DN 23 · 弊宿经
110. 巴亚西经
10. Pāyāsisuttaṃ
406如是我闻：一时，具寿库玛拉迦叶在国憍萨罗游行，与大比丘僧团五百位比丘一起，抵达了名为些答比亚的国萨拉人的城市。在那里，具寿库玛拉迦叶住在些答比亚北边的新沙巴林中。尔时，巴亚西王子住在些答比亚，那里有草、柴、水，有谷物，是王家的领地，是国憍萨罗波斯匿王所赐予的王家赏赐、梵施。
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā kumārakassapo kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṃ nagaraṃ tadavasari. Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane . Tena kho pana samayena pāyāsi rājañño setabyaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.
3巴亚西王族事
Pāyāsirājaññavatthu
4巴亚西王族事
Pāyāsirājaññavatthu
407那时候，弊宿王子心中生起了这样一种邪恶的见解：‘既没有他世，没有化生的众生，也没有善恶业行的果报。’斯耶达毗耶城的婆罗门和居士们听说：‘嗨，各位！沙门童子迦叶——乔达摩沙门的弟子——与大约五百位比丘一起，在拘萨罗国游方行脚，已经到达了斯耶达毗耶城，就住在城北的辛沙巴林中。关于那位尊者童子迦叶，流传着这样美好的名声：“他贤明、通达、有智慧、博学多闻、善于言辞、应答如流，是一位年高德劭的圣者。”去见这样的圣者，确实是很好的。’于是，斯耶达毗耶城的婆罗门和居士们便成群结队地走出斯耶达毗耶城，向北面的辛沙巴林走去。
Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. Assosuṃ kho setabyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanaṃ .
408那时候，弊宿王子正在高楼上睡午觉。他看见斯耶达毗耶城的婆罗门和居士们成群结队地走出城，朝北面的辛沙巴林方向而去，就召唤他的侍从官说：‘喂，侍从官，为什么斯耶达毗耶城的婆罗门和居士们成群结队地出城，朝北面的辛沙巴林方向去呢？’
Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṃ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṃsapāvanaṃ , disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvana’’nti ?
7‘大人，有一位沙门童子迦叶——乔达摩沙门的弟子——与大约五百位比丘一起，在拘萨罗国游方行脚，到达了斯耶达毗耶城，就住在城北的辛沙巴林中。关于那位尊者童子迦叶，流传着这样美好的名声：“他贤明、通达、有智慧、博学多闻、善于言辞、应答如流，是一位年高德劭的圣者。”这些人是去拜访那位尊者童子迦叶的。’‘那么，侍从官，你去那群斯耶达毗耶城的婆罗门和居士们那里，去告诉他们：“各位！弊宿王子这么说：‘请各位先等一等，弊宿王子也将去拜访沙门童子迦叶。’”那个沙门童子迦叶，以前是用“有他世，有化生的众生，有善恶业行的果报”这套说辞，去说服那些愚昧无知的婆罗门和居士。侍从官，实际上根本没有他世，没有化生的众生，也没有善恶业行的果报。’‘好的，大人。’那位侍从官回应了弊宿王子后，就去到婆罗门和居士们那里，对他们说：‘各位！弊宿王子这么说：“请各位先等一等，弊宿王子也将去拜访沙门童子迦叶。”’
‘‘Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti . Tamete bhavantaṃ kumārakassapaṃ dassanāya upasaṅkamantī’’ti. ‘‘Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ vadehi – ‘pāyāsi, bho, rājañño evamāha – āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. ‘‘Evaṃ bho’’ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca – ‘‘pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’’ti.
409于是，弊宿王子在斯耶达毗耶城的婆罗门和居士们的簇拥下，前往辛沙巴林去见尊者童子迦叶。到了之后，与尊者童子迦叶互相问候，说了一些亲切有礼的话，然后坐在一边。那些斯耶达毗耶城的婆罗门和居士们，有些向尊者童子迦叶礼敬后坐在一边；有些和尊者童子迦叶互相问候，说了一些亲切有礼的话后坐在一边；有些朝着尊者童子迦叶的方向合掌致敬后坐在一边；有些报上自己的名字和族姓后坐在一边；还有些则默不作声地坐在一边。
Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṃ kumārakassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce āyasmatā kumārakassapena saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāyasmā kumārakassapo tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
9无有论
Natthikavādo
10无有论
Natthikavādo
410坐在一边的弊宿王子，对尊者童子迦叶说：‘迦叶尊长，我持有这样的说法和见解：“既没有他世，没有化生的众生，也没有善恶业行的果报。”’‘王子，我从未见过，也从未听说过有谁持有这样的说法和见解。一个人怎么能说“既没有他世，没有化生的众生，也没有善恶业行的果报”呢？’
Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ kumārakassapaṃ etadavoca – ‘‘ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma evaṃ vadeyya – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?
12日月譬喻
Candimasūriyaupamā
13日月譬喻
Candimasūriyaupamā
411那么，刹帝利，关于这件事，我就反问你一个问题，你就按你所能接受的来回答吧。刹帝利，你记不记得，你白天躺下睡觉时，在梦里见到过美妙的园林、美妙的树林、美妙的地域、美妙的池塘？尊者迦叶，我记得，我白天躺下睡觉时，在梦里见到过美妙的园林、美妙的树林、美妙的地域、美妙的池塘。在你睡觉的时候，那些驼背的、侏儒的、做侍女的、做丫鬟的女仆们，是不是在守护着你？是的，尊者迦叶，在我睡觉的时候，那些驼背的、侏儒的、做侍女的、做丫鬟的女仆们，都在守护着我。那么，她们有没有看见你的生命进入或离开你的身体呢？没有看见，尊者迦叶。刹帝利啊，你看，这些活着的人，在你这个活人身上，尚且看不见你的生命进入或离开。你又怎么可能看见一个死人的生命进入或离开呢？刹帝利啊，单凭这个譬喻，你就应该这样想：'确实有他世，有化生的众生，有善恶业行的果报。'
‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, ime candimasūriyā imasmiṃ vā loke parasmiṃ vā, devā vā te manussā vā’’ti? ‘‘Ime, bho kassapa, candimasūriyā parasmiṃ loke, na imasmiṃ; devā te na manussā’’ti. ‘‘Imināpi kho te, rājañña, pariyāyena evaṃ hotu – itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti.
412“‘尽管迦叶尊者这样说，但我心里对此事的想法还是这样：正因为如此，确实没有其他世界，没有化生的众生，没有善恶业行的果报。’‘王族，是否还有事理……’‘迦叶尊者，有事理……那怎么说呢，王族？’‘迦叶尊者，是这样的：我手下的人抓到一个作恶的盗贼，送来给我看，说：‘尊者，这是一个作恶的盗贼，请您任意处罚他。’我就这样对他们说：‘那么，诸君，把这个人的皮剥开，看看我们能不能见到他的灵魂。’他们就剥开那个人的皮，我们却看不到灵魂。我又这样对他们说：‘那么，诸君，把这个人的肉割开，筋割开，骨头切开，骨髓刮开，看看我们能不能见到他的灵魂。’他们就把那个人的骨髓都刮开了，我们还是看不到灵魂。迦叶尊者，同样，凭着这个事理，我就有这种想法：正因为如此，确实没有其他世界，没有化生的众生，没有善恶业行的果报。’”
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘Atthi , bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Yathā kathaṃ viya, rājaññā’’ti? ‘‘Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti . Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
16盗贼譬喻
Coraupamā
17盗贼譬喻
Coraupamā
413“那么，王族子弟，我就在这件事上反问你了。你怎么回答，就照你的想法说吧。你怎么认为呢，王族子弟？假如你的人抓到了一个罪犯、强盗，带来给你看，说：‘尊者，这是罪犯、强盗。您想怎么处罚他，就请下令吧。’你就对他们这样说：‘那么，诸位，把这个人用结实的绳子反绑双手，紧紧地捆起来，剃光他的头，然后敲着刺耳的鼓，带着他穿过一条又一条街道，经过一个又一个广场，从南城门出去，在城南的刑场，把他的头砍下来。’那些人答应说‘好的’之后，就把那个人用结实的绳子反绑双手，紧紧地捆起来，剃光他的头，然后敲着刺耳的鼓，带着他穿过一条又一条街道，经过一个又一个广场，从南城门出去，让他在城南的刑场坐下。那个盗贼，在面对刽子手时，能够这样说：‘诸位刽子手先生，请稍等一下，我在某某村或某某镇有些朋友、同事、亲戚、血亲，等我去跟他们告别之后再回来’吗？还是说，刽子手们不等他说完这些徒劳的话，就把他的头砍下来了呢？” “迦叶尊者，那个盗贼不可能在面对刽子手时，说：‘诸位刽子手先生，请稍等一下，我在某某村或某某镇有些朋友、同事、亲戚、血亲，等我去跟他们告别之后再回来。’他话还没讲完，刽子手们就会把他的头砍下来的。” “王族子弟，一个身为人的盗贼，在面对同为人的刽子手时，尚且得不到通融，不能说：‘诸位刽子手先生，请稍等一下，我在某某村或某某镇有些朋友、同事、亲戚、血亲，等我去跟他们告别之后再回来。’更何况，你那些杀生、偷盗、邪淫、说谎、挑拨离间、说粗话、闲话连篇、贪婪、有瞋恨心、持邪见的朋友、同事、亲戚、血亲，在身体破碎、死后，已经投生到了苦界、恶趣、堕落处、地狱，他们在地狱的狱卒面前，又怎么能得到通融，说：‘诸位狱卒先生，请稍等一下，等我们去弊宿王族子弟那里，告诉他：“确实有其他世间，有化生的众生，有善恶业的果报”’呢？王族子弟，就凭这个道理，你也应当这样认为：‘确实有其他世间，有化生的众生，有善恶业的果报。’”
‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṃ chindathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ. Labheyya nu kho so coro coraghātesu – ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti , udāhu vippalapantasseva coraghātā sīsaṃ chindeyyu’’nti? ‘‘Na hi so, bho kassapa, coro labheyya coraghātesu – ‘āgamentu tāva bhavanto coraghātā amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Atha kho naṃ vippalapantasseva coraghātā sīsaṃ chindeyyu’’nti. ‘‘So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati – ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā labhissanti nirayapālesu – ‘āgamentu tāva bhavanto nirayapālā, yāva mayaṃ pāyāsissa rājaññassa gantvā ārocema – ‘‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
414「尊者迦叶虽然这样说，然而我对此这样想：『确实没有他世，没有化生的有情，没有善作恶作诸业的果报。』」「然而，王族，有方法使你以该方法这样想：『确实没有他世，没有化生的有情，没有善作恶作诸业的果报』吗？」「尊者迦叶，有方法使我以该方法这样想：『确实没有他世，没有化生的有情，没有善作恶作诸业的果报。』」「王族，如何呢？」「尊者迦叶，在此，我的朋友、同僚、亲戚、血亲离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪、无嗔恨心、具正见。他们过一段时间后生病、痛苦、重病。当我知道『他们现在不会从此病中康复』时，我前往他们那里这样说：『尊者们，有些沙门婆罗门这样说、这样见：凡那些离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪、无嗔恨心、具正见者，身坏命终后投生善趣天界。诸位离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪、无嗔恨心、具正见。如果那些沙门婆罗门所说是真实的，诸位身坏命终后将投生善趣天界。尊者们，如果你们身坏命终后投生善趣天界，请来告诉我：「确实有他世，有化生的有情，有善作恶作诸业的果报。」诸位是我所信赖、所依靠的，你们所见的，如你们亲自所见的，这将会是那样。』他们答应我『好的』后，既不来告诉我，也不派遣使者。尊者迦叶，这也是方法，使我以该方法这样想：『确实没有他世，没有化生的有情，没有善作恶作诸业的果报。』」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. ‘‘Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Yathā kathaṃ viya, rājaññā’’ti? ‘‘Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantīti . Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
20粪坑人譬喻
Gūthakūpapurisaupamā
415“既然如此，王子，我给你说个譬喻。有智慧的人通过譬喻就能明白所说话语的意义。从前，王子，有个养猪的人，从自己的村子去了另一个村子。在那里，他看见大量被丢弃的干粪。看见后，他心里想：‘这里有大量被丢弃的干粪，而我的猪正需要食物；我为何不把这些干粪带走呢？’于是他摊开上衣，把大量干粪倒进去，包成包裹，顶在头上就走了。半路上，下起了一场不是时候的大暴雨。他就这样，浑身流淌着粪水，从上到下直到指甲缝都被粪便沾满了，却还顶着那担粪往前走。有人看见他，就说道：‘喂，你是不是疯了？你是不是精神错乱了？怎么顶着这担流淌着粪水的粪便，从上到下直到指甲缝都被沾满了，还往前走呢？’那人回答：‘你们这些人才是疯了，你们才是精神错乱，要知道，这可是我的猪要吃的食料啊。’正是这样，王子，在我看来，你就跟那个顶粪的人一样。舍弃这个邪恶的见解吧，王子！舍弃这个邪恶的见解吧，王子！别让它长期给你带来损害和痛苦。”
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ nimuggo assa. Atha tvaṃ purise āṇāpeyyāsi – ‘tena hi, bho, taṃ purisaṃ tamhā gūthakūpā uddharathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā uddhareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjathā’ti. Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti . Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ karothā’ti. Te taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kesamassuṃ kappethā’ti. Te tassa purisassa kesamassuṃ kappeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upaharathā’ti. Te tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upahareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.
22「王族，你认为如何？那人已善沐浴、善涂香、须发已修剪、戴着花鬘装饰、穿着洁白衣服、登上高楼宫殿、具足五种欲功德、被侍奉着，他还会想再浸入那粪坑中吗？」「不会的，乔达摩尊者。」「那是什么原因？」「乔达摩尊者，粪坑不净，被认为是不净的，恶臭，被认为是恶臭的，可厌，被认为是可厌的，可憎，被认为是可憎的。」「王族，同样地，人类对天人来说是不净的，被认为是不净的，恶臭的，被认为是恶臭的，可厌的，被认为是可厌的，可憎的，被认为是可憎的。王族，人类的气味在百由旬外就使天人苦恼。那么，你的朋友、同僚、亲戚、血亲们，离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪、心无嗔恨、具正见，身坏命终后往生善趣天界，他们会来告诉你：『确实有他世，有化生众生，有善作恶作诸业的果报』吗？王族，以此道理，你也应当这样认为：『确实有他世，有化生众生，有善作恶作诸业的果报。』」
‘‘Taṃ kiṃ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā assā’’ti? ‘‘No hidaṃ, bho kassapa’’. ‘‘Taṃ kissa hetu’’? ‘‘Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā’’ti. ‘‘Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā ārocessanti – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
416虽然尊者迦叶这样说，但我对此这样想：确实没有他世，没有化生的有情，没有善作恶作诸业的果报。尊贵者，有方法吗？……有的，迦叶尊者，有方法……怎样说呢，尊贵者？迦叶尊者，这里我的朋友、同僚、亲戚、血亲们远离杀生、远离不与取、远离欲邪行、远离妄语、远离谷酒果酒放逸处，他们后来生病、痛苦、重病。当我知道「他们现在不会从这病中康复」时，我去见他们后这样说：尊者们，有些沙门婆罗门这样说、这样见：那些远离杀生、远离不与取、远离欲邪行、远离妄语、远离谷酒果酒放逸处者，身坏命终后投生善趣天界，三十三天众同伴处。诸位尊者远离杀生、远离不与取、远离欲邪行、远离妄语、远离谷酒果酒放逸处。如果那些沙门婆罗门所说是真实语，诸位尊者身坏命终后将投生善趣天界，三十三天众同伴处。尊者，如果你们身坏命终后投生善趣天界，三十三天众同伴处，请来告诉我：确实有他世，有化生的有情，有善作恶作诸业的果报。诸位尊者是我所信任、所依靠的，你们所见的，如实所见的就会是这样。他们对我答应「好的」后，既不来告诉，也不派遣使者。迦叶尊者，这也是方法，以此方法我这样想：确实没有他世，没有化生的有情，没有善作恶作诸业的果报。
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo …pe… ‘‘atthi, bho kassapa, pariyāyo…pe… ``yathā kathaṃ viya, rājaññāti? ‘‘Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatanti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha devānaṃ tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā āroceyyātha – `itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatīti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
24三十三天譬喻
Tāvatiṃsadevaupamā
25三十三天譬喻
Tāvatiṃsadevaupamā
417“那么，王子，我就要就这件事反过来问你了，你按自己能够接受的来回答就好。王子，人类的一百年，只是三十三天的一个日夜，三十个这样的夜晚是一个月，十二个月是一年，三十三天的天人寿命是一千年。你那些远离杀生、远离不与取、远离邪淫、远离妄语、远离饮酒等放逸的朋友、同僚、亲属、血亲，在身体破裂、死后投生到了善趣、天界，与三十三天为伴。但如果他们会这样想：‘我们先享受两三天五欲之乐，然后再去告诉弊宿王子：“确实有他世，有化生众生，有善恶业行的果报。”’他们会来告诉你‘确实有他世，有化生众生，有善恶业行的果报’吗？”“不会的，迦叶先生。迦叶先生，我们早就已经死很久了。可是，谁告诉迦叶先生‘有三十三天’或者‘三十三天的天人寿命那么长’的呢？我们不相信迦叶先生所说的‘有三十三天’或者‘三十三天的天人寿命那么长’。”
‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṃ byākareyyāsi. Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ, devānaṃ tāvatiṃsānaṃ eso eko rattindivo , tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ āyuppamāṇaṃ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace pana tesaṃ evaṃ bhavissati – ‘yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma – ‘‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. Api nu te āgantvā āroceyyuṃ – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘No hidaṃ, bho kassapa. Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi bhaveyyāma. Ko panetaṃ bhoto kassapassa āroceti – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā. Na mayaṃ bhoto kassapassa saddahāma – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā’’ti.
27生盲譬喻
Jaccandhaupamā
28生盲譬喻
Jaccandhaupamā
418“王子，就像一个人天生的盲人，看不见黑白色，看不见蓝色，看不见黄色，看不见红色，看不见深红色，看不见平坦与不平坦，看不见星宿，看不见日月。他会这样说：‘没有黑白色，没有能看见黑白色的人。没有蓝色，没有能看见蓝色的人。没有黄色，没有能看见黄色的人。没有红色，没有能看见红色的人。没有深红色，没有能看见深红色的人。没有平坦与不平坦，没有能看见平坦与不平坦的人。没有星宿，没有能看见星宿的人。没有日月，没有能看见日月的人。我不知道这些，我没见过这些，所以这些就不存在。’王子，他这么说，说得对吗？”“不对的，迦叶先生。有黑白色，也有能看见黑白色的人。有蓝色，也有能看见蓝色的人……有平坦与不平坦，也有能看见平坦与不平坦的人。有星宿，也有能看见星宿的人。有日月，也有能看见日月的人。他说‘我不知道这些，我没见过这些，所以这些就不存在’是不对的，迦叶先生，他说得不对。”“王子，你就是这样，在我看来你就如同那个天生的盲人一样，对我说出这样的话。”
‘‘Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha – sukkāni rūpāni , na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī. Natthi samavisamaṃ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Sammā nu kho so, rājañña, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī…pe… atthi samavisamaṃ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā’’ti. ‘‘Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi’’.
30“可是，谁告诉迦叶先生‘有三十三天’或者‘三十三天的天人寿命那么长’的呢？我们不相信迦叶先生所说的‘有三十三天’或者‘三十三天的天人寿命那么长’。”“王子，他世不能像你所想的那样，用这肉眼去看。王子，那些沙门婆罗门，他们在森林、荒野、偏僻的静寂处居住，在那里不放逸、精勤、坚定地修行，净化了天眼。他们用那超越了凡人的、清净的天眼，看见此世，也看见他世以及化生的众生。王子，他世应该这样去看，绝不是像你所想的那样用这肉眼去看。王子，就凭这个方法，你也应该这样认同：‘确实有他世，有化生众生，有善恶业行的果报。’”
‘‘Ko panetaṃ bhoto kassapassa āroceti – ‘atthi devā tāvatiṃsā’’ti vā, ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā? Na mayaṃ bhoto kassapassa saddahāma – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā’’ti. ‘‘Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā tvaṃ maññasi iminā maṃsacakkhunā. Ye kho te rājañña samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti , te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imaṃ ceva lokaṃ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; natveva yathā tvaṃ maññasi iminā maṃsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
419「尊者迦叶虽然这样说，然而我在此有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」「然而，王族，有方法……(省略)……有的，尊者迦叶，有方法……(省略)……如何说呢，王族？」「尊者迦叶，在此，我看见诸沙门婆罗门，具戒、善法，想要活命、不想死亡，想要快乐、厌恶痛苦。尊者迦叶，我有这样的想法：如果这些尊者沙门婆罗门具戒、善法这样知道——『从此死后，我们将会更好』，那么现在这些尊者沙门婆罗门具戒、善法应该吃毒，或者拿刀，或者上吊而死，或者跳下悬崖。因为这些尊者沙门婆罗门具戒、善法不这样知道——『从此死后，我们将会更好』，所以这些尊者沙门婆罗门具戒、善法想要活命、不想死亡，想要快乐、厌恶痛�苦，不杀害自己。尊者迦叶，这也是方法，以此方法我有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti . ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā’’ti? ‘‘Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṃ, bho kassapa, evaṃ hoti – sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ – ‘ito no matānaṃ seyyo bhavissatī’ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā āhareyyuṃ, ubbandhitvā vā kālaṅkareyyuṃ, papāte vā papateyyuṃ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti – ‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti . Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
32孕妇譬喻
Gabbhinīupamā
33孕妇譬喻
Gabbhinīupamā
420「那么，王族，我将为你作譬喻。在此，某些有智慧的人以譬喻了知所说的义理。王族，过去，某位婆罗门有两位妻子。一位有儿子，约十岁或十二岁，一位怀孕临产。那时，那位婆罗门死了。那时，那位学童对母亲的共妻这样说：『尊夫人，凡是这些财富或谷物或银或金，全部是我的；在此，你没有任何东西。尊夫人，请交出我父亲的遗产。』这样说时，那位婆罗门妇女对那位学童这样说：『孩子，请等待，直到我生产。如果是男孩，他也将有一份；如果是女孩，她也将是你的受用者。』那位学童第二次对母亲的共妻这样说：『尊夫人，凡是这些财富或谷物或银或金，全部是我的；在此，你没有任何东西。尊夫人，请交出我父亲的遗产。』那位婆罗门妇女第二次对那位学童这样说：『孩子，请等待，直到我生产。如果是男孩，他也将有一份；如果是女孩，她也将是你的受用者。』那位学童第三次对母亲的共妻这样说：『尊夫人，凡是这些财富或谷物或银或金，全部是我的；在此，你没有任何东西。尊夫人，请交出我父亲的遗产。』」
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṃ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi. Atha kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ ; natthi tuyhettha kiñci. Pitu me bhoti, dāyajjaṃ niyyādehī’ti . Evaṃ vutte sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti. Dutiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti. Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti. Tatiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā , sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
35那时候，那个婆罗门女拿起刀子，走进内室，剖开了自己的肚子，心想：'让我看看我生的是男孩还是女孩。'结果她把自己、自己的命、腹中的胎儿和财产全都毁了。就像一个愚蠢、不明事理的人，用错误的方法寻找遗产，结果遭遇祸患和不幸一样；刹帝利啊，你也是这样，愚蠢、不明事理，用错误的方法寻找他世，必将遭遇祸患和不幸，就像那个愚蠢、不明事理、用错误的方法寻找遗产而遭遇祸患和不幸的婆罗门女一样。刹帝利啊，那些有戒行、有善法的沙门婆罗门，不会去催熟尚未成熟的果实；相反，他们会等待它自然成熟。刹帝利啊，因为有智慧的人需要那些有戒行、有善法的沙门婆罗门活着。刹帝利啊，那些有戒行、有善法的沙门婆罗门住世越长久，他们就能积累越多的福德，也能为大众带来利益、为大众带来安乐，出于对世间的悲悯，为人天众生带来福利、利益和安乐。刹帝利啊，单凭这个譬喻，你就应该这样想：'确实有他世，有化生的众生，有善恶业行的果报。'
‘‘Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ pavisitvā udaraṃ opādesi – ‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. Sā attānaṃ ceva jīvitañca gabbhañca sāpateyyañca vināsesi. Yathā taṃ bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto ; seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṃ paripācenti; api ca paripākaṃ āgamenti. Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ sīlavantānaṃ kalyāṇadhammānaṃ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti, tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
421「尊者迦叶虽然这样说，然而我在此有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」「然而，王族，有方法……(省略)……有的，尊者迦叶，有方法……(省略)……如何说呢，王族？」「尊者迦叶，在此，人们捉住盗贼罪犯后，带来给我看：『尊主，这是你的盗贼罪犯；请对他施加你想要的惩罚。』我这样说：『那么，诸位，将这个人活着放入瓮中，盖住口，用湿皮革绑住，用湿泥土厚厚涂抹，放到炉上，点火。』他们对我说「好的」后，将那个人活着放入瓮中，盖住口，用湿皮革绑住，用湿泥土厚厚涂抹，放到炉上，点火。当我们知道『那个人已死』时，然后将瓮从炉上取下，打破，打开口，慢慢观察——『或许我们能看见他的生命出去』。我们没有看见他的生命出去。尊者迦叶，这也是方法，以此方法我有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ dethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ denti. Yadā mayaṃ jānāma ‘kālaṅkato so puriso’ti, atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ nillokema – ‘appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
