DN 12 · 露遮经

112. 《露遮经》

12. Lohiccasuttaṃ

露遮婆罗门事

501如是我闻：一时，世尊与约五百位比丘的大比丘僧团一起，在憍萨罗国游方行脚，抵达了萨拉瓦帝咖。那时，露遮婆罗门正住在萨拉瓦帝咖——那是一处人口兴盛、草薪丰足、谷物充裕之地，是憍萨罗王波斯匿赐予他的王家封地、梵天赠礼。

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ.

502那时，露遮婆罗门心中生起了这样一种邪恶的见解：“若有沙门或婆罗门证得善法，证得之后，也不应对他人宣说。因为，一个人能为别人做什么呢？正如有人砍断了旧的束缚，却又去制造一个新的束缚。我说，正是这种与贪欲相应的低劣之法。因为，一个人又能为他人做什么呢？”

Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti.

503露遮婆罗门听说：“那位从释迦族出家的沙门乔达摩，释迦族后裔，正与约五百位比丘的大比丘僧团一起，在憍萨罗国游方行脚，已到达萨拉瓦帝咖。关于那位乔达摩大师，流传着这样的善名声：‘彼世尊是阿拉汉、正自觉者、明行具足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。他亲自证知、现证并宣说这个含括天、魔、梵，以及沙门、婆罗门、天、人的世间。他所教导的法，初善、中善、后善，义理与言辞皆妙。他所弘扬的梵行，究竟圆满、完全清净。’能见到这样的阿拉汉，实在是件善事。”

Assosi kho lohicco brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

504于是，露遮婆罗门对理发师洛西咖说：“来吧，亲爱的洛西咖，你去见沙门乔达摩。到后，代我以头面礼足，并问沙门乔达摩是否无病、无恙、轻快、有力、安乐而住。如此说：‘乔达摩大师，露遮婆罗门以头面礼世尊足，请问您是否无病、无恙、轻快、有力、安乐而住？’接着再这样说：‘愿乔达摩大师与比丘僧团一起，明天在露遮婆罗门家接受供养。’”

Atha kho lohicco brāhmaṇo rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama ; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. Evañca vadehi – ‘‘adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti.

505“好的，先生。”理发师洛西咖应诺露遮婆罗门后，便去世尊那里。到了之后，顶礼世尊，退坐一面。坐定后，理发师洛西咖对世尊说：“尊者，露遮婆罗门以头面礼世尊足，请问世尊是否无病、无恙、轻快、有力、安乐而住。他还这样说：‘愿世尊与比丘僧团一起，明天接受露遮婆罗门的供养。’”世尊默然许之。

‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

506当时，理发师洛西咖了知世尊已应允，便从座起身，向世尊行礼，右绕之后，来到露遮婆罗门处。到了以后，他对露遮婆罗门这样说：“我们已用先生您的名义，向彼世尊转述：‘尊者，露遮婆罗门问候世尊，愿世尊无病、无恼、起身轻快、体力充沛、安乐而住。’ 又如此说：‘愿世尊垂允，明日与比丘僧团一同来露遮婆罗门家接受供养。’ 彼世尊已经默许了。”

Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca – ‘‘avocumhā kho mayaṃ bhoto vacanena taṃ bhagavantaṃ – ‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivutthañca pana tena bhagavatā’’ti.

507那时，露遮婆罗门过了那一夜，在自己的住处备办上好的嚼食与啖食后，召唤理发师洛西咖：“来，亲爱的洛西咖，你前往沙门乔达摩的所在。到后，向沙门乔达摩告知时间：‘乔达摩尊者，是时候了，饭食已备。’”“是的，先生。”理发师洛西咖回应露遮婆罗门后，便去世尊那里。到了之后，向世尊礼敬，立于一旁。立于一旁的理发师洛西咖向世尊告知时间：“是时候了，世尊，饭食已备。”

Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi – kālo bho, gotama, niṭṭhitaṃ bhatta’’nti. ‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi . Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti.

508那时，世尊于午前时分穿好下衣，持钵及衣，与比丘僧团一同前往萨拉瓦帝咖。当时，理发师洛西咖紧随世尊身后，对世尊这样说：“尊者，露遮婆罗门生起这样一种恶见：‘世间若有沙门或婆罗门证得善法，证得后亦不应告知他人；一个人又能为他人做什么呢？就像有人砍断旧的束缚，却又制造新的束缚；我说这种所谓的成就，正是邪恶的贪欲之法；一个人又能为他人做什么呢？’萨度！尊者，愿世尊令露遮婆罗门舍离此恶见。”“但愿如此，洛西咖，但愿如此。”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū’’ti. ‘‘Appeva nāma siyā rosike, appeva nāma siyā rosike’’ti.

11那时，世尊前往露遮婆罗门的住处。抵达后，在已铺设好的座位上坐下。露遮婆罗门亲手以精美的嚼食与啖食供奉、款待以世尊为首的比丘僧团，令他们满足。

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

向露遮婆罗门提问

509那时，露遮婆罗门见世尊已用完斋、手离钵，便自己取一张低座，坐在一旁。世尊对坐在一旁的露遮婆罗门这样说：“露遮，听说你生起了一种恶见，是真的吗？‘世间若有沙门或婆罗门证得了善法，证得善法后，就不该告诉别人；一个人又能为别人做什么呢？正像一个人砍断了旧绳索，又去造一条新绳索；我说这种所谓的成就正是邪恶的贪欲之法；一个人又能为别人做什么呢？’”“是的，乔达摩尊者。”“露遮，你怎么想？你不是正住在萨拉瓦帝咖吗？”“是的，乔达摩尊者。”“露遮，假如有人这样说：‘露遮婆罗门住在萨拉瓦帝咖，萨拉瓦帝咖的一切出产与所得，露遮婆罗门都应该独自享用，不该分给任何人。’说这种话的人，对那些依靠你生活的人来说，是不是在制造障碍？”

Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’’ ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā’’ti?

14“乔达摩尊者，他们是在制造障碍。”“这个制造障碍的人，对那些人是心怀慈悯，还是不怀慈悯呢？”“不怀慈悯，乔达摩尊者。”“一个不怀慈悯的人，心中现起的是慈心，还是敌意？”“是敌意，乔达摩尊者。”“当敌意现前时，他所持的是邪见，还是正见？”“是邪见，乔达摩尊者。”“露遮，凡是持邪见的人，我说他的趣向只有两种——地狱，或是畜生道。”

‘‘Antarāyakaro, bho gotama’’. ‘‘Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā’’ti? ‘‘Ahitānukampī, bho gotama’’. ‘‘Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā’’ti? ‘‘Sapattakaṃ, bho gotama’’. ‘‘Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā’’ti? ‘‘Micchādiṭṭhi, bho gotama’’. ‘‘Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’.

510“露遮，你如何思惟？波斯匿·憍萨罗王难道不是统御着迦尸与憍萨罗吗？”“是的，乔达摩尊者。”“露遮，假若有人这样说：‘波斯匿·憍萨罗王统御着迦尸与憍萨罗；凡迦尸与憍萨罗所出产的一切财物，波斯匿·憍萨罗王都应独享，不可分予他人。’说这种话的人，对于依靠波斯匿·憍萨罗王生活的你们以及其他人，是在制造障碍，还是不制造障碍呢？”

‘‘Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā’’ti?

16“乔达摩尊者，他们是制造障碍的人。”“这个制造障碍的人，对那些人是心怀慈悯，还是不怀慈悯呢？”“不怀慈悯，乔达摩尊者。”“一个不怀慈悯的人，心中现起的是慈心，还是敌意？”“是敌意，乔达摩尊者。”“当敌意现前时，那是邪见，还是正见？”“是邪见，乔达摩尊者。”“露遮，凡是持邪见的人，我说他的趣向只有两种——地狱，或是畜生道。”

511“既然如此，露遮，若有人这样说：‘露遮婆罗门住在萨拉瓦帝咖，萨拉瓦帝咖所出产的一切，只应由露遮婆罗门一人享用，不应分给其他人。’说这种话的人，便是障碍那些依靠这些出产生活的人。作障碍者，即心怀不善；心怀不善者，心中便现起敌意；当敌意现起于心时，那就是邪见。同样的道理，露遮，若有人这样说：‘假设有沙门或婆罗门证得了善法，证得善法之后，就不应告诉别人。因为一个人能为别人做什么呢？这好比砍断旧束缚，又去制造新束缚……又能做什么呢？’说这种话的人，便是障碍那些善男子——他们依如来所宣说的法与律，证得如此殊胜的成就：或是亲证入流果，或是亲证一来果，或是亲证不来果，或是亲证阿拉汉果；也障碍那些在天界成熟、即将投生天界的生命。作障碍者，即心怀不善；心怀不善者，心中便现起敌意；当敌意现起于心时，那就是邪见。露遮，我宣说：凡持邪见者，唯有两种去处之一——地狱或畜生道。”

‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya…pe… karissatī’’ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti , ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

512“那么，露遮，假如有人这样说：‘憍萨罗王波斯匿住在憍萨罗国，憍萨罗国所出产的一切，只有憍萨罗王波斯匿一人享用，不应该分给其他人——包括你们和其他人。’说这种话的人，对那些依靠憍萨罗王波斯匿生活的人，就是制造障碍的人。既然是制造障碍的人，他就是心怀不善；心怀不善，心中便生起敌意；心中生起敌意，这就是邪见。同样的道理，露遮，假如有人这样说：‘假设这里有一位沙门或婆罗门证得了善法，证得善法之后，就不该告诉别人，因为一个人能为另一个人做什么呢？这就好比……一个人能为另一个人做什么呢？’说这种话的人，对于那些善男子——他们依靠如来所宣说的法与律，证得如此殊胜的成就，或亲证入流果，或亲证一来果，或亲证不来果，或亲证阿拉汉果，以及那些正在天界成熟、将要投生到天界的生命——他就是制造障碍的人。既然是制造障碍的人，他就是心怀不善；心怀不善，心中便生起敌意；心中生起敌意，这就是邪见。露遮，凡是持邪见的人……”

‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma…pe… kiñhi paro parassa karissatī’’ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

三种应受呵责者

513“露遮，世间有三种导师应受呵责。如果有人呵责这样的导师，这种呵责是真实的、如实的、如法的、无可指责的。哪三种呢？露遮，在此，有一种导师，他为了某个沙门道果，从在家生活出家而过着无家的生活，却未证得那个沙门道果。他未证得那个沙门道果，却对弟子们说法道：‘这是为了你们的利益，这是为了你们的幸福。’他的弟子们不愿听闻，不侧耳倾听，不提起觉了之心，并且背离导师的教导而行。他值得被这样呵责：‘尊者，您是为了那个目标而从在家生活出家、过着无家生活的人，却未证得那个沙门道果。您未证得那个沙门道果，却对弟子们说法说：这是为了你们的利益，这是为了你们的幸福。而您的弟子们不愿听闻，不侧耳倾听，不提起觉了之心，还背离导师的教导而行。这就好像去追赶一个转身后退的人，或是去拥抱一个别过脸去的人。我说，这是一种贪欲的、不善的境况——因为一个人能为另一个人做什么呢？’露遮，这便是世间第一种应受呵责的导师。”

‘‘Tayo khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā . Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti . Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

514“再者，露遮，还有一种导师，他为了某个沙门道果，从在家生活出家而过着无家的生活，却未证得那个沙门道果。他未证得那个沙门道果，却对弟子们说法道：‘这是为了你们的利益，这是为了你们的幸福。’他的弟子们愿意听闻，侧耳倾听，提起觉了之心，并且不背离导师的教导而行。他值得被这样呵责：‘尊者，您是为了那个目标而从在家生活出家、过着无家生活的人，却未证得那个沙门道果。您未证得那个沙门道果，却对弟子们说法说：这是为了你们的利益，这是为了你们的幸福。而您的弟子们愿意听闻，侧耳倾听，提起觉了之心，也不背离导师的教导而行。这就好像一个人荒废了自己的田地，却想着去给别人的田地除草。我说，这是一种贪欲的、不善的境况——因为一个人能为另一个人做什么呢？’露遮，这便是世间第二种应受呵责的导师；如果有人呵责这样的导师，这种呵责是真实的、如实的、如法的、无可指责的。”

‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya, idaṃ vo sukhāyā’’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti , aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya , evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

515“再者，露遮，还有一种导师，他为了某个沙门道果，从在家生活出家而过着无家的生活，并且证得了那个沙门道果。他证得了那个沙门道果之后，对弟子们说法道：‘这是为了你们的利益，这是为了你们的幸福。’他的弟子们却不愿听闻，不侧耳倾听，不提起觉了之心，并且背离导师的教导而行。他值得被这样呵责：‘尊者，您是为了那个目标而从在家生活出家、过着无家生活的人，并且已经证得了那个沙门道果。您证得了那个沙门道果之后，对弟子们说法说：这是为了你们的利益，这是为了你们的幸福。而您的弟子们却不愿听闻，不侧耳倾听，不提起觉了之心，还背离导师的教导而行。这就好像砍断了一根旧的束缚，又去制造一根新的束缚。我说，这是一种贪欲的、不善的境况——因为一个人能为另一个人做什么呢？’露遮，这便是世间第三种应受呵责的导师；如果有人呵责这样的导师，这种呵责是真实的、如实的、如法的、无可指责的。露遮，这便是世间那三种应受呵责的导师。”

‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti , vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti.

不应被苛责的导师

516听了这话，露遮婆罗门对世尊说：“乔达摩大师，世间可有那样的导师，不应受到苛责吗？”“露遮，有的。”“乔达摩大师，那么，哪样的导师才是世间不应受到苛责的呢？”

Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘atthi pana, bho gotama, koci satthā, yo loke nacodanāraho’’ti? ‘‘Atthi kho, lohicca, satthā, yo loke nacodanāraho’’ti. ‘‘Katamo pana so, bho gotama, satthā, yo loke nacodanāraho’’ti?

25露遮，在此，如来出现于世间，是阿拉汉、正自觉者……（依照190-212节的内容作详细说明）。露遮，比丘这样成就了戒行……进入并安住于初禅。露遮，凡是弟子在这样一位导师座下，证得如此殊胜的成就，这位导师就是世间不应受到苛责的导师，凡是对这位导师的苛责，皆是不实、不真、不如法的……进入并安住于第二禅……进入并安住于第三禅……进入并安住于第四禅。露遮，凡是弟子在这样一位导师座下，证得如此殊胜的成就，这位导师就是世间不应受到苛责的导师，凡是对这位导师的苛责，皆是不实、不真、不如法的……他将心导向智见……他如实了知：‘生已尽，梵行已立，应做已做，不再有后有。’露遮，凡是弟子在这样一位导师座下，证得如此殊胜的成就，这位导师就是世间不应受到苛责的导师，凡是对这位导师的苛责，皆是不实、不真、不如法的。

‘‘Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho . Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā’’ti.

517听了这话，露遮婆罗门对世尊说：“乔达摩尊者，好比有人正坠入地狱悬崖，另一个人抓住他的头发，将他拉上来，安立在平地上。同样地，当我正坠入地狱悬崖时，乔达摩尊者抓住我的头发，将我拉上来，安立在平地上。真是殊胜啊，乔达摩尊者！真是殊胜啊，乔达摩尊者！乔达摩尊者，就好像有人把倒下的扶起来，把隐藏的揭开，为迷路的人指明道路，或在黑暗中举起油灯，让有眼睛的人得以看见种种形色。同样地，乔达摩尊者以种种方式阐明了法。从今往后，我皈依乔达摩尊者、皈依法、皈依比丘僧，请乔达摩尊者接受我为近事男，从今日起尽形寿皈依。”

Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama, seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito . Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

27《露遮经》第十二终

Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ.