DN 24 · 波梨经
11. 巴提咖经
1. Pāthikasuttaṃ
2苏纳卡德事
Sunakkhattavatthu
1如是我闻：有一次，世尊住在末罗族人一个名叫阿奴比亚的镇子里。那天上午，世尊穿好下衣，拿着钵和上衣，进入阿奴比亚镇乞食。这时，世尊心里想：“现在去阿奴比亚镇乞食还太早。不如我先去游方者跋嘎瓦果德的园林，到游方者跋嘎瓦果德那里去吧。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyya’’nti.
2于是，世尊就前往游方者跋嘎瓦果德的园林，去见游方者跋嘎瓦果德。游方者跋嘎瓦果德对世尊这样说：“请过来，世尊！欢迎您，尊者！世尊，您隔了很久才安排了这次行程来到这里。尊者，请坐，这里已经铺好了座位。”世尊在铺好的座位上坐下。游方者跋嘎瓦果德也拿了一个矮凳子，坐在一旁。坐在一旁的游方者跋嘎瓦果德对世尊这样说：“尊者，前几天，须那卡答·离车子来到我这里，到了之后对我说：‘跋嘎瓦，我现在已经背弃了世尊。从今以后，我不再依止世尊而住了。’尊者，须那卡答·离车子所说的事，是真的吗？”“跋嘎瓦，确实如此，正如须那卡答·离车子所说。”
Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca – ‘‘purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā’’ti? ‘‘Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca’’.
3“跋嘎瓦，那还是前几天的事，须那卡答·离车子来到我这里，向我行礼后，坐在一旁。跋嘎瓦，坐在一旁的须那卡答·离车子对我说：‘尊者，我现在要背弃世尊了。从今以后，尊者，我不再依止世尊而住了。’当他这样说时，跋嘎瓦，我就对须那卡答·离车子说：‘须那卡答，难道我曾经对你说过“来吧，须那卡答，你来依止我而住”这样的话吗？’‘没有，尊者。’‘或者，你曾对我说过“尊者，我要依止世尊而住”这样的话吗？’‘没有，尊者。’‘须那卡答，那看来，我既没有对你说“来吧，须那卡答，你来依止我而住”，你也没有对我说“尊者，我要依止世尊而住”。事情既然是这样，你这愚人，你算老几，要背弃谁呢？看吧，你这愚人，你在这件事上犯了多大的过错。’”
Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca – ‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti. Napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti.
4‘可是，尊者，世尊并没有为我显现上人法的神通神变。’‘须那卡答，难道我曾经对你说过“来吧，须那卡答，你来依止我而住，我就为你显现上人法的神通神变”吗？’‘没有，尊者。’‘或者，你曾对我说过“尊者，我要依止世尊而住，世尊会为我显现上人法的神通神变”吗？’‘没有，尊者。’‘那看来，须那卡答，我既没有对你说“来吧，须那卡答，你来依止我而住，我就为你显现上人法的神通神变”，你也没有对我说“尊者，我要依止世尊而住，世尊会为我显现上人法的神通神变”。事情既然是这样，你这愚人，你算老几，要背弃谁呢？须那卡答，你怎么看：不论上人法的神通神变是显现了，还是没有显现，我所说之法是为了什么目的？它是不是能引导践行者正确地彻底灭尽苦呢？’‘尊者，不论上人法的神通神变是显现了，还是没有显现，世尊所说之法，正是为了引导践行者正确地彻底灭尽苦这个目的。’‘那看来，须那卡答，不论上人法的神通神变是显现了，还是没有显现，我所说之法就是为了引导践行者正确地彻底灭尽苦这个目的。那么，须那卡答，在这个前提下，显现或不显现上人法的神通神变，又能起什么作用呢？看吧，你这愚人，你在这件事上犯了多大的过错。’”
‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa , ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti.
5‘可是，尊者，世尊并没有为我开示世界的本初。’‘须那卡答，难道我曾经对你说过“来吧，须那卡答，你来依止我而住，我就为你开示世界的本初”吗？’‘没有，尊者。’‘或者，你曾对我说过“尊者，我要依止世尊而住，世尊会为我开示世界的本初”吗？’‘没有，尊者。’‘那看来，须那卡答，我既没有对你说“来吧，须那卡答，你来依止我而住，我就为你开示世界的本初”，你也没有对我说“尊者，我要依止世尊而住，世尊会为我开示世界的本初”。事情既然是这样，你这愚人，你算老几，要背弃谁呢？须那卡答，你怎么看：不论世界的本初是开示了，还是没有开示，我所说之法是为了什么目的？它是不是能引导践行者正确地彻底灭尽苦呢？’‘尊者，不论世界的本初是开示了，还是没有开示，世尊所说之法，正是为了引导践行者正确地彻底灭尽苦这个目的。’‘那看来，须那卡答，不论世界的本初是开示了，还是没有开示，我所说之法就是为了引导践行者正确地彻底灭尽苦这个目的。那么，须那卡答，在这个前提下，开示或不开示世界的本初，又能起什么作用呢？看吧，你这愚人，你在这件事上犯了多大的过错。’”
‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti ? ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti. Napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’.
6须那卡答，你曾经在瓦基镇，以种种方式称扬我的功德：‘那位世尊就是这样一位应供、等正觉、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。’须那卡答，你在瓦基镇，就这样以种种方式称扬过我的功德。
‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
9‘须那卡答，你在瓦基村用各种方式这样称赞法：“世尊所说的法，说得好、当下就能看到效果、不待时节、欢迎来亲自体验、能引导人走向解脱、是智者各自内证而知的。”须那卡答，你在瓦基村就是这样用各种方式称赞法的。'
‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme – svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.
10‘须那卡答，你在瓦基村用各种方式这样称赞僧：“世尊的声闻僧团善于行道，世尊的声闻僧团正直行道，世尊的声闻僧团如理行道，世尊的声闻僧团正确行道，这四双八辈的人，就是世尊的声闻僧团，值得供养、值得款待、值得布施、值得合掌礼敬，是世间无上的福田。”须那卡答，你在瓦基村就是这样用各种方式称赞僧的。'
‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme – suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.
11‘须那卡答，我告诉你，我提醒你。须那卡答，未来会有人说：“这位离车子族的须那卡答，没能耐在沙门乔达摩的教导下过梵行生活，他因为做不到，就放弃了学处，退回到低劣的俗世生活了。”须那卡答，他们就会这样议论你的。’
‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
12跋嘎瓦，尽管我这样对他说了，这位离车子族的须那卡答还是离开了这个法与律，就像那注定要堕入恶道、堕入地狱的人一样。
Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
13国拉卡帝亚事
Korakkhattiyavatthu
7“跋嘎瓦，有一次，我住在图鲁镇，一个名叫乌答拉咖的图鲁人聚落。那时，跋嘎瓦，我在上午穿好衣服，拿着钵和袈裟，由离车子族的须那卡答当随从沙门，一起进入乌答拉咖乞食。当时，有个叫果拉卡帝亚的裸行者，正在修狗戒。他四肢着地爬行，直接把撒在地上的食物，用嘴叼起来吃，用嘴直接咬食。跋嘎瓦，离车子族的须那卡答看见了裸行者果拉卡帝亚——那个修狗戒、爬行、用嘴直接吃散落地上食物的人。看见之后，他生起了这样的念头：‘哎呀，这位沙门真了不起，四肢爬行，直接用嘴吃散落在地上的食物。’”
‘‘Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ. Disvānassa etadahosi – ‘sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.
