃ pucchissati, tassa dhammena dhammaṃ kathayissāmi, amatena amataṃ kathayissāmi, asaṅkhatena asaṅkhataṃ kathayissāmi, nibbānena nibbānaṃ kathayissāmi, suññatena suññataṃ kathayissāmi , animittena animittaṃ kathayissāmi, appaṇihitena appaṇihitaṃ kathayissāmi, anejena anejaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhāveyyākaraṇena.

「无论谁向我问关于法无碍解的问题,我将以法说法,以不死说不死,以无为说无为,以涅槃说涅槃,以空说空,以无相说无相,以无愿说无愿,以不动说不动,我将使其无疑,我将分解其疑惑,我将以问答使其满足。」

‘‘Yo koci maṃ niruttipaṭisambhide pañhaṃ pucchissati, tassa niruttiyā niruttiṃ kathayissāmi, padena padaṃ kathayissāmi, anupadena anupadaṃ kathayissāmi, akkharena akkharaṃ kathayissāmi, sandhiyā sandhiṃ kathayissāmi, byañjanena byañjanaṃ kathayissāmi, anubyañjanena anubyañjanaṃ kathayissāmi, vaṇṇena vaṇṇaṃ kathayissāmi, sarena saraṃ kathayissāmi, paññattiyā paññattiṃ kathayissāmi, vohārena vohāraṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena.

「无论谁向我问关于词无碍解的问题,我将以词说词,以句说句,以随句说随句,以字说字,以连结说连结,以文说文,以随文说随文,以音节说音节,以声说声,以施设说施设,以表达说表达,我将使其无疑,我将分解其疑惑,我将以问答使其满足。」

‘‘Yo koci maṃ paṭibhānapaṭisambhide pañhaṃ pucchissati, tassa paṭibhānena paṭibhānaṃ kathayissāmi, opammena opammaṃ kathayissāmi, lakkhaṇena lakkhaṇaṃ kathayissāmi, rasena rasaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇenāti, idaṃ vuccati, mahārāja, ‘bhagavato paṭisambhidāratana’nti.

「无论谁向我问关于辩无碍解的问题,我将以辩才说辩才,以譬喻说譬喻,以相说相,以味说味,我将使其无疑,我将分解其疑惑,我将以问答使其满足」,大王,这被称为『世尊的无碍解宝』。」

‘‘‘Paṭisambhidā kiṇitvāna, ñāṇena phassayeyya yo;

「『获得无碍解,以智触证者;」

Acchambhito anubbiggo, atirocati sadevake’ti.

「无所畏惧、无所恐惧,胜过诸天世间。』」

‘‘Katamaṃ, mahārāja, bhagavato bojjhaṅgaratanaṃ? Sattime, mahārāja, bojjhaṅgā, satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Imehi kho, mahārāja, sattahi bojjhaṅgaratanehi paṭimaṇḍito bhikkhu sabbaṃ tamaṃ abhibhuyya sadevakaṃ lokaṃ obhāseti pabhāseti ālokaṃ janeti. Idaṃ vuccati, mahārāja, ‘bhagavato bojjhaṅgaratana’nti.

「大王,什么是世尊的觉支宝?大王,这七觉支:念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。大王,以这七觉支宝装饰的比库,征服一切黑暗,照耀、辉耀诸天世间,生起光明。大王,这被称为『世尊的觉支宝』。」

‘‘‘Bojjhaṅgaratanamālassa , uṭṭhahanti sadevakā;

「『具有觉支宝鬘者,诸天起立敬礼;」

Kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā’’’ti.

以业购得之后,你们应佩戴宝珠。

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato sabbāpaṇa’’nti? ‘‘Sabbāpaṇaṃ kho, mahārāja, bhagavato navaṅgaṃ buddhavacanaṃ sārīrikāni pāribhogikāni cetiyāni saṅgharatanañca. Sabbāpaṇe, mahārāja, bhagavatā jātisampatti pasāritā, bhogasampatti pasāritā, āyusampatti pasāritā, ārogyasampatti pasāritā, vaṇṇasampatti pasāritā, paññāsampatti pasāritā, mānusikasampatti pasāritā, dibbasampatti pasāritā, nibbānasampatti pasāritā. Tattha ye taṃ taṃ sampattiṃ icchanti, te kammamūlaṃ datvā patthitapatthitaṃ sampattiṃ kiṇanti, keci sīlasamādānena kiṇanti, keci uposathakammena kiṇanti, appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. Yathā, mahārāja, āpaṇikassa āpaṇe tilamuggamāse parittakenapi taṇḍulamuggamāsena appakenapi mūlena upādāyupādāya gaṇhanti, evameva kho, mahārāja, bhagavato sabbāpaṇe appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. Idaṃ vuccati, mahārāja, ‘bhagavato sabbāpaṇa’nti.

「尊者那先,什么是世尊佛陀的一切店铺?」「大王,世尊的一切店铺是九分佛语、身舍利、受用物舍利、塔庙以及僧伽宝。大王,世尊在一切店铺中陈列了生圆满、财圆满、寿圆满、健康圆满、色圆满、慧圆满、人间圆满、天界圆满、涅槃圆满。在那里,凡是希求某某圆满者,他们给予业根后购得所希求的圆满,有些人以持戒购得,有些人以伍波萨他业购得,以极少的业根也能逐一获得诸圆满。大王,譬如在店主的店铺中,以少量的米豆价值,以微少的价钱,也能逐一取得胡麻、绿豆、豌豆,同样地,大王,在世尊的一切店铺中,以极少的业根也能逐一获得诸圆满。大王,这称为『世尊的一切店铺』。

‘‘‘Āyu arogatā vaṇṇaṃ, saggaṃ uccākulīnatā;

「寿命、健康、色,天界、高贵族姓,

Asaṅkhatañca amataṃ, atthi sabbāpaṇe jine.

以及无为与不死,在胜者的一切店铺中存在。

‘‘‘Appena bahukenāpi, kammamūlena gayhati;

以少或以多,以业根取得;

Kiṇitvā saddhāmūlena, samiddhā hotha bhikkhavo’ti.

以信根购得后,诸比库应成就兴盛。」

‘‘Bhagavato kho, mahārāja, dhammanagare evarūpā janā paṭivasanti, suttantikā venayikā ābhidhammikā dhammakathikā jātakabhāṇakā dīghabhāṇakā majjhimabhāṇakā saṃyuttabhāṇakā aṅguttarabhāṇakā khuddakabhāṇakā sīlasampannā samādhisampannā paññāsampannā bojjhaṅgabhāvanāratā vipassakā sadatthamanuyuttā āraññikā rukkhamūlikā abbhokāsikā palālapuñjikā sosānikā nesajjikā paṭipannakā phalaṭṭhā sekkhā phalasamaṅgino sotāpannā sakadāgāmino anāgāmino arahanto tevijjā chaḷabhiññā iddhimanto paññāya pāramiṃgatā satipaṭṭhānasammappadhānaiddhipādaindriyabalabojjhaṅgamaggavarajhānavimokkharū pārūpasantasukhasamāpattikusalā, tehi arahantehi ākulaṃ samākulaṃ ākiṇṇaṃ samākiṇṇaṃ naḷavanasaravanamiva dhammanagaraṃ ahosi. Bhavatīha –

「大王,在世尊的法城中,这样的人们居住:经师、律师、阿毗达摩师、说法者、本生讲说者、长部讲说者、中部讲说者、相应部讲说者、增支部讲说者、小部讲说者、戒具足者、定具足者、慧具足者、乐于修习觉支者、观者、致力于自己利益者、住阿兰若者、住树下者、住露地者、住草堆者、住冢间者、常坐不卧者、已行道者、住于果者、有学者、具足果者、入流者、一来者、不来者、阿拉汉、三明者、六神通者、具神通者、以慧到达彼岸者、善巧于须跋、正勤、神足、根、力、觉支、道、殊胜禅那、解脱、色与无色、寂静乐等至者,法城被那些阿拉汉充满、遍满、充塞、遍塞,如同芦苇林与莲池。此处有──

‘‘‘Vītarāgā vītadosā, vītamohā anāsavā;

「离贪者、离嗔者、离痴者、无漏者;

Vītataṇhā anādānā, dhammanagare vasanti te.

离渴爱、无执取者，他们住在法城中。

‘‘‘Āraññikā dhutadharā, jhāyino lūkhacīvarā;

住林野者、持头陀行者、禅修者、穿粗衣者，

Vivekābhiratā dhīrā, dhammanagare vasanti te.

乐于远离的智者们，他们住在法城中。

‘‘‘Nesajjikā santhatikā, athopi ṭhānacaṅkamā;

不坐卧者、展具者，以及常行立与经行者，

Paṃsukūladharā sabbe, dhammanagare vasanti te.

一切持尘堆衣者，他们住在法城中。

‘‘‘Ticīvaradharā santā, cammakhaṇḍacatutthakā;

持三衣者、寂静者、以皮革片为第四者，

Ratā ekāsane viññū, dhammanagare vasanti te.

乐于一座食的智者们，他们住在法城中。

‘‘‘Appicchā nipakā dhīrā, appāhārā alolupā;

少欲者、谨慎者、智者们、少食者、不贪婪者，

Lābhālābhena santuṭṭhā, dhammanagare vasanti te.

对得与不得知足,他们住在法城中。

‘‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

禅修者乐于禅那,贤智者心寂静、得定;

Ākiñcaññaṃ patthayānā, dhammanagare vasanti te.

希求无所有,他们住在法城中。

‘‘‘Paṭipannā phalaṭṭhā ca, sekkhā phalasamaṅgino;

已行道者与住果者,有学者具足果;

Āsīsakā uttamatthaṃ, dhammanagare vasanti te.

希求最上义,他们住在法城中。

‘‘‘Sotāpannā ca vimalā, sakadāgāmino ca ye;

入流者清净,一来者;

Anāgāmī ca arahanto, dhammanagare vasanti te.

不来者与阿拉汉,他们住在法城中。

‘‘‘Satipaṭṭhānakusalā , bojjhaṅgabhāvanāratā;

善巧于须跋,乐于修习觉支;

Vipassakā dhammadharā, dhammanagare vasanti te.

诸观者、持法者，他们住在法城。

‘‘‘Iddhipādesu kusalā, samādhibhāvanāratā;

于诸神足善巧者、乐于修习定者，

Sammappadhānānuyuttā, dhammanagare vasanti te.

勤修诸正勤者，他们住在法城。

‘‘‘Abhiññāpāramippattā, pettike gocare ratā;

到达诸神通彼岸者、乐于父母境界者，

Antalikkhamhi caraṇā, dhammanagare vasanti te.

行于虚空者，他们住在法城。

‘‘‘Okkhittacakkhū mitabhāṇī, guttadvārā susaṃvutā;

垂目者、语节制者、守护诸根门者、善防护者，

Sudantā uttame damme , dhammanagare vasanti te.

于最上调御善调御者，他们住在法城。

‘‘‘Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā;

三明者、六神通者，到达神通彼岸者，

Paññāya pāramippattā, dhammanagare vasanti te’ti.

以慧到达彼岸，他们住于法城。

‘‘Ye kho te, mahārāja, bhikkhū aparimitañāṇavaradharā asaṅgā atulaguṇā atulayasā atulabalā atulatejā dhammacakkānuppavattakā paññāpāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库具无量智、持最胜法、无执、具无等德、无等名声、无等力、无等威力、转法轮者、到达慧波罗蜜，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū iddhimanto adhigatappaṭisambhidāpattavesārajjā gaganacarā durāsadā duppasahā anālambacarā sasāgaramahidharapathavikampako candasūriyaparimajjakā vikubbanādhiṭṭhānābhinīhārakusalā iddhiyā pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库具神通、已得无碍解、得无畏、行于虚空、难以接近、难以战胜、行于无依、震动有海洋山王的大地、触摸日月、善巧于神变、决意、意愿、到达神通波罗蜜，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū dhutaṅgamanugatā appicchā santuṭṭhā viññattimanesanajigucchakā piṇḍāya sapadānacārino bhamarāva gandhamanughāyitvā pavisanti vivittakānanaṃ, kāye ca jīvite ca nirapekkhā arahattamanuppattā dhutaṅgaguṇe agganikkhittā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库随行头陀支、少欲、知足、厌恶表相与寻求、为了团食而行乞食、如蜂寻香后进入寂静的林野、对身与命无所顾念、已得阿拉汉果、置于头陀功德之最上，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū parisuddhā vimalā nikkilesā cutūpapātakusalā dibbacakkhumhi pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库清净、无垢、无烦恼、善巧于死生、于天眼到达彼岸，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā sithiladhanitadīgharassagarukalahukakkharaparicchedakusalā navaṅgasāsanadharā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库多闻、通达传承、持法、持律、持三十二相、善巧于松紧长短轻重字句的分别论、持九分教，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū vinayaññū vinayakovidā ṭhānāṭṭhānakusalā āpattānāpattigarukalahukasatekicchaatekicchavuṭṭhānadesanāniggaha- paṭikammaosāraṇanissāraṇapaṭisāraṇakusalā vinaye pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库知律、精通律、善巧于处非处、犯不犯、轻重、有余、无余、出罪、说示、折伏、对治、驱出、摈出、忏悔、于律到达彼岸，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū vimuttivarakusumamālabaddhā varapavaramahagghaseṭṭhabhāvamanuppattā bahujanakantamabhipatthitā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

大王，那些比库系以解脱最胜花鬘、已得最胜最上最贵最尊之状态、为众人所喜爱所希求，大王，如此的比库被称为世尊的法城。

‘‘Ye pana te, mahārāja, bhikkhū catusaccābhisamayappaṭividdhā diṭṭhasaccā viññātasāsanā catūsu sāmaññaphalesu tiṇṇavicikicchā paṭiladdhaphalasukhā aññesampi paṭipannānaṃ te phale saṃvibhajanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些已证悟四谛、已见谛、已知教法、于四沙门果中已度疑、已得果乐、也为其他已行道者分享那些果的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Ye pana te, mahārāja, bhikkhū sīlasaṃvaragandhamanulittā anekavidhabahuguṇadharā kilesamaladuggandhavidhamakā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些涂抹戒律防护之香、持有种种众多功德、洗除烦恼垢秽臭气的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Ye pana te, mahārāja, bhikkhū dhammakāmā piyasamudāhārā abhidhamme abhivinaye uḷārapāmojjā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi dhammavararasaṃ pivanti, kāyena vācāya manasā dhammavararasamogāḷhā adhimattapaṭibhānā dhammesu dhammesanappaṭipannā ito vā tato vā yattha yattha appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā , tattha tattha gantvā taṃ taṃ kathārasaṃ pivanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些喜爱法、喜欢谈论、于阿毗达摩与阿毗毗奈耶有极大欢喜、无论去到森林、去到树下、去到空闲处都饮用殊胜法味、以身语意沉浸于殊胜法味、具有极强辩才、于诸法中行法说、无论去到这里或那里、无论何处有少欲之谈、知足之谈、远离之谈、不交际之谈、精进策励之谈、戒之谈、定之谈、慧之谈、解脱之谈、解脱智见之谈,都去到那里那里饮用那那谈论之味的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Ye pana te, mahārāja, bhikkhū pubbarattāpararattaṃ jāgariyānuyogamanuyuttā nisajjaṭṭhānacaṅkamehi rattindivaṃ vītināmenti, bhāvanānuyogamanuyuttā kilesapaṭibāhanāya sadatthappasutā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些致力于初夜后夜的觉醒、以坐卧经行日夜度时、致力于修习、为击退烦恼而常勤于自利的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Ye pana te, mahārāja, bhikkhū navaṅgaṃ buddhavacanaṃ atthato ca byañjanato ca nayato ca kāraṇato ca hetuto ca udāharaṇato ca vācenti anuvācenti bhāsanti anubhāsanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些从义理、从文句、从方法、从原因、从理由、从譬喻诵说、随诵、讲说、随讲九分佛语的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Ye pana te, mahārāja, bhikkhū dhammaratanabhogena āgamapariyattisutabhogena bhogino dhanino niddiṭṭhasarabyañjanalakkhaṇappaṭivedhā viññū pharaṇā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些以法宝之财、以传承教理所闻之财而富有、富裕、已通达所指示的声音文句特相、有智慧、博学的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Ye pana te, mahārāja, bhikkhū uḷāradesanāpaṭivedhā pariciṇṇārammaṇavibhattiniddesā sikkhāguṇapāramippattā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ti vuccanti.

「大王,那些已证悟殊胜教法、已熟练所分别论分别论、已达学德圆满的比库们,大王,这样的比库被称为世尊的法城。」

‘‘Evaṃ suvibhattaṃ kho, mahārāja, bhagavato dhammanagaraṃ evaṃ sumāpitaṃ evaṃ suvihitaṃ evaṃ suparipūritaṃ evaṃ suvavatthāpitaṃ evaṃ surakkhitaṃ evaṃ sugopitaṃ evaṃ duppasayhaṃ paccatthikehi paccāmittehi, iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbaṃ atthi so bhagavāti.

「大王,世尊的法城如此分别论、如此善建立、如此善安置、如此善充满、如此善确立、如此善守护、如此善防护、如此难以被敌对者、反对者所攻破。大王,以此原因、以此理由、以此方法、以此推论,应知『有彼世尊』。」

‘‘‘Yathāpi nagaraṃ disvā, suvibhattaṃ manoramaṃ;

「譬如见到城市,善分布、可爱乐;

Anumānena jānanti, vaḍḍhakissa mahattanaṃ.

以推论而知,建造者的伟大。

‘‘‘Tatheva lokanāthassa, disvā dhammapuraṃ varaṃ;

「如是,见到世间怙主的殊胜法城;

Anumānena jānanti, atthi so bhagavā iti.

以推论而知,『有彼世尊』。

‘‘‘Anumānena jānanti, ūmiṃ disvāna sāgare;

「以推论而知,见到海中的波浪;

Yathāyaṃ dissate ūmi, mahanto so bhavissati.

如此显现的波浪,那将是巨大的。

‘‘‘Tathā buddhaṃ sokanudaṃ, sabbatthamaparājitaṃ;

「如是,佛陀是愁的驱除者,一切处无能胜者;

Taṇhakkhayamanuppattaṃ, bhavasaṃsāramocanaṃ.

已证得渴爱的灭尽,从有的轮回中解脱。

‘‘‘Anumānena ñātabbaṃ, ūmiṃ disvā sadevake;

「应以推论而知，见到波浪与诸天；如法波浪的扩散，他将成为最上的佛陀。」

Yathā dhammūmivipphāro, aggo buddho bhavissati.

「他们以推论而知，见到高耸的山；如这高耸者，他将是雪山。」

‘‘‘Anumānena jānanti, disvā accuggataṃ giriṃ;

「他们以推论而知，见到高耸的山；如这高耸者，他将是雪山。」

Yathā accuggato eso, himavā so bhavissati.

「如这高耸者，他将是雪山。」

‘‘‘Tathā disvā dhammagiriṃ, sītībhūtaṃ nirūpadhiṃ;

「如是见到法山，已清凉、无依，世尊的高耸、不动、善安立。」

Accuggataṃ bhagavato, acalaṃ suppatiṭṭhitaṃ.

「世尊的高耸、不动、善安立。」

‘‘‘Anumānena ñātabbaṃ, disvāna dhammapabbataṃ;

「应以推论而知，见到法山；如是那位大雄，将成为最上的佛陀。」

Tathā hi so mahāvīro, aggo buddho bhavissati.

「如是那位大雄，将成为最上的佛陀。」

‘‘‘Yathāpi gajarājassa, padaṃ disvāna mānusā;

「譬如人们见到象王的足迹，

Anumānena jānanti, mahā eso gajo iti.

以推论而知：『这是大象。』

‘‘‘Tatheva buddhanāgassa, padaṃ disvā vibhāvino;

「同样地，见到佛龙的足迹，明了者

Anumānena jānanti, uḷāro so bhavissati.

以推论而知：『他将是伟大者。』

‘‘‘Anumānena jānanti, bhīte disvāna kummige;

「以推论而知，见到惊恐的野兽，

Migarājassa saddena, bhītāme kummigā iti.

以狮王的声音，『这些野兽惊恐了。』

‘‘‘Tatheva titthiye disvā, vitthate bhītamānase;

「同样地，见到外道们惊恐散乱的心，

Anumānena ñātabbaṃ, dhammarājena gajjitaṃ.

应以推论而知：『法王已吼。』」

‘‘‘Nibbutaṃ pathaviṃ disvā, haritapattaṃ mahodikaṃ;

「见到大地清凉，绿叶茂盛，大水充满；

Anumānena jānanti, mahāmeghena nibbutaṃ.

以推理而知，被大云所清凉。

‘‘‘Tathevimaṃ janaṃ disvā, āmoditapamoditaṃ;

「如是见到这些人，欢喜、极欢喜；

Anumānena ñātabbaṃ, dhammameghena tappitaṃ.

以推理应知，被法云所满足。

‘‘‘Laggaṃ disvā bhusaṃ paṅkaṃ, kalaladdagataṃ mahiṃ;

「见到泥泞粘着，大地泥泞湿润；

Anumānena jānanti, vārikkhandho mahā gato.

以推理而知，大水团已到来。

‘‘‘Tathevimaṃ janaṃ disvā, rajapaṅkasamohitaṃ;

「如是见到这些人，被尘垢泥泞所迷惑；

Vahitaṃ dhammanadiyā, visaṭṭhaṃ dhammasāgare.

被法河所冲走，散布于法海中。」

‘‘‘Dhammāmatagataṃ disvā, sadevakamimaṃ mahiṃ;

「见法已达不死，此大地与诸天；

Anumānena ñātabbaṃ, dhammakkhandho mahā gato.

应以推论而知，法蕴已达广大。

‘‘‘Anumānena jānanti, ghāyitvā gandhamuttamaṃ;

「以推论而知，嗅闻最上香；

Yathāyaṃ vāyate gandho, hessanti pupphitā dumā.

如此香飘散，树木将开花。

‘‘‘Tathevāyaṃ sīlagandho, pavāyati sadevake;

「如是此戒香，飘散于有天；

Anumānena ñātabbaṃ, atthi buddho anuttaro’ti.

应以推论而知，有无上之佛。」

‘‘Evarūpena kho, mahārāja, kāraṇasatena kāraṇasahassena hetusatena hetusahassena nayasatena nayasahassena opammasatena opammasahassena sakkā buddhabalaṃ upadassayituṃ. Yathā, mahārāja, dakkho mālākāro nānāpuppharāsimhā ācariyānusiṭṭhiyā paccattapurisakārena vicittaṃ mālāguṇarāsiṃ kareyya, evameva kho, mahārāja, so bhagavā vicittapuppharāsi viya anantaguṇo appameyyaguṇo, ahametarahi jinasāsane mālākāro viya pupphaganthako pubbakānaṃ ācariyānaṃ maggenapi mayhaṃ buddhibalenapi asaṅkhyeyyenapi kāraṇena anumānena buddhabalaṃ dīpayissāmi, tvaṃ panettha chandaṃ janehi savanāyā’’ti.

「大王，以如此百种理由、千种理由、百种因、千种因、百种方法、千种方法、百种譬喻、千种譬喻，能够显示佛力。大王，犹如善巧的花鬘师从种种花堆中，依师教导及个人技艺，制作种种花鬘堆；同样地，大王，彼世尊犹如种种花堆，具无边功德、无量功德，我现在于胜者教中，犹如花鬘师般的串花者，依过去诸师之道，也依我的智力，以无数的理由、推论来阐明佛力，而你在此应生起欲乐来听闻。」

‘‘Dukkaraṃ , bhante nāgasena, aññesaṃ evarūpena kāraṇena anumānena buddhabalaṃ upadassayituṃ, nibbutosmi, bhante nāgasena, tumhākaṃ paramavicittena pañhaveyyākaraṇenā’’ti.

「尊者那先，对其他人而言，以如此理由、推论来显示佛力是难为的。尊者那先，我对你们极其精妙的问答感到满足。」

Anumānapañho paṭhamo. · 推论问第一

2. Dhutaṅgapañho2. 头陀支问

‘‘Passatāraññake bhikkhū, ajjhogāḷhe dhute guṇe;

「看见林野的比库们,深入修习头陀功德;

Puna passati gihī rājā, anāgāmiphale ṭhite.

再看见在家的国王,住立于不来果。

‘‘Ubhopi te viloketvā, uppajji saṃsayo mahā;

「看了他们两者,生起了大疑惑;

Bujjheyya ce gihī dhamme, dhutaṅgaṃ nipphalaṃ siyā.

若在家法能觉悟,头陀行岂非无果。

‘‘Paravādivādamathanaṃ, nipuṇaṃ piṭakattaye;

「善于摧破外道论,精通于三藏;

Handa pucche kathiseṭṭhaṃ, so me kaṅkhaṃ vinessatī’’ti.

来吧,去问最胜说法者,他将为我除去疑惑」。

Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca ‘‘bhante nāgasena, atthi koci gihī agāriko kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārayanto jātarūparajataṃ sādiyanto maṇimuttākañcanavicittamoḷibaddho yena santaṃ paramatthaṃ nibbānaṃ sacchikata’’nti?

于是,弥兰陀王前往具寿那先住处,抵达后,礼敬具寿那先,坐于一旁。坐于一旁的弥兰陀王对具寿那先如此说:「尊者那先,有任何在家居士,享受欲乐,住于拥挤子女妻室的卧处,受用咖西咖旃檀,持用花香涂香,接受金银,以宝珠、珍珠、黄金装饰束缚,能现证寂静的胜义涅槃吗?」

‘‘Na, mahārāja, ekaññeva sataṃ na dve satāni na tīṇi cattāri pañca satāni na sahassaṃ na satasahassaṃ na koṭisataṃ na koṭisahassaṃ na koṭisatasahassaṃ, tiṭṭhatu mahārāja dasannaṃ vīsatiyā satassa sahassassa abhisamayo, katamena te pariyāyena anuyogaṃ dammī’’ti.

「不,大王,不只一百,不是二百,不是三、四、五百,不是一千,不是十万,不是百俱胝,不是千俱胝,不是十万俱胝,大王,且不论十人、二十人、一百人、一千人的现证,我以何种方式给你解答呢?」

‘‘Tvamevetaṃ brūhī’’ti. ‘‘Tenahi te, mahārāja, kathayissāmi satena vā sahassena vā satasahassena vā koṭiyā vā koṭisatena vā koṭisahassena vā koṭisatasahassena vā, yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutavaraṅgaguṇanissitā thā, tā sabbā idha samosarissanti. Yathā, mahārāja, ninnunnatasamavisamathalāthaladesabhāge abhivuṭṭhaṃ udakaṃ, sabbaṃ taṃ tato vinigaḷitvā mahodadhiṃ sāgaraṃ samosarati, evameva kho, mahārāja, sampādake sati yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutaṅgaguṇadharanissitā kathā, tā sabbā idha samosarissanti.

「你自己说吧。」「那么,大王,我将为你说:无论是百、千、十万、亿、百亿、千亿、百千亿,凡是依止于九分佛语中的少欲行道、头陀功德的任何说法,一切都将汇集于此。大王,譬如降在低洼不平、高低不平之地的水,一切从那里流出后汇集于大海、海洋;同样地,大王,当具足成就时,凡是依止于九分佛语中的少欲行道、头陀功德的任何说法,一切都将汇集于此。」

‘‘Mayhampettha , mahārāja, paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati. Yathā, mahārāja, kusalo lekhācariyo anusiṭṭho lekhaṃ osārento attano byattatāya buddhiyā kāraṇaparidīpanena lekhaṃ paripūreti, evaṃ sā lekhā samattā paripuṇṇā anūnikā bhavissati. Evameva mayhampettha paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati.

「大王,在此,我的熟练智慧的理由阐明将汇集,因此这义理将被分别论、详细、圆满、清净、带来。大王,譬如善巧的书写者,受过训练,书写文字时,以自己熟练智慧的理由阐明而完成文字,如此那文字将是完成的、圆满的、无缺的。同样地,在此,我的熟练智慧的理由阐明将汇集,因此这义理将被分别论、详细、圆满、清净、带来。」

‘‘Nagare, mahārāja, sāvatthiyā pañcakoṭimattā ariyasāvakā bhagavato upāsakaupāsikāyo sattapaṇṇāsasahassāni tīṇi ca satasahassāni anāgāmiphale patiṭṭhitā, te sabbepi gihī yeva, na pabbajitā. Puna tattheva kaṇḍambamūle yamakapāṭihāriye vīsati pāṇakoṭiyo abhisamiṃsu, puna cūḷarāhulovāde , mahāmaṅgalasuttante, samacittapariyāye, parābhavasuttante, purābhedasuttante, kalahavivādasuttante, cūḷabyūhasuttante, mahābyūhasuttante, tuvaṭakasuttante, sāriputtasuttante gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi.

「大王,在沙瓦提城,世尊的五亿近事男、近事女圣弟子,五万七千三十万安住于不来果,他们全都是在家人,非出家者。又在那里,在甘达马树根处的双神变,二十亿证悟;又在小拉胡喇教诫、大吉祥经、平等心法门、衰败经、破坏经、诤论经、小集经、大集经、都瓦答咖经、沙利子经中,无数天人法现观。」

‘‘Nagare rājagahe paññāsasahassāni tīṇi ca satasahassāni ariyasāvakā bhagavato upāsakaupāsikāyo, puna tattheva dhanapālahatthināgadamane navuti pāṇakoṭiyo, pārāyanasamāgame pāsāṇakacetiye cuddasa pāṇakoṭiyo, puna indasālaguhāyaṃ asīti devatākoṭiyo, puna bārāṇasiyaṃ isipatane migadāye paṭhame dhammadesane aṭṭhārasa brahmakoṭiyo aparimāṇā ca devatāyo, puna tāvatiṃsabhavane paṇḍukambalasilāyaṃ abhidhammadesanāya asīti devatākoṭiyo, devorohaṇe saṅkassanagaradvāre lokavivaraṇapāṭihāriye pasannānaṃ naramarūnaṃ tiṃsa koṭiyo abhisamiṃsu.

「在王舍城,世尊的五万三十万近事男、近事女圣弟子;又在那里,在达那巴喇象调伏时九十亿,在巴拉亚那集会、巴沙那咖支提十四亿,又在因达沙喇洞八十亿天人;又在巴拉纳西仙人堕处鹿野苑初次说法时十八亿梵天与无量天人;又在三十三天界盘杜咖巴喇石上阿毗达摩说法时八十亿天人;在天下降、桑咖沙城门、世间显现神变时,三十亿信受的人天证悟。」

Puna sakkesu kapilavatthusmiṃ nigrodhārāme buddhavaṃsadesanāya mahāsamayasuttantadesanāya ca gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi . Puna sumanamālākārasamāgame, garahadinnasamāgame, ānandaseṭṭhisamāgame, jambukājīvakasamāgame, maṇḍukadevaputtasamāgame, maṭṭhakuṇḍalidevaputtasamāgame, sulasānagarasobhinisamāgame, sirimānagarasobhinisamāgame, pesakāradhītusamāgame, cūḷasubhaddāsamāgame, sāketabrāhmaṇassa āḷāhanadassanasamāgame, sūnāparantakasamāgame, sakkapañhasamāgame, tirokuṭṭasamāgame , ratanasuttasamāgame paccekaṃ caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, yāvatā, mahārāja, bhagavā loke aṭṭhāsi, tāva tīsu maṇḍalesu soḷasasu mahājanapadesu yattha yattha bhagavā vihāsi, tattha tattha yebhuyyena dve tayo cattāro pañca sataṃ sahassaṃ satasahassaṃ devā ca manussā ca santaṃ paramatthaṃ nibbānaṃ sacchikariṃsu. Ye te, mahārāja, devā gihī yeva, na te pabbajitā, etāni ceva, mahārāja, aññāni ca anekāni devatākoṭisatasahassāni gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikariṃsū’’ti.

「又在释迦族咖毕拉瓦图尼拘律园佛史说法、大集经说法时,无数天人法现观。又在苏玛那花鬘师集会、嘎拉哈丁那集会、阿难长者集会、占布咖吉瓦咖集会、曼杜咖天子集会、玛塔昆达利天子集会、苏喇沙城美女集会、西利玛城美女集会、洗衣女集会、小须跋达集会、萨咖答婆罗门见火葬场集会、苏那巴兰答咖集会、萨咖问集会、提洛古塔集会、宝经集会,各各八万四千有情法现观。大王,世尊住世期间,在三界十六大国,世尊所住之处,大多数二、三、四、五百、千、十万天人证得寂静胜义涅槃。大王,那些天人是在家人,非出家者。大王,这些及其他无数亿百千天人,在家居家者、享受欲乐者证得寂静胜义涅槃。」

‘‘Yadi, bhante nāgasena, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, atha imāni dhutaṅgāni kimatthaṃ sādhenti, tena kāraṇena dhutaṅgāni akiccakarāni honti. Yadi, bhante nāgasena, vinā mantosadhehi byādhayo vūpasamanti, kiṃ vamanavirecanādinā sarīradubbalakaraṇena? Yadi muṭṭhīhi paṭisattuniggaho bhavati, kiṃ asisattisaradhanukodaṇḍalaguḷamuggarehi? Yadi gaṇṭhikuṭilasusirakaṇṭalatāsākhā ālambitvā rukkhamabhirūhanaṃ bhavati, kiṃ dīghadaḷhanisseṇipariyesanena? Yadi thaṇḍilaseyyāya dhātusamatā bhavati, kiṃ sukhasamphassamahatimahāsirisayanapariyesanena? Yadi ekako sāsaṅkasappaṭibhayavisamakantārataraṇasamattho bhavati, kiṃ sannaddhasajjamahatimahāsatthapariyesanena? Yadi nadisaraṃ bāhunā tarituṃ samattho bhavati, kiṃ dhuvasetunāvāpariyesanena? Yadi sakasantakena ghāsacchādanaṃ kātuṃ pahoti, kiṃ parūpasevanapiyasamullāpapacchāpuredhāvanena? Yadi akhātataḷāke udakaṃ labhati, kiṃ udapānataḷākapokkharaṇikhaṇanena? Evameva kho, bhante nāgasena, yadi gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, kiṃ dhutaguṇavarasamādiyanenā’’ti?

「尊者那先,若在家居家者、享受欲乐者证得寂静胜义涅槃,那么这些头陀支为何目的而行?因此头陀支成为无用。尊者那先,若无需药物疾病就止息,何必以催吐、泻药等使身体虚弱?若以拳头能制伏敌人,何必用剑、矛、箭、弓、棍、锤?若攀缘结节、弯曲、有孔、多刺的藤蔓枝条能爬树,何必寻求长而坚固的梯子?若以地铺能界平衡,何必寻求触感舒适的大床、大卧具?若独自一人能渡过有危险、有蛇、有恐怖、险恶的旷野,何必寻求武装、准备好的大商队?若能以手臂渡河、湖,何必寻求固定桥、船?若能以自己的财物作衣食,何必依靠他人、亲爱交谈、背后奔走?若在未挖的池塘得水,何必挖井、池、莲池?同样地,尊者那先,若在家居家者、享受欲乐者证得寂静胜义涅槃,何必受持头陀功德?」

‘‘Aṭṭhavīsati kho panime, mahārāja, dhutaṅgaguṇā yathābhuccaguṇā, yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni. Katame aṭṭhavīsati? Idha, mahārāja, dhutaṅgaṃ suddhājīvaṃ sukhaphalaṃ anavajjaṃ na paradukkhāpanaṃ abhayaṃ asampīḷanaṃ ekantavaḍḍhikaṃ aparihāniyaṃ amāyaṃ ārakkhā patthitadadaṃ sabbasattadamanaṃ saṃvarahitaṃ patirūpaṃ anissitaṃ vippamuttaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ mānappahānaṃ kuvitakkacchedanaṃ kaṅkhāvitaraṇaṃ kosajjaviddhaṃsanaṃ aratippahānaṃ khamanaṃ atulaṃ appamāṇaṃ sabbadukkhakkhayagamanaṃ, ime kho, mahārāja, aṭṭhavīsati dhutaṅgaguṇā yathābhuccaguṇā yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni.

「大王,这二十八头陀支功德是如实功德,以这些功德,头陀支为一切诸佛所羡慕、所希求。哪二十八?大王,于此,头陀支是清净活命、安乐果、无过失、不使他人痛苦、无畏、不压迫、一向增长、不退失、无诳、守护、所求施与、调伏一切有情、具律仪、适当、无依、解脱、贪尽、嗔尽、痴尽、慢断、恶寻断、疑度、懈怠破、不乐断、堪忍、无比、无量、导向一切苦尽。大王,这二十八头陀支功德是如实功德,以这些功德,头陀支为一切诸佛所羡慕、所希求。」

‘‘Ye kho te, mahārāja, dhutaguṇe sammā upasevanti, te aṭṭhārasahi guṇehi samupetā bhavanti. Katamehi aṭṭhārasahi? Ācāro tesaṃ suvisuddho hoti, paṭipadā supūritā hoti, kāyikaṃ vācasikaṃ surakkhitaṃ hoti, manosamācāro suvisuddho hoti, vīriyaṃ supaggahitaṃ hoti, bhayaṃ vūpasammati, attānudiṭṭhibyapagatā hoti, āghāto uparato hoti, mettā upaṭṭhitā hoti, āhāro pariññāto hoti, sabbasattānaṃ garukato hoti, bhojane mattaññū hoti, jāgariyamanuyutto hoti, aniketo hoti, yattha phāsu tattha vihārī hoti, pāpajegucchī hoti, vivekārāmo hoti, satataṃ appamatto hoti, ye te, mahārāja, dhutaguṇe sammā upasevanti, te imehi aṭṭhārasahi guṇehi samupetā bhavanti.

「大王,凡正确奉行那些头陀功德者,他们具足十八功德。哪十八?他们的行为极清净,道极圆满,身业、语业善守护,意行极清净,精进善把握,恐怖止息,离我见,嗔恨停止,慈现起,食物遍知,对一切有情尊重,于食知量,勤修不眠,无家,于何处安乐即住于彼处,厌恶恶,乐远离,常不放逸。大王,凡正确奉行那些头陀功德者,他们具足这十八功德。」

‘‘Dasa ime, mahārāja, puggalā dhutaguṇārahā. Katame dasa? Saddho hoti hirimā dhitimā akuho atthavasī alolo sikkhākāmo daḷhasamādāno anujjhānabahulo mettāvihārī, ime kho, mahārāja, dasa puggalā dhutaguṇārahā.

「大王,这十种人值得修习头陀功德。哪十种?有信者、有惭者、有愧者、不吝啬者、知利益者、不贪婪者、乐学者、坚固受持者、常省察者、住慈者,大王,这十种人值得修习头陀功德。

‘‘Ye te, mahārāja, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, sabbe te purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattha cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramattaṃ nibbānaṃ sacchikaronti.

「大王,凡那些在家、居家、享受欲乐的人证得寂静的胜义涅槃,他们全都在过去生中对十三头陀功德已作亲近、已作基础业,他们在那里净化了行为与道,今日虽仍是在家人却证得寂静的胜义涅槃。

‘‘Yathā , mahārāja, kusalo issāso antevāsike paṭhamaṃ tāva upāsanasālāyaṃ cāpabhedacāpāropanaggahaṇamuṭṭhippaṭipīḷanaaṅgulivināmanapādaṭhapanasaraggahaṇasannahanaākaḍḍhana saddhāraṇalakkhaniyamanakhipane tiṇapurisakachakaṇa tiṇapalālamattikāpuñjaphalakalakkhavedhe anusikkhāpetvā rañño santike upāsanaṃ ārādhayitvā ājaññarathagajaturaṅgadhanadhaññahiraññasuvaṇṇadāsidāsabhariyagāmavaraṃ labhati , evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti. Na, mahārāja, dhutaguṇesu pubbāsevanaṃ vinā ekissā yeva jātiyā arahattaṃ sacchikiriyā hoti, uttamena pana vīriyena uttamāya paṭipattiyā tathārūpena ācariyena kalyāṇamittena arahattaṃ sacchikiriyā hoti.

「大王,譬如善巧的弓术师首先在训练场教导弟子:弓的破裂、弓的架设、握持、拳的压紧、手指的弯曲、足的安立、箭的握持、瞄准、拉弓、持续、瞄准目标、射击、草人、假人的穿透、草束、稻草堆、土堆、木板、目标的穿透,教导之后在国王面前展现技艺,获得良马、车、象、骏马、财富、谷物、金银、奴婢、妻子、村庄等赏赐;同样地,大王,凡那些在家、居家、享受欲乐的人证得寂静的胜义涅槃,他们全都在过去生中对十三头陀功德已作亲近、已作基础业,他们在那里净化了行为与道,今日虽仍是在家人却证得寂静的胜义涅槃。大王,若无对头陀功德的先前修习,仅凭一生就证得阿拉汉果是须跋的,但以最上的精进、最上的道、如此的导师、善友,则能证得阿拉汉果。

‘‘Yathā vā pana, mahārāja, bhisakko sallakatto ācariyaṃ dhanena vā vattappaṭipattiyā vā ārādhetvā sattaggahaṇachedanalekhanavedhanasalluddharaṇavaṇadhovanasosanabhesajjānulimpanavamana virecanānuvāsanakiriyamanusikkhitvā vijjāsu katasikkho katūpāsano katahattho āture upasaṅkamati tikicchāya, evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti, na, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo hoti.

「或者,大王,譬如医师、外科医生以财富或须跋行为取悦导师后,学习箭的握持、切割、刮除、穿刺、拔箭、洗伤口、干燥、涂药、催吐、泻下、灌肠等治疗,在医术上已学成、已亲近、已熟练、已成就手艺后,前往病人处施行治疗;同样地,大王,凡那些在家、居家、享受欲乐的人证得寂静的胜义涅槃,他们全都在过去生中对十三头陀功德已作亲近、已作基础业,他们在那里净化了行为与道,今日虽仍是在家人却证得寂静的胜义涅槃,大王,未以头陀功德清净者不能现观法。

‘‘Yathā, mahārāja, udakassa asecanena bījānaṃ avirūhanaṃ hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti.

「大王,譬如不浇水则种子不生长;同样地,大王,未以头陀功德清净者不能现观法。

‘‘Yathā vā pana, mahārāja, akatakusalānaṃ akatakalyāṇānaṃ sugatigamanaṃ na hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti.

「或者,大王,譬如未作善、未作福者不能往善趣;同样地,大王,未以头陀功德清净者不能现观法。

‘‘Pathavisamaṃ , mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patiṭṭhānaṭṭhena. Āposamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamaladhovanaṭṭhena. Tejosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavanajjhāpanaṭṭhena . Vāyosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalarajopavāhanaṭṭhena. Agadasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesabyādhivūpasamanaṭṭhena. Amatasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavisanāsanaṭṭhena. Khettasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇasassavirūhanaṭṭhena. Manoharasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patthiticchitasabbasampattivaradadaṭṭhena. Nāvāsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṃsāramahaṇṇavapāragamanaṭṭhena. Bhīruttāṇasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jarāmaraṇabhītānaṃ assāsakaraṇaṭṭhena. Mātusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesadukkhappaṭipīḷitānaṃ anuggāhakaṭṭhena. Pitusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kusalavaḍḍhikāmānaṃ sabbasāmaññaguṇajanakaṭṭhena. Mittasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇapariyesanaavisaṃvādakaṭṭhena. Padumasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalehi anupalittaṭṭhena. Catujjātiyavaragandhasamaṃ , mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesaduggandhapaṭivinodanaṭṭhena. Girirājavarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ aṭṭhalokadhammavātehi akampiyaṭṭhena. Ākāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbattha gahaṇāpagatauruvisaṭavitthatamahantaṭṭhena. Nadīsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesamalapavāhanaṭṭhena. Sudesakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jātikantārakilesavanagahananittharaṇaṭṭhena. Mahāsatthavāhasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbabhayasuññakhemaabhayavarapavaranibbānanagarasampāpanaṭṭhena . Sumajjitavimalādāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṅkhārānaṃ sabhāvadassanaṭṭhena. Phalakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesalaguḷasarasattipaṭibāhanaṭṭhena. Chattasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesavassatividhaggisantāpātapapaṭibāhanaṭṭhena. Candasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ pihayitapatthitaṭṭhena. Sūriyasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ mohatamatimiranāsanaṭṭhena. Sāgarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ anekavidhasāmaññaguṇavararatanuṭṭhānaṭṭhena, aparimitaasaṅkhyeyyaappameyyaṭṭhena ca. Evaṃ kho, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ bahūpakāraṃ sabbadarathapariḷāhanudaṃ aratinudaṃ bhayanudaṃ bhavanudaṃ khīlanudaṃ malanudaṃ sokanudaṃ dukkhanudaṃ rāganudaṃ dosanudaṃ mohanudaṃ mānanudaṃ diṭṭhinudaṃ sabbākusaladhammanudaṃ yasāvahaṃ hitāvahaṃ sukhāvahaṃ phāsukaraṃ pītikaraṃ yogakkhemakaraṃ anavajjaṃ iṭṭhasukhavipākaṃ guṇarāsiguṇapuñjaṃ aparimitaasaṅkhyeyya appameyyaguṇaṃ varaṃ pavaraṃ aggaṃ.

「大王,头陀功德如地,对欲清净者而言,是为了建立之义。大王,头陀功德如水,对欲清净者而言,是为了洗净一切烦恼垢之义。大王,头陀功德如火,对欲清净者而言,是为了烧尽一切烦恼林之义。大王,头陀功德如风,对欲清净者而言,是为了吹散一切烦恼垢尘之义。大王,头陀功德如药,对欲清净者而言,是为了止息一切烦恼病之义。大王,头陀功德如甘露,对欲清净者而言,是为了破坏一切烦恼毒之义。大王,头陀功德如田,对欲清净者而言,是为了生长一切沙门功德之谷之义。大王,头陀功德如悦意者,对欲清净者而言,是为了给予所愿所欲的一切成就之义。大王,头陀功德如船,对欲清净者而言,是为了渡越轮回大海之义。大王,头陀功德如怖畏者的庇护所,对欲清净者而言,是为了给予怖畏老死者安慰之义。大王,头陀功德如母,对欲清净者而言,是为了随护受烦恼苦逼迫者之义。大王,头陀功德如父,对欲清净者而言,是为了生起一切沙门功德、欲增长善者之义。大王,头陀功德如友,对欲清净者而言,是为了寻求一切沙门功德而不欺诳之义。大王,头陀功德如莲花,对欲清净者而言,是为了不被一切烦恼垢染污之义。大王,头陀功德如四种上等香,对欲清净者而言,是为了驱除烦恼恶臭之义。大王,头陀功德如山王,对欲清净者而言,是为了不被八世间法之风动摇之义。大王,头陀功德如虚空,对欲清净者而言,是为了一切处离执取、广大、宽阔、辽阔、伟大之义。大王,头陀功德如河,对欲清净者而言,是为了冲走烦恼垢之义。大王,头陀功德如善向导,对欲清净者而言,是为了引出生之旷野、烦恼林、密林之义。大王,头陀功德如大商主,对欲清净者而言,是为了到达一切怖畏空、安稳、无畏、上等殊胜的涅槃城之义。大王,头陀功德如善磨的清净镜,对欲清净者而言,是为了见诸行自性之义。大王,头陀功德如盾牌,对欲清净者而言,是为了防御烦恼箭、矛、标枪之义。大王,头陀功德如伞,对欲清净者而言,是为了防御烦恼雨、火、热、炎热之义。大王,头陀功德如月,对欲清净者而言,是为了所羡慕、所希求之义。大王,头陀功德如日,对欲清净者而言,是为了破除痴暗、黑暗之义。大王,头陀功德如海,对欲清净者而言,是为了出生种种沙门功德上等宝之义,以及无量、无数、无边之义。如此,大王,头陀功德对欲清净者而言,有多种利益:除去一切疲劳、除去不乐、除去怖畏、除去有、除去懈怠、除去垢、除去愁、除去苦、除去贪、除去嗔、除去痴、除去慢、除去见、除去一切不善法,带来名声、带来利益、带来乐、作安乐、作喜悦、作离轭安稳、无过失、可爱乐果报、功德聚、功德堆,无量、无数、无边功德,殊胜、最殊胜、最上。

‘‘Yathā , mahārāja, manussā upatthambhavasena bhojanaṃ upasevanti, hitavasena bhesajjaṃ upasevanti, upakāravasena mittaṃ upasevanti, tāraṇavasena nāvaṃ upasevanti, sugandhavasena mālāgandhaṃ upasevanti, abhayavasena bhīruttāṇaṃ upasevanti, patiṭṭhāvasena pathaviṃ upasevanti, sippavasena ācariyaṃ upasevanti, yasavasena rājānaṃ upasevanti, kāmadadavasena maṇiratanaṃ upasevanti, evameva kho, mahārāja, sabbasāmaññaguṇadadavasena ariyā dhutaguṇaṃ upasevanti.

「大王,譬如人们为了支持而亲近食物,为了利益而亲近药物,为了帮助而亲近朋友,为了渡越而亲近船,为了香气而亲近花香,为了无畏而亲近庇护所,为了立足而亲近大地,为了技艺而亲近导师,为了名声而亲近国王,为了给予所欲而亲近如意宝;同样地,大王,圣者们为了给予一切沙门功德而亲近头陀功德。」

‘‘Yathā vā pana, mahārāja, udakaṃ bījavirūhanāya, aggi jhāpanāya, āhāro balāharaṇāya, latā bandhanāya, satthaṃ chedanāya, pānīyaṃ pipāsāvinayanāya, nidhi assāsakaraṇāya, nāvā tīrasampāpanāya, bhesajjaṃ byādhivūpasamanāya, yānaṃ sukhagamanāya, bhīruttāṇaṃ bhayavinodanāya, rājā ārakkhatthāya, phalakaṃ daṇḍaleḍḍulaguḷasarasattipaṭibāhanāya, ācariyo anusāsanāya, mātā posanāya, ādāso olokanāya, alaṅkāro sobhanāya, vatthaṃ paṭicchādanāya, nisseṇī ārohanāya, tulā visamavikkhepanāya , mantaṃ parijappanāya, āvudhaṃ tajjanīyapaṭibāhanāya , padīpo andhakāravidhamanāya, vāto pariḷāhanibbāpanāya, sippaṃ vuttinipphādanāya, agadaṃ jīvitarakkhaṇāya, ākaro ratanuppādanāya, ratanaṃ alaṅkarāya, āṇā anatikkamanāya, issariyaṃ vasavattanāya, evameva kho, mahārāja, dhutaguṇaṃ sāmaññabījavirūhanāya, kilesamalajhāpanāya, iddhibalāharaṇāya, satisaṃvaranibandhanāya, vimativicikicchāsamucchedanāya, taṇhāpipāsāvinayanāya, abhisamayaassāsakaraṇāya, caturoghanittharaṇāya, kilesabyādhivūpasamāya, nibbānasukhappaṭilābhāya, jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsabhayavinodanāya, sāmaññaguṇaparirakkhaṇāya, aratikuvitakkapaṭibāhanāya, sakalasāmaññatthānusāsanāya, sabbasāmaññaguṇaposanāya, samathavipassanāmaggaphalanibbānadassanāya, sakalalokathutathomitamahatimahāsobhanakaraṇāya, sabbāpāyapidahanāya, sāmaññatthaselasikharamuddhani abhirūhanāya, vaṅkakuṭilavisamacittavikkhepanāya , sevitabbāsevitabbadhamme sādhusajjhāyakaraṇāya, sabbakilesapaṭisattutajjanāya , avijjandhakāravidhamanāya, tividhaggisantāpapariḷāhanibbāpanāya, saṇhasukhumasantasamāpattinipphādanāya, sakalasāmaññaguṇaparirakkhaṇāya, bojjhaṅgavararatanuppādanāya, yogijanālaṅkaraṇāya, anavajjanipuṇasukhumasantisukhamanatikkamanāya , sakalasāmaññaariyadhammavasavattanāya. Iti, mahārāja, imesaṃ guṇānaṃ adhigamāya yadidaṃ ekamekaṃ dhutaguṇaṃ, evaṃ, mahārāja, atuliyaṃ dhutaguṇaṃ appameyyaṃ asamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭiseṭṭhaṃ uttaraṃ seṭṭhaṃ visiṭṭhaṃ adhikaṃ āyataṃ puthulaṃ visaṭaṃ vitthataṃ garukaṃ bhāriyaṃ mahantaṃ.

「大王,譬如水能使种子生长,火能烧尽,食物能带来力量,藤蔓能捆绑,刀能切断,饮料能止渴,宝藏能带来安慰,船能到达彼岸,药能平息疾病,车乘能安乐前行,避难所能消除恐怖,国王能保护,盾牌能抵挡棍棒、土块、石头、箭矢,老师能教诫,母亲能养育,镜子能观看,装饰品能庄严,衣服能遮蔽,梯子能攀登,天平能分辨不平等,咒语能反复念诵,武器能抵御威胁,灯能破除黑暗,风能熄灭热恼,技艺能产生生计,解毒剂能保护生命,矿山能产生宝石,宝石能作装饰,命令不可违越,主权能自在统治。同样地,大王,头陀功德能使沙门种子生长,能烧尽烦恼垢秽,能带来神通力,能系缚念的防护,能断除疑惑与犹豫,能调伏渴爱之渴,能带来现观的安慰,能渡越四暴流,能平息烦恼病,能获得涅槃乐,能消除生老病死愁悲苦忧恼的恐怖,能保护沙门功德,能抵御不乐与恶寻,能教诫一切沙门义,能养育一切沙门功德,能见止观道果涅槃,能使一切世间赞叹称颂极为庄严,能关闭一切恶趣,能攀登沙门义的山峰顶端,能分辨弯曲、狡诈、不平等之心,能善于反复学习应修习与不应修习之法,能威胁一切烦恼敌,能破除无明黑暗,能熄灭三火的热恼,能产生微细柔软寂静的等至,能保护一切沙门功德,能产生觉支殊胜宝,能装饰瑜伽者,不可违越无过失、精巧、微细、寂静之乐,能自在统治一切沙门圣法。如是,大王,为了证得这些功德,即每一项头陀功德。如是,大王,头陀功德是无比的、无量的、无等的、无对的、无匹的、无上的、最上的、最胜的、殊胜的、超越的、广大的、宽广的、遍布的、广阔的、重的、有份量的、伟大的。」

‘‘Yo kho, mahārāja, puggalo pāpiccho icchāpakato kuhako luddho odariko lābhakāmo yasakāmo kittikāmo ayutto appatto ananucchaviko anaraho appatirūpo dhutaṅgaṃ samādiyati, so diguṇaṃ daṇḍamāpajjati, sabbaguṇaghātamāpajjati, diṭṭhadhammikaṃ hīḷanaṃ khīḷanaṃ garahanaṃ uppaṇḍanaṃ khipanaṃ asambhogaṃ nissāraṇaṃ nicchubhanaṃ pavāhanaṃ pabbājanaṃ paṭilabhati, samparāyepi satayojanike avīcimahāniraye uṇhakaṭhitatattasantattaaccijālāmālake anekavassakoṭisatasahassāni uddhamadho tiriyaṃ pheṇuddehakaṃ samparivattakaṃ paccati, tato muccitvā kisapharusakāḷaṅgapaccaṅgo sūnuddhumātasusiruttamaṅgo chāto pipāsito visamabhīmarūpavaṇṇo bhaggakaṇṇasoto ummīlitanimīlitanettanayano arugattapakkagatto puḷavākiṇṇasabbakāyo vātamukhe jalamāno viya aggikkhandho anto jalamāno pajjalamāno atāṇo asaraṇo āruṇṇaruṇṇakāruññaravaṃ paridevamāno nijjhāmataṇhiko samaṇamahāpeto hutvā āhiṇḍamāno mahiyā aṭṭassaraṃ karoti.

「大王,若有恶欲、为欲所缚、欺诈、贪婪、贪食、求利、求名、求誉、不适合、未达到、不相应、不应得、不适当之人受持头陀支,他将遭受双倍惩罚,遭受一切功德之破坏,于现法中获得轻蔑、嘲笑、呵责、侮辱、斥责、不共住、驱摈、排斥、驱逐、逐出,于来世亦在百由旬之无间大地狱中,于热、坚硬、炽热、烧热、火焰网缠绕处,上下横向如泡沫团般翻转,煎熬数十万亿年。从彼处脱出后,四肢瘦削、粗糙、黑暗,肢体肿胀、破裂、空洞、溃烂,饥饿、干渴,形色丑陋、可怖,耳鼻断裂,眼睛睁开闭合,身体残废、枯萎,全身布满虫蛆,如风口之火焰般内外燃烧、炽燃,无依、无护,发出悲惨哀号之声,悲泣哀叹,渴爱焦灼,成为大沙门鬼,于大地游荡,发出八种声音。

‘‘Yathā , mahārāja, koci ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko khattiyābhisekena abhisiñcati, so labhati hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇakaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattena telena osiñcanaṃ sunakhehi khādāpanaṃ jīvasūlāropanaṃ asinā sīsacchedaṃ anekavihitampi kammakāraṇaṃ anubhavati. Kiṃ kāraṇā? Ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko mahante issariye ṭhāne attānaṃ ṭhapesi, velaṃ ghātesi, evameva kho, mahārāja, yo koci puggalo pāpiccho…pe… mahiyā aṭṭassaraṃ karoti.

「大王,譬如某位不适合、不够格、不相称、不应得、不适当、卑劣、出身低贱者以刹帝利灌顶而受灌顶,他会遭受断手、断足、断手足、割耳、割鼻、割耳鼻、粥锅刑、贝秃刑、拉胡口刑、火鬘刑、燃手刑、草衣刑、树皮衣刑、羚羊刑、肉钩刑、钱币刑、腐蚀刑、转门闩刑、稻草床刑、热油浇灌、令狗啖食、活着穿刺、以刀断头等种种刑罚。什么原因?因为不适合、不够格、不相称、不应得、不适当、卑劣、出身低贱者将自己置于大权势之位,越过界限。同样地,大王,任何恶欲之人……在大地上制造悲叹。

‘‘Yo pana, mahārāja, puggalo yutto patto anucchaviko araho patirūpo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo pahitatto asaṭho amāyo anodariko alābhakāmo ayasakāmo akittikāmo saddho saddhāpabbajito jarāmaraṇā muccitukāmo ‘sāsanaṃ paggaṇhissāmī’ti dhutaṅgaṃ samādiyati, so diguṇaṃ pūjaṃ arahati devānañca piyo hoti manāpo pihayito patthito, jātisumanamallikādīnaṃ viya pupphaṃ nahātānulittassa, jighacchitassa viya paṇītabhojanaṃ, pipāsitassa viya sītalavimalasurabhipānīyaṃ, visagatassa viya osadhavaraṃ, sīghagamanakāmassa viya ājaññarathavaruttamaṃ, atthakāmassa viya manoharamaṇiratanaṃ, abhisiñcitukāmassa viya paṇḍaravimalasetacchattaṃ, dhammakāmassa viya arahattaphalādhigamamanuttaraṃ. Tassa cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, samathavipassanā adhigacchati, adhigamappaṭipatti pariṇamati, cattāri sāmaññaphalāni catasso paṭisambhidā tisso vijjā chaḷabhiññā kevalo ca samaṇadhammo sabbe tassādheyyā honti, vimuttipaṇḍaravimalasetacchattena abhisiñcati.

「大王,若人具足、适合、相应、值得、适当、少欲、知足、远离、不混杂、精进、勤奋、不狡诈、不虚伪、不贪食、不求利、不求名声、不求称誉、有信、因信出家、欲从老死解脱而『我将受持教法』地受持头陀支,他值得双倍的供养,为诸天所喜爱、所欢喜、所羡慕、所期望,犹如茉莉花等花朵对已沐浴涂油者,犹如美食对饥饿者,犹如清凉清净芳香的饮料对口渴者,犹如最上良药对中毒者,犹如最上良马车对欲速行者,犹如悦意的摩尼宝珠对求利益者,犹如洁白清净的白伞盖对欲灌顶者,犹如无上的阿拉汉果证得对求法者。他的须跋达到修习圆满,四正勤、四神足、五根、五力、七觉支、圣八支道达到修习圆满,他证得止观,证得之行道成熟,四沙门果、四无碍解、三明、六神通及一切沙门法都成为他可达成的,以解脱的洁白清净白伞盖为他灌顶。

‘‘Yathā, mahārāja, rañño khattiyassa abhijātakulakulīnassa khattiyābhisekena abhisittassa paricaranti saraṭṭhanegamajānapadabhaṭabalā aṭṭhattiṃsā ca rājaparisā naṭanaccakā mukhamaṅgalikā sotthivācakā samaṇabrāhmaṇasabbapāsaṇḍagaṇā abhigacchanti, yaṃ kiñci pathaviyā paṭṭanaratanākaranagarasuṅkaṭṭhānaverajjakachejjabhejjajanamanusāsanaṃ sabbattha sāmiko bhavati, evameva kho , mahārāja, yo koci puggalo yutto patto…pe… vimuttipaṇḍaravimalasetacchattena abhisiñcati.

「大王,譬如刹帝利灌顶王,出身于刹帝利高贵家族,以刹帝利灌顶而受灌顶,国土、城镇、村落、边地的军队须跋他,三十八种王臣众、舞蹈演员、吉祥颂者、沙门婆罗门一切外道众前来,无论地上的港口、宝矿、城市、关税站、狩猎场、伐木场、人民的统治,在一切处都成为主人。同样地,大王,任何具足、达到……以解脱的白净无垢白伞而灌顶的人。

‘‘Terasimāni , mahārāja, dhutaṅgāni, yehi suddhikato nibbānamahāsamuddaṃ pavisitvā bahuvidhaṃ dhammakīḷamabhikīḷati, rūpārūpaaṭṭhasamāpattiyo vaḷañjeti, iddhividhaṃ dibbasotadhātuṃ paracittavijānanaṃ pubbenivāsānussatiṃ dibbacakkhuṃ sabbāsavakkhayañca pāpuṇāti. Katame terasa? Paṃsukūlikaṅgaṃ tecīvarikaṅgaṃ piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅgaṃ āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅgaṃ nesajjikaṅgaṃ, imehi kho, mahārāja, terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo.

「大王,这十三头陀支,通过清净,进入涅槃大海后,游戏种种法乐,获得色界无色界八等至,获得神变种类、天耳界、他心智、宿住随念智、天眼以及一切漏尽。哪十三种?粪扫衣支、三衣支、乞食支、次第乞食支、一座食支、钵食支、时后不食支、阿兰若住支、树下住支、露地住支、冢间住支、随处住支、常坐不卧支。大王,通过这十三头陀功德,先前亲近、习近、行持、遍行持、实行、遍实行、圆满,获得完全的沙门性,那些可达到的完全寂静安乐的等至便属于他。

‘‘Yathā, mahārāja, sadhano nāviko paṭṭane suṭṭhu katasuṅko mahāsamuddaṃ pavisitvā vaṅgaṃ takkolaṃ cīnaṃ sovīraṃ suraṭṭhaṃ alasandaṃ kolapaṭṭanaṃ suvaṇṇabhūmiṃ gacchati aññampi yaṃ kiñci nāvāsañcaraṇaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo.

「大王,譬如有技能的船夫在港口善作准备后,进入大海,前往旺嘎、德咖喇、支那、索维拉、苏拉德、阿喇散德、国喇巴德纳、苏瓦纳普米,以及任何其他船只可航行之处。同样地,大王,以这十三头陀支先前亲近、习近、行持、遍行持、实行、遍实行、圆满后,即获得完全的沙门性,那些完全寂静安乐的等至对他来说是可达到的。」

‘‘Yathā, mahārāja, kassako paṭhamaṃ khettadosaṃ tiṇakaṭṭhapāsāṇaṃ apanetvā kasitvā vapitvā sammā udakaṃ pavesetvā rakkhitvā gopetvā lavanamaddanena bahudhaññako hoti, tassādheyyā bhavanti ye keci adhanā kapaṇā daliddā duggatajanā, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi…pe… kevalā santā sukhā samāpattiyo.

「大王,譬如农夫首先除去田地的过失——草、木、石,耕作、播种,正确地引入水,守护、保护,以盐和肥料,成为多谷者,那些贫穷、困苦、贫乏、不幸的人们都依靠他。同样地,大王,以这十三头陀支先前修习……完全寂静、安乐的等至。」

‘‘Yathā vā pana, mahārāja, khattiyo muddhāvasitto abhijātakulīno chejjabhejjajanamanusāsane issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca mahāpathavī tassādheyyā hoti, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi jinasāsanavare issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca samaṇaguṇā tassādheyyā honti.

「大王,譬如灌顶的刹帝利,出身高贵之族,于应断应罚之人的教诫中有自在力、有权力、是主人、能随意而行,整个大地都是他所能征服的。同样地,大王,以这十三种头陀支,先前亲近、习近、行、遍行、实行、遍实行、圆满,于胜者教中有自在力、有权力、是主人、能随意而行,一切沙门德都是他所能征服的。」

‘‘Nanu , mahārāja, thero upaseno vaṅgantaputto sallekhadhutaguṇe paripūrakāritāya anādiyitvā sāvatthiyā saṅghassa katikaṃ sapariso naradammasārathiṃ paṭisallānagataṃ upasaṅkamitvā bhagavato pāde sirasā vanditvā ekamantaṃ nisīdi, bhagavā ca taṃ suvinītaṃ parisaṃ oloketvā haṭṭhatuṭṭho pamudito udaggo parisāya saddhiṃ sallāpaṃ sallapitvā asambhinnena brahmassarena etadavoca ‘pāsādikā kho pana tyāyaṃ upasena parisā, kataṃ tvaṃ upasena parisaṃ vinesī’ti. Sopi sabbaññunā dasabalena devātidevena puṭṭho yathābhūtasabhāvaguṇavasena bhagavantaṃ etadavoca –

「大王,难道不是吗?长老伍巴些那·旺甘答子,以圆满少欲头陀支,不顾沙瓦提僧团的迦提咖,与众人一起前往调御人师、正在独坐的世尊处,以头礼敬世尊足后,坐于一边。世尊观察那善调伏的众人后,欢喜、喜悦、欣悦、踊跃,与众人交谈后,以不破的梵音说此:『伍巴些那,你这众人确实可喜,伍巴些那,你如何调御众人?』他被一切知者、十力者、天中之天所问,以如实自性德回答世尊此:」

‘‘Yo koci maṃ, bhante, upasaṅkamitvā pabbajjaṃ vā nissayaṃ vā yācati, tamahaṃ evaṃ vadāmi ‘‘ahaṃ kho āvuso āraññiko piṇḍapātiko paṃsukūliko tecīvariko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko tecīvariko, evāhaṃ taṃ pabbājessāmi nissayaṃ dassāmī’’ti, sace so me, bhante, paṭissuṇitvā nandati oramati, evāhaṃ taṃ pabbājemi nissayaṃ demi, sace na nandati na oramati, na taṃ pabbājemi, na nissayaṃ demi, evāhaṃ, bhante, parisaṃ vinemī’’ti. Evaṃ kho , mahārāja, dhutaguṇavarasamādiṇṇo jinasāsanavare issaro hoti. Vasavattī sāmiko icchākaraṇo, tassādheyyā honti kevalā santā sukhā samāpattiyo.

「尊者,任何人前来向我求出家或依止,我这样对他说:『贤友,我是住阿兰若者、乞食者、尘堆衣者、三衣者。如果你也将成为住阿兰若者、乞食者、尘堆衣者、三衣者,我将使你出家,给你依止。』尊者,如果他听我的而欢喜、倾向,我就使他出家,给他依止;如果他不欢喜、不倾向,我就不使他出家,不给他依止。尊者,我如此调御众人。』大王,如此,受持殊胜头陀支者,于胜者教中有自在力、有权力、是主人、能随意而行,一切寂静、安乐的等至都是他所能征服的。」

‘‘Yathā, mahārāja, padumaṃ abhivuddhaparisuddhaudiccajātippabhavaṃ siniddhaṃ mudu lobhanīyaṃ sugandhaṃ piyaṃ patthitaṃ pasatthaṃ jalakaddamamanupalittaṃ aṇupattakesarakaṇṇikābhimaṇḍitaṃ bhamaragaṇasevitaṃ sītalasalilasaṃvaddhaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi ariyasāvako tiṃsaguṇavarehi samupeto hoti.

「大王,譬如莲花,增长、清净、从水中生起,润泽、柔软、可爱、芳香、可意、所求、所赞,不为水泥所染,以细小的花蕊、花心庄严,为蜂群所亲近,在清凉的水中增长。同样地,大王,以这十三种头陀支,先前亲近、习近、行、遍行、实行、遍实行、圆满,圣弟子具足三十种殊胜德。」

‘‘Katamehi tiṃsaguṇavarehi? Siniddhamudumaddavamettacitto hoti, ghātitahatavihatakileso hoti, hatanihatamānadabbo hoti, acaladaḷhaniviṭṭhanibbematikasaddho hoti, paripuṇṇapīṇitapahaṭṭhalobhanīyasantasukhasamāpattilābhī hoti, sīlavarapavaraasamasucigandhaparibhāvito hoti, devamanussānaṃ piyo hoti manāpo, khīṇāsavaariyavarapuggalapatthito, devamanussānaṃ vanditapūjito, budhavibudhapaṇḍitajanānaṃ thutathavitathomitapasattho , idha vā huraṃ vā lokena anupalitto, appathokavajjepi bhayadassāvī, vipulavarasampattikāmānaṃ maggaphalavaratthasādhano, āyācitavipulapaṇītapaccayabhāgī, aniketasayano, jhānajjhositatappavaravihārī , vijaṭitakilesajālavatthu, bhinnabhaggasaṅkuṭitasañchinnagatinīvaraṇo, akuppadhammo, abhinītavāso, anavajjabhogī , gativimutto, uttiṇṇasabbavicikiccho, vimuttijjhositattho , diṭṭhadhammo, acaladaḷhabhīruttāṇamupagato, samucchinnānusayo, sabbāsavakkhayaṃ patto, santasukhasamāpattivihārabahulo, sabbasamaṇaguṇasamupeto, imehi tiṃsaguṇavarehi samupeto hoti.

「哪三十种殊胜德?润泽、柔软、温和、慈心,已杀、已害、已破的烦恼,已害、已灭的慢幢,不动、坚固、确立、无疑的信,圆满、充满、充足、可爱、寂静、安乐的等至获得者,以戒的殊胜、最胜、无等、清净香所熏修,为天、人所喜爱、所爱,漏尽圣者殊胜人所求,为天、人所礼敬、所供养,为智者、贤者、贤智者所称赞、所赞叹、所赞美、所称扬,于此世或他世不为世间所染,即使在微小的罪中也见怖畏,广大殊胜成就欲者的道果殊胜义利的成就者,所请的广大、殊妙资具的受用者,无家而卧者,禅悦、热诚殊胜住者,已解开烦恼网之处,已破、已坏、已卷缩、已断趣的盖,不动法,已引导的住,无过失的受用者,趣解脱,已超越一切疑,解脱悦的义利,已见法,已到达不动、坚固、无畏、依怙,已断随眠,已得一切漏尽,多住寂静、安乐的等至,具足一切沙门德,具足这三十种殊胜德。」

‘‘Nanu, mahārāja, thero sāriputto dasasahassilokadhātuyā aggapuriso ṭhapetvā dasabalaṃ lokācariyaṃ, sopi aparimitamasaṅkhyeyyakappe samācitakusalamūlo brāhmaṇakulakulīno manāpikaṃ kāmaratiṃ anekasatasaṅkhaṃ dhanavarañca ohāya jinasāsane pabbajitvā imehi terasahi dhutaguṇehi kāyavacīcittaṃ damayitvā ajjetarahi anantaguṇasamannāgato gotamassa bhagavato sāsanavare dhammacakkamanuppavattako jāto. Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ekaṅguttaranikāyavaralañchake –

「大王,难道不是吗?长老沙利子,除了十力世间导师外,是十千世界界中的最上人,他也在无量无数劫积集善根,出身婆罗门族,舍弃可意的欲乐及数百千的财富后,于胜者教中出家,以这十三种头陀支调伏身、语、意,如今具足无量德,成为果德玛世尊教中的法轮随转者。大王,这也是世尊、天中之天在增一尼柯耶殊胜庄严中所说:」

‘‘Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti, yathayidaṃ bhikkhave, sāriputto, sāriputto. Bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’’ti.

「诸比库,我不见另一人,如此正确地随转如来所转的无上法轮,诸比库,如沙利子。诸比库,沙利子正确地随转如来所转的无上法轮。」

‘‘Sādhu, bhante nāgasena, yaṃ kiñci navaṅgaṃ buddhavacanaṃ, yā ca lokuttarā kiriyā, yā ca loke adhigamavipulavarasampattiyo, sabbaṃ taṃ terasasu dhutaguṇesu samodhānopagata’’ nti.

「尊者那先,善哉!任何九分佛语,任何出世间的作为,任何世间的证得、广大殊胜成就,一切都摄入于十三种头陀支中。」

Dhutaṅgapañho dutiyo. · 头陀支问第二

Anumānavaggo catuttho. · 推论品第四