37梦者譬喻
Supinakaupamā
38梦者譬喻
Supinakaupamā
422「那么，王族，在此我将反问你，你认为适当的，就那样回答。王族，你是否忆念，白天睡眠时，在梦中看见可爱的园林、可爱的森林、可爱的土地、可爱的莲池？」「尊者迦叶，我忆念，白天睡眠时，在梦中看见可爱的园林、可爱的森林、可爱的土地、可爱的莲池。」「在那时，驼背女、侏儒女、仆女、少女们守护着你吗？」「尊者迦叶，是的，在那时，驼背女、侏儒女、仆女、少女们守护着我。」「她们看见你的生命进入或出去吗？」「不，尊者迦叶。」「那么，王族，她们作为活着的人，没有看见你活着时的生命进入或出去。那么你如何能看见已死者的生命进入或出去呢？王族，以此方法，你应当这样想：『如此，有他世，有化生的众生，有善作恶作诸业的果报。』」
‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’nti? ‘‘Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’nti. ‘‘Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī’’ti? ‘‘Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī’’ti. ‘‘Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā’’ti? ‘‘No hidaṃ, bho kassapa’’. ‘‘Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ vā. Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi pavisantaṃ vā nikkhamantaṃ vā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
423「尊者迦叶虽然这样说，然而我在此有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」「然而，王族，有方法……(省略)……有的，尊者迦叶，有方法……(省略)……如何说呢，王族？」「尊者迦叶，在此，人们捉住盗贼罪犯后，带来给我看：『尊主，这是你的盗贼罪犯；请对他施加你想要的惩罚。』我这样说：『那么，诸位，将这个人活着用秤称重，用绳子勒死后，再用秤称重。』他们对我说「好的」后，将那个人活着用秤称重，用绳子勒死后，再用秤称重。当他活着时，他较轻、较柔软、较柔顺。当他死了时，他较重、较僵硬、较不柔顺。尊者迦叶，这也是方法，以此方法我有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… ‘‘atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
41热铁丸譬喻
Santattaayoguḷaupamā
424「那么，王族，我将为你作譬喻。在此，某些有智慧的人以譬喻了知所说的义理。王族，譬如有人在白天用秤称重炽热的铁球，燃烧的、炽燃的、光辉的。然后在另一时，用秤称重冷却的、熄灭的铁球。那个铁球何时较轻、较柔软、较柔顺呢？是当燃烧、炽燃、光辉时，还是当冷却、熄灭时？」「尊者迦叶，当那个铁球与火俱、与风俱，燃烧、炽燃、光辉时，那时较轻、较柔软、较柔顺。当那个铁球既不与火俱、也不与风俱，冷却、熄灭时，那时较重、较僵硬、较不柔顺。」「同样地，王族，当这个身体与寿俱、与暖俱、与识俱时，那时较轻、较柔软、较柔顺。当这个身体既不与寿俱、也不与暖俱、也不与识俱时，那时较重、较僵硬、较不柔顺。王族，以此方法，你应当这样想：『如此，有他世，有化生的众生，有善作恶作诸业的果报。』」
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso divasaṃ santattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya tuleyya. Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto’’ti? ‘‘Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā’’ti. ‘‘Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
425「尊者迦叶虽然这样说，然而我在此有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」「然而，王族，有方法……(省略)……有的，尊者迦叶，有方法……(省略)……如何说呢，王族？」「尊者迦叶，在此，人们捉住盗贼罪犯后，带来给我看：『尊主，这是你的盗贼罪犯；请对他施加你想要的惩罚。』我这样说：『那么，诸位，不伤害这个人，剥开皮肤、皮革、肉、筋、骨、骨髓，从生命中取出，或许我们能看见他的生命出去。』他们对我说「好的」后，不伤害那个人，剥开皮肤……(省略)……从生命中取出。当他半死时，我这样说：『那么，诸位，将这个人仰面放倒，或许我们能看见他的生命出去。』他们将那个人仰面放倒。我们没有看见他的生命出去。我这样说：『那么，诸位，将这个人俯面放倒……侧面放倒……另一侧面放倒……竖立起来……倒立起来……用手拍打……用石块拍打……用棍子拍打……用刀拍打……摇动、震动、抖动，或许我们能看见他的生命出去。』他们摇动、震动、抖动那个人。我们没有看见他的生命出去。他有同样的眼和那些色，但不感受那个处。他有同样的耳和那些声，但不感受那个处。他有同样的鼻和那些香，但不感受那个处。他有同样的舌和那些味，但不感受那个处。他有同样的身和那些触，但不感受那个处。尊者迦叶，这也是方法，以此方法我有这样的想法：『如此，没有他世，没有化生的众生，没有善作恶作诸业的果报。』」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi , taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca chaviñca…pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ uttānaṃ nipātenti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha… passena nipātetha… dutiyena passena nipātetha… uddhaṃ ṭhapetha… omuddhakaṃ ṭhapetha… pāṇinā ākoṭetha… leḍḍunā ākoṭetha… daṇḍena ākoṭetha… satthena ākoṭetha… odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ odhunanti sandhunanti niddhunanti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ nappaṭisaṃvedeti . Sāva jivhā hoti te rasā, tañcāyatanaṃ nappaṭisaṃvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ nappaṭisaṃvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
44吹螺譬喻
Saṅkhadhamaupamā
45吹螺譬喻
Saṅkhadhamaupamā
426「那么，王族子，我将为你作个譬喻。在这里，某些有智慧的人通过譬喻能了知所说的意义。王族子，过去有一位吹螺者拿着螺去到边地。他前往某个村落；前往后，站在村中央，吹了三次螺，然后把螺放在地上，坐在一旁。那时，王族子，那些边地的人们这样想：『喂，这是谁的声音如此令人喜爱、如此令人欢喜、如此令人陶醉、如此令人束缚、如此令人迷醉？』他们聚集后对那位吹螺者说：『喂，这是谁的声音如此令人喜爱、如此令人欢喜、如此令人陶醉、如此令人束缚、如此令人迷醉？』『诸位，这叫做螺，它的声音如此令人喜爱、如此令人欢喜、如此令人陶醉、如此令人束缚、如此令人迷醉。』他们把那个螺仰面放倒：『说吧，螺先生，说吧，螺先生！』那个螺却不发出声音。他们把那个螺俯面放倒，侧面放倒，另一侧面放倒，竖立起来，倒立起来，用手敲打，用石块敲打，用棍子敲打，用刀敲打，摇动、震动、抖动：『说吧，螺先生，说吧，螺先生！』那个螺却不发出声音。
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi – ‘ambho kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ – ‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. ‘Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ – ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu – ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.
47“王族，那时，那个吹螺人起了这样的念头：‘这些边远地区的人真是太愚昧了，怎么会这样不如理地去寻找螺号声呢！’就在那些人看着的时候，他拿起螺号，吹了三下，然后拿着螺号走了。王族，那时，那些边远地区的人们才起了这样的念头：‘诸君，看来只有当这个叫作螺号的东西和人的努力、和吹出的气息结合在一起时，它才会发出声音；但如果这个螺号没有人的努力、没有吹出的气息，它就不会发出声音。’王族，完全一样的道理，当这个身体具足寿命、具足体温、具足心识的时候，它就能前进、能后退、能站立、能坐下、能躺卧，能用眼睛看物质、用耳朵听声音、用鼻子闻气味、用舌头尝味道、用身体接触可触物、用内心了知法尘。可是，当这个身体不具足寿命、不具足体温、不具足心识的时候，它就既不能前进，也不能后退，不能站立，不能坐下，不能躺卧，不能用眼睛看物质，不能用耳朵听声音，不能用鼻子闻气味，不能用舌头尝味道，不能用身体接触可触物，也不能用内心了知法尘。王族，通过这个事理，你应该这样想：‘正因如此，确实有其他世界，有化生的众生，有善恶业行的果报。’”
‘‘Atha kho, rājañña, tassa saṅkhadhamassa etadahosi – ‘yāva bālā ime paccantajanapadāmanussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī’ti. Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi – ‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti . Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti. Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti .
427虽然尊者迦叶这样说，但我对此这样想：「如是确实没有他世，没有化生的众生，没有善作恶作诸业的果与报。」「但是，王族，有方法……有的，尊者迦叶，有方法……如何像王族所说呢？」「尊者迦叶，在这里，我的人抓到一个作恶的盗贼后呈报给我：『尊主，这是您的盗贼作恶者，请您对他施加您想要的惩罚。』我这样说：『那么，诸位，请剖开这个人的皮肤，或许我们能看到他的命。』他们剖开那个人的皮肤，但我们看不到他的命。我这样说：『那么，诸位，请剖开这个人的真皮、请剖开肉、请剖开筋、请剖开骨、请剖开骨髓，或许我们能看到他的命。』他们剖开那个人的骨髓，但我们看不到他的命。尊者迦叶，这也是方法，以此方法我这样想：『如是确实没有他世，没有化生的众生，没有善作恶作诸业的果与报。』」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imassa purisassa chaviṃ chindatha , appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa chaviṃ chindanti. Nevassa mayaṃ jīvaṃ passāma. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imassa purisassa cammaṃ chindatha, maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa mayaṃ jīvaṃ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.
49火结发外道譬喻
Aggikajaṭilaupamā
50火结发外道譬喻
Aggikajaṭilaupamā
428「那么，王族子，我将为你作个譬喻。在这里，某些智者通过譬喻能了知所说的义理。王族子，过去，有一位拜火的结发外道住在林野的叶屋中。王族子，那时，有一个商队从村落出发。那个商队在那位拜火结发外道的住所附近住了一夜后离开了。王族子，那时，那位拜火结发外道这样想：『我何不前往那商队的宿营地，或许在那里能获得某些有用之物。』王族子，那时，那位拜火结发外道清晨起来后，前往那商队的宿营地；前往后，在那商队的宿营地看见一个幼小的婴儿被遗弃，仰卧着。看见后，他这样想：『当我看着时，人类死去，这对我不适合；我何不把这个孩子带回住所，养育他、抚养他、使他成长。』王族子，那时，那位拜火结发外道把那个孩子带回住所，养育他、抚养他、使他成长。当那个孩子大约十岁或十二岁时，那时，那位拜火结发外道在村落有某些事务要办。王族子，那时，那位拜火结发外道对那个孩子这样说：『孩子，我想去村落；孩子，你应照料火。不要让你的火熄灭。如果你的火熄灭了，这是钻火棒，这些是木柴，这是钻火器，生起火后，你应照料火。』王族子，那时，那位拜火结发外道这样教诫那个孩子后，前往村落。当他沉迷于游戏时，火熄灭了。
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati . Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi. Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṃ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi – ‘yaṃnūnāhaṃ yena so satthavāso tenupasaṅkameyyaṃ, appeva nāmettha kiñci upakaraṇaṃ adhigaccheyya’nti. Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ chaḍḍitaṃ. Disvānassa etadahosi – ‘na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa manussabhūto kālaṅkareyya; yaṃnūnāhaṃ imaṃ dārakaṃ assamaṃ netvā āpādeyyaṃ poseyyaṃ vaḍḍheyya’nti. Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ netvā āpādesi posesi vaḍḍhesi. Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṃ uppajji. Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca – ‘icchāmahaṃ, tāta, janapadaṃ gantuṃ; aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ anusāsitvā janapadaṃ agamāsi. Tassa khiḍḍāpasutassa aggi nibbāyi.
52「那时，那个男孩这样想：『父亲这样对我说：「孩子，你应照料火。不要让你的火熄灭。如果你的火熄灭了，这是斧头，这些是木柴，这是钻木取火器，生起火后，你应照料火。」现在我应生起火后照料火。』那时，那个男孩用斧头劈钻木取火器：『或许我能得到火。』他没有得到火。他把钻木取火器劈成两片、劈成三片、劈成四片、劈成五片、劈成十片、劈成百片，弄成碎片碎片，弄成碎片碎片后，在臼中捣碎，在臼中捣碎后，在大风中簸扬：『或许我能得到火。』他没有得到火。
‘‘Atha kho tassa dārakassa etadahosi – ‘pitā kho maṃ evaṃ avaca – ‘‘aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’’ti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyya’nti. Atha kho so dārako araṇisahitaṃ vāsiyā tacchi – ‘appeva nāma aggiṃ adhigaccheyya’nti. Neva so aggiṃ adhigacchi. Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni – ‘appeva nāma aggiṃ adhigaccheyya’nti. Neva so aggiṃ adhigacchi.
53“那时，那个事火的结发修行人在地区办完了事，就回到自己的净修林那里；到了之后，对那个孩子说：‘孩子，你的火没有熄灭吧？’‘父亲，我只顾着玩耍，火熄灭了。我当时起了这样的念头：“父亲曾这样对我说：‘孩子，你要照看好火……你就生起火来，然后看管好它。’我为什么不生起火来照看呢。”父亲啊，于是我就用钻凿去刨那对取火木燧，心想：“说不定能弄出火来呢。”但我没有弄出火。我又把那对取火木燧劈成两半、劈成三半、劈成四半、劈成五半、劈成十半、劈成百片，弄成一个个小碎片；弄成小碎片后，放到臼里捣；放到臼里捣了之后，又撒到大风里去吹，心想：“说不定能弄出火来呢。”我还是没有弄出火。’王族，那时，那个事火的结发修行人起了这样的念头：‘这个孩子真是多么愚昧、多么无知啊，怎么会这样不如理地去寻找火呢！’就在这个孩子看着的时候，他拿起那对取火木燧，生起了火，然后对这个孩子说：‘孩子，火是要这样生的。不像你这样，又愚昧又无知，不如理地去寻找火。’王族，完全一样的道理，你也是这么愚昧无知，不如理地去寻找他世。王族，抛弃这个邪恶的见解吧，抛弃这个邪恶的见解吧，别让它给你带来长夜的不幸与痛苦。’”
‘‘Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṃ dārakaṃ etadavoca – ‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi – ‘‘pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsīti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyya’’nti. Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ – ‘‘appeva nāma aggiṃ adhigaccheyya’’nti. Nevāhaṃ aggiṃ adhigacchiṃ. Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ, catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā phālesiṃ , satadhā phālesiṃ, sakalikaṃ sakalikaṃ akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ – ‘‘appeva nāma aggiṃ adhigaccheyya’’nti. Nevāhaṃ aggiṃ adhigacchi’’’nti. Atha kho tassa aggikassa jaṭilassa etadahosi – ‘yāva bālo ayaṃ dārako abyatto, kathañhi nāma ayoniso aggiṃ gavesissatī’ti. Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ nibbattetvā taṃ dārakaṃ etadavoca – ‘evaṃ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ gavesī’ti. Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso paralokaṃ gavesissasi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.
429“尽管迦叶尊者您这样说，但我还是无法舍弃这个邪恶的见解。憍萨罗国的波斯匿王知道，其他国家的王也知道——‘弊宿王子是这样说、这样主张的——像这样，没有他世……乃至……没有果报。’如果我舍弃了这个邪恶的见解，就会有人说我——‘弊宿王子是多么愚蠢、无能、执持谬见啊。’我要带着愤怒去维护它，带着虚伪去维护它，带着刚愎自用去维护它。”
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.
55二商主譬喻
Dve satthavāhaupamā
56二商主譬喻
Dve satthavāhaupamā
430「那么，王族子，我将为你作个譬喻。通过譬喻，某些智者能理解所说的义理。从前，王族子，有一大商队，一千辆车从东方国土前往西方国土。它所到之处，草、柴、水、绿叶很快就被用尽了。在那商队中有两位商主，一位管五百辆车，另一位管五百辆车。那时，那些商主们这样想：『这大商队有一千辆车；我们无论到哪里，草、柴、水、绿叶很快就被用尽了。我们何不将这商队分成两部分——一边五百辆车，另一边五百辆车呢？』他们将那商队分成两部分，一边五百辆车，另一边五百辆车。一位商主装载了大量的草、柴、水后，让商队出发。那商队走了两三天后，看见一个黑色、红眼、佩戴箭筒、戴着睡莲花环、穿着湿衣、头发湿润、车轮沾满泥浆的人，驾着一辆美车迎面而来。看见后，他说：『尊者，你从哪里来？』『从某国土来。』『你要去哪里？』『去某国土。』『尊者，前方荒野是否下了大雨？』『是的，尊者，前方荒野下了大雨，道路积满了水，有很多草、柴、水。尊者们，丢弃旧的草、柴、水，让车辆轻装快速前进，不要让牲畜疲累。』
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, mahāsakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadaṃ agamāsi. So yena yena gacchi, khippaṃyeva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ. Atha kho tesaṃ satthavāhānaṃ etadahosi – ‘ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ; te mayaṃ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Yaṃnūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma – ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. Te taṃ satthaṃ dvidhā vibhajiṃsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi . Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ’, disvā etadavoca – ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapada’nti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.
58「于是，那位商主告诉商人们：『诸位，这个人如此说：「前方的旷野降下大雨，水池充满了水，有很多草、柴和水。诸位，丢弃旧的草、柴和水，以轻载的车辆快快前进，莫使役畜疲劳。」诸位，丢弃旧的草、柴和水，以轻载的车辆引导商队前进。』『是的，先生。』那些商人回答那位商主后，丢弃了旧的草、柴和水，以轻载的车辆引导商队前进。他们在第一个商队宿营地没有看见草、柴或水。在第二个商队宿营地……在第三个商队宿营地……在第四个商队宿营地……在第五个商队宿营地……在第六个商队宿营地……在第七个商队宿营地也没有看见草、柴或水。他们全都遭遇了灾难与不幸。那个商队中所有的人或牲畜，全都被那个夜叉非人吃掉了。只剩下骨头。」
‘‘Atha kho so satthavāho satthike āmantesi – ‘ayaṃ, bho, puriso evamāha – ‘‘purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’’ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ payāpethā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Sabbeva anayabyasanaṃ āpajjiṃsu. Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.
59「当第二位商主知道：『诸位，现在那个商队已经出发很久了』，装载了很多草、柴和水后引导商队前进。那个商队行进了两三天后，看见一个黑色、红眼、全副武装、戴着睡莲花环、衣服湿透、头发湿透、车轮沾满泥泞的人，乘着美好的车辆迎面而来，看见后对他说：『先生，你从哪里来？』『从某某国。』『你要去哪里？』『去某某国。』『先生，前方的旷野是否降下大雨？』『是的，先生，前方的旷野降下大雨。水池充满了水，有很多草、柴和水。诸位，丢弃旧的草、柴和水，以轻载的车辆快快前进，莫使役畜疲劳。』」
‘‘Yadā aññāsi dutiyo satthavāho – ‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca – ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapada’nti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha , bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.
60「于是，那位商主告诉商人们：『诸位，这个人如此说：「前方的旷野降下大雨，水池充满了水，有很多草、柴和水。诸位，丢弃旧的草、柴和水，以轻载的车辆快快前进，莫使役畜疲劳。」诸位，这个人既不是我们的朋友，也不是亲戚血亲，我们怎能相信他而前进呢？你们不应丢弃旧的草、柴和水，以所携带的货物引导商队前进。我们不丢弃旧的。』『是的，先生。』那些商人回答那位商主后，以所携带的货物引导商队前进。他们在第一个商队宿营地没有看见草、柴或水。在第二个商队宿营地……在第三个商队宿营地……在第四个商队宿营地……在第五个商队宿营地……在第六个商队宿营地……在第七个商队宿营地也没有看见草、柴或水。他们看见那个商队遭遇了灾难与不幸。他们看见那个商队中所有的人或牲畜的骨头，被那个夜叉非人吃掉了。」
‘‘Atha kho so satthavāho satthike āmantesi – ‘ayaṃ, bho, ‘‘puriso evamāha – purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā yoggāni kilamitthā’’ti. Ayaṃ bho puriso neva amhākaṃ mitto, na ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha. Na no purāṇaṃ chaḍḍessāmā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ. Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.
61“接着，那个商队首领就对商队的人们说：‘各位，这支商队遭遇了不幸和灾难，这都是因为带队的那个商队首领太愚蠢了。那么，各位，把咱们车队里那些不值钱的货物扔掉，从这支车队里拿上那些值钱的货物吧。’那些商队的人回答商队首领说：‘好的，朋友。’就把自己车队里不值钱的货物扔掉，从那个车队里拿了值钱的货物。因为有这位明智的商队首领带领，他们安全地走出了那片荒漠。王子啊，你也是一样。如果你像个愚人、不明事理的人一样，用不正确的方法去追寻他世，你也会遭遇不幸和灾难，就像那个先走的商队首领一样。那些认为你值得听从、值得信赖的人，也同样会遭遇不幸和灾难，就像那些商队的成员一样。王子，放下那个错误的见解吧！王子，放下那个错误的见解吧！不要让它长久地给你带来伤害和痛苦啊。”
‘‘Atha kho so satthavāho satthike āmantesi – ‘ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā taṃ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ nitthariṃsu, yathā taṃ paṇḍitena satthavāhena pariṇāyakena. Evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto seyyathāpi so purimo satthavāho. Yepi tava sotabbaṃ saddhātabbaṃ maññissanti, tepi anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṃ, rājañña , pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.
431「尊者迦叶虽然如此说，但我仍然不能舍弃这个恶见。拔些那地咖沙喇王也知道我，其他国王也知道：『巴亚西王族子如此说、如此见：「如此，没有他世……(中略)……果报。」』尊者迦叶，如果我舍弃这个恶见，人们将说我：『巴亚西王族子多么愚痴、无智、执取恶见！』我将以愤怒持守它，我将以虚伪持守它，我将以欺骗持守它。」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko…pe… vipāko’’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.
63粪担者譬喻
Gūthabhārikaupamā
64粪担者譬喻
Gūthabhārikaupamā
432「那么，王族子，我将为你作譬喻。通过譬喻，这里某些智者理解所说的意义。王族子，从前，有一个养猪人从自己的村子去到另一个村子。在那里，他看见大量干粪被丢弃，看见后，他这样想：『这是大量被丢弃的干粪，这是我的猪食；我何不从这里拿走干粪呢？』他铺开上衣，堆积大量干粪，捆成一包，顶在头上后离去。他在路上遇到大暴雨。他全身直到指甲尖都沾满了流淌、滴落的粪，顶着粪担离去。人们看见他后对他说：『朋友，你是否疯了，是否失心了？为何你全身直到指甲尖都沾满了流淌、滴落的粪，还要顶着粪担呢？』『朋友，你们才是疯了，你们才是失心了，因为这是我的猪食。』同样地，王族子，我认为你像顶粪担者。王族子，舍弃这个恶见！王族子，舍弃这个恶见！莫使它长久对你不利、痛苦！」
‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi. Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ. Disvānassa etadahosi – ‘ayaṃ kho pahuto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṃ ; yaṃnūnāhaṃ ito sukkhagūthaṃ hareyya’nti. So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. So uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi. Tamenaṃ manussā disvā evamāhaṃsu – ‘kacci no tvaṃ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ harissasī’ti. ‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhatta’nti. Evameva kho tvaṃ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.
433「尊者迦叶虽然如此说，但我仍然不能舍弃这个恶见。拔些那地咖沙喇王也知道我，其他国王也知道：『巴亚西王族子如此说、如此见：「如此，没有他世……(中略)……果报。」』尊者迦叶，如果我舍弃这个恶见，人们将说我：『巴亚西王族子多么愚痴、无智、执取恶见！』我将以愤怒持守它，我将以虚伪持守它，我将以欺骗持守它。」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko…pe… vipāko’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.
67赌徒譬喻
Akkhadhuttakaupamā
68赌徒譬喻
Akkhadhuttakaupamā
434“那么，王子，我给你说个譬喻。有些聪明人，通过譬喻就能明白所说的道理。王子，从前有一个地方，人们都离开了。那时，有个朋友对另一个朋友说：‘朋友，我们到那个地方去吧，说不定能在那里找到什么财宝。’另一个朋友回答说：‘好的，朋友。’于是，他们就去了那个地方，到了某个村落。在那里，他们看到了大量被人丢弃的麻。看到后，这个朋友就对另一个朋友说：‘朋友，这里有这么多被丢弃的麻。这样吧，朋友，你捆一捆麻，我也捆一捆麻，我们俩都背着麻捆走吧。’另一个朋友答应说：‘好的，朋友。’就捆了一捆麻。他们俩各自背着麻捆，又去了另一个村落。在那里，他们看到大量被人丢弃的麻线。看到后，这个朋友对另一个朋友说：‘朋友，我们本来想找的是麻，这里有这么多被丢弃的麻线。这样吧，朋友，你把你的麻捆扔了，我也扔了我的麻捆，我们俩都背着麻线捆走吧。’但另一个朋友说：‘朋友，我这捆麻，老远背过来，又捆得结结实实的。算了吧，不用你管。’于是，那个提出建议的朋友就把自己的麻捆扔了，背起了麻线捆。
‘‘Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi dibbiṃsu. Eko akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca – ‘tvaṃ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. Atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etadavoca – ‘ehi kho, samma, akkhehi dibbissāmā’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu. Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca –
70「被最高的光辉所涂抹，人不了解所吞食的污垢；
‘‘Littaṃ paramena tejasā, gilamakkhaṃ puriso na bujjhati;
71吞吧，吞吧，恶赌徒，以后对你将是苦的。」
Gila re gila pāpadhuttaka , pacchā te kaṭukaṃ bhavissatīti.
72“正是这样，王子，在我看来，你就跟那个赌徒一样。舍弃这个邪恶的见解吧，王子！舍弃这个邪恶的见解吧，王子！别让它长期给你带来损害和痛苦。”
‘‘Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.
435「尽管尊者迦叶如此说，然而我不能舍断这恶见。国憍萨罗波斯匿王也知道我，其他诸王也知道——『巴亚西王族子是如此说者、如此见者——「如此，没有他世……(中略)……果报」』。尊者迦叶，如果我舍断这恶见，将有人说我——『巴亚西王族子多么愚痴、无智、执取恶』。我将以愤怒持守它，我将以虚伪持守它，我将以欺诳持守它。」
‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko…pe… vipāko’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.
74麻担者譬喻
Sāṇabhārikaupamā
75麻担者譬喻
Sāṇabhārikaupamā
436「那么，王族子，我将为你作譬喻，通过譬喻，在此某些有智慧的人了知所说的义理。王族子，过去，某个村落被遗弃了。那时，一位同伴对同伴说——『来吧，朋友，我们去那个村落，或许在那里我们能获得某些财富』。『好的，朋友』，那位同伴回答同伴。他们去那个村落，去某个村落遗址，在那里他们看见许多被丢弃的麻，看见后，同伴对同伴说——『朋友，这里有许多被丢弃的麻，那么，朋友，你捆一捆麻，我也将捆一捆麻，我们两人拿着麻捆离开』。『好的，朋友』，那位同伴回答同伴后，捆了麻捆，他们两人拿着麻捆去某个村落遗址。在那里他们看见许多被丢弃的麻线，看见后，同伴对同伴说——『朋友，为了什么我们想要麻，这里有许多被丢弃的麻线。那么，朋友，你丢掉麻捆，我也将丢掉麻捆，我们两人拿着麻线捆离开』。『朋友，我的这个麻捆从远处带来且捆得好，对我足够了，你自己知道吧』。那时，那位同伴丢掉麻捆，拿了麻线捆。
‘‘Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi. Atha kho sahāyako sahāyakaṃ āmantesi – ‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paccassosi. Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu , tattha addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena hi, samma, tvañca sāṇabhāraṃ bandha, ahañca sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya gamissāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhitvā te ubho sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇabhāraṃ chaḍḍessāmi, ubho sāṇasuttabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.
77“他们又去了另一个村落。在那里，他们看到了大量被人丢弃的亚麻……看到了大量被人丢弃的亚麻线……看到了大量被人丢弃的亚麻布……看到了大量被人丢弃的棉花……看到了大量被人丢弃的棉线……看到了大量被人丢弃的棉布……看到了大量被人丢弃的铁……看到了大量被人丢弃的铜……看到了大量被人丢弃的锡……看到了大量被人丢弃的铅……看到了大量被人丢弃的银……看到了大量被人丢弃的金子。看到金子后，这个朋友对另一个朋友说：‘朋友，我们本来想找的是麻、麻线、麻布、亚麻、亚麻线、亚麻布、棉花、棉线、棉布、铁、铜、锡、铅或是银，这里有这么多被丢弃的金子。这样吧，朋友，你把你的麻捆扔了，我把我的银捆扔了，我们俩都背着金子走吧。’但另一个朋友说：‘朋友，我这捆麻，老远背过来，又捆得结结实实的。算了吧，不用你管。’于是，那个朋友就把自己的银捆扔了，背起了金子。
‘‘Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho , samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho sāṇibhāraṃ ādāya gamissāmā’ti . ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā sāṇibhāraṃ ādiyi.
78「他们去某个村落遗址。在那里他们看见许多被丢弃的亚麻，看见后……(中略)……许多被丢弃的亚麻线，看见后……许多被丢弃的亚麻布，看见后……许多被丢弃的棉花，看见后……许多被丢弃的棉线，看见后……许多被丢弃的棉布，看见后……许多被丢弃的铁，看见后……许多被丢弃的铜，看见后……许多被丢弃的锡，看见后……许多被丢弃的铅，看见后……许多被丢弃的银，看见后……许多被丢弃的金，看见后，同伴对同伴说——『朋友，为了什么我们想要麻或麻线或麻布或亚麻或亚麻线或亚麻布或棉花或棉线或棉布或铁或铜或锡或铅或银，这里有许多被丢弃的金。那么，朋友，你丢掉麻捆，我也将丢掉银捆，我们两人拿着金捆离开』。『朋友，我的这个麻捆从远处带来且捆得好，对我足够了，你自己知道吧』。那时，那位同伴丢掉银捆，拿了金捆。
‘‘Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ, disvā…pe… pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ ayaṃ chaḍḍitaṃ, disvā… pahūtaṃ lohaṃ chaḍḍitaṃ, disvā… pahūtaṃ tipuṃ chaḍḍitaṃ, disvā… pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā… pahūtaṃ sajjhaṃ chaḍḍitaṃ, disvā… pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sajjhabhāraṃ chaḍḍessāmi, ubho suvaṇṇabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.
79“他们就这样回到了自己的村子。那个背着麻捆回去的朋友，他的父母不欢喜，妻儿不欢喜，朋友同伴不欢喜，他也没因此得到快乐和喜悦。而那个背着金子回去的朋友，他的父母欢喜，妻儿欢喜，朋友同伴欢喜，他也因此得到了快乐和喜悦。王子，依我看，你现在的表现，就跟那个死守着麻捆的人一样。王子，舍弃这邪恶的见解吧；王子，抛弃这邪恶的见解吧。别让它长久地害了你，带给你痛苦。”
‘‘Te yena sako gāmo tenupasaṅkamiṃsu. Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi. Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi. ‘‘Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.
80归依
Saraṇagamanaṃ
81归依
Saraṇagamanaṃ
437「尊者迦叶，我先前已因譬喻而对您感到满意、欢喜。但我想听这些种种的问答，所以我才认为应该对尊者迦叶作反对者。尊者迦叶，太殊胜了！尊者迦叶，太殊胜了！尊者迦叶，譬如能扶正颠倒者，能揭开被覆盖者，能为迷路者指示道路，能在黑暗中持灯油灯『有眼者得见诸色』，如是，尊者迦叶以种种方便阐明了法。尊者迦叶，我归依彼世尊乔达摩、归依法、归依比丘僧团。请尊者迦叶忆持我为近事男，从今日起终生归依。」
‘‘Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti evamevaṃ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.
83“迦叶尊者，我还想举行一场盛大的祭祀，请您教导我，怎样才能让我获得长远的利益和安乐。”
‘‘Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.
84祭祀论
Yaññakathā
85祭祀论
Yaññakathā
438「王族啊，在如此的祭祀中，若牛被杀、山羊被杀、鸡猪被杀、种种生类遭受杀戮，而受施者是邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定者，王族啊，如此的祭祀无大果、无大利益、无大光辉、无大广大。王族啊，譬如农夫拿着种子和犁进入森林，在那里的恶田、恶地、未清除树桩荆棘处播下破碎的、腐烂的、被风热所损的、无精华的、不能善藏的种子，天又不时时降下适量的雨水，那些种子能得增长、成长、广大吗？或者农夫能获得丰硕的果实吗？」「不能，尊者迦叶。」「同样地，王族啊，在如此的祭祀中，若牛被杀、山羊被杀、鸡猪被杀、种种生类遭受杀戮，而受施者是邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定者，王族啊，如此的祭祀无大果、无大利益、无大光辉、无大广大。」
‘‘Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā’’ti? ‘‘No hidaṃ bho kassapa’’. ‘‘Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho , rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
87「王族啊，在如此的祭祀中，若牛不被杀、山羊不被杀、鸡猪不被杀、种种生类不遭受杀戮，而受施者是正见、正思惟、正语、正业、正命、正精进、正念、正定者，王族啊，如此的祭祀有大果、有大利益、有大光辉、有大广大。王族啊，譬如农夫拿着种子和犁进入森林，在那里的良田、良地、善清除树桩荆棘处播下不破碎的、不腐烂的、未被风热所损的、有精华的、能善藏的种子，天又时时降下适量的雨水，那些种子能得增长、成长、广大吗？或者农夫能获得丰硕的果实吗？」「是的，尊者迦叶。」「同样地，王族啊，在如此的祭祀中，若牛不被杀、山羊不被杀、鸡猪不被杀、种种生类不遭受杀戮，而受施者是正见、正思惟、正语、正业、正命、正精进、正念、正定者，王族啊，如此的祭祀有大果、有大利益、有大光辉、有大广大。」
‘‘Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā’’ti? ‘‘Evaṃ, bho kassapa’’. ‘‘Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’ti.
88伍答拉学童事
Uttaramāṇavavatthu
89伍答拉学童事
Uttaramāṇavavatthu
439那时，弊宿王子就开始对沙门、婆罗门、穷人、流浪者、乞丐们进行布施。然而，在那次布施中，像这样的食物被分发：是碎米渣伴着酸粥；还有衣服，是粗糙的、带着穗边的毡布。在那次布施中，有位名叫伍答喇的学童负责安排。他布施完后，就这样回向说：“愿以我此布施，能让我和弊宿王子在这个世间相遇，而不是在其他地方。”弊宿王子听说：“伍答喇学童布施完后，竟然这样回向：‘愿以我此布施，能让我和弊宿王子在这个世间相遇，而不是在其他地方。’”于是，弊宿王子让人请来伍答喇学童，对他说：“亲爱的伍答喇，听说你布施完后，真的这样回向：‘愿以我此布施，能让我和弊宿王子在这个世间相遇，而不是在其他地方’吗？”“是的，大人。”“亲爱的伍答喇，你布施完后，为什么要这样回向：‘愿以我此布施，能让我和弊宿王子在这个世间相遇，而不是在其他地方’呢？亲爱的伍答喇，我们难道不是希望获得功德，期待布施本身带来的果报吗？”“大人，您布施时所给予的食物，是碎米渣伴着酸粥，这种东西您连用脚碰一下都不愿意，更何况是吃呢？而衣服是粗糙的、带着穗边的毡布，这些东西您连用脚碰一下都不愿意，更何况是穿呢？大人您是我们敬爱的、令我们欢喜的人，我们怎么能用这些令人不悦的东西，去和令我们欢喜的您结缘呢？”“那么，亲爱的伍答喇，你就准备像我吃的那样食物，准备像我穿的那样衣服，用来布施吧。”“好的，大人。”伍答喇学童答应了弊宿王子，就准备了像弊宿王子吃的那样的食物，和像弊宿王子穿的那样的衣服，用来布施。
Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ . Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni ca vatthāni guḷavālakāni . Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi. So dānaṃ datvā evaṃ anuddisati – ‘‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’’nti. Assosi kho pāyāsi rājañño – ‘‘uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’’’nti. Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ āmantāpetvā etadavoca – ‘‘saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’’’nti? ‘‘Evaṃ, bho’’. ‘‘Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’nti? Nanu mayaṃ, tāta uttara, puññatthikā dānasseva phalaṃ pāṭikaṅkhino’’ti? ‘‘Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi na iccheyya samphusituṃ , kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi na iccheyya samphusituṃ, kuto paridahituṃ. Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ mayaṃ manāpaṃ amanāpena saṃyojemā’’ti? ‘‘Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi. Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī’’ti. ‘‘Evaṃ, bho’’ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi. Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.
440后来，弊宿王子因为用不恭敬的方式布施、不亲手布施、不用心布施、像丢弃一样布施，在身体败坏、死后，投生到了四天王天，成为一处叫做斯瑞萨卡的空旷宫殿里的天人。而那位在他布施时负责安排的，名叫伍答喇的学童，因为用恭敬的方式布施、亲手布施、用心布施、不丢弃地布施，在身体败坏、死后，投生到了善道、天界，与三十三天的天人共住。
Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.
92巴亚西天子
Pāyāsidevaputto
93巴亚西天子
Pāyāsidevaputto
441那时候，嘎瓦巴帝尊者经常去那处空的斯瑞萨卡宫殿作日间休息。那时，弊宿天子来到嘎瓦巴帝尊者面前，向他礼敬后，站在一旁。嘎瓦巴帝尊者对站在一旁的弊宿天子说：“朋友，你是谁？”“尊者，我是弊宿王子。”“朋友，你之前不是持有这样的见解吗——‘像这样说，既没有他世，没有化生众生，也没有善恶业的果报与异熟’？”“是的，尊者，我之前确实持有这样的见解：‘像这样说，既没有他世，没有化生众生，也没有善恶业的果报与异熟。’但是，我却被圣者童子迦叶从这种邪恶的见解中解救了出来。”“朋友，那么在你那次布施中负责安排的伍答喇学童，他投生到哪里去了？”“尊者，我那次布施中负责安排的伍答喇学童，因为他用恭敬的方式布施、亲手布施、用心布施、不丢弃地布施，在身体败坏、死后，投生到了善道、天界，与三十三天的天人共住。而我呢，尊者，因为用不恭敬的方式布施、不亲手布施、不用心布施、像丢弃一样布施，在身体败坏、死后，投生到了四天王天，成为一处叫做斯瑞萨卡的空旷宫殿里的天人。所以，嘎瓦巴帝尊者，请您回到人间后，这样宣告：‘你们要恭敬地布施，亲手布施，用心布施，不丢弃地布施。弊宿王子因为用不恭敬的方式布施、不亲手布施、不用心布施、像丢弃一样布施，在身体败坏、死后，投生到了四天王天，成为一处叫做斯瑞萨卡的空旷宫殿里的天人。而那位在他布施时负责安排的伍答喇学童，因为用恭敬的方式布施、亲手布施、用心布施、不丢弃地布施，在身体败坏、死后，投生到了善道、天界，与三十三天的天人共住。’”
Tena kho pana samayena āyasmā gavampati abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ divāvihāraṃ gacchati. Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṃ gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā gavampati etadavoca – ‘‘kosi tvaṃ, āvuso’’ti? ‘‘Ahaṃ, bhante, pāyāsi rājañño’’ti. ‘‘Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Api cāhaṃ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito’’ti. ‘‘Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṃ upapanno’’ti? ‘‘Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi – ‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyata’’’nti.
95于是，嘎瓦巴帝尊者回到人间后，就这样宣告：“你们要恭敬地布施，亲手布施，用心布施，不丢弃地布施。弊宿王子因为用不恭敬的方式布施、不亲手布施、不用心布施、像丢弃一样布施，在身体败坏、死后，投生到了四天王天，成为一处叫做斯瑞萨卡的空旷宫殿里的天人。而那位在他布施时负责安排的伍答喇学童，因为用恭敬的方式布施、亲手布施、用心布施、不丢弃地布施，在身体败坏、死后，投生到了善道、天界，与三十三天的天人共住。”
Atha kho āyasmā gavampati manussalokaṃ āgantvā evamārocesi – ‘‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyata’’nti.
96巴亚西经完 第十
Pāyāsisuttaṃ niṭṭhitaṃ dasamaṃ.
97大品完
Mahāvaggo niṭṭhito.
98其摄颂——
Tassuddānaṃ –
99大品完
Mahāvaggo niṭṭhito.
100其摄颂——
Tassuddānaṃ –
101大本、因缘，涅槃与善生；
Mahāpadāna nidānaṃ, nibbānañca sudassanaṃ;
102阇那瓦沙巴、果文达，三弥提、萨咖所问；
Janavasabha govindaṃ, samayaṃ sakkapañhakaṃ;
103大念处为第十。
Mahāsatipaṭṭhānañca, pāyāsi dasamaṃ bhave .
104大品部完
Mahāvaggapāḷi niṭṭhitā.