15“跋嘎瓦，那时，我用心识感知了离车子族须那卡答内心的念头，就对离车子族的须那卡答这样说：‘你这个愚人，你竟然还自称是释迦族的沙门弟子！’‘大德，世尊您为什么这样对我说：“你这个愚人，你竟然还自称是释迦族的沙门弟子”？’‘须那卡答，你不是看到了这个修狗戒的裸行者果拉卡帝亚，四肢着地爬行，直接用嘴吃撒在地上的食物，然后心里就想：“哎呀，这位沙门真了不起，四肢爬行，直接用嘴吃撒落在地上的食物”吗？’‘是的，大德。难道大德，世尊是在嫉妒别人证得阿拉汉果吗？’‘你这个愚人，我不是嫉妒别人证得阿拉汉果。而是你生起了这种邪恶的见解，你应该舍弃它。不要让这邪见带给你长久的伤害和痛苦。须那卡答，你心里认为“这位沙门真了不起”的那个裸行者果拉卡帝亚，他将会在第七天因为消化不良而死。死后，他会投生到一个叫“黑蛙”的阿修罗道，那是所有阿修罗中最下贱的一种。他死后，尸体会被丢到墓地，扔在芦苇丛里。须那卡答，如果你愿意，你可以去见那位裸行者果拉卡帝亚，问他：“朋友果拉卡帝亚，你知道自己未来的去处吗？”须那卡答，这是有可能发生的——那位裸行者果拉卡帝亚会回答你：“朋友须那卡答，我知道自己的去处。我投生到了叫‘黑蛙’的阿修罗道，那是所有阿修罗中最低贱的一种。’”
‘‘Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi – sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ – sādhurūpo ayaṃ samaṇoti . So sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi – jānāsi, āvuso korakkhattiya , attano gatinti? Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati – jānāmi, āvuso sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapannoti.
16那时，跋嘎瓦，须那卡答·离车子就去拜访裸行者果拉卡帝亚。到了之后，他对裸行者果拉卡帝亚这样说：‘果拉卡帝亚道友，沙门乔达摩曾记说：裸行者果拉卡帝亚将在第七天因消化不良而死，死后会投生到名叫“黑鬼”的阿苏罗众中，那是所有阿苏罗身中最下贱的一种，并且他死后会被丢到坟场那长满须芒草的灌木丛里去。所以啊，果拉卡帝亚道友，你应该适量地饮食，适量地喝水，好让沙门乔达摩的话落空！’
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca – ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena – acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo , tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacana’nti.
8于是，跋嘎瓦，须那卡答·离车子因为不信如来所说，就一天一天地数，一直数了七天七夜。然后，跋嘎瓦，在第七天，裸行者果拉卡帝亚果然因消化不良死了。死后，他投生到名叫“黑鬼”的阿苏罗众中，那是所有阿苏罗身中最下贱的一种，并且他死后也被丢到了坟场那长满须芒草的灌木丛里。
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.
9跋嘎瓦，须那卡答·离车子听说了这件事：‘听说裸行者果拉卡帝亚因消化不良死了，被扔在长满须芒草的坟场灌木丛里了。’那时，跋嘎瓦，须那卡答·离车子就前往那个长满须芒草的坟场，找到了裸行者果拉卡帝亚的尸体。到了之后，他用手掌拍了那裸行者果拉卡帝亚的尸体三下，问道：‘果拉卡帝亚道友，你知道自己的去处吗？’这时，跋嘎瓦，那裸行者果拉卡帝亚用手抹了抹背，坐了起来，说：‘须那卡答道友，我知道自己的去处。我是名叫“黑鬼”的阿苏罗众，投生到了所有阿苏罗身中最下贱的那种。’说完，他就那样仰面倒了下去。
‘‘Assosi kho, bhaggava, sunakkhatto licchaviputto – ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi – ‘jānāsi, āvuso korakkhattiya, attano gati’nti? Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati .
10之后，跋嘎瓦，须那卡答·离车子就到我这里来了。他向我行礼，然后坐在一旁。跋嘎瓦，我对坐在一旁的须那卡答·离车子这样说：‘须那卡答，你怎么想？关于裸行者果拉卡帝亚，我当初是怎么记说的，结果就是那样的吗，还是有所不同？’‘大德，世尊当初关于裸行者果拉卡帝亚是怎么记说的，结果就是那样的，没有不同。’‘须那卡答，你怎么想？如果是这样情况的话，这到底算是展现了上人法的神变，还是没有展现呢？’‘大德，如果这样看的话，这绝对算是展现了上人法的神变，不是没有展现。’‘愚人啊！即使我展现了这样的上人法神变，你还是那样对我说：“大德，世尊并没有为我展现上人法的神变啊。”你看，愚人，你在这件事上错得有多离谱！’跋嘎瓦，即使被我这样说了，须那卡答·离车子还是背离了这法与律，正如一个注定堕入恶道、地狱的人那样。
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava , sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akata’nti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti. ‘‘Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
20裸行者咖喇拉马德咖事
Acelakaḷāramaṭṭakavatthu
11跋嘎瓦，还有一次，我住在韦沙离城大林的重阁讲堂。那时，有位名叫咖喇喇玛塔咖的裸行者，住在韦沙离城，是瓦基村里最受利养、最受恭敬的人。他完整地持守并受持了七条誓言：‘我一生都做裸行者，不穿任何衣服；我一生都修梵行，不行淫欲之法；我一生只靠酒和肉维持生命，不吃米饭粥食；（他指着方向说：）韦沙离东边的叫乌德纳的支提庙，我绝不越过它；韦沙离南边的叫乔达摩咖的支提庙，我绝不越过它；韦沙离西边的叫七叶的支提庙，我绝不越过它；韦沙离北边的叫多子的支提庙，我绝不越过它。’他就是因为受持了这七条誓言，才在瓦基村里获得了最高的利养与恭敬。
‘‘Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ. Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyya’nti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.
12而后，跋嘎瓦，须那卡答·离车子去拜访了那位裸行者咖喇喇玛塔咖。他向裸行者咖喇喇玛塔咖提出了问题。但那位裸行者咖喇喇玛塔咖被问到问题时，却答不上来。答不上来，他便表现出愤怒、嗔恚与不满。这时，跋嘎瓦，须那卡答·离车子心里就想：‘这下可糟了，我们可能冒犯到一位真正的阿拉汉、一位真沙门了！可别让我们长久地遭受不幸和痛苦啊！’
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi – ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase . Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
13“跋嘎瓦，接着，须那卡答·离车子就到我这里来了。他过来向我行礼后，坐在一旁。跋嘎瓦，须那卡答·离车子坐下后，我就对他说：‘你这愚人，竟然还自称是释迦族沙门的学生？’‘大德，世尊为什么这样说我——你这愚人，竟然还自称是释迦族沙门的学生？’‘须那卡答，你不是去拜访了裸行者咖喇喇玛塔咖，向他问了一个问题吗？那个裸行者咖喇喇玛塔咖被你问到后，答不上来。答不上来，他就表现出愤怒、不满和恼恨。你当时心里就想：“唉，看来我们好像是冒犯了一位好人、一位阿拉汉沙门！但愿这不会成为我们长久受苦受损的原因。”’‘是的，大德。可是，大德，世尊对阿拉汉果位有吝啬、不肯给吗？’‘愚人，我并不是对阿拉汉果位有吝啬，而是你生起了这种邪恶的见解，你要舍弃它。别让它成为你长久受苦受损的原因了。须那卡答，你以为那个裸行者咖喇喇玛塔咖是个妙善的沙门，可他为时不久就会还俗，穿着普通在家衣服，带着家眷四处走，吃米饭面食，走遍广严城所有的塔庙，最后名声扫地地死去。’”
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha – tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi – ‘‘sādhurūpaṃ vata, bho, arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ – sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.
24“跋嘎瓦，果不其然，为时不久，那位裸行者咖喇喇玛塔咖就还了俗，穿着普通在家衣服，带着家眷四处走，吃米饭面食，走遍广严城所有的塔庙，最后名声扫地地死去了。”
‘‘‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.
14“跋嘎瓦，须那卡答·离车子听说了：‘听说裸行者咖喇喇玛塔咖还俗了，穿着普通在家衣服，带着家眷四处走，吃米饭面食，走遍了广严城所有的塔庙，最后名声扫地地死去了。’跋嘎瓦，于是，须那卡答·离车子又到我这里来了。他过来向我行礼后，坐在一旁。跋嘎瓦，须那卡答·离车子坐下后，我就问他：‘须那卡答，你觉得呢？我当初关于裸行者咖喇喇玛塔咖的记说，结果是这样应验了，还是不一样呢？’‘大德，世尊当初关于裸行者咖喇喇玛塔咖的记说，结果就是这样应验的，没有不一样。’‘须那卡答，你觉得呢？如果是这样，上人法的神通神变，到底算是显现了，还是没有显现？’‘大德，毫无疑问，如果是这样，上人法的神通神变算是显现了，而不是没有。’‘愚人，即使这样，我在显现上人法神通神变，你却对我说：“大德，世尊并没有为我显现上人法的神通神变啊！”瞧瞧，愚人，你已经错到什么地步了。’跋嘎瓦，即便被我这样说了，须那卡答·离车子还是离开了这法与律，正如那趋向恶趣、地狱的人一样。”
‘‘Assosi kho, bhaggava, sunakkhatto licchaviputto – ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akata’nti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’’ti. Passa, moghapurisa, yāvañca te idaṃ aparaddha’nti. ‘‘Eva’mpi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
26裸行者巴提咖子事
Acelapāthikaputtavatthu
15“跋嘎瓦，有一回，我正好就住在广严城大林的重阁讲堂。那时候，有一位名叫波梨子的裸行者，也住在广严城，他在跋耆人的聚落里收获了最高的利养和最高的名声。他在广严城的民众中这样说：‘沙门乔达摩宣称有智识，我也宣称有智识。既然宣称有智识，那就理应凭智识来展示上人法的神通神变。如果沙门乔达摩走前半段路，我也走前半段路。我们俩就在那里，一起来显现上人法的神通神变。如果沙门乔达摩显现一种上人法的神通神变，我就显现两种；如果沙门乔达摩显现两种，我就显现四种；如果沙门乔达摩显现四种，我就显现八种。总之，沙门乔达摩显现多少种上人法神通神变，我就加倍显现多少种。’”
‘‘Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi . Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.
16“跋嘎瓦，接着，须那卡答·离车子就到我这里来了。他过来向我行礼后，坐在一旁。跋嘎瓦，须那卡答·离车子坐下后，就对我说：‘大德，那位裸行者波梨子，住在广严城，在跋耆人的聚落里收获了最高的利养和最高的名声。他在广严城的民众中这样说：“沙门乔达摩宣称有智识，我也宣称有智识。既然宣称有智识，那就理应凭智识来展示上人法的神通神变。如果沙门乔达摩走前半段路，我也走前半段路。我们俩就在那里，一起来显现上人法的神通神变。如果沙门乔达摩显现一种上人法的神通神变，我就显现两种；如果沙门乔达摩显现两种，我就显现四种；如果沙门乔达摩显现四种，我就显现八种。总之，沙门乔达摩显现多少种上人法神通神变，我就加倍显现多少种。”’”
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca – ‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’’ti.
29“跋嘎瓦，听了这话，我就对须那卡答·离车子说：‘须那卡答，那位裸行者波梨子，如果不舍弃那种言论，不舍弃那种心意，不放弃那种见解，他是没有能力来到我面前的。如果他还抱着这种想法：“我不舍弃那种言论，不舍弃那种心意，不放弃那种见解，就到沙门乔达摩的面前去。”那么，他的脑袋都会碎裂掉的。’”
‘‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
17'世尊，您要护持那句话，善逝，您要护持那句话啊！' '须那卡答，你为什么要对我这么说——世尊，您要护持那句话，善逝，您要护持那句话呢？' '世尊，因为您曾明确地认定并说出这样的话：裸行者波提子若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，他便不可能来到我的面前。如果他这样想——我若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，就去见沙门乔达摩，他的脑袋就会裂开。可是，世尊，假如裸行者波提子以某种变貌的样子来到世尊面前，那世尊的这句话就成了虚假的了。'
‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vāca’nti. ‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi – rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vāca’nti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.
18'须那卡答，如来可曾说过那种会导向两种结果的话吗？' '但是，世尊，世尊难道不是用心洞察心，彻底了知了裸行者波提子吗？——裸行者波提子若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，便不可能来到我的面前。如果他这样想——我若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，就去见沙门乔达摩，他的脑袋就会裂开。'
‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
32'还是说，是有天神把这个道理告知世尊的？——世尊，裸行者波提子若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，便不可能来到世尊面前。如果他这样想——我若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，就去见沙门乔达摩，他的脑袋就会裂开。'
‘Udāhu , devatā bhagavato etamatthaṃ ārocesuṃ – abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
19'须那卡答，我确实用心洞察心，彻底了知裸行者波提子：裸行者波提子若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，便不可能来到我的面前。如果他这样想——我若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，就去见沙门乔达摩，他的脑袋就会裂开。'
‘Cetasā ceto paricca vidito ceva me, sunakkhatta , acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
34'而且，天神也把这个道理告知了我：世尊，裸行者波提子若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，便不可能来到世尊面前。如果他这样想——我若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，就去见沙门乔达摩，他的脑袋就会裂开。'
‘Devatāpi me etamatthaṃ ārocesuṃ – abhabbo , bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
35'还有那位名叫阿耆多的离车族将军，他最近去世了，转生到了三十三天。他也前来见我，这样告诉我：世尊，裸行者波提子是个不知羞耻的人；世尊，裸行者波提子是个撒谎的人。世尊，裸行者波提子曾在小镇上这样记说我——离车族将军阿耆多投生在大地狱里了。然而，世尊，我并没有投生在大地狱里；我转生到三十三天了。世尊，裸行者波提子是个不知羞耻的人；世尊，裸行者波提子是个撒谎的人；而且世尊，裸行者波提子若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，便不可能来到世尊面前。如果他这样想——我若不舍弃那种言论、不舍弃那种心、不舍弃那种见解，就去见沙门乔达摩，他的脑袋就会裂开。'
‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno. Sopi maṃ upasaṅkamitvā evamārocesi – alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
36“须那卡答，我以心洞察他的心意，已经清楚地知道：这位裸行者波梨子，在他还放不下那些话、放不下那种心念、放不下那种见解的情况下，是不可能来到我面前的。假如他心里会这样想：‘我就在不放下那些话、不放下那种心念、不放下那种见解的情况下，去见沙门乔达摩好了。’那他的脑袋就会裂成七瓣。连天神都来告诉我这件事：‘尊者，裸行者波梨子在他还放不下那些话、放不下那种心念、放不下那种见解的情况下，是不可能来到世尊面前的。假如他心里会这样想……那他的脑袋就会裂成七瓣。’”
‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṃ ārocesuṃ – abhabbo, bhante , acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
37“须那卡答，我那时会在韦沙离城乞食，用完斋、从乞食处返回后，就为了日间的静修，前往那位裸行者波梨子的园林。须那卡答，你想通知谁就去通知吧。”
‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.
38神变论
Iddhipāṭihāriyakathā
20“那时，跋嘎瓦，我在午前穿好下衣，拿着钵和僧衣，进入韦沙离城乞食。在韦沙离城乞食，用完斋、从乞食处返回后，我就为了日间的静修，前往裸行者波梨子的园林。这时，跋嘎瓦，离车子须那卡答急急忙忙地跑进韦沙离城，去找那些最有名望的离车族人。找到后，他就对那些最有名望的离车族人说：‘朋友们，世尊在韦沙离城乞食，用完斋、从乞食处返回后，为了日间的静修，正前往裸行者波梨子的园林。来呀，尊者们，快来呀，尊者们！那些善妙的沙门就要显现超人法的大神变了！’ 那时，跋嘎瓦，那些最有名望的离车族人心里就想：‘那些善妙的沙门就要显现超人法的大神变了？太好了，走，我们去！’ 接着，须那卡答又去找了那些最有名望的、富有的婆罗门、居士长者，以及外道的沙门婆罗门。找到之后，他又对那些最有名望的外道沙门婆罗门说了同样的话：‘朋友们，世尊……正前往裸行者波梨子的园林。来呀，尊者们，快来呀，尊者们！那些善妙的沙门就要显现超人法的大神变了！’ 那时，跋嘎瓦，那些最有名望的外道沙门婆罗门心里就想：‘那些善妙的沙门就要显现超人法的大神变了？太好了，走，我们去！’”
‘‘Atha khvāhaṃ , bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca – ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti . Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi – ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca – ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi – ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti.
40“于是，跋嘎瓦，那些最有名望的离车族人和那些最有名望的、富有的婆罗门、居士长者以及外道的沙门婆罗门，都一起前往裸行者波梨子的园林。跋嘎瓦，那次的会众可真多啊，成百上千，规模浩大。”
‘‘Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.
21“跋嘎瓦，裸行者波梨子听到消息了：‘听说那些最有名望的离车族人来了，那些最有名望的、富有的婆罗门、居士长者以及外道的沙门婆罗门也都来了。沙门乔达摩也正坐在我的园林里，作日间静修呢。’ 一听这话，他就害怕起来，浑身发抖，汗毛直竖。然后，跋嘎瓦，这位裸行者波梨子内心充满了恐惧、惊惶和毛骨悚然的感觉，就躲到了甘蔗林中的游方者园林那边去了。”
‘‘Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.
42“跋嘎瓦，那会众也听到消息了：‘听说裸行者波梨子吓得要命，内心惊恐、汗毛直竖，躲到甘蔗林中的游方者园林那边去了。’ 于是，跋嘎瓦，那会众就指派了一个人，”
‘‘Assosi kho, bhaggava, sā parisā – ‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti . Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi –
43“来吧，这位先生，前往丁度卡树桩边的游方者园林，去见裸行者波梨子。到了之后，对裸行者波梨子这样说：‘来吧，波梨子贤友，众多了不起的、知名的离车族人已经来了，众多了不起的、知名的、富有的婆罗门、资产丰厚的居士以及各派的沙门和婆罗门也都来了。沙门乔达摩也来到了您尊者的园林，正坐在那里度过白天。然而，波梨子贤友，您曾在毘舍离的大众中说过这样的话：沙门乔达摩声称自己拥有智慧，我也声称自己拥有智慧。既然都声称拥有智慧，那有智慧的人，就应该用超越常人的神通神变来较量一番。如果沙门乔达摩走一半路来，我也走一半路去。我们俩就在那里，一同施展超越常人的神通神变。如果沙门乔达摩施展一项超越常人的神通神变，我就施展两项；如果他施展两项，我就施展四项；如果他施展四项，我就施展八项。总之，无论沙门乔达摩施展多少超越常人的神通神变，我都会施展两倍于他的神通。’既然如此，波梨子贤友，您就应该至少走到半路来啊。反而是沙门乔达摩先来到了您尊者的园林，正坐在那里度过白天呢。'
‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi – abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati , aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti abhikkamasseva kho; āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
22“是的，乔达摩先生，”跋嘎瓦说，“那位先生答应了那些大众后，就前往丁度卡树桩边的游方者园林，去见裸行者波梨子。到了之后，他对裸行者波梨子这样说：‘来吧，波梨子贤友，众多了不起的、知名的离车族人已经来了，众多了不起的、知名的、富有的婆罗门、资产丰厚的居士以及各派的沙门和婆罗门也都来了。沙门乔达摩也来到了您尊者的园林，正坐在那里度过白天。然而，波梨子贤友，您曾在毘舍离的大众中说过这样的话：沙门乔达摩声称自己拥有智慧，我也声称自己拥有智慧。既然都声称拥有智慧，那有智慧的人，就应该……（乃至）……我都会施展两倍于他的神通。既然如此，波梨子贤友，您就应该至少走到半路来啊。反而是沙门乔达摩先来到了您尊者的园林，正坐在那里度过白天呢。’
‘‘Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
45“跋嘎瓦，听到这话后，裸行者波梨子虽然嘴上说着‘我就来，贤友，我就来，贤友’，身体却在原地瘫软缩着，连从座位上站起来都做不到。于是，跋嘎瓦，那位先生就对裸行者波梨子说：‘波梨子贤友，您这是怎么了？是您的屁股粘在了椅子上，还是椅子粘在了您的屁股上？您嘴上说着“我就来，贤友，我就来，贤友”，身体却在原地瘫软缩着，连从座位上站起来都做不到啊。’ 跋嘎瓦，即便被这样质问，裸行者波梨子仍是嘴上说着‘我就来，贤友，我就来，贤友’，身体却在原地瘫软缩着，连从座位上站起来都做不到。
‘‘Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati , na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātu’nti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati , na sakkoti āsanāpi vuṭṭhātuṃ.
23“跋嘎瓦，当那位先生知道了：‘这个裸行者波梨子真是彻底完蛋了，嘴上说着“我就来，贤友，我就来，贤友”，身体却在原地瘫软缩着，连从座位上站起来都做不到。’于是，他回到大众中，这样报告说：‘诸位，裸行者波梨子彻底完蛋了！他嘴上说着“我就来，贤友，我就来，贤友”，身体却在原地瘫软缩着，连从座位上站起来都做不到。’ 跋嘎瓦，听到这话后，我便对大众这样说：‘诸位贤友，裸行者波梨子如果不放弃那种言论，不放弃那种心意，不舍弃那种见解，他是没有能力来到我面前的。假如他心中这样想：“我既不放弃那种言论，也不放弃那种心意，还不舍弃那种见解，就要去沙门乔达摩面前”，那么他的头就会破裂。’
‘‘Yadā kho so, bhaggava, puriso aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho , acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ‘ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyya’nti, muddhāpi tassa vipateyyāti.
47第一诵品完
Paṭhamabhāṇavāro niṭṭhito.
24“这时，跋嘎瓦，有一位离车族的大官从座位上站起来，对大众说：‘那么，诸位，请稍等片刻，等我去看看。或许我能把裸行者波梨子带到这大众中来。’”
‘‘Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca – ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi . Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetu’nti.
49“于是，跋嘎瓦，那位离车族大官就前往丁度卡树桩边的游方者园林，去见裸行者波梨子。到了之后，他对裸行者波梨子这样说：‘来吧，波梨子贤友，来吧，这对您更好。众多了不起的、知名的离车族人已经来了，众多了不起的、知名的、富有的婆罗门、资产丰厚的居士以及各派的沙门和婆罗门也都来了。沙门乔达摩也来到了您尊者的园林，正坐在那里度过白天。波梨子贤友，您曾在毘舍离的大众中说过这样的话：沙门乔达摩声称自己拥有智慧，我也声称自己拥有智慧……（乃至）……我都会施展两倍于他的神通。既然如此，波梨子贤友，您就应该至少走到半路来啊。反而是沙门乔达摩先来到了您尊者的园林，正坐在那里度过白天。然而，波梨子贤友，沙门乔达摩在大众中说了这样的话：“裸行者波梨子如果不放弃那种言论，不放弃那种心意，不舍弃那种见解，是没有能力来到我面前的。假如他心中这样想：‘我既不放弃那种言论，也不放弃那种心意，还不舍弃那种见解，就要去沙门乔达摩面前’，那么他的头就会破裂。”来吧，波梨子贤友，来吧。只要您去了，我们就会把胜利归功于您，让沙门乔达摩失败。’”
‘‘Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā – abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājaya’nti.
50“跋嘎瓦，我这样说了之后，那位裸行者波提盖的儿子，嘴上说着‘我来了，朋友，我来了，朋友’，身体却只是在原地蠕动挣扎，根本没法从座位上站起来。于是，跋嘎瓦，那位离车族的高官就对裸行者波提盖的儿子说：‘波提盖朋友，这是怎么回事？是你的身子粘在椅子上了，还是椅子粘在你身上了？你嘴上说着我来了，我来了，却只是在原地蠕动，连座位都站不起来。’跋嘎瓦，即使被这样当面说，裸行者波提盖的儿子仍然只是说着‘我来了，朋友，我来了，朋友’，身体在原地蠕动，根本没法从座位上站起来。
‘‘Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātu’nti . Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.
25“跋嘎瓦，当那位离车族高官明白了：‘这裸行者波提盖的儿子真是个败相，嘴上说来了来了，身体却在原地打转，连座位都站不起来。’之后，他就来到众人面前，这样宣布说：‘诸位，那位裸行者波提盖的儿子，真是一副败相啊！嘴上说来了来了，身体却在原地打转，连座位都站不起来。’跋嘎瓦，听他这么说，我就对众人说：‘朋友们，裸行者波提盖的儿子，如果不舍弃他那句话、不舍弃那种心、不舍弃那种见解，根本就不可能来到我面前。如果他心里还想着：我不舍弃那句话、不舍弃那种心、不舍弃那种见解，就要去沙门乔达摩面前——哪怕他有这种念头，他的脑袋也会裂开。如果离车族的尊者们心里想：我们拿粗绳子把裸行者波提盖的儿子绑起来，用一对牛把他硬拖来——那些绳子要么会断掉，要么波提盖就出事。总之，裸行者波提盖的儿子，如果不舍弃他那句话、不舍弃那种心、不舍弃那种见，就根本不可能来到我面前。如果他还有那种念头，就算只是想想，他的脑袋也会裂开。’”
‘‘Yadā kho so, bhaggava, licchavimahāmatto aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho , acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti , tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
26“跋嘎瓦，那时，木钵行者的弟子佳利优，从座位上站起来，对众人说：‘既然这样，诸位，请稍等片刻，让我去一趟。说不定我也能把裸行者波提盖的儿子带到这人群中来。’”
‘‘Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca – ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetu’’nti.
53“跋嘎瓦，于是，木钵行者的弟子佳利优，就去了裸行者波提盖儿子所在的那个叫丁度卡树的游方者园林。到了那里，他对裸行者波提盖的儿子说：‘来吧，波提盖朋友，您能来是最好的了。现在，众多卓越杰出、闻名遐迩的离车人来了，众多闻名的、卓越杰出的婆罗门富绅、居士长者，以及各派的沙门和婆罗门都来了。沙门乔达摩也在尊者的园林里，正进行白天的静坐（午休）。波提盖朋友啊，您之前在毗舍离的众人面前说过那样的话：沙门乔达摩是智者的言论……（中略）……我也会展现出翻倍于此的神通。波提盖朋友，您至少走到半路来吧。最先到达的，是沙门乔达摩，他已经在您尊者的园林里安坐，进行白天的静坐了。而且，波提盖朋友，沙门乔达摩还在众人面前说了这样的话：裸行者波提盖的儿子，如果不舍弃他那句话、不舍弃那种心、不舍弃那种见，根本就不可能来到我面前。如果他有这种念头：我不舍弃那句话、不舍弃那种心、不舍弃那种见，就要去沙门乔达摩面前——哪怕只是这样想，他的脑袋也会裂开。如果离车族的尊者们想：我们拿粗绳子把裸行者波提盖的儿子绑起来，用一对牛把他硬拖来——那些绳子要么会断掉，要么波提盖就出事。总之，裸行者波提盖的儿子，如果不舍弃那句话、不舍弃那种心、不舍弃那种见，就根本不可能来到我面前。如果他还有那种念头，脑袋都会裂开。来吧，波提盖朋友，您只要走这一趟，我们就能让您赢得胜利，让沙门乔达摩遭遇失败。’”
‘‘Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājaya’nti.
54“跋嘎瓦，听了这番话，裸行者波提盖的儿子嘴上说着‘我来了，朋友，我来了，朋友’，身体却只是在原地蠕动挣扎，根本没法从座位上站起来。这时，跋嘎瓦，木钵行者的弟子佳利优就对裸行者波提盖的儿子说：‘波提盖朋友，这是怎么回事？是你的身子粘在椅子上了，还是椅子粘在你身上了？你嘴上说着我来了，我来了，却只是在原地打转，连座位都站不起来。’跋嘎瓦，即使被当面这样说，裸行者波提盖的儿子仍旧只是说着‘我来了，朋友，我来了，朋友’，身体在原地蠕动，根本没法从座位上站起来。”
‘‘Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātu’nti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘‘āyāmi āvuso, āyāmi āvuso’’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.
27“跋嘎瓦，当木钵行者的弟子佳利优明白了：‘这裸行者波提盖的儿子真是一副败相，嘴上说来了来了，身体却在原地蠕动，连座位都站不起来。’于是，他就对波提盖这样说：”
‘‘Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti, atha naṃ etadavoca –
56“朋友波梨子，从前兽王狮子曾这样想：‘我何不找个森林隐蔽处安顿住处。在那里安顿好后，傍晚时分从住处出来，伸个懒腰，向四面环视一下，然后发出三声狮子吼，吼完后就去觅食。在兽群中挑最好的猎物杀了，专吃最嫩的肉，吃完再回到那个住处。’”
‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṃghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyya’nti.
57“朋友，后来那头兽王狮子真的找了个森林隐蔽处安顿下来。在那里安顿好后，傍晚时分就从住处出来了，伸了个懒腰，向四面环视了一下，然后发出了三声狮子吼，吼完后就去觅食。它在兽群中挑最好的猎物杀了，专吃最嫩的肉，吃完就回到那个住处。”
‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.
28“朋友波梨子，就在那头兽王狮子那里靠残食养大的老豺狼，长得既傲慢又强壮。朋友，那老豺狼就起了这个念头：‘我算什么呢，狮子是兽王又算什么。我何不也找个森林隐蔽处安顿住处。在那里安顿好后，傍晚时分从住处出来，伸个懒腰，向四面环视一下，然后发出三声狮子吼，吼完后就去觅食。在兽群中挑最好的猎物杀了，专吃最嫩的肉，吃完再回到那个住处。’”
‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi – ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyya’nti.
59“朋友，后来那头老豺狼真的找了个森林隐蔽处安顿下来。在那里安顿好后，傍晚时分就从住处出来了，伸了个懒腰，向四面环视了一下，然后心想‘我要发出三声狮子吼’，结果却只发出一阵豺狼的尖嚎、一阵嗷嗷乱叫。那些低贱的豺狼算什么东西，哪里配得上什么狮子吼呢。”
‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti .
60“朋友波梨子，你也是这样，靠着善逝的余荫过活，吃着善逝的残食，却妄想可以诋毁如来、阿拉汉、正等正觉者。那些低贱的波梨子算什么东西，哪里谈得上诋毁如来、阿拉汉、正等正觉者呢。”
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
29“跋嘎瓦，当木钵学者的弟子阇利耶用这个比喻，都没能让裸行者波梨子离开那个座位时，他就对裸行者波梨子说了这样的话——
‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –
62「『自认为是狮子，」
‘Sīhoti attānaṃ samekkhiyāna,
63「他以为：我确实是兽王；」
Amaññi kotthu migarājāhamasmi;
64他如此吼叫那只豺狼，
Tatheva so siṅgālakaṃ anadi,
65「死尸般的豺狼算什么，狮子吼又算什么？」
Ke ca chave siṅgāle ke pana sīhanāde’ti.
66波梨子道友，你也是一样：你靠善逝的功德过活，享用善逝的余荫，却认为可以诬蔑如来、阿拉汉、正自觉者。你看看，你这可怜的波梨子和诬蔑如来、阿拉汉、正自觉者的行径相比，算得了什么？
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
30跋嘎瓦，那时，阇厘耶·达鲁波提迦的弟子就算用了这个比喻，也没能让裸行者波梨子从那座位上起身。于是，他对波梨子这样说：
‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –
68「另一种游行，观察自己的一口食；
‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;
69只要他看不见自己，他就认为『我是老虎』。
Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.
70他如此吼叫那只豺狼，
Tatheva so siṅgālakaṃ anadi;
71「死尸般的豺狼算什么，狮子吼又算什么？」
Ke ca chave siṅgāle ke pana sīhanāde’ti.
72波梨子道友，你也是一样：你靠善逝的功德过活，享用善逝的余荫，却认为可以诬蔑如来、阿拉汉、正自觉者。你看看，你这可怜的波梨子和诬蔑如来、阿拉汉、正自觉者的行径相比，算得了什么？
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
31跋嘎瓦，那时，阇厘耶·达鲁波提迦的弟子就算用了这个比喻，也没能让裸行者波梨子从那座位上起身。于是，他对波梨子这样说：
‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –
74「吃了青蛙、田鼠，」
‘Bhutvāna bheke khalamūsikāyo,
75「以及丢弃在垃圾堆中的尸体；」
Kaṭasīsu khittāni ca koṇapāni ;
76「在大森林、空旷林中长大，」
Mahāvane suññavane vivaḍḍho,
77「他认为『我确实是兽王狮子』。」
Amaññi kotthu migarājāhamasmi.
78「那豺狼就是这样嚎叫的；」
Tatheva so siṅgālakaṃ anadi;
79「尸体般的豺狼算什么，狮子吼又算什么？」
Ke ca chave siṅgāle ke pana sīhanāde’ti.
80波梨子道友，你也是一样：你靠善逝的功德过活，享用善逝的余荫，却认为可以诬蔑如来、阿拉汉、正自觉者。你看看，你这可怜的波梨子和诬蔑如来、阿拉汉、正自觉者的行径相比，算得了什么？
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
32跋嘎瓦，那时，阇厘耶·达鲁波提迦的弟子就算用了这个比喻，也没能让裸行者波梨子从那座位上起身。于是，他回到大众那里，这样告诉大家：“诸位，裸行者波梨子算是彻底认输了。他嘴里喊着‘道友，我来了！道友，我来了！’结果就趴在那儿蠕动着，连从座位上站起来都做不到。”
‘‘Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātu’nti.
33“跋嘎瓦，听了这话，我就对那群大众说：‘朋友们，裸行者波梨子如果不舍弃那番话、不舍弃那种心、不放下那种见，他是不可能来到我面前的。如果他心里想：“我不舍弃那番话、不舍弃那种心、不放下那种见，就要去沙门乔达摩面前”，那他的脑袋就会裂开。如果诸位离车人心里想：“我们得用皮带把裸行者波梨子捆起来，用大象把他硬拽过来”，那些皮带要么会断掉，要么波梨子的身体会被撕裂。但归根到底，裸行者波梨子如果不舍弃那番话、不舍弃那种心、不放下那种见，是不可能来到我面前的。如果他心里想：“我不舍弃那番话、不舍弃那种心、不放下那种见，就要去沙门乔达摩面前”，那他的脑袋就会裂开。’”
‘‘Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi āviñcheyyāmāti . Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
34“然后，跋嘎瓦，我就用法的开示教导、激励、鼓励、让那一群人感到欢喜。在用法的开示教导、激励、鼓励、让他们欢喜之后，我就让他们从大束缚中解脱，把八万四千生命从巨大的险难中救拔出来。接着，我进入了火遍界定，升到空中七棵棕榈树那么高，又化现出另一道七棵棕榈树高的火焰，熊熊燃烧、冒着浓烟，最后，我出现在了大林的重阁讲堂里。”
‘‘Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.
35“然后，跋嘎瓦，须那卡答·离车子就到我这儿来了。他来了之后，向我礼敬，坐在一边。等他坐好后，跋嘎瓦，我就对他说：‘须那卡答，你想一想，我关于裸行者波梨子所记说的结果，是如我所说那样发生了，还是别的样子呢？’‘大德，世尊关于裸行者波梨子所记说的结果，正像您说的那样，没有别的。’”
‘‘Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
85“‘须那卡答，你再想一想，如果是这样的话，那上人法的神通神变，到底是发生了，还是没有发生呢？’‘大德，既然是这样，上人法的神通神变肯定是发生了，不是没有。’‘你这个愚人，事到如今，我就是这样展现了上人法的神通神变，你却还那样说我：“大德，世尊并没有为我展现上人法的神通神变。”你看，你这个愚人，错得多么离谱啊。’”
‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akata’nti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’ti.
86“跋嘎瓦，须那卡答·离车子即便被我这样指出，还是背离了这个法和律，就像他那样的人，注定要堕入恶道，下地狱。”
‘‘Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
87起世因本论
Aggaññapaññattikathā
36“跋嘎瓦，我确实了知本初（世界的起源）。我不仅了知那个，还了知比那更超胜的；当我了知它时，我并不执取；因为不执取，我亲自体证到了寂静。正是这样如实了知，如来才不陷入灾难。”
‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi , tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati .
37“跋嘎瓦，有一些沙门和婆罗门，宣称一种关于本初的理论，说世界是自在天所造、梵天所造、或是某位祖师所造。我去到他们那里，这样问道：‘听说各位尊者宣称一种本初理论，说世界是自在天所造、梵天所造、或是某位祖师所造，这是真的吗？’他们被我问到，就承认说：‘是的。’我接着问他们：‘那么，各位尊者，你们是以什么样的方式来描述这个由自在天、梵天或祖师所造的本初呢？’他们被我问住了，答不上来，反而反过来问我。于是，我被他们问道，就为他们解答：
‘‘Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –
38“朋友，有一个时候，在那漫长岁月的某个节点，这个世界趋于毁灭。当世界毁灭时，绝大多数的众生都会投生到光音天。他们在那里生存着，以意为食，以喜悦为食，自身发光，遨游于虚空，安住于美妙之中，如此度过一段很长很长的时间。
‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
91“朋友，也有一个时候，在那漫长岁月的某个节点，这个世界又开始形成。当世界形成时，一座空无一人的梵天宫殿便出现了。那时，有一位众生，由于寿命已尽，或是福报已尽，从光音天身死后，投生到了那座空无一人的梵天宫殿中。他在那里生存着，以意为食，以喜悦为食，自身发光，遨游于虚空，安住于美妙之中，如此度过一段很长很长的时间。
‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati . So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
92“他在那里独自一人，住了很久，心中生起了不满足和焦虑，渴望道：‘哎呀，要是能有其他众生也来到这里就好了。’就在这时，其他的众生，也由于寿命已尽，或是福报已尽，从光音天身死后，投生到了梵天宫殿，成了那位众生的同伴。这些众生同样在那里生存着，以意为食，以喜悦为食，自身发光，遨游于虚空，安住于美妙之中，如此度过一段很长很长的时间。
‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati – aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
39“在那里，朋友，那位最先投生的众生，心里这样想：‘我就是梵天，是大梵天，是征服者，不可征服者，全知者，自在者，主宰者，创造者，化现者，最尊者，安排者，掌控者，是已生和未生万物的父亲。这些众生都是由我创造的。为什么呢？因为我之前心里曾这样想：“哎呀，要是能有其他众生也来到这里就好了。”这是我的意愿，而后来，这些众生就真的来到了这里。’
‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti – ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – aho vata aññepi sattā itthattaṃ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.
94“而那些后来投生的众生，心里也这样想：‘这位尊贵的梵天，就是大梵天，是征服者，不可征服者，全知者，自在者，主宰者，创造者，化现者，最尊者，安排者，掌控者，是已生和未生万物的父亲。我们这些众生，都是由这位尊贵的梵天创造的。为什么呢？因为我们看到他是最先来这里的，而我们自己是后来才到的。’”
‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.
40“朋友，在那个地方，哪位有情是第一个化生的，他的寿命就更长、容貌更庄严、威望也更高。而那些后来才化生的有情，他们的寿命就更短、容貌也较次、威望也较小。”
‘Tatrāvuso , yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
96“然而，朋友，也存在这样的情况：某位有情从那群天神中死后，来到了这个世界。来到这个世界后，他离家过上了无家的出家生活。出家之后，他依于热忱、依于精勤、依于修习、依于不放逸、依于正确的作意，证得了那种层次的心定。当他的心入定时，就能回忆起那一生，但再往前就想不起来了。”
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
97“于是他就这么说：‘那位尊贵的梵天，是大梵天、征服者、不可征服者、全见者、自在者、主宰者、创造者、造物者、最胜者、指定者、支配者，是已生与当生有情的父亲。我们是被那位尊贵的梵天所创造出来的。他是常恒的、坚固的、永恒的、不变异法的，将永远如是安住。然而，我们这些被那位尊贵的梵天创造出来的，却是无常的、不坚固的、短命的、会死而来到这个世界的。’尊者们，你们所安立的‘主宰者造、梵天造、师传’的本初论，就是这种样子的吗？”他们回答：“乔达摩尊者，确实如此，我们所听闻的，正如同乔达摩尊者您所说的那样。”“跋嘎瓦，我清楚地知道这本初论，我也知道那个，而且我还了知比那更殊胜的，了知那些却不执取。因为不执取，我自己就证知了寂静。了知这些的如来，是不会陷入任何灾患的。”
‘So evamāha – yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
41“跋嘎瓦，有一些沙门和婆罗门，他们安立了‘以戏笑放逸为因的本初论’，并奉之为师传。我去到他们那里，这样问道：‘尊者们，听说你们安立了以戏笑放逸为因的本初论，并奉之为师传，这是真的吗？’他们被我这样问后，回答说：‘是的。’我又这样问他们：‘那么，尊者们，你们所安立的以戏笑放逸为因的本初论，具体是什么样子的呢？’他们被我这么一问，却回答不上来。回答不上来，他们反而来反问我。我被他们问时，就这样为他们解说：”
‘‘Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho byākaromi –
42“‘朋友们，有一类名为“戏笑放逸”的天神。他们长期整日沉醉于欢笑、嬉戏和享乐之中。由于长期沉醉于欢笑、嬉戏和享乐，他们忘失了正念。因为忘失了正念，那些天神就从那个天界死去。’
‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.
100“‘然而，朋友，也存在这样的情况：某位有情从那群天神中死后，来到了这个世界。来到这个世界后，他离家过上了无家的出家生活。出家之后，他依于热忱、依于精勤、依于修习、依于不放逸、依于正确的作意，证得了那种层次的心定。当他的心入定时，就能回忆起那一生，但再往前就想不起来了。’
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati, agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
101‘他这样说：“那些尊贵的天神们，如果不是戏乐毁者，他们就不会过度地沉浸在欢笑、游戏和享乐的状态中。对于这些不过度沉浸在欢笑、游戏和享乐状态中的天神，他们的正念不会忘失；因为正念不忘失，那些天神就不会从那个天界死去，他们是恒常的、稳固的、永恒的、不变易的，会像永恒一样一直存在。然而，我们这些曾经是戏乐毁者的，我们过度地沉浸在欢笑、游戏和享乐的状态中。对于我们这些过度沉浸在欢笑、游戏和享乐状态中的，正念忘失了；因为正念忘失，我们就这样从那个天界死去了，是无常的、不稳固的、短寿的、会死去的，而来到现在这个状态。”各位尊者，你们就是如此安立你们那套关于“戏乐毁者”的师传本初论吗？’他们这样回答：‘朋友乔达摩，我们听到的正是这样，正如尊者乔达摩所说的那样。’跋嘎瓦，我了知本初论……（中略）……如来证知了这点，也不会因此而陷入灾患。
‘So evamāha – ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi…pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
43跋嘎瓦，有一些沙门和婆罗门，他们安立一套关于“意毁者”的师传本初论。我去到他们那里，这样问：‘听说各位尊者安立了一套关于“意毁者”的师传本初论，这是真的吗？’他们被这样问，就承认说：‘是的。’我又这样问他们：‘那么，各位尊者是具体如何安立这套关于“意毁者”的师传本初论的呢？’他们被我质问，却答不上来；答不上来，反而来反问我。对于他们的反问，我解答道：
‘‘Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –
44‘朋友，有一种天神，名叫“意毁者”。他们过度地互相瞪视。这些过度地互相瞪视的天神，就对彼此生起了恶心。他们因为对彼此心怀恶心，身体疲惫，内心也疲惫。那些天神就这样从那个天界死去了。
‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
104‘然而，朋友，这样的情况是存在的：有某个众生从那个天界死去后，来到了现在这个状态。来到这个状态后，他离家过上了无家的出家生活。出家之后，由于付出了热忱、精进、专注、不放逸和如理作意，他证得了那种程度的心定。在那种入定的心中，他能回忆起自己的前一生，但再往前就想不起来了。
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
105‘他这样说：“那些尊贵的天神们，如果不是意毁者，他们就不会过度地互相瞪视。他们不过度地互相瞪视，就不会对彼此生起恶心。他们对彼此没有恶心，身体不疲惫，内心也不疲惫。那些天神就不会从那个天界死去，他们是恒常的、稳固的、永恒的、不变易的，会像永恒一样一直存在。然而，我们这些曾经是意毁者的，我们过度地互相瞪视。我们这些过度互相瞪视的，就对彼此生起了恶心。我们因为对彼此心怀恶心，身体疲惫，内心也疲惫。我们就这样从那个天界死去了，是无常的、不稳固的、短寿的、会死去的，而来到现在这个状态。”各位尊者，你们就是如此安立你们那套关于“意毁者”的师传本初论吗？’他们这样回答：‘朋友乔达摩，我们听到的正是这样，正如尊者乔达摩所说的那样。’跋嘎瓦，我了知本初论……（中略）……如来证知了这点，也不会因此而陷入灾患。
‘So evamāha – ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā . Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi…pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
45跋嘎瓦，有一些沙门和婆罗门，他们安立一套关于“无因生”的师传本初论。我去到他们那里，这样问：‘听说各位尊者安立了一套关于“无因生”的师传本初论，这是真的吗？’他们被这样问，就承认说：‘是的。’我又这样问他们：‘那么，各位尊者是具体如何安立这套关于“无因生”的师传本初论的呢？’他们被我质问，却答不上来；答不上来，反而来反问我。对于他们的反问，我解答道：
‘‘Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –
46“贤友，确实有名为‘无想众生’的天神。然而，那些天神由于想的生起，就会从那个天界死去。”
‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.
108“贤友，这的确是可能的：会有某位众生从那个天界死后，转生到此世间。来到这里后，他离家而过无家的出家生活。出家后，他通过精勤、努力、专注、不放逸和正确的作意，证得了那样一种心定；当心入定时，他能回忆起那个想的生起，却记不起比那更早的事了。”
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati.
109“于是，他这样宣称：‘自我和世界是无因自然生起的。为什么呢？因为我以前不存在，现在却从不存在变成了存在。’尊者们，你们是否就这样断定：‘我们的老师所教导的本初，正是这种无因自然生起的’？”他们就回答：“乔达摩贤友，我们听到的确实如您所说。”“跋嘎瓦，我确实了知本初，也了知比那更殊胜的，了知那个而不执取，由于不执取，我自己证知了寂静。如来正是如此了知，且不陷入灾患。”
‘So evamāha – adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇatoti. Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti. ‘‘Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
47“跋嘎瓦，有些沙门和婆罗门用虚假不实的话这样诬蔑持此教说、如此宣说的我：‘沙门乔达摩和比丘们真是颠倒错乱。沙门乔达摩竟然说：在证得并安住于净解脱的时候，在那时觉知一切都是不净的。’但是，跋嘎瓦，我绝对没有这么说。我从来不会说：‘在证得并安住于净解脱的时候，在那时觉知一切都是不净的。’跋嘎瓦，我是这样说的：‘在证得并安住于净解脱的时候，在那时，就只觉知一切是净的。’”
‘‘Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti . Na kho panāhaṃ, bhaggava, evaṃ vadāmi – ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi – ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’ti.
111“大德！那些认为世尊和比丘们是颠倒错乱的人，他们自己才是颠倒的！大德，我对世尊有如此的净信。世尊能否教导我一个法门，让我也能够证得并安住于净解脱呢？”
‘‘Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca. Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyya’’nti.
48“跋嘎瓦，你持着不同的见解、不同的信念、不同的好乐、不同的行持、追随不同的导师，在这种情况下，要证得并安住于净解脱，是很难做到的。那么，跋嘎瓦，你对我的这份净信，你就好好守护它吧。”“大德，既然对于持着不同见解、不同信念、不同好乐、不同行持、追随不同导师的我来说，要证得并安住于净解脱是很难做到的，那么，大德，我对世尊的这份净信，我一定会好好守护它。”世尊这样说了。游方者跋嘎瓦果德内心欢喜，对世尊的开示感到赞叹。
‘‘Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā’’ti. ‘‘Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī’’ti. Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.
113巴提咖经完 第一
Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ.