DN 2 · 沙门果经
1王臣论
Rājāmaccakathā
22. 沙门果经
2. Sāmaññaphalasuttaṃ
3王臣论
Rājāmaccakathā
150如是我闻：一时，世尊住在王舍城耆婆咖马拉跋绩的芒果园中，与大比丘僧团一千二百五十位比丘同住。当时，韦提希子摩揭陀国王未生怨，于十五日伍波萨他日——迦底迦月四月圆满月圆之夜，由群臣围绕，坐于上层宫殿的胜处。那时，韦提希子摩揭陀国王未生怨发此赞叹：「诸君，此明月之夜真是可爱！诸君，此明月之夜真是端严！诸君，此明月之夜真是可观！诸君，此明月之夜真是清净！诸君，此明月之夜真是殊胜！今日我们应去亲近哪一位沙门或婆罗门，使我们的心得以净信？」
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – ‘‘ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti?
151他说完这番话后，有一位大臣对摩揭陀国王阿阇世——韦提希的儿子这样说：“大王，这位富兰那迦叶有自己的教团和信众，是一派宗师，声名远播，享有盛誉，是开宗立派的大师，被大众公认为贤明；他出家修行已经很久，年事已高，历经岁月。大王，您去拜访这位富兰那迦叶吧，或许您拜访了富兰那迦叶之后，心会变得净信。”这位大臣说完后，摩揭陀国王阿阇世——韦提希的儿子沉默不语。
Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
152又有一位大臣对摩揭陀国王韦提希之子阿阇世这样说：'大王，这位末伽梨瞿舍利，他有自己的教团和信众，是一派宗师，大家都公认他贤明、有声誉，是一位教派的创立者，受到许多人的推崇，他出家修行已经很久，年岁已高。大王，您可以去拜访这位末伽梨瞿舍利。或许大王在拜访末伽梨瞿舍利时，心就能得到清净信乐。'听了这话，摩揭陀国王韦提希之子阿阇世依然沉默不语。
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
153又有某位王大臣对摩揭陀王未生怨韦提希子这样说：「大王，此阿基德盖萨甘巴喇是僧团主、群众领袖、群众教师，有名、有誉、宗教师、受众人敬重的善者，长夜以来久已出家，年高德劭。请大王亲近阿基德盖萨甘巴喇。或许大王亲近阿基德盖萨甘巴喇后，心会净信。」如是所说时，摩揭陀王未生怨韦提希子沉默。
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
154另一位王臣对摩揭陀王未生怨韦提希子说：「大王，这位帕古德迦旃延是僧团领袖、群众领袖、群众导师，知名的、有名望的、宗派创始者，被众人认为是善者，经验丰富、久已出家、年高、到达老年。请大王亲近帕古德迦旃延。或许大王亲近帕古德迦旃延时，心会变得清净。」如此说时，摩揭陀王未生怨韦提希子沉默不语。
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
155又有一位王臣对摩揭陀国王未生怨——韦提希子这样说：「大王，散泽耶·贝剌踏子是僧团领袖、群众首领、群众导师，广为人知、声名显赫，是一教派创始人，受大众敬重；他经验丰富、出家已久、年事已高。请大王去拜见散泽耶·贝剌踏子。或许大王拜见他之后，内心会变得喜悦。」这样说后，摩揭陀国王未生怨——韦提希子默然不语。
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
156另一位大臣说：「大王，此尼干陀那塔子是僧团的领袖、众人的导师、教团之师，著名有声誉，是外道的创立者，为众人所尊敬，出家已久、年迈而达于暮年。愿大王去亲近尼干陀那塔子。大王亲近尼干陀那塔子，或能使心得净信。」如是说已，国王沉默不答。
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
11王子宾比萨拉耆婆论
Komārabhaccajīvakakathā
157就在那时，御医耆婆正安静地坐在摩揭陀国王韦提希之子阿阇世不远的地方。于是，摩揭陀国王韦提希之子阿阇世对御医耆婆说：'我说耆婆啊，你怎么不说话呢？'耆婆说：'大王，那位世尊、阿拉汉、正自觉者，正与大约一千二百五十人的大比丘僧团一起，住在我的芒果园里。关于那位世尊，流传着这样的好名声：那位世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。大王，您可以去拜访那位世尊。或许大王在拜访世尊时，心就能得到清净信乐。'
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘tvaṃ pana, samma jīvaka, kiṃ tuṇhī’’ti? ‘‘Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.
158'那好吧，耆婆，你去准备象乘。'御医耆婆回答摩揭陀国王韦提希之子阿阇世说：'遵命，大王。'他准备了大约五百头雌象，以及一头国王骑乘的宝象，然后向摩揭陀国王韦提希之子阿阇世报告说：'大王，象乘已经为您准备好了，现在正是您出发的时候了。'
‘‘Tena hi, samma jīvaka, hatthiyānāni kappāpehī’’ti. ‘‘Evaṃ, devā’’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – ‘‘kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī’’ti.
159当时，摩揭陀国王韦提希之子阿阇世命令五百名宫女各自登上雌象，他自己则骑乘上那头宝象。在火把的照明下，他带着浩大的王威，从王舍城出发，朝着御医耆婆的芒果园前进。
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.
15当摩揭陀国王韦提希之子阿阇世快到芒果园的时候，他突然感到一阵恐惧，一阵慌乱，汗毛都竖了起来。于是，摩揭陀国王韦提希之子阿阇世感到害怕、惊恐、毛骨悚然，他对御医耆婆说：'耆婆，你不会是在骗我吧？耆婆，你不会是在戏弄我吧？耆婆，你不会是要把我交给敌人吧？怎么会这样呢，一个这么庞大、近一千二百五十人的比丘僧团，居然没有听到一丁点喷嚏声、咳嗽声，也没有任何喧闹声？'
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi ? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso’’ti.
16'大王，不要怕，大王，不要怕。大王，我没有骗您；大王，我没有戏弄您；大王，我也不会把您交给敌人。大王，请继续往前走，大王，请继续往前走，看那边圆顶的厅堂里，灯火正亮着呢。'
‘‘Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi ; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī’’ti.
17沙门果问
Sāmaññaphalapucchā
18沙门果问
Sāmaññaphalapucchā
160于是，摩揭陀国王阿阇世·韦提希子乘车乘到象能走到的尽头，便从象上下来，步行前往圆堂的门前。走到之后，他对耆婆·大小儿科医生这样说：“亲爱的耆婆，世尊在哪里？”“大王，那位就是世尊；大王，那位就是世尊，靠着中间那根柱子，面朝东方，坐在比丘僧团的前面。”
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kahaṃ pana, samma jīvaka, bhagavā’’ti? ‘‘Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā’’ti.
161于是，摩揭陀国王阿阇世·韦提希子便朝世尊走去。走到之后，他站在一旁。站在一旁的他，环顾着安静无声的比丘僧团——清澈得像一面湖——不禁发出了感叹：“愿我的儿子乌达亚跋多也拥有这份宁静，就像此刻比丘僧团所拥有的这份宁静一样！”“大王，你的心思，已经顺着你的爱跑过去了。”“尊者，我的儿子乌达亚跋多是我的心肝。尊者，愿我的儿子乌达亚跋多也拥有这份宁静，就像此刻比丘僧团所拥有的这份宁静一样。”
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – ‘‘iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. ‘‘Agamā kho tvaṃ, mahārāja, yathāpema’’nti. ‘‘Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti.
162于是，摩揭陀国王阿阇世·韦提希子顶礼世尊之后，又向比丘僧团合掌，然后坐在一旁。坐定之后，摩揭陀国王阿阇世·韦提希子对世尊这样说：“尊者，我想向世尊请教一点问题。如果世尊愿意为我解答这个疑问，给我机会的话。”“大王，你心里想问什么，就问吧。”
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā , ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, mahārāja, yadākaṅkhasī’’ti.
163“尊者，世间有这么多明明白白的职业手艺，比如说：骑象的、骑马的、战车兵、弓箭手、掌旗官、参谋、伙食兵、出身显赫的王子、突击队、大勇士、穿皮甲的战士、出身女奴家庭的人、厨子、剃头匠、澡堂侍者、点心师、花环匠、染工、织工、编篮匠、陶匠、算账的、管记录的，还有其他类似这一类的种种手艺，他们在这一生、就在眼前，就能靠手艺的成果过日子。他们用这成果让自己过得快乐、满足，让父母过得快乐、满足，让妻儿过得快乐、满足，让朋友和同事过得快乐、满足；并且对沙门、婆罗门进行能向上走的、有乐报的、能转生天界的殊胜布施。尊者，同样道理，能否也指点出一个在这一生、就在眼前就能看见成果的沙门果呢？”
‘‘Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti , mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti?
164“大王，你还记得你以前问过其他沙门、婆罗门这个问题吗？”“尊者，我记得我问过其他沙门、婆罗门这个问题。”“大王，那他们是怎么回答你的？如果不麻烦的话，请说一说。”“尊者，有世尊您坐在这里，或者有任何一位像世尊这样的人在，我都不会觉得麻烦。”“既然这样，大王，就请说吧。”
‘‘Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti ? ‘‘Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā’’ti . ‘‘Tena hi, mahārāja, bhāsassū’’ti.
24布勒纳迦叶论
Pūraṇakassapavādo
25布勒纳迦叶论
Pūraṇakassapavādo
165“尊者，有一次，我去拜访富兰那迦叶。到了之后，我先跟富兰那迦叶互相问候，说了些客套、寒暄的话，然后坐在一旁。尊者，坐定之后，我对富兰那迦叶这样说：‘迦叶先生，世间有这么多明明白白的职业手艺，比如说：骑象的、骑马的、战车兵、弓箭手、掌旗官、参谋、伙食兵、出身显赫的王子、突击队、大勇士、穿皮甲的战士、出身女奴家庭的人、厨子、剃头匠、澡堂侍者、点心师、花环匠、染工、织工、编篮匠、陶匠、算账的、管记录的，还有其他类似这一类的种种手艺，他们在这一生、就在眼前，就能靠手艺的成果过日子。他们用这成果让自己过得快乐、满足，让父母过得快乐、满足，让妻儿过得快乐、满足，让朋友和同事过得快乐、满足；并且对沙门、婆罗门进行能向上走的、有乐报的、能转生天界的殊胜布施。迦叶先生，同样道理，您能否也指点出一个在这一生、就在眼前就能看见成果的沙门果呢？’”
‘‘Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
166尊者，我这样问后，富兰那迦叶这么回答我：‘大王啊，自己动手做，或者叫人去做；自己砍杀，或者叫人去砍杀；自己烧煮，或者叫人去烧煮；让众生受苦，或者叫人让众生受苦；让众生颤抖，或者叫人让众生颤抖；杀害生命，或者叫人杀害生命；拿没给的东西；破门入屋；四处劫掠；光天化日抢劫；拦路图财；勾引别人的妻子；说假话——做了这些事，也不算造恶业。就算有人拿着一块边缘锋利的铁轮，把大地上的一切众生都碾成一堆肉酱，就这件事本身来说，也没有恶业，恶业不会因此到来。就算一个人沿着恒河南岸一路杀过去、打过去、砍过去，叫人杀、叫人砍、叫人烧煮，就这件事本身来说，也没有恶业，恶业不会因此到来。就算一个人沿着恒河北岸一路布施，叫人布施，做供养，叫人做供养，就这件事本身来说，也没有福报，福报不会因此到来。靠布施、调伏自己、克制自己、说真话，不会产生福报，福报根本不会来。’就这样，尊者，我问富兰那迦叶当下可见的沙门果，他却用‘没有业力造作’这套说法来回答我。
‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
28尊者，这就好比有人问芒果，他却跟你说菠萝蜜的事；问菠萝蜜，他却跟你说芒果的事。完全答非所问。尊者，我问富兰那迦叶当下可见的沙门果，他却用‘没有业力造作’这套说法来回答我。那时我心里就想：‘像我这样的人，怎么可以去贬低一个住在我国土上的沙门或婆罗门呢？’ 所以，尊者，我对富兰那迦叶那番话，既不表示欢喜，也不出言反对。不欢喜也不反对，但心里很不满意，不过我没有把这种不满的话说出来。我只是把他的那套话记下、搁下，然后就从座位上起身离开了。
‘‘Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ .
29末卡利果萨喇论
Makkhaligosālavādo
30末卡利果萨喇论
Makkhaligosālavādo
167尊者，还有一次，我去拜访末伽梨瞿舍利。到了之后，跟末伽梨瞿舍利互相问候寒暄，说了一些亲切、令人愉快的话后，就坐在一旁。坐定之后，我就问末伽梨瞿舍利：‘瞿舍利先生啊，就像世间有各种不同的手艺行业……同样地，您能不能也为我指出一个在今生当下就能亲眼看到的沙门果实呢？’
‘‘Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
168「尊者，如是说已，末伽梨瞿舍利对我说：『大王，众生染污无因无缘，无因无缘众生染污；众生清净无因无缘，无因无缘众生清净。无自作，无他作，无士夫作，无力，无精进，无男子力，无男子勤勇。一切众生、一切有情、一切生类、一切命者，皆无自在、无力、无精进，为命运、境遇、自性所转，于六生类中感受苦乐。此共有一百四十万六千六百种主要的胎生，此外还有五百业、五业、三业、一业、半业，六十二行道，六十二中间劫，六生类，八人地，四千九百种活命者，四千九百种游方者，四千九百种龙住处，二千种感官机能，三千种地狱，三十六尘界，七有想胎，七无想胎，七离系胎，七种天，七种人，七种鬼，七湖，七结，七百结，七悬崖，七百悬崖，七梦，七百梦，八百四十万大劫——愚者与智者皆须流转轮回其中而尽苦。于此中无：「我将以此戒、禁、苦行或梵行使未成熟之业成熟，或将已成熟之业一一触之而断灭」此事不然。苦乐皆有定量，轮回有极限，无增减，无升降。正如缠绕的线球抛出后必散尽而止，愚者与智者皆须流转轮回后尽苦。』
‘‘Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo . Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre , natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
169尊者，我问末伽梨瞿舍利当下可见的沙门果，他却用‘轮回净化’这套说法来回答我。尊者，这就好比有人问芒果，他却跟你说菠萝蜜的事；问菠萝蜜，他却跟你说芒果的事。完全答非所问。我问末伽梨瞿舍利当下可见的沙门果，他却用‘轮回净化’这套说法来回答我。那时我心里就想：‘像我这样的人，怎么可以去贬低一个住在我国土上的沙门或婆罗门呢？’ 所以，尊者，我对末伽梨瞿舍利那番话，既不表示欢喜，也不出言反对。不欢喜也不反对，但心里很不满意，不过我没有把这种不满的话说出来。我只是把他的那套话记下、搁下，然后就从座位上起身离开了。
‘‘Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
34阿基德盖萨甘跋喇论
Ajitakesakambalavādo
170尊者，还有一次，我去拜访阿耆多翅舍钦婆罗。到了之后，跟阿耆多翅舍钦婆罗互相问候寒暄，说了一些亲切、令人愉快的话后，就坐在一旁。坐定之后，我就问阿耆多翅舍钦婆罗：‘阿耆多先生啊，就像世间有各种不同的手艺行业……同样地，您能不能也为我指出一个在今生当下就能亲眼看到的沙门果实呢？’
‘‘Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
171“我这样问了之后，尊者，阿耆多翅舍钦婆罗就这么回答我：‘大王，没有布施这回事，没有祭祀这回事，没有供养这回事，善行恶行的业都没有果报，没有这个世界，没有他方世界，没有母亲，没有父亲，没有化生的众生，在这世上，也没有那些正确行道、正确实践，亲自证悟了这个世界和他方世界之后教导别人的沙门和婆罗门。人，只是由四种大元素组成的罢了。当一个人死亡的时候，地大就回归、融入地大的群体，水大就回归、融入水大的群体，火大就回归、融入火大的群体，风大就回归、融入风大的群体，各种感官功能就消散到虚空中。人们用担架床把死者抬走，第五个人跟在后面。他的言论能让人听到的，也就到火葬场为止了。最后剩下的只是鸽子色的骨头，那些祭品都化成了灰。所谓布施，不过是蠢人定的规矩。任何持有‘存在’这种论调的人，他们说的都是空洞、虚假、无意义的废话。不管你是愚人还是智者，身体崩解之后，就彻底断灭、消失了，死了就什么都没有了。’”
‘‘Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – ‘natthi, mahārāja, dinnaṃ , natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko , natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
172“尊者，情况就是这样。当我问阿耆多翅舍钦婆罗什么是当生现见的沙门果时，他却用‘断灭’论来回答我。尊者，这就好比有人问他芒果，他却回答你面包果；问他面包果，他却回答你芒果。尊者，阿耆多翅舍钦婆罗就是这样，我问他当生现见的沙门果，他却用断灭论来回答我。那时我心里就想：‘像我这样的人，怎么会想到去轻慢一位住在自己国境内的沙门或婆罗门呢？’所以，尊者，我对阿耆多翅舍钦婆罗所说的话，既没有随喜赞叹，也没有出言反驳。内心不欢喜，但也没有说出不欢喜的话，既不接受他说的，也不加以驳斥，就从座位上起来离开了。”
‘‘Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
38巴古达迦旃延论
Pakudhakaccāyanavādo
173“尊者，还有一次，我去拜访波拘陀迦旃延。到了那里，和波拘陀迦旃延互相问候，说了些亲切友善的客套话之后，我就在一边坐下了。在一边坐下后，尊者，我就对波拘陀迦旃延这么说：‘迦旃延大师，就像世间有各种靠技艺谋生的行当……（中间省略相同提问）……迦旃延大师，是否也能像那样，阐明一个在今生当下就能亲见的沙门果呢？’”
‘‘Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
174「尊者，如是说已，巴库达咖恰亚那对我说：『大王，此七身非作、非作类、非化、非化者、不生、坚立如山峰、立如柱。彼等不动、不变、互不相损，彼此间无有苦、乐或苦乐。何为七？地身、水身、火身、风身、乐、苦及第七命——此七身非作、非作类、非化、非化者、不生、坚立如山峰、立如柱。彼等不动、不变、互不相损，彼此间无有苦、乐或苦乐。其中无杀者亦无令杀者、无闻者亦无令闻者、无知者亦无令知者。若有人以利刃斩首，亦无人夺去任何命，利刃只是穿过七身之间的空隙而已。』
‘‘Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti , na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.
175“尊者，情况就是这样。当我问波拘陀迦旃延什么是当生现见的沙门果时，他却用毫不相干的另一个东西来回答我。尊者，这就好比有人问他芒果，他却回答你面包果；问他面包果，他却回答你芒果。尊者，波拘陀迦旃延就是这样，我问他当生现见的沙门果，他却用不相干的话来回答我。那时我心里就想：‘像我这样的人，怎么会想到去轻慢一位住在自己国境内的沙门或婆罗门呢？’所以，尊者，我对波拘陀迦旃延所说的话，既没有随喜赞叹，也没有出言反驳。内心不欢喜，但也没有说出不欢喜的话，既不接受他说的，也不加以驳斥，就从座位上起来离开了。”
‘‘Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
42尼干陀若提子论
Nigaṇṭhanāṭaputtavādo
176“尊者，还有一次，我去拜访尼乾陀若提子。到了那里，和尼乾陀若提子互相问候，说了些亲切友善的客套话之后，我就在一边坐下了。在一边坐下后，尊者，我就对尼乾陀若提子这么说：‘火种尊者，就像世间有各种靠技艺谋生的行当……（中间省略相同提问）……火种尊者，是否也能像那样，阐明一个在今生当下就能亲见的沙门果呢？’”
‘‘Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
177“世尊，当我这样问后，尼乾陀若提子就这样回答我说：‘大王，在这里，尼乾陀是受四禁戒所约束的。大王，尼乾陀如何是受四禁戒所约束呢？大王，在这里，尼乾陀是被一切水所挡住的，被一切水所束缚的，被一切水所涤除的，被一切水所遍满的。大王，尼乾陀就是这样受四禁戒所约束的。大王，当尼乾陀如此受四禁戒所约束时，这就被称为，大王，尼乾陀是心已离系者、心已调御者、心已安住者。’”
‘‘Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti . Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.
178“世尊，就这样，我问的是当下可见的沙门果，尼乾陀若提子却用四禁戒来回答我。世尊，这就好比有人问芒果，他却回答菠萝；问菠萝，他却回答芒果。正是这样，世尊，我问的是当下可见的沙门果，尼乾陀若提子却用四禁戒来回答我。世尊，我那时心里就想：‘像我这样的人，怎么会想要去非难一位住在我国境内的沙门或婆罗门呢？’世尊，因此我对尼乾陀若提子的话既不欢喜，也不反对。不欢喜也不反对，虽然心里不满意，但没说出不满意的话，只是把他的话听进去，不置可否，就从座位起身离开了。”
‘‘Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti . So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
46散泽耶贝拉提子论
Sañcayabelaṭṭhaputtavādo
179“世尊，又有一次，我去拜访散若耶毗罗梨子。到了那里，和散若耶毗罗梨子互相问候，说了些亲切友善的话之后，就坐在一边。世尊，坐定后，我就对散若耶毗罗梨子这样说：‘散若耶尊者，就像世间有这许多种技艺……同样的，散若耶尊者，是否也能这样，就在这当下、现法之中，为我开示一个当下可见的沙门果呢？’”
‘‘Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
180“世尊，当我这样问后，散若耶毗罗梨子就这样回答我说：‘如果你问我“有他方世界吗？”——假如我认定“有他方世界”，我就会回答你“有他方世界”。但我不认为是这样，我不认为是那样，我不认为是别的样子，我不认为不是这样，我也不认为并非不是这样。没有他方世界……既有又没有他方世界……既非有又非没有他方世界……有化生的有情……没有化生的有情……既有又没有化生的有情……既非有又非没有化生的有情……善行恶业的果报是有的……善行恶业的果报是没有的……善行恶业的果报既有又没有……善行恶业的果报既非有也非没有……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在——如果你问我这些，假如我认定“如来死后既非存在又非不存在”，我就会回答你“如来死后既非存在又非不存在”。但我不认为是这样，我不认为是那样，我不认为是别的样子，我不认为不是这样，我也不认为并非不是这样。’”
‘‘Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe… atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
181“世尊，就这样，我问的是当下可见的沙门果，散若耶毗罗梨子却用一套诡辩论来回答我。世尊，这就好比有人问芒果，他却回答菠萝；问菠萝，他却回答芒果。正是这样，世尊，我问的是当下可见的沙门果，散若耶毗罗梨子却用诡辩论来回答我。世尊，我那时心里就想：‘这个人在这些沙门婆罗门里头，算是最愚笨、最昏昧的了。怎么问他当下可见的沙门果，他却用一套诡辩论来回答呢？’世尊，我接着又想：‘像我这样的人，怎么会想要去非难一位住在我国境内的沙门或婆罗门呢？’世尊，因此我对散若耶毗罗梨子的话既不欢喜，也不反对。不欢喜也不反对，虽然心里不满意，但没说出不满意的话，只是把他的话听进去，不置可否，就从座位起身离开了。”
‘‘Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
50第一现见沙门果
Paṭhamasandiṭṭhikasāmaññaphalaṃ
182“世尊，所以我现在要请问世尊您了：‘世尊，就像世间有这许多种技艺，例如：骑象师、骑术师、车兵、弓箭手、掌旗兵、参谋官、炊事兵、王室刹帝利、突击兵、龙象兵、勇士、铠甲战士、女奴之子、厨师、理发师、侍浴者、甜点师、花鬘师、染工、织工、竹匠、陶匠、会计、掌印官，或是其他类似这类的种种技艺，他们都在当下、现法之中，就能享受这技艺带来的直接可见的果报；他们用这果报让自己得到快乐和满足，让父母得到快乐和满足，让妻儿得到快乐和满足，让朋友和同事得到快乐和满足，并且对沙门、婆罗门布施能带来高远、生于天界、乐报、导向天界的殊胜供养。那么，世尊，是否也能这样，就在这当下、现法之中，为我开示一个当下可见的沙门果呢？’”
‘‘Sohaṃ, bhante, bhagavantampi pucchāmi – ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me , bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
183“大王，我能。那么，大王，我在这里就再来反问你。你就照你能接受的那样来回答。大王，你怎么看？假如你这里有一个奴仆、一个做工的人，他比主人先起床、比主人晚歇息，你说什么他就做什么，总做让你开心的事，说话讨你喜欢，时时看你的脸色。他心里这样想：‘真是奇妙啊，真是稀有啊，善行的去向、善行的果报！这位摩揭陀国王阿阇世·韦提希子是人，我也是人。这位摩揭陀国王阿阇世·韦提希子，拥有五种欲乐的资源，受用享乐，简直就像个天神。而我呢，却是他的一个奴仆、一个做工的人，比他先起床、比他晚歇息，他说什么我就做什么，总做让他开心的事，说话讨他喜欢，时时看他的脸色。我真应该做点善行。我为什么不把头发和胡子剃掉，穿上袈裟色的衣服，从在家生活出家，过无家的生活呢？’以后有些时候，他就把头发和胡子剃掉，穿上袈裟色的衣服，从在家生活出家，过无家的生活。这样出家之后，他收摄身体而住，收摄言语而住，收摄心意而住，满足于仅能维生的食物和衣物，乐于独居。假如你的人们这样告诉你：‘大王，您要知道，您那位奴仆、那位做工的人——比您先起床、比您晚歇息，您说什么他就做什么，总做让您开心的事，说话讨您喜欢，时时看您脸色的那一位，他已经剃掉头发和胡子，穿上袈裟色的衣服，从在家生活出家，过无家的生活了。这样出家之后，他收摄身体而住，收摄言语而住，收摄心意而住，满足于仅能维生的食物和衣物，乐于独居。’你会不会这样说：‘让那个人回来，重新做那个先起床、后歇息，看我脸色行事，讨我欢心的奴仆、做工的人’？
‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako . Tassa evamassa – ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?
184“不会，尊者。我们会对他恭敬问讯，起身迎接，请他坐下，并且主动供养他衣服、饭食、住处、生病时的医药和资具，也会依法为他安排守护和护佑。”
‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi , paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.
185“大王，你怎么看？如果是这样，有这现见的沙门果，还是没有呢？”“肯定的，尊者，像这样的情况，确实有这现见的沙门果。”“大王，这就是我为你开示的第一个，在当生直接可见的沙门果。”
‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.
55第二现见沙门果
Dutiyasandiṭṭhikasāmaññaphalaṃ
186“但是，尊者，还能像这样，再开示另一个当生直接可见的沙门果吗？”“大王，能。那么，大王，我在这里就再来反问你。你就照你能接受的那样来回答。大王，你怎么看？假如你这里有一个农夫、一个在家人，他负责耕作纳税，积攒收成。他心里这样想：‘真是奇妙啊，真是稀有啊，善行的去向、善行的果报！这位摩揭陀国王阿阇世·韦提希子是人，我也是人。这位摩揭陀国王阿阇世·韦提希子，拥有五种欲乐的资源，受用享乐，简直就像个天神。而我呢，却是他的一个农夫、在家人，负责耕作纳税，积攒收成。我真应该做点善行。我为什么不把头发和胡子剃掉，穿上袈裟色的衣服，从在家生活出家，过无家的生活呢？’
‘‘Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.
57“于是，过了一段时间之后，他放下了小笔的财富，或是放下了大笔的财富；告别了人数少的亲属圈子，或是告别了人数多的亲属圈子；剃掉了头发胡须，穿上袈裟色的衣服，从家庭走向没有家庭牵绊的出家生活。”
‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?
187「尊者，那不会。相反，我们应礼敬他，起立迎接他，以座位请他就坐，以衣、钵食、住处、病时药物资具邀请他，对他施以如法的守护、防备和保护。」
‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.
188“大王，你认为怎样？如果是这样，是不是就有直接可见的沙门果，还是没有呢？”“大德，如果是这样，那肯定是有直接可见的沙门果。”佛陀说：“大王，这就是我给你开示的第二种在当下这一生就能直接看见的沙门果。”
‘‘Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti . ‘‘Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.
60更殊胜沙门果
Paṇītatarasāmaññaphalaṃ
189「尊者，能否再施设另一种现世可见的沙门果——比这些现世可见的沙门果更殊胜、更微妙的呢？」「能，大王。那么，大王，谛听，善作意，我当说。」「是的，尊者。」韦提希子摩揭陀国王未生怨应诺世尊。
‘‘Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā’’ti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
190世尊这样说：「大王，此处如来出现于世，是阿拉汉、正自觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。他以自己的胜智,亲自证知这个有天、魔、梵的世间,以及有沙门、婆罗门、天、人的众生后,为他们宣说。他宣说初善、中善、后善，具义、具文之法，彰显圆满、清净的梵行。
Bhagavā etadavoca – ‘‘idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
191「居士或居士之子、或生于其他家族之人，听闻此法后，对如来生起信心。他具足此信后，便如此思惟：『在家充满障碍，是尘垢之道；出家为空旷。住于家中要修圆满清净如磨光螺贝般的梵行，并非容易。让我剃除须发，披袈裟衣，离家出家过无家生活。』
‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.
192「他于后时舍弃小量或大量的财聚，舍弃小量或大量的亲族眷属，剃除须发，披袈裟衣，离家出家过无家生活。
‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
193「如是出家后，他以巴蒂摩卡防护而住，具足正行与行处，于微小罪见怖畏，受持学习于诸学处，以善身业语业具足，活命清净，戒具足，守护诸根门，具正念正知，知足。
‘‘So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro , satisampajaññena samannāgato, santuṭṭho.
66小戒
Cūḷasīlaṃ
67小戒
Cūḷasīlaṃ
194大王，比丘是怎样具足戒行的呢？这里，大王，比丘舍弃了杀生之后，远离杀生。他放下了棍棒，放下了刀剑，有惭耻心，怀着慈悲，住于利益怜悯一切有情众生。这也是他戒行的一部分。
‘‘Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.
69舍弃了不予取之后，远离不予取。他只取别人给的东西，只期待别人给的东西，以不偷盗的清净之心自住。这也是他戒行的一部分。
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.
70「舍断非梵行而行梵行，远离于性交的粗俗之法。此亦是他的戒。
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.
71舍弃了妄语之后，远离妄语。他说真实语，话语真实可靠、坚定不移、值得信赖，对世间不作欺骗。这也是他戒行的一部分。
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.
72「舍断两舌而远离两舌，在此闻已，不为离间这些人而往彼宣说；在彼闻已，不为离间这些人而往此宣说。如是调解已分裂者，促进已和合者，乐于和合、喜于和合、爱好和合，说能促成和合之语。此亦是他的戒。
‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
73舍弃了粗恶语之后，远离粗恶语。他所说的那些话，温和、顺耳、可爱、深入人心、文雅、多数人喜欢、多数人心生欢喜——他说这样一类的话。这也是他戒行的一部分。
‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
74他舍弃了闲言碎语，远离说闲话。他说的话合乎时机，符合事实，有意义，符合法，契合戒律，是值得记住的话，会适时说出，带着理据，恰当节制，而且确实包含了意义。这也是他在戒行上的表现。
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.
75他离断种子类、植物类而住。他食一日一食，夜间离食，离非时食而住。他离舞蹈、歌唱、音乐、观看表演而住。他离持用花鬘、香料、涂香、装饰、庄严而住。他离高床、大床而住。他离接受金银而住。他离接受生谷而住。他离接受生肉而住。他离接受女人、少女而住。他离接受奴仆、婢女而住。他离接受山羊、绵羊而住。他离接受鸡、猪而住。他离接受象、牛、马、骡而住。他离接受田地、地产而住。他离从事传信、遣使而住。他离买卖而住。他离在秤上欺诈、伪币欺诈、斗量欺诈而住。他离贿赂、欺骗、诈伪、虚伪而住。他离割截、杀害、捆绑、抢夺、掠夺、强暴而住。这是他在戒上的。
‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti . Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
76小戒完
Cūḷasīlaṃ niṭṭhitaṃ.
77中戒
Majjhimasīlaṃ
78中戒
Majjhimasīlaṃ
195再者，有些受人尊敬的沙门和婆罗门，享用了出于信心的供养食物之后，却靠这类畜生明的邪命来过活。也就是：预言“会下大雨，会干旱；会有丰收，会有饥荒；会有安宁，会有灾祸；会有疾病，会有健康。”还有，从事手印、计算、算数、作诗、世间论。诸如此类，任何这类畜生明的邪命，他都彻底远离了。这也是他戒行上的一项。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
196「或者某些尊敬的沙门婆罗门们食用了信施食物后，他们耽于这样的储藏受用而住，即：储藏食物、储藏饮料、储藏衣服、储藏车乘、储藏卧具、储藏香料、储藏生活必需品，或如是如是这样的储藏受用，他远离这些。对他来说，这在戒上。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
197「或有沙门婆罗门食信施后，沉迷于观看各类表演娱乐，诸如：舞蹈、歌唱、器乐、戏剧、说书、拍掌伎艺、唱诵、击鼓、杂耍、旃陀罗技艺、竹竿戏、洗濯术、象斗、马斗、水牛斗、公牛斗、山羊斗、绵羊斗、鸡斗、鹌鹑斗、杖斗、拳斗、摔跤、模拟战斗、点兵、列阵、校阅——他远离这类观赏娱乐之事。此亦是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
198「或有沙门婆罗门食信施后，住于耽溺赌博放逸之事，如：八目棋、十目棋、空中棋、跳房、投掷、骰子、抽签、散子、球戏、叶笛、犁戏、翻筋斗、风车、叶器、车戏、弓戏、字谜、猜意、残废人戏——他远离此类赌博放逸。此亦是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
199「或有沙门婆罗门食信施后，住于受用高床大床，如：长椅、长沙发、毛毯、彩毯、白毯、花毯、棉垫、绣毯、单面有毛毯、双面有毛毯、宝石毯、丝毯、舞女毯、象背褥、马背褥、车褥、羚羊皮毯、上等鹿皮毯、有顶盖者、两头有红枕者——他远离此类高床大床。此亦是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
200「又如某些尊敬的沙门婆罗门，食用信施食物后，他们住于从事如是妆饰装扮之处，即：涂抹、按摩、沐浴、揉搓、镜子、眼药、花鬘香料涂料、面粉、面膏、手镯、发带、手杖、药管、剑、伞、彩色鞋、头巾、宝珠、拂尘、白衣、长穗等，如是如此这般妆饰装扮之处，他远离这些。此于戒中属于他。」
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
201「或有沙门婆罗门食信施后，住于谈论畜生论，如：国王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香料论、亲戚论、车乘论、村庄论、市镇论、都城论、国土论、女人论、勇士论、街巷论、井水论、祖先论、琐事论、世界起源论、海洋起源论、有无论——他远离此类畜生论。此亦是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
202「又如某些沙门婆罗门食用信施食物后，他们住于从事如此的诤论之语。即：『你不了知此法律，我了知此法律，你如何了知此法律？你行错了，我行正了。我的一致，你的不一致。应先说的你后说，应后说的你先说。你的长久思惟被翻转了，你的论被驳倒了，你被折服了，去为了论的解脱而行吧，或者你若能够就解脱吧』如此这般。他从如此的诤论之语离开。这对他是在戒方面。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
203「或有沙门婆罗门食信施后，住于从事奔走信使之事，如：为国王、王之大臣、刹帝利、婆罗门、居士、王子，『去这里、从那里来、带此物去、从那里带此物来』——他远离此类奔走信使之事。此亦是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
204「又或者某些沙门婆罗门，他们受用了信施所给的食物，却是欺诈者、吹嘘者、显相者、激怒者、以利求利者。他远离这样的欺诈吹嘘。这也是他的戒。」
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’.
89中戒完
Majjhimasīlaṃ niṭṭhitaṃ.
90大戒
Mahāsīlaṃ
91大戒
Mahāsīlaṃ
205「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：看相、占星、梦占、观痣、鼠咬布痕、火供、杓供、糠供、粉供、米供、酥供、油供、口供、血供、肢相学、宅地学、政治学、驱邪学、鬼学、土学、蛇学、毒学、蝎学、鼠学、鸟学、乌鸦学、寿命预测、避箭术、兽轮——他远离此类畜生明邪命。此亦是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
206「或者，某些沙门、婆罗门食用信施食物后，以如此的畜生明邪命维生。即：宝石相、衣服相、棍棒相、刀相、剑相、箭相、弓相、武器相、女人相、男人相、男孩相、女孩相、男奴相、女奴相、象相、马相、水牛相、公牛相、牛相、山羊相、绵羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、鹿相，或如此如此的畜生明邪命，他戒除此。对他来说，此即是戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
207「又，某些沙门、婆罗门食用信施的食物后，以这样的畜生明、邪命维生，即：诸王将出征，诸王将不出征，内方诸王将进攻，外方诸王将退却，外方诸王将进攻，内方诸王将退却，内方诸王将获胜，外方诸王将失败，外方诸王将获胜，内方诸王将失败，如是此方将获胜，此方将失败，如是这样的畜生明、邪命，他避免这样的畜生明、邪命。」此于戒中，是其戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
208「或者某些尊敬的沙门、婆罗门食用信施食物后，他们以如此这般的畜生明邪命生活。即：『将有月食，将有日食，将有星食，将有月、日的正道行，将有月、日的邪道行，将有星宿的正道行，将有星宿的邪道行，将有流星坠落，将有天火燃烧，将有地震，将有天鼓，将有月、日、星宿的升起、沉没、障蔽、清净，月食将有如是果报，日食将有如是果报，星食将有如是果报，月、日的正道行将有如是果报，月、日的邪道行将有如是果报，星宿的正道行将有如是果报，星宿的邪道行将有如是果报，流星坠落将有如是果报，天火燃烧将有如是果报，地震将有如是果报，天鼓将有如是果报，月、日、星宿的升起、沉没、障蔽、清净将有如是果报』等等，如是远离这般的畜生明邪命。这对他来说，在戒上。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati , ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
209「又如某些沙门婆罗门食用了信施食物后，以这样的畜生明邪命维生。即：将有好雨、将有坏雨、将有丰收、将有饥荒、将有平安、将有危险、将有疾病、将有健康，以及占相、计算、算数、诗歌、世间论等。他远离这样的畜生明邪命。这也是他戒的一部分。」
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
210「然而某些尊敬的沙门婆罗门受用信施食物后，以如此的畜生明邪命维生。即：促婚、嫁娶、合好、离间、聚合、散离、制造吉祥、制造不吉祥、制造堕胎、舌缚、颚缚、手咒、颚咒、耳咒、镜问、女童问、天问、日崇拜、大崇拜、火祭、吉祥祭，如此等等如此的畜生明邪命，他离此。这于戒是他的。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
211「或某些沙门婆罗门吃了信施食物，以这样的畜生明邪命维生，即：寂静法、祈愿法、鬼神法、地神法、药咒法、解药咒法、宅地法、宅地仪式、漱口、沐浴、献供、催吐、下泻、向上泻、向下泻、头泻、耳油、眼热敷、鼻处理、点眼药、涂眼药、眼科、外科、小儿科、根药之施予、药草之调配等等。」他戒除这样的畜生明邪命。这也是他的戒。
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti . Seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
212“大王，那位比丘像这样在戒行上圆满了，他就不会在任何地方看到恐惧，这恐惧，说的就是来自不守戒的过患。大王，这就像一位举行过灌顶仪式的刹帝利国王，已经打败了所有的仇敌，就不会在任何地方看到恐惧，这恐惧，说的就是来自敌人的威胁。完全一样地，大王，那位比丘像这样在戒行上圆满了，就不会在任何地方看到恐惧，这恐惧，说的就是来自不守戒的过患。他具足了这圣洁的戒蕴，在内心之中，亲身感受到一种因为无可指责而带来的喜悦。大王，比丘就是这样，在戒行上圆满的。”
‘‘Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.
100大戒完
Mahāsīlaṃ niṭṭhitaṃ.
101根律仪
Indriyasaṃvaro
102根律仪
Indriyasaṃvaro
213“大王，一位比丘又是怎样守护好根门的呢？大王，在这里，一位比丘用眼睛看到色相之后，不去抓取那些明显的特征，也不去抓取那些微细的细节。因为他知道，如果放任眼根不受约束地活动，那些贪欲、忧恼等恶不善法就会流漏进来、侵袭他的心，所以，他就走上约束它的道路，他守护好眼根，在眼根上作好防护。用耳朵听到声音之后……用鼻子闻到气味之后……用舌头尝到味道之后……用身体碰到触感之后……用意识了知到法尘之后，他也不去抓取那些明显的特征，也不去抓取那些微细的细节。因为他知道，如果放任意根不受约束地活动，那些贪欲、忧恼等恶不善法就会流漏进来、侵袭他的心，所以，他就走上约束它的道路，他守护好意根，在意根上作好防护。他具足了这圣洁的根律仪，在内心之中，亲身感受到一种因为不受染污而带来的喜悦。大王，比丘就是这样，守护好根门的。”
‘‘Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
104正念正知
Satisampajaññaṃ
105正念正知
Satisampajaññaṃ
214「大王，比丘如何具足正念正知呢？大王，此处比丘于前进后退时以正知而行，于前观侧观时以正知而行，于屈伸时以正知而行，于持桑喀帝、钵、衣时以正知而行，于食、饮、嚼、尝时以正知而行，于大小便时以正知而行，于行、住、坐、卧、眠、寤、言、默时以正知而行。大王，如是比丘具足正念正知。
‘‘Kathañca , mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja , bhikkhu satisampajaññena samannāgato hoti.
107知足
Santoso
108知足
Santoso
215“大王，一位比丘又是怎样知足的呢？大王，在这里，一位比丘只靠着能遮护身体的衣服、能填饱肚子的乞食来过活，就感到知足了。他不管走到哪里，都是随身带着这些就出发了。大王，这就像一只鸟，不管飞到哪里，都是只带着自己的翅膀就飞走了。完全一样地，大王，一位比丘只靠着能遮护身体的衣服、能填饱肚子的乞食来过活，就感到知足了。他不管走到哪里，都是随身带着这些就出发了。大王，比丘就是这样，知足的。”
‘‘Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena . So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.
110断除诸盖
Nīvaraṇappahānaṃ
111断除诸盖
Nīvaraṇappahānaṃ
216“他就是这样，具足了这圣洁的戒蕴，具足了这圣洁的根律仪，具足了这圣洁的正念与正知，又具足了这圣洁的知足，然后，他就去寻找一个僻静的住处：山林、树下、山丘、幽谷、山洞、坟场、森林深处、旷野空地，或是稻草堆旁。在用过餐、从乞食回来后，他盘起双腿，挺直上身，将正念稳稳地安放在面前。”
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
217他舍离了世间贪欲，以离贪欲的心而住，令心从贪欲中净化。他舍离了嗔恨与恶意，以无嗔害的心而住，悲悯一切众生的利益，令心从嗔恨与恶意中净化。他舍离了昏沉与睡眠，以离昏沉睡眠的心而住，光明想，正知正念，令心从昏沉睡眠中净化。他舍离了掉举与追悔，以无掉举的心而住，内心宁静，令心从掉举追悔中净化。他舍离了疑惑，以超越疑惑的心而住，于善法不再犹豫，令心从疑惑中净化。
‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
218大王，就好比一个人，借钱去做生意。他的生意很成功，不但还清了旧债，手里还有多余的钱可以养家。他心里会这样想：“我原先借钱去做生意，结果生意成功了，我因此还清了旧债，手上还有多余的钱可以养家。”因为这层缘故，他会感到喜悦，获得欢快。
‘‘Seyyathāpi , mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya , siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
219大王，就好比一个人，生了病，很痛苦，病得很重，饭也吃不下，身上一点力气都没有。过了一段时间，他从那场病中痊愈了，饭也吃得下了，身上也有力气了。他心里会这样想：“我原先生了病，很痛苦，病得很重，饭吃不下，身上也没力气。现在，我从那场病中好了，饭也吃得下，身上也有力气了。”因为这层缘故，他会感到喜悦，获得欢快。
‘‘Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
220大王，就好比一个人，被关在监牢里。过了一段时间，他平安无事、毫发无损地从监牢里被释放出来。他心里会这样想：“我原先被关在监牢里，现在，我平安无事、毫发无损地从监牢里被释放出来了，我的财产也没有任何损失。”因为这层缘故，他会感到喜悦，获得欢快。
‘‘Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena , na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
221大王，就好比一个人，身为奴隶，身不由己，受人支配，不能想去哪就去哪。过了一段时间，他从奴隶的身份中解脱出来，成了自由人，不再受人支配，获得了自主，想去哪就去哪。他心里会这样想：“我原先是个奴隶，身不由己，受人支配，不能想去哪就去哪。现在，我从奴隶身份中解脱出来了，成了自由人，不再受人支配，想去哪就去哪。”因为这层缘故，他会感到喜悦，获得欢快。
‘‘Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
222大王，就好比一个人，带着财物，走在一段充满饥荒和危险的荒野路上。过了一段时间，他平安无事地走出了那段荒野，到达了一个安全、没有危险的村落边。他心里会这样想：“我原先带着财物，走在一段充满饥荒和危险的荒野路上。现在，我平安无事地走过了那片荒野，到达了一个安全、没有危险的村落边。”因为这层缘故，他会感到喜悦，获得欢快。
‘‘Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
223“正是如此，大王，比丘看待自己那尚未断除的五盖时，就像看待欠债、看待疾病、看待牢狱、看待奴役、看待荒野险路一样。”
‘‘Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
224“大王，就像无债、无病、出狱、脱奴籍、到达安稳之地那样；正是如此，大王，比丘看待自己这已断除的五盖时，也是如此。”
‘‘Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
225“当他在自身中看到这已断除的五盖时，便生起欢悦；由欢悦而生喜；心喜之人的身体变得轻安；身体轻安者便感受到乐；有乐者的心便得定。”
‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
122初禅那
Paṭhamajjhānaṃ
123初禅那
Paṭhamajjhānaṃ
226「他远离诸欲，远离不善法，有寻、有伺，具足远离所生的喜乐，进入并安住于初禅。他以远离所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为远离所生的喜乐所及。
‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
227「大王，犹如善巧的浴师或浴师弟子，在铜盘中散布沐浴粉末，洒水揉和，使沐浴粉团被水分浸透、遍透、内外充满而不滴。如是，大王，比丘以远离所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为远离所生的喜乐所及。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。
‘‘Seyyathāpi , mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
126第二禅那
Dutiyajjhānaṃ
127第二禅那
Dutiyajjhānaṃ
228「其次，大王，比丘寻伺寂止故，内心清净，心专一性，无寻、无伺，具足定所生的喜乐，进入并安住于第二禅。他以定所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为定所生的喜乐所及。
‘‘Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
229「大王，譬如有水池，深且泉涌，其东方无水入口，南方无水入口，西方无水入口，北方无水入口，天也不时时给予适当的雨水，然而从那水池本身，清凉的水流涌出后，使那水池遍满清凉的水、充满清凉的水、盈满清凉的水、普遍充满清凉的水，那水池的任何部分都没有不被清凉的水所遍满的。同样地，大王，比丘使这个身体遍满由定所生的喜乐、充满由定所生的喜乐、盈满由定所生的喜乐、普遍充满由定所生的喜乐，他身体的任何部分都没有不被由定所生的喜乐所遍满的。大王，这也是现见的沙门果，比先前诸现见的沙门果更殊胜、更微妙。
‘‘Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
130第三禅那
Tatiyajjhānaṃ
131第三禅那
Tatiyajjhānaṃ
230「再者，大王！比丘以离喜而住于舍，具念、正知，以身体验乐，那个圣者们所说的『具舍、具念、乐住者』，证入第三禅那而住。他以无喜之乐遍满此身，遍流此身，遍满充溢此身，遍布此身，他的身体全部没有任何处不被无喜之乐遍布。
‘‘Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
231大王，就好比在青莲花池、红莲花池或白莲花池中，有一些青莲、红莲或白莲，它们生长在水中、成长在水中、不超出水面、沉在水底滋养。它们从顶到根，都被清凉的水完全浸润、渗透、充满、遍满，没有一朵青莲、红莲或白莲不被清凉的水所触及。正是如此，大王，比丘用这无喜的乐，浸润、渗透、充满、遍满这个身体，使得他整个身体没有一处不被这无喜的乐所触及。大王，这也是当下可见的沙门果，比之前那些当下可见的沙门果更殊胜、更微妙。
‘‘Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni , nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
134第四禅那
Catutthajjhānaṃ
135第四禅那
Catutthajjhānaṃ
232「再者，大王，比丘以舍断乐与舍断苦，及先前喜忧的灭没，成就不苦不乐、因舍而念清净的第四禅那而住。他以清净、明净的心遍满此身而坐，他的全身没有任何地方不被清净、明净的心所遍满。
‘‘Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
233「大王，譬如有人以白布连头包裹而坐，他全身没有任何地方不被白布覆盖；同样地，大王，比丘以清净、纯洁的心遍满此身而坐，他全身没有任何地方不被清净、纯洁的心所遍满。大王，这也是沙门果的现世果报，比先前诸沙门果的现世果报更殊胜、更微妙。
‘‘Seyyathāpi , mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
138观智
Vipassanāñāṇaṃ
139观智
Vipassanāñāṇaṃ
234当他的心如此入定——清净、皎洁、没有瑕疵、远离随烦恼、柔软、适业、稳固、达到不动之后，他将心引向、导向众生的死生智。他凭借那清净、超越人间的天眼，看见众生正在死去、正在再生，有卑贱的、有高贵的，有美丽的、有丑陋的，有投生善趣的、有投生恶趣的，他了知众生如何依照各自的业而流转。他知道：‘这些尊者们，由于具足身的恶行、具足语的恶行、具足意的恶行，诽谤圣者，持邪见，造作邪见之业，他们在身体坏灭死亡之后，投生到了苦界、恶趣、堕处、地狱。而另外那些尊者们，由于具足身的善行、具足语的善行、具足意的善行，不诽谤圣者，持正见，造作正见之业，他们在身体坏灭死亡之后，投生到了善趣、天界。’像这样，他凭借那清净、超越人间的天眼，看见众生正在死去、正在再生，有卑贱的、有高贵的，有美丽的、有丑陋的，有投生善趣的、有投生恶趣的，他了知众生如何依照各自的业而流转。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti.
235大王，就好比有一颗琉璃宝珠，质地纯净，出身名贵，有八个切面，经过了精心的打磨，晶莹剔透，清澈明亮，毫无瑕疵，具足一切优点。上面穿了一条线，这条线可能是蓝色的、黄色的、红色的、白色的，或者浅黄色的。一个视力健全的人把它拿在手里，仔细端详，他就能清楚地知道：'这就是那颗琉璃宝珠，质地纯净，出身名贵，有八个切面，经过了精心的打磨，晶莹剔透，清澈明亮，毫无瑕疵，具足一切优点；上面穿的这条线是蓝色的、黄色的、红色的、白色的，或者浅黄色的。'同样地，大王，当比丘的心如此进入定境，达到清净、纯净、无垢、远离随烦恼、柔软、适合运作、安住、不动摇的状态时，他就将心引导、转向于智见的生起。他如此了知：'我这个身体是物质性的，由四大元素构成，是父母所生，依靠米饭、粥食来维持，具有无常、朽坏、磨损、崩解、散灭的性质。而我这个识，则依存于这里，系缚于这里。'大王，这也是一个当下可见的沙门果，比之前那些当下可见的沙门果，要更好、更微妙。
‘‘Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Idampi kho, mahārāja , sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
142意所成神变智
Manomayiddhiñāṇaṃ
143意所成神变智
Manomayiddhiñāṇaṃ
236「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、堪任、住立、不动时，他引心、导心，转向化作意生身。他从此身化作另一身，有色、心所化现、具足一切肢节、诸根无缺。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
237大王，这就好比一个人从芦苇秆里抽出一根细签。他会清楚地知道：'这是芦苇秆，这是细签；芦苇秆是芦苇秆，细签是细签；但这根细签确实是从芦苇秆里抽出来的。'又或者，大王，好比一个人把剑从剑鞘里拔出来。他会清楚地知道：'这是剑，这是剑鞘；剑是剑，剑鞘是剑鞘；但这把剑确实是从剑鞘里拔出来的。'又或者，大王，好比一个人把蛇从蛇笼里捉出来。他会清楚地知道：'这是蛇，这是蛇笼；蛇是蛇，蛇笼是蛇笼；但这蛇确实是从蛇笼里捉出来的。'同样地，大王，当比丘的心如此进入定境，达到清净、纯净、无垢、远离随烦恼、柔软、适合运作、安住、不动摇的状态时，他就将心引导、转向于意生身的创造。他从这个身体中，创造出另一个身体，那是物质性的、心意所成的，具有一切大小肢节，不缺诸根。大王，这也是一个当下可见的沙门果，比之前那些当下可见的沙门果，要更好、更微妙。
‘‘Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya . Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti . Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti . Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
146神变智
Iddhividhañāṇaṃ
147神变智
Iddhividhañāṇaṃ
238「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向种种神变。他成就种种神变——一身成多身，多身成一身；显身、隐身；穿壁、穿墙、穿山，无碍而行，如行虚空；于地中出没，犹如于水；于水上行走不陷，犹如于地；结跏趺坐于空中行进，如飞鸟般；以手触摸、拂拭此大神力、大威势的日月；身以自在力达于梵天界。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti . So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā . Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.
239大王，这就好比一位技艺精湛的陶匠，或是陶匠的学徒，能用一块处理得非常好的黏土，随心所欲地制作出任何想要的器皿样式，并且能做得非常好。又或者，大王，好比一位技艺精湛的象牙雕刻师，或是他的学徒，能在一根处理得非常好的象牙上，随心所欲地雕刻出任何想要的象牙制品，并且能做得非常好。又或者，大王，好比一位技艺精湛的金匠，或是他的学徒，能在一块处理得非常好的黄金上，随心所欲地打造出任何想要的黄金制品，并且能做得非常好。同样地，大王，当比丘的心如此进入定境，达到清净、纯净、无垢、远离随烦恼、柔软、适合运作、安住、不动摇的状态时，他就将心引导、转向于种种神变的展现。他体验各种不同的神变：他由一个人变成许多人，由许多人变成一个人；他显现、隐没；他穿墙、穿壁、穿山而过，毫无障碍，就像在虚空中行走一样。在大地上，他也能像在水中那样沉浮；在水面上，他能不被破坏地行走，就像走在大地上一样；在虚空中，他能盘腿而行，如同有翅膀的飞鸟。他甚至能用手去触摸、抚摩那如此有威力、如此有威神的日月。他甚至能以身体，自在掌控、作用于梵天世界。大王，这也是一个当下可见的沙门果，比之前那些当下可见的沙门果，要更好、更微妙。
‘‘Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
150天耳智
Dibbasotañāṇaṃ
151天耳智
Dibbasotañāṇaṃ
240「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向天耳界。他以清净、超越人间的天耳界，同时听闻天、人两种声音，远近皆然。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
241大王，这就好比一个人走在路上，他可能会听到鼓声、小鼓声，以及螺声、铙钹声、铜锣声。那时他会想：‘这是鼓声’，‘这是小鼓声’，‘这是螺声、铙钹声、铜锣声’。同样地，大王，当比丘的心如此入定——清净、皎洁、没有瑕疵、远离随烦恼、柔软、适业、稳固、达到不动之后，他将心引向、导向天耳界。凭借那清净、超越人间的天耳界，他能够听到两种声音——天界的声音和人界的声音，无论是远的还是近的。大王，这也是现见的沙门果，比之前的那些现见的沙门果更殊胜、更微妙。
‘‘Seyyathāpi , mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi . Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi . Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
154他心智
Cetopariyañāṇaṃ
155他心智
Cetopariyañāṇaṃ
242当他的心如此得定、清净、净化、无秽、离随烦恼、柔软、适业、住立、达到不动时，他引导心、倾向心于他心智。他以心遍知其他有情、其他人的心：有贪的心，他了知为「有贪的心」；离贪的心，他了知为「离贪的心」；有嗔的心，他了知为「有嗔的心」；离嗔的心，他了知为「离嗔的心」；有痴的心，他了知为「有痴的心」；离痴的心，他了知为「离痴的心」；收缩的心，他了知为「收缩的心」；散乱的心，他了知为「散乱的心」；广大的心，他了知为「广大的心」；不广大的心，他了知为「不广大的心」；有上的心，他了知为「有上的心」；无上的心，他了知为「无上的心」；得定的心，他了知为「得定的心」；未得定的心，他了知为「未得定的心」；解脱的心，他了知为「解脱的心」；未解脱的心，他了知为「未解脱的心」。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti , vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
243大王，这就好比一个喜爱打扮的年轻女子或男子，对着一面清净、皎洁的镜子，或是一盆清澈的水，端详自己的面容时，有痣就知道‘有痣’，没有痣就知道‘没有痣’。同样地，大王，当比丘的心如此入定——清净、皎洁、没有瑕疵、远离随烦恼、柔软、适业、稳固、达到不动之后，他将心引向、导向他心智。他以自己的心去把握其他众生、其他人的心，并清楚地了知：有贪的心，他知道‘这是有贪的心’；离贪的心，他知道‘这是离贪的心’；有嗔的心，他知道‘这是有嗔的心’；离嗔的心，他知道‘这是离嗔的心’；有痴的心，他知道‘这是有痴的心’；离痴的心，他知道‘这是离痴的心’；狭窄的心，他知道‘这是狭窄的心’；散乱的心，他知道‘这是散乱的心’；广大的心，他知道‘这是广大的心’；不广大的心，他知道‘这是不广大的心’；有上的心，他知道‘这是有上的心’；无上的心，他知道‘这是无上的心’；入定的心，他知道‘这是入定的心’；未入定的心，他知道‘这是未入定的心’；解脱的心，他知道‘这是解脱的心’；未解脱的心，他知道‘这是未解脱的心’。大王，这也是现见的沙门果，比之前的那些现见的沙门果更殊胜、更微妙。
‘‘Seyyathāpi , mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
158宿住随念智
Pubbenivāsānussatiñāṇaṃ
244「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、堪用、安住、不动时，他将心引导、趣向宿住随念智。他忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至多个成劫、多个坏劫、多个成坏劫——『在那里我曾有如是名、如是姓、如是种姓、如是饮食，感受如是苦乐，寿量如是。从那里死后生于彼处；在彼处我亦曾有如是名、如是姓……寿终后从彼处死而生于此处。』如是连同行相、处所，忆念种种宿住。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
245大王，这就好比一个人从自己的村子去到另一个村子，又从那个村子去到另一个村子，然后再从那个村子回到他自己的村子。那时他会想：‘我从自己的村子去了那个村子，在那里，我这样站着，这样坐着，这样说话，这样沉默。接着，我又从那个村子去了另一个村子，在那里，我也这样站着，这样坐着，这样说话，这样沉默。现在，我从那个村子又回到了自己的村子。’同样地，大王，当比丘的心如此入定——清净、皎洁、没有瑕疵、远离随烦恼、柔软、适业、稳固、达到不动之后，他将心引向、导向宿命随念智。他回忆起自己种种过去世的状况，也就是：一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，以及无数个坏劫、无数个成劫、无数个成坏劫。他记得：‘在那里，我有这样的名字，这样的种姓，这样的容貌，这样的食物，这样的苦乐感受，这样的寿命。从那里死后，我出生在另一个地方；在那个地方，我又有了这样的名字，这样的种姓，这样的容貌，这样的食物，这样的苦乐感受，这样的寿命。从那里死后，我出生在这里。’像这样，他回忆起种种过去世的状况，连同其中的细节与概要。大王，这也是现见的沙门果，比之前的那些现见的沙门果更殊胜、更微妙。
‘‘Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ , tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
161天眼智
Dibbacakkhuñāṇaṃ
162天眼智
Dibbacakkhuñāṇaṃ
246当心如此入定、清净、澄明、无染、远离随烦恼、柔软、堪任修行、安住不动时，他将心导向、专注至有情死生智。他以清净、超越常人眼界的天眼，见到有情死亡、投生的情形：或卑下、或殊胜，或容色美好、或容色丑陋，或投生善趣、或投生恶趣；并如实了知这些有情随各自业而受生：「确实，这些尊者有情，造作身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作邪见之业；命终后投生到苦界、恶趣、堕处、地狱。而这些尊者有情，造作身善行、语善行、意善行，不诽谤圣者，持有正见，造作正见之业；命终后投生到善趣、天界。」就是这样，他以清净、超越常人眼界的天眼，见到有情死亡、投生的情形：或卑下、或殊胜，或容色美好、或容色丑陋，或投生善趣、或投生恶趣；并如实了知这些有情随各自业而受生。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
247“大王，就好比在十字路口中央有一座高楼，有个眼睛好的人站在上面，可以看见人们从房子里进进出出，也可以看见人们沿着大路行走或坐在十字路口中央。他便这么知道：‘这些人正在进入房子，这些人正在出去，这些人正沿着大路走，这些人正坐在十字路口当中。’大王，就像这样，比丘的心入定、清净、洁白、无垢、离诸烦恼、柔软、适业、安住不动之后，便将心导向、引向众生死后投生的智慧。他以那清净、超越凡夫的天眼，看见众生正在死去、正在投生，有低劣的、有高贵的，有漂亮的、有丑陋的，投生到善处或恶处的。他了知众生如何随自己的业而流转：‘唉，这些尊者们，身行恶、语行恶、意行恶，诽谤圣者，怀着邪见，受持邪见之业，他们在身体破裂、死后，便投生到苦处、恶趣、堕处、地狱。而这些尊者们，身行善、语行善、意行善，不诽谤圣者，怀着正见，受持正见之业，他们在身体破裂、死后，便投生到善趣、天界。’就这样，他以那清净、超越凡夫的天眼，看见众生正在死去、正在投生，有低劣的、有高贵的，有漂亮的、有丑陋的，投生到善处或恶处的；他了知众生如何随自己的业而流转。大王，这也是当下可见的沙门果，比起之前的那些当下可见的沙门果，更加殊胜、更加微妙。”
‘‘Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
165漏尽智
Āsavakkhayañāṇaṃ
166漏尽智
Āsavakkhayañāṇaṃ
248「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向漏尽智。他如实了知『此是苦』，如实了知『此是苦集』，如实了知『此是苦灭』，如实了知『此是苦灭之道』。如实了知『此等是漏』，如实了知『此是漏集』，如实了知『此是漏灭』，如实了知『此是漏灭之道』。如是了知、如是见者，其心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。解脱时生起『已解脱』之智。他了知：『生已尽，梵行已立，所作已办，不受后有。』
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti , ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
249「大王，譬如在山间峡谷有一清澈、澄净、不浊的水池。在那里，有眼的人站在岸边，会看见牡蛎、贝壳、砂砾石块、鱼群在游动和停止。他会这样想：『这水池清澈、澄净、不浊。在那里，这些牡蛎、贝壳、砂砾石块、鱼群在游动和停止。』同样地，大王，比丘以如是得定之心，清净、皎洁、无秽、离随烦恼、柔软、适业、住立、到达不动时，引导心、倾心于诸漏尽智。他如实了知：『这是苦』，如实了知：『这是苦集』，如实了知：『这是苦灭』，如实了知：『这是导至苦灭之道』。如实了知：『这些是漏』，如实了知：『这是漏集』，如实了知：『这是漏灭』，如实了知：『这是导至漏灭之道』。当他如是知、如是见时，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。在已解脱时，有『已解脱』之智，他了知：『生已尽，梵行已立，应作已作，不再有此存在。』大王，这现见的沙门果比先前诸现见的沙门果更殊胜、更微妙。大王，从这现见的沙门果，没有其他更上、更微妙的现见的沙门果。」
‘‘Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti , ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī’’ti.
169未生怨近事男表白
Ajātasattuupāsakattapaṭivedanā
250听了这番话，摩揭陀国王阿阇世——韦提希的儿子，对世尊这样说：“尊者，那么现在我们就告辞了，我们还有很多事情要做，还有很多工作要处理。”“大王，现在你可以按你认为合适的时间动身了。”于是，摩揭陀国王阿阇世——韦提希的儿子，对世尊的教导感到欢喜、随喜，从座位起身，向世尊恭敬行礼，右绕之后，便离开了。
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito . Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.
251“大王，你确实有罪过，你像愚人、像迷惘者、像不善者一样，因贪图王权而杀害了那如法、如法王的父亲。但既然你已看到这是罪过，并依法忏悔，我们就接受你的忏悔。大王，在圣者制定的戒律中，一个人看到了罪过就是罪过，依法忏悔，并在未来自制，这本身就是一种进步。”
‘‘Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti.
252如是说已，韦提希子摩揭陀国王未生怨对世尊说：「尊者，我们现在告辞了，我们有许多事务、许多应作之事。」「大王，请随您所宜。」于是韦提希子摩揭陀国王未生怨对世尊所说欢喜随喜，从座起身，礼敬世尊，右绕而去。
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
253那时，世尊在摩揭陀国王阿阇世王离开后不久，便对比丘们说道：“比丘们，这位国王已毁伤了自己；比丘们，这位国王已损害了自己。比丘们，如果这位国王没有夺走如法、法王——他的父亲——的生命，就在这座位上，他本可生起远离尘垢、远离秽浊的法眼。”世尊说了这番话。那些比丘们心悦诚服，对世尊的开示欢喜信受。
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – ‘‘khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
174沙门果经完 第二
Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.