DN 3 · 阿摩昼经
13. 阿摩昼经
3. Ambaṭṭhasuttaṃ
254如是我闻：那时，世尊正与大约五百人的大比丘僧团一起，在憍萨罗国游化，来到了憍萨罗国一个名叫伊车能额勒的婆罗门村庄。世尊就在伊车能额勒的伊车能额勒林丛中住下来。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
3沸伽罗娑罗事
Pokkharasātivatthu
4沸伽罗娑罗事
Pokkharasātivatthu
255那时，沸伽罗娑罗婆罗门居住在伍咖达城——那是一个人口稠密、水草丰茂、五谷丰登的城邑，由憍萨罗的波斯匿王所赐，作为王赏的梵礼。沸伽罗娑罗婆罗门听说：「沙门乔达摩是释迦子，从释迦家族出家，与大比丘僧团五百位比丘俱，在国憍萨罗游行，到达伊车能额勒，住在伊车能额勒的林丛中。关于这位乔达摩尊者，有这样美好的声誉传扬：『彼世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。』他以自己的胜智,亲自证知这个有天、魔、梵的世间,以及有沙门、婆罗门、天、人的众生后,为他们宣说。他演说初善、中善、后善、有义、有文、完全圆满清净的梵行之法。能够见到这样的阿拉汉真是好事。」
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ . So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.
6阿摩昼青年
Ambaṭṭhamāṇavo
7阿摩昼青年
Ambaṭṭhamāṇavo
256那时，沸伽罗娑罗婆罗门有一位名叫阿摩昼的年轻弟子，他是读诵者、持咒者、通达三吠陀者，连同字汇、礼仪、语源、历史第五，通晓语句、文法，精通世间学及大人相，在自己老师的三明传承中已得许可并自许：「我所知者，你亦知之；你所知者，我亦知之。」
Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane – ‘‘yamahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī’’ti.
257于是，沸伽罗娑罗婆罗门就对阿摩昼青年说：“我说阿摩昼啊，这位乔达摩沙门，释迦族的子弟，从释迦族出家，正与大约五百人的大比丘僧团一起，在憍萨罗国游化，已经到达了伊车能额勒，正住在伊车能额勒林丛里。而关于那位乔达摩尊者的好名声，是这样传开的：‘那位世尊是阿拉汉、全自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。’他以自己的胜智，亲自证知并宣示了这个包括天、魔、梵，以及沙门、婆罗门，天人、人类的世间。他所说之法，初善、中善、后也善，义理与文句俱佳，他揭示了那全然圆满、绝对清净的梵行。能见到那样的阿拉汉，实在是一件大好事。来吧，阿摩昼，你去乔达摩沙门那里一趟，去了解一下那位乔达摩尊者，看看流传在外的名声是否真如其人，还是名不副实；那位乔达摩尊者，到底是那样，还是并非那样。这样，我们就能知道那位乔达摩尊者的真实情况了。”
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi – ‘‘ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. Ehi tvaṃ tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā’’ti.
258“可是，先生，我该怎样去了解那位乔达摩尊者呢？怎样判断‘流传在外的名声是否真如其人，还是名不副实；那位乔达摩尊者，到底是那样，还是并非那样’呢？”
‘‘Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi – ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’’’ti?
11「亲爱的阿摩昼，我们的咒语中传下了三十二大人相。具足此相的大人只有两种去处而无他。若他住在家中，则成为转轮圣王，是如法之王，四方之主，征服者，国土安稳，具足七宝。他的七宝是：轮宝、象宝、马宝、珠宝、女宝、居士宝、主兵臣宝为第七。他有超过一千个儿子，英勇无畏，能摧伏敌军。他不用杖、不用刀，以法征服这遍及海洋的大地而安住。若他从家出家为无家者，则成为阿拉汉、正自觉者，揭去世间的覆蔽。亲爱的阿摩昼，我是咒语的传授者，你是咒语的领受者。」
‘‘Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato . Tassimāni satta ratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati , arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā’’ti.
259“好的，尊者。”阿摩昼年轻人这样答应了沸伽罗娑罗婆罗门后，就从座位起身，向沸伽罗娑罗婆罗门行礼，右绕致敬后，登上一辆母马拉的车，和许多年轻人一起，朝伊车能额勒林丛的方向出发了。车子走到车道尽头的地方，就下车步行进入园中。那时，刚好有很多比丘在空地上经行。于是，阿摩昼年轻人就朝那些比丘走去。走到之后，对那些比丘这样说：“诸位尊者，那位乔达摩大师现在住在哪里呢？我们是为了见乔达摩大师才来这里的。”
‘‘Evaṃ, bho’’ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā’’ti.
260这时，那些比丘心里想：“这位阿摩昼年轻人，家世显赫有名，又是那位著名的沸伽罗娑罗婆罗门的弟子。不过，和这样出身的善男子交谈，对世尊来说并不是什么为难的事。”于是，他们告诉阿摩昼年轻人：“阿摩昼，那间就是世尊的住处，门关着。请你安安静静地走过去，从容地走上走廊，先清一下嗓子，再叩打门闩。世尊就会为你开门。”
Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī’’ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ – ‘‘eso ambaṭṭha vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra’’nti.
261于是，阿摩昼年轻人就朝着那间关着门的住处走去，安安静静地靠近，从容地走上走廊，清了清嗓子，叩响了门闩。世尊把门打开了。阿摩昼年轻人走了进去。同行的年轻人们也走进去，和世尊互相问候，进行了友善、令人愉快的交谈后，坐在了一边。可是，阿摩昼年轻人却一边走着，一边跟坐着的世尊东拉西扯地搭话；站着的时候，也跟坐着的世尊东拉西扯地搭话。
Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti.
262于是，世尊对阿摩昼年轻人这样说：“阿摩昼，你与那些年老、资深的婆罗门，或你师祖辈的长者们交谈时，也像这样，在我坐着的时候，一会儿走一会儿站地，东一句西一句地搭话吗？”
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī’’ti?
16第一傲慢论
Paṭhamaibbhavādo
17第一卑贱论
Paṭhamaibbhavādo
263「不是这样的，乔达摩先生。行走时，婆罗门本可与同样行走的婆罗门交谈；站立时，婆罗门本可与同样站立的婆罗门交谈；坐着时，婆罗门本可与同样坐着的婆罗门交谈；躺卧时，婆罗门本可与同样躺卧的婆罗门交谈。乔达摩先生，至于那些剃头沙门、贱民、黑脸者、婆罗门足下贱种，我与他们交谈对话，也不过如此——就像与乔达摩先生一样。」「然而，阿摩昼学童，你来此地是有所求的，你应当好好思考你为何而来的那个目的。这位阿摩昼学童，实是未修学者却自以为已修学，除了未修学，又能是什么呢？」
‘‘No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā’’ti. ‘‘Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha , tameva atthaṃ sādhukaṃ manasi kareyyātha . Avusitavāyeva kho pana bho ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā’’ti.
264这时，阿摩昼年轻人听到世尊说他“未完成修行”，被这番话激怒了，很不高兴。他既想羞辱世尊，又想贬低世尊，还想指责世尊，心里盘算着：“这样，这位沙门乔达摩就会被我弄得难堪了。”于是，他对世尊说道：“乔达摩大师，释迦族这个种姓是粗暴的、粗野的、轻率的、多嘴的！他们明明只是卑贱之人，是卑贱之人，却不对婆罗门礼敬、尊重、推崇、供养、顺从。乔达摩大师，这些释迦人，身为卑贱之人，是卑贱之人，却不对婆罗门礼敬、尊重、推崇、供养、顺从，这既不好，也不合规矩！” 就这样，阿摩昼年轻人第一次把“卑贱之人”这个字眼，加在了释迦族头上。
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno – ‘‘samaṇo ca me, bho, gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti , na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.
20第二卑贱论
Dutiyaibbhavādo
21第二傲慢论
Dutiyaibbhavādo
265“乔达摩先生，释迦族到底哪里得罪我了呢？有一次，乔达摩先生，我为了老师沸伽罗娑罗婆罗门的一些事情，去了迦毗罗卫城，走到了释迦族的议事厅。那时候，正好有一群释迦族人和释迦族的年轻王子们，坐在议事厅高大的座位上，彼此用手指戳来戳去，嘻嘻哈哈地打闹着。依我看，他们简直就是在故意嘲笑我，根本没有一个人请我入座。乔达摩先生，这太不合适了，也太不像话了。这些释迦族人，说到底就是些下等人，既是下等人，就不懂得礼敬婆罗门，不尊重婆罗门，不敬佩婆罗门，不供养婆罗门，也不侍奉婆罗门。”就这样，年轻的阿摩昼第二次将“下等人”的辱骂抛向了释迦族。
‘‘Kiṃ pana te, ambaṭṭha, sakyā aparaddhu’’nti? ‘‘Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṃkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.
23第三卑贱论
Tatiyaibbhavādo
24第三卑贱论
Tatiyaibbhavādo
266“阿摩昼，即便是小小的鹌鹑鸟，在自己的巢穴里也可以随意啼叫。阿摩昼，这迦毗罗卫城，终究是释迦族人自己的地方。就为了这点微不足道的小事，尊者阿摩昼实在不该动怒啊。” “乔达摩先生，人有四种姓：刹帝利、婆罗门、吠舍和首陀罗。乔达摩先生，在这四种姓中，刹帝利、吠舍和首陀罗这三种，都不过是婆罗门的仆从罢了。乔达摩先生，这太不合适了，也太不像话了。这些释迦族人，说到底就是些下等人，既是下等人，就不懂得礼敬婆罗门，不尊重婆罗门，不敬佩婆罗门，不供养婆罗门，也不侍奉婆罗门。”就这样，年轻的阿摩昼第三次将“下等人”的辱骂抛向了释迦族。
‘‘Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitu’’nti. ‘‘Cattārome, bho gotama, vaṇṇā – khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā – khattiyā ca vessā ca suddā ca – aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama , nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.
26婢子论
Dāsiputtavādo
27婢子论
Dāsiputtavādo
267这时，世尊心里想：“这个叫阿摩昼的年轻人实在过分，竟用‘下等人’这话如此贬损释迦族。不如我来问一问他的氏族好了。”于是，世尊就对年轻的阿摩昼说：“阿摩昼，你是什么氏族的？”“乔达摩先生，我是康哈亚那族的。” “阿摩昼，你若能追溯你父母双方往昔的姓氏和族谱，就会知道释迦族才是你的主人之子，而你不过是释迦族女奴的儿子。而且，阿摩昼，释迦族还尊认欧卡咖王为他们的祖先呢。”
Atha kho bhagavato etadahosi – ‘‘atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yaṃnūnāhaṃ gottaṃ puccheyya’’nti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘kathaṃ gottosi, ambaṭṭhā’’ti? ‘‘Kaṇhāyanohamasmi, bho gotamā’’ti. Porāṇaṃ kho pana te ambaṭṭha mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.
29“阿摩昼，从前，欧卡咖王宠爱他的王后，对她非常满意喜欢。王后想让自己的儿子继承王位，于是欧卡咖王就把年长的王子们——欧卡穆卡、咖兰达、哈提尼咖和希尼苏拉——从国土中流放了出去。这些王子被流放后，便在喜马拉雅山脚下一个湖边的大娑罗树林里住了下来。后来，他们因为害怕血统混杂，便和自己的亲姐妹同居共住。”
‘‘Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi – okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ . Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.
30“阿摩昼，过了一段时间，欧卡咖王问他的大臣和随从们：‘先生们，那些年轻的王子们现在住在哪里呢？’他们回答道：‘大王，在喜马拉雅山脚下一个湖边的大娑罗树林里，年轻的王子们现在正住在那儿。他们因为害怕血统混杂，正和自己的亲姐妹同居共住呢。’听完这话，阿摩昼，欧卡咖王不由地发出了感叹：‘先生们，这些年轻的王子们真是有能力啊，先生们，这些年轻的王子们真是极有能力啊！’ 阿摩昼，就是从那时候起，他们被称为‘释迦族’。而欧卡咖王，便是他们的始祖。
‘‘Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti? ‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo , tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana ambaṭṭha sakyā paññāyanti; so ca nesaṃ pubbapuriso.
31“阿摩昼，欧卡咖王那时有一个名叫谛萨的女奴，她后来生下了一个名叫康哈的男婴。这康哈刚一生下来，就开口说起话来：‘母亲，快把我洗干净，母亲，快给我沐浴，让我从这不净中解脱出来，将来我定会对你们有用的。’阿摩昼，就像今天的人看到毕舍遮鬼，会认出那是‘毕舍遮’一样，在那时，人们也便把毕舍遮鬼认作‘康哈’。他们都说：‘这孩子刚生下来就说话，生了个康哈，生了个毕舍遮鬼啊。’ 阿摩昼，就是从那时候起，就有了‘康哈亚那’这个族名。而那个康哈，就是康哈亚那族的始祖。这样一来，阿摩昼，你追溯父母双方往昔的姓氏和族谱时，就会发现释迦族才是你的主人之子，而你，就是释迦族女奴的儿子呀！”
‘‘Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma janesi. Jāto kaṇho pabyāhāsi – ‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. Te evamāhaṃsu – ‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te , ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti.
268听了这话，那些年轻婆罗门对世尊这样说：“乔达摩尊者，请不要用‘婢女之子’这种话太过分地羞辱阿摩昼了。乔达摩尊者，阿摩昼这位年轻人出身是好的，是一位良家子弟，是一位博学多闻的人，是一位善于言辞的人，是一位智者。对于这个议题，阿摩昼这位年轻人是有能力与您进行对答的。”
Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ – ‘‘mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti.
269于是，世尊对这些年轻婆罗门说：“如果你们这些年轻人心里是这样想的：‘阿摩昼出身不好，不是良家子弟，学识浅薄，不善言辞，缺少智慧，没有能力与沙门乔达摩在这个议题上进行对答’，那么，就让阿摩昼年轻人待着吧，你们来就这个议题与我讨论。但是，如果你们这些年轻人心里是这样想的：‘阿摩昼出身是好的，是良家子弟，是博学多闻的，是善于言辞的，是位智者，有能力与沙门乔达摩在这个议题上进行对答’，那么，你们就待着吧，让阿摩昼年轻人来与我进行对答。”
Atha kho bhagavā te māṇavake etadavoca – ‘‘sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū’’ti.
34「乔达摩先生，阿摩昼学童是善生者，阿摩昼学童是族子，阿摩昼学童是多闻者，阿摩昼学童是善词者，阿摩昼学童是贤智者，阿摩昼学童能与乔达摩先生在此话中商议，我们将会沉默，让阿摩昼学童与乔达摩先生在此话中商议。」
‘‘Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti.
270于是，世尊对阿摩昼年轻人这样说：“阿摩昼，现在有一个与你切身相关的、如法的问题被提出来了。就算你不情愿，也必须回答。如果你不回答，或者用其他的话来东拉西扯地回避，或者保持沉默，或者起身离开，你的脑袋就会在这里碎成七块。阿摩昼，你认为如何？你从那些年长的、德高望重的、代代相传的老师们那里听闻过吗？康哈亚那族的起源是什么，谁是康哈亚那族的先祖呢？”
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti?
36听了这话，阿摩昼年轻人沉默不语。世尊第二次对阿摩昼年轻人这样说：“阿摩昼，你认为如何？你从那些年长的、德高望重的、代代相传的老师们那里听闻过吗？康哈亚那族的起源是什么，谁是康哈亚那族的先祖呢？” 阿摩昼年轻人第二次也沉默不语。于是，世尊对阿摩昼年轻人说：“现在，回答吧，阿摩昼，现在不是你保持沉默的时候。阿摩昼，任何一个人，当被如来第三次问及一个如法的问题却还不回答时，他的脑袋就会当场碎成七块。”
Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘byākarohi dāni ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī’’ti.
271就在那个时候，金刚手夜叉拿着一把巨大的、燃烧着的、火烧火燎的、火焰炽烈的铁杵，站在阿摩昼年轻人上方的虚空中，心里想着：“如果这个阿摩昼年轻人，被世尊第三次问及这个如法的问题还不回答，我就当场让他的头碎成七块。”而这位金刚手夜叉，世尊看见了，阿摩昼年轻人也看见了。
Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti – ‘‘sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī’’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.
272那时，年轻人阿摩昼惊恐不安、毛发竖立，只求世尊作他的庇护，只求世尊作他的依靠，只求世尊作他的归依。他靠近世尊，这样说道：“乔达摩大师刚才说的是什么呢？请乔达摩大师再说明白些吧。”
Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī – upanisīditvā bhagavantaṃ etadavoca – ‘‘kimetaṃ bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū’’ti .
39“阿摩昼，你怎么看？你是否曾听到那些年高德劭的、可称师祖辈的婆罗门长老们说过：古代那些婆罗门仙人，咒语的创作者、咒语的传承者，如阿他咖、瓦摩咖、瓦摩代瓦、韦萨密德、亚马塔基、安基罗萨、巴腊德瓦嘉、瓦谢他、咖沙巴、帕古——他们是否像你现在和你的老师这样，洗浴洁净、涂香抹油、修剪须发、穿戴珠宝璎珞与首饰、身着白衣，尽情享受和具备五种欲乐呢？”“乔达摩尊者，不是这样的。”
‘‘Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? ‘‘Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso’’ti.
40阿摩昼种姓论
Ambaṭṭhavaṃsakathā
41阿摩昼种姓论
Ambaṭṭhavaṃsakathā
273听了这话，那些随行的年轻人大声喧哗吵闹起来：“诸位，看来阿摩昼年轻人原来出身卑贱！诸位，看来阿摩昼年轻人原来家门不净！诸位，看来阿摩昼年轻人是释迦族的婢女之子！诸位，原来释迦族才是阿摩昼年轻人的主人之子！我们还一直以为应当轻视的那位沙门乔达摩，原来才是持法者！”
Evaṃ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā’’ti.
274那时，世尊心里想：“这些年轻人用‘婢女之子’这种话把阿摩昼逼得太过分了，不如我来帮他解围。” 于是，世尊对那些年轻人说：“年轻人，你们不要用‘婢女之子’这种话过分地羞辱阿摩昼年轻人。那位康哈仙人可是位了不起的大仙人。他当时去到了南方国土，学习了梵咒，之后去见国王奥卡卡，求娶他的女儿玛达鲁琵。国王奥卡卡一听就发怒了，心里不快，说道：‘这家伙算什么东西，明明是我家婢女所生，竟敢来向我求娶我的女儿玛达鲁琵！’于是他装上了一支飞箭。但他既无法将那支飞箭射出去，也无法把它取下来。
Atha kho bhagavato etadahosi – ‘‘atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yaṃnūnāhaṃ parimoceyya’’nti. Atha kho bhagavā te māṇavake etadavoca – ‘‘mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko – ‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’’’ ti, kupito anattamano khurappaṃ sannayhi . So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.
44“年轻人，那时，国王的大臣和侍从们去对康哈仙人说：‘尊者，愿国王平安！尊者，愿国王平安！’ 康哈仙人说：‘国王会平安的，不过，如果国王将那支箭向下射出，那么，在他治下的全部国土，大地都会崩裂。’ 大臣们说：‘尊者，愿国王平安，愿国土安宁！’ 康哈仙人说：‘国王会平安，国土也会安宁。不过，如果国王将那支箭向上射出，那么，在他治下的全部国土，将会七年不下雨。’ 大臣们说：‘尊者，愿国王平安，愿国土安宁，愿天降雨！’ 康哈仙人说：‘国王会平安，国土也会安宁，天也会降雨。不过，让国王把那支箭固定在太子身上吧，这样太子就会平安无事，安然无恙。’ 年轻人，于是大臣们就向奥卡卡王禀报：‘请奥卡卡王将那支箭固定在太子身上，这样太子就会平安无事，安然无恙。’ 于是，奥卡卡王就把箭固定在了太子身上，太子果然平安无事，安然无恙。那时，奥卡卡王惊恐不安、毛发竖立，被那梵天之罚所震慑，便把女儿玛达鲁琵给了他。所以，年轻人，你们不要用‘婢女之子’这种话过分地羞辱阿摩昼年轻人，那位康哈仙人可是位了不起的大仙人。”
‘‘Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ – ‘sotthi, bhaddante , hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ – ‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī’’ti.
45刹帝利最胜性
Khattiyaseṭṭhabhāvo
46刹帝利最胜性
Khattiyaseṭṭhabhāvo
275然后，世尊招呼年轻人阿摩昼说：“阿摩昼，你对此怎么想？假如这里有一位刹帝利青年与一位婆罗门少女同居，他们同居后生下了一个儿子。这个由刹帝利青年和婆罗门少女所生的儿子，他能在婆罗门当中获得座位和水吗？” “他能获得，乔达摩大师。” “那么，婆罗门们会不会在亡者供养、乳饭祭祀、大祭祀或招待宾客的宴会上招待他呢？” “会招待他，乔达摩大师。” “那么，婆罗门们会不会教他咒语呢？” “会教他，乔达摩大师。” “那么，他在女人面前，是受限制的，还是不受限制的呢？” “他是不受限制的，乔达摩大师。” “那么，刹帝利们会用刹帝利灌顶仪式为他灌顶吗？” “这个不会，乔达摩大师。” “是什么原因呢？” “乔达摩大师，因为他的母系血统不合格。”
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi – ‘‘taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. ‘‘Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Mātito hi, bho gotama, anupapanno’’ti.
48“阿摩昼，你怎么看？假如一个婆罗门青年与一位刹帝利女子同居，他们结合后生下一个儿子。这个由婆罗门青年和刹帝利女子所生的儿子，他能在婆罗门中获得座位和水吗？” “可以的，乔达摩先生。” “那么，婆罗门们会让他在祭祀、供饭、献祭或招待宾客的场合中进食吗？” “会的，乔达摩先生。” “那么，婆罗门们会教他咒语吗？” “会的，乔达摩先生。” “那么，他在女人那里，是被隔绝的，还是不被隔绝的呢？” “他是不被隔绝的，乔达摩先生。” “那么，刹帝利们会用刹帝利的灌顶仪式为他灌顶吗？” “不会的，乔达摩先生。” “这是什么原因呢？” “因为他从父系来说，不具足资格，乔达摩先生。”
‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. ‘‘Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Pitito hi, bho gotama, anupapanno’’ti.
276“所以，阿摩昼，你看，无论是拿女人跟女人比，还是拿男人跟男人比，都是刹帝利更尊贵，婆罗门更低劣。阿摩昼，你怎么看？假如在这里，婆罗门们因为某件事，把一个婆罗门剃光头，用灰袋责打后，驱逐出国土或城市。他还能在婆罗门中获得座位和水吗？” “不能的，乔达摩先生。” “那么，婆罗门们会让他在祭祀、供饭、献祭或招待宾客的场合中进食吗？” “不会的，乔达摩先生。” “那么，婆罗门们会教他咒语吗？” “不会的，乔达摩先生。” “那么，他在女人那里，是被隔绝的，还是不被隔绝的呢？” “他是被隔绝的，乔达摩先生。”
‘‘Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘No hidaṃ, bho gotama’’ . ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Āvaṭaṃ hissa, bho gotama’’.
50“阿摩昼，你怎么看？假如在这里，刹帝利们因为某件事，把一个刹帝利剃光头，用灰袋责打后，驱逐出国土或城市。他还能在婆罗门中获得座位和水吗？” “可以的，乔达摩先生。” “那么，婆罗门们会让他在祭祀、供饭、献祭或招待宾客的场合中进食吗？” “会的，乔达摩先生。” “那么，婆罗门们会教他咒语吗？” “会的，乔达摩先生。” “那么，他在女人那里，是被隔绝的，还是不被隔绝的呢？” “他是不被隔绝的，乔达摩先生。”
‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’.
277“阿摩昼，到此程度，一个刹帝利就算达到了最为卑贱的状态，也就是刹帝利们把他剃光头，用灰袋责打后，驱逐出国土或城市。情况就是如此，阿摩昼，即便刹帝利到了最卑贱的状态，那时候依然是刹帝利更尊贵，婆罗门更低劣。阿摩昼，梵天萨南库摩罗说过这样的偈颂——
‘‘Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha , sanaṅkumārena gāthā bhāsitā –
52「『刹帝利于种姓中为最胜，」
‘Khattiyo seṭṭho janetasmiṃ,
53是彼等依氏族者；
Ye gottapaṭisārino;
54是彼等依氏族者；
Ye gottapaṭisārino;
55明行足，
Vijjācaraṇasampanno,
56於人天中最胜。』」
So seṭṭho devamānuse’ti.
57“阿摩昼，梵天萨南库摩罗所说的这首偈颂，唱得好，不是唱得不好；说得好，不是说得不好；是有意义、有利益的，不是无意义、无利益的，我也认可它。阿摩昼，我也这样说——
‘‘Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi –
58「『刹帝利于种姓中为最胜，
‘Khattiyo seṭṭho janetasmiṃ,
59是彼等依氏族者；
Ye gottapaṭisārino;
60是彼等依氏族者；
Ye gottapaṭisārino;
61明行足，
Vijjācaraṇasampanno,
62於人天中最胜。』」
So seṭṭho devamānuse’ti.
63诵品第一
Bhāṇavāro paṭhamo.
64明行论
Vijjācaraṇakathā
65诵品第一
Bhāṇavāro paṭhamo.
66明行论
Vijjācaraṇakathā
278“那么，乔达摩先生，什么是那个‘行’，什么又是那个‘明’呢？” “阿摩昼，在无上的明行成就中，既不谈种姓论，也不谈家系论，还不谈慢心论——诸如‘你配得上我，或你配不上我’这类的话。阿摩昼，只有在涉及娶妻、嫁女或者联姻婚嫁的地方，才会用到种姓论、家系论或者慢心论——什么‘你配得上我，或你配不上我’之类的话。阿摩昼，凡是那些被种姓论所束缚、被家系论所束缚、被慢心论所束缚、被嫁娶联姻所束缚的人，他们离无上的明行成就还远得很。阿摩昼，只有断除了对种姓论的束缚、对家系论的束缚、对慢心论的束缚、对嫁娶联姻的束缚，才能亲身证得无上的明行成就。”
‘‘Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā’’ti? ‘‘Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Ye hi keci ambaṭṭha jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī’’ti.
279「乔达摩尊者，什么是行，什么是明？」「阿摩昼，如来出现于世间，是阿拉汉、正自觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。他以自己的胜智,亲自证知这个有天、魔、梵的世间,以及有沙门、婆罗门、天、人的众生后,为他们宣说。他演说初善、中善、后善、有义、有文、完全圆满清净的梵行之法。居士或居士之子或另一家族生者听此法。他听此法后，对如来得信。他得此信具足后，如是思虑……乃至……（如191等文段，应当如此广说）……」
‘‘Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā’’ti? ‘‘Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati…pe… (yathā 191 ādayo anucchedā, evaṃ vitthāretabbaṃ).…
69“他远离感官欲望，远离不善法，有寻、有伺，由远离而生出喜与乐，成就并安住于初禅……这就是他‘行’的一部分。”
‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.
70“再者，阿摩昼，比丘停息了寻与伺，内心转为安稳，心念集于一境，无寻、无伺，由定而生出喜与乐，成就并安住于第二禅……这就是他‘行’的一部分。”
‘‘Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.
71“再者，阿摩昼，比丘随着喜的消逝，变得住于舍，正念、正知，由身感受到乐——那种圣者们描述为‘住于舍、具念、得乐’的境界——成就并安住于第三禅……这就是他‘行’的一部分。”
‘‘Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.
72“再者，阿摩昼，比丘舍断了乐，也舍断了苦，在先前喜悦与忧恼就已经消失的情况下，进入不苦不乐、由于舍与念的完全清净的第四禅，成就并安住于其中……这就是他‘行’的一部分。阿摩昼，这就是所谓的‘行’。”
‘‘Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.
73「他如是心得定、清净、明净、无秽、离诸随烦恼、柔软、堪任、安住、得不动，将心引向智见……乃至……了知『不再有后有』——这也是他的明。阿摩昼，这就是那明。」
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti vijjāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā.
74阿摩昼，这样的比丘，就可称为‘明成就者’，也可称为‘行成就者’，更可称为‘明行成就者’。阿摩昼，即此明成就、此行成就之外，绝不存在另一更崇高、更殊胜之明成就与行成就。
‘‘Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca ambaṭṭha vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.
75四恶趣门
Catuapāyamukhaṃ
76四恶趣门
Catuapāyamukhaṃ
280「阿摩昼，在这无上明行足中，有四种衰败之门。何等为四？阿摩昼，这里有某些沙门或婆罗门，不能证得这无上明行足，就拿着担具进入林野，心想：『我将以落果为食。』他只成为明行足的仆役。阿摩昼，这是无上明行足的第一种衰败之门。」
‘‘Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññāyatanaṃ ajjhogāhati – ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.
78再者，阿摩昼，又有一类沙门或婆罗门，既未能证得这无上的明行成就，也做不到只吃落地的野果，也做不到只吃球根和树果，也做不到侍奉火，便在四衢大道的交叉路口，建一所四门敞开的房子住下来，心想：‘凡从四方来的沙门或婆罗门，我都要尽己所能，尽力地去恭敬供养他。’他最终，也只不过成了那真正明行成就者的侍从罢了。阿摩昼，这就是于无上明行成就的第四种败事之门。阿摩昼，这些就是于无上明行成就的四种败事之门。
‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati – ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.
79「其次，阿摩昼，这里，某位沙门或婆罗门，未达到这无上的明行足，也未达到树果食，也未达到块根果食，在村边或镇边造火屋后，住于奉侍火。他成为仅是明行足的侍者。阿摩昼，关于这无上明行足，这是第三个退失门。
‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.
80「阿摩昼，其次，某些沙门或婆罗门不能证得这无上明行足，不能以落果为食，不能以根茎果实为食，不能事火，就在四方大道上建造四门之屋而住，心想：『凡从四方来的沙门或婆罗门，我将尽力供养。』他只成为明行足的仆役。阿摩昼，这是无上明行足的第四种衰败之门。阿摩昼，这就是无上明行足的四种衰败之门。」
‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.
281阿摩昼，你对此怎么想？你和你老师的这一派，是否在这无上的明行成就中有所展现呢？”“乔达摩先生，完全没有。乔达摩先生，我和我的老师这一派算什么呢，无上明行成就又算什么呢？乔达摩先生，我和我的老师这一派，距离那无上的明行成就，还差得远呢！”
‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. ‘Kocāhaṃ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako’’ti.
82“阿摩昼，你怎么看？难道你不是既没能成就这无上的明与行圆满，也做不到靠捡野果为生，还扛着锄头，跟着你的老师一起跑到深山老林里去，想着‘我们就这样靠挖根茎和野果为生吧’吗？”“乔达摩先生，不是这样的。”
‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako – ‘pavattaphalabhojano bhavissāmī’’’ti? ‘‘No hidaṃ, bho gotama’’.
83「阿摩昼，你怎么想？你连同你的老师，不能证得这无上明行足，不能以落果为食，可曾拿着锄头和篓子进入林野，心想：『我将以根茎果实为食』？」「没有，乔达摩尊者。」
‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako – ‘kandamūlaphalabhojano bhavissāmī’’’ti? ‘‘No hidaṃ, bho gotama’’.
84「阿摩昼，你怎么想？你连同你的老师，不能证得这无上明行足，不能以落果为食，不能以根茎果实为食，可曾在村落附近或市镇附近建造火堂而事火？」「没有，乔达摩尊者。」
‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.
85「阿摩昼，你怎么想？你连同你的老师，不能证得这无上明行足，不能以落果为食，不能以根茎果实为食，不能事火，可曾在四方大道上建造四门之屋，心想：『凡从四方来的沙门或婆罗门，我们将尽力供养』？」「没有，乔达摩尊者。」
‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’’’ti? ‘‘No hidaṃ, bho gotama’’.
282「这样，阿摩昼，你连同你的老师，从这无上明行足中衰败。这无上明行足的四种衰败之门，你连同你的老师也从中衰败。阿摩昼，而你的老师沸伽罗娑罗婆罗门曾说此语：『那些秃头沙门、贱民、黑人、从梵天足下出生的贱种，他们怎能与三明婆罗门对谈？』他自己也是堕入者而未圆满。看，阿摩昼，你的老师沸伽罗娑罗婆罗门犯了多大的错。」
‘‘Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti , tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
87过去仙人性之问
Pubbakaisibhāvānuyogo
283「阿摩昼，沸伽罗娑罗婆罗门享受着憍萨罗的波斯匿王的赐赠。而波斯匿王不让他当面相见。即使王与他议事，也只能隔着帘幕议事。阿摩昼，为什么那位接受如法托钵所得食物的人，波斯匿王却不让他当面相见呢？看，阿摩昼，你的老师沸伽罗娑罗婆罗门犯了多大的错。」
‘‘Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
284阿摩昼，你怎么看？设想一下，假设高沙喇国的波斯匿王正骑在大象背上，或跨坐马鞍，或站在战车的软垫上，正与显贵和宗室子弟商议着什么事。后来他从那个地方走开，站到一旁去了。这时有个奴隶或奴隶之子走过来，就站在那个地方，一字不差地重述刚才的商议，说什么‘波斯匿王这样说，波斯匿王那样说’。他说的能算是王言吗？他商议的能算是王议吗？他能因此就成了国王，或与王等同了吗？”“乔达摩尊者，这当然不算。”
‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya – ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Apinu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā’’ti? ‘‘No hidaṃ, bho gotama’’.
285阿摩昼，同样的道理，你说的那些婆罗门的古代仙人们——他们是咒语的创作者、咒语的传承者，今天这些婆罗门还在追随、念诵、讲述、传述他们所唱出的古老咒语，也就是像阿他咖、瓦摩咖、瓦摩代瓦、韦萨密德、亚马塔基、安基罗萨、巴腊德瓦嘉、瓦谢他、咖沙巴、帕古这些人——你说‘我学习并掌握了这些咒语，并追随我的老师这样做’，但仅凭这点，你还远没达到可以被视为‘仙人’或走上‘成仙之道’的资格。这根本不可能。”
‘‘Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu – ‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.
286「阿摩昼，你怎么想？你曾听年长、年高、老师之师的婆罗门所说——那些古婆罗门的仙人、咒语的创作者、咒语的传承者，其咒语如今的婆罗门以歌唱、诵读、传承、教授传下，即：阿陀迦、瓦摩迦、瓦摩天、威萨密陀、亚玛达奇、盎基勒萨、跋罗堕闍、瓦谢陀、迦叶、跋古——他们可曾像你现在这样沐浴涂香、修饰头发胡须、佩戴珠宝耳环、穿着白衣、具足五欲、享受欲乐？」「没有，乔达摩尊者。」
‘‘Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.
92“……他们是否像你现在和你的老师这样，享用着纯净的米饭，佐以各种美味的汤汁、深色的咖喱以及种种菜肴和调味品呢？”“乔达摩尊者，不是这样的。”
‘‘…Pe… evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako’’ti ? ‘‘No hidaṃ, bho gotama’’.
93“……他们是否像你现在和你的老师这样，由那些穿着翘臀裙的妇女围绕着服侍享乐呢？”“乔达摩尊者，不是这样的。”
‘‘…Pe… evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.
94“……他们是否像你现在和你的老师这样，驾着长鬃骏马所拉的车，手握长长的刺棒，驱赶着马匹四处兜风游玩呢？”“乔达摩尊者，不是这样的。”
‘‘…Pe… evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.
95“…他们会不会像你现在和你的老师一起做的那样，让手持长刀的卫兵在城墙高筑、城门紧闭的城市前院巡逻守护呢？” “乔达摩先生，不是这样的。”
‘‘…Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.
96“所以，阿摩昼，你看，无论你还是你的老师，既不是古代的仙人，也没走上成为仙人的修行之路。阿摩昼，如果你对我有任何疑惑或不确定，就通过提问来澄清，我会用解答来帮你理清。”
‘‘Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī’’ti.
97二相之见
Dvelakkhaṇādassanaṃ
98二相之见
Dvelakkhaṇādassanaṃ
287那时，世尊从精舍出来，开始经行。阿摩昼年轻人也从精舍出来，开始经行。那时，阿摩昼年轻人随着世尊经行，寻察世尊身上的三十二大人相。阿摩昼年轻人大部分看见了世尊身上的三十二大人相，除了两种。对那两种大人相，他怀疑、犹豫、不决、不信——就是阴藏相和广长舌相。
Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve . Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.
288那时，世尊心里想：‘这位沸伽罗娑罗婆罗门，除了其中两个相之外，已经看到了我身上大部分的三十二大人相。但对那两个大人相，他心里疑虑、犹豫，不能确信，也不能全信。’于是，世尊便施展了那样的神通变化，让沸伽罗娑罗婆罗门清楚地看到了他那隐藏起来的马王藏相。接着，世尊又伸出舌头，用舌头回扫、轻触双耳的耳孔，回扫、轻触双鼻的鼻孔，最后，用舌头将自己整个额头部分全部覆盖住了。
Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho ambaṭṭhassa māṇavassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī’’ti. Bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti . ‘‘Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī’’ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.
289那时，沸伽罗娑罗婆罗门已出伍咖达城，与大批婆罗门众一同在自己的园中坐着，等候阿摩昼年轻人。那时，阿摩昼年轻人前往自己的园中。他乘车到能通车的地方，下车后步行走到沸伽罗娑罗婆罗门处。走近后，向沸伽罗娑罗婆罗门顶礼，坐在一旁。
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi.
290这时，沸伽罗娑罗婆罗门对恭敬站在一旁的年轻阿摩昼说：‘亲爱的阿摩昼，你见到那位乔达摩尊了吗？’‘先生，我们见到那位乔达摩尊了。’‘亲爱的阿摩昼，那么，那位乔达摩尊的名声确实名实相符，没有言过其实吧？那位乔达摩尊，确实是像传说的那样，不是不是那样吧？’‘先生，那位乔达摩尊的名声确实名实相符，没有言过其实。那位乔达摩尊，确实是像传说的那样，不是不像那样。而且，那位乔达摩尊是圆满、没有缺漏地具足了三十二大人相。’‘亲爱的阿摩昼，那么，你和沙门乔达摩之间有过什么对话交流吗？’‘先生，我和沙门乔达摩之间是有一些对话交流。’‘亲爱的阿摩昼，你和沙门乔达摩之间，究竟是怎样的对话交流呢？’于是，年轻的阿摩昼就把和世尊之间所发生的那场对话，从头到尾完整地告诉了沸伽罗娑罗婆罗门。
Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca – ‘‘kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotama’’nti? ‘‘Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotama’’nti. ‘‘Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso’’ti ? ‘‘Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī’’ti. ‘‘Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.
291听到这么说，沸伽罗娑罗婆罗门就对年轻人阿摩昼说道：‘唉呀呀，我们这位大智者啊！唉呀呀，我们这位多闻者啊！唉呀呀，我们这位三吠陀通者啊！大家听好了，据说像这样为了利益而行事的人，在身体破裂、死后，是要投生到苦界、恶趣、堕处、地狱的呀！阿摩昼，你刚才就那样一再地冒犯、顶撞乔达摩尊者，这下倒好，乔达摩尊者也就这样一再地驳斥、数落我们了。唉呀呀，我们这位大智者啊！唉呀呀，我们这位多闻者啊！唉呀呀，我们这位三吠陀通者啊！大家听好了，据说像这样为了利益而行事的人，在身体破裂、死后，是要投生到苦界、恶趣、堕处、地狱的呀！’他恼怒而不高兴，一脚就把阿摩昼踢倒在地。他自己呢，当下就想去拜见世尊。
Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘aho vata re amhākaṃ paṇḍitaka , aho vata re amhākaṃ bahussutaka , aho vata re amhākaṃ tevijjaka , evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti, kupito anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.
104沸伽罗娑罗诣佛
Pokkharasātibuddhupasaṅkamanaṃ
292这时，那些婆罗门对沸伽罗娑罗婆罗门说：‘尊者，今天去拜见沙门乔达摩，时候实在太晚了。沸伽罗娑罗尊者还是明天再去拜见沙门乔达摩吧。’于是，沸伽罗娑罗婆罗门在自己家里让人准备了精致的硬食和软食，装上车子，点起火炬，从伍咖达城出发，朝着伊车能额勒林丛那边去了。车子能走到哪里，他就坐车到哪里，然后下了车，步行走到世尊那里。到了之后，他和世尊互相问候，说了些亲切友好的话，然后坐在一边。
Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ – ‘‘ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
293坐在一边的沸伽罗娑罗婆罗门对世尊这样说：‘乔达摩尊者，我们徒弟阿摩昼来过这里吗？’‘婆罗门，你的徒弟阿摩昼确实来过。’‘乔达摩尊者，您和阿摩昼有过什么交谈吗？’‘婆罗门，我确实和阿摩昼有过一些交谈。’‘那么，乔达摩尊者，您和阿摩昼到底是怎样交谈的呢？’于是，世尊就把和阿摩昼交谈的内容，一五一十地全部告诉了沸伽罗娑罗婆罗门。听完这些，沸伽罗娑罗婆罗门对世尊说：‘乔达摩尊者，阿摩昼真是个愚蠢的人。请乔达摩尊者原谅阿摩昼吧。’‘婆罗门，祝阿摩昼快乐幸福。’世尊这样回答。
Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – ‘‘āgamā nu kho idha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo’’ti? ‘‘Āgamā kho te , brāhmaṇa, antevāsī ambaṭṭho māṇavo’’ti. ‘‘Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – ‘‘bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā’’ti. ‘‘Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo’’ti.
294接着，沸伽罗娑罗婆罗门在世尊的身体上一一对照三十二大人相。沸伽罗娑罗婆罗门看到了世尊身体上的三十二大人相，除了其中两个相之外，大部分都看到并确认了。对于那两个大人相，他心里疑虑、犹豫，不能确信，也不能全信，那就是：马王藏相和广长舌相。
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.
295于是世尊这样想：「这婆罗门沸伽罗娑罗大多看见了我的三十二大人相，除了两个。他对两个大人相有疑惑、有疑、不确信、不信乐——阴藏密隐和广长舌相。」于是世尊作了这样的神通加行，使得婆罗门沸伽罗娑罗看见了世尊阴藏密隐。于是世尊伸出舌头，触摸了两个耳孔，又抚摸了两个耳孔，触摸了两个鼻孔，又抚摸了两个鼻孔，以舌头覆盖了整个额头的范围。
Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.
296这时，沸伽罗娑罗婆罗门心里想：‘沙门乔达摩确实完全具足了三十二大人相，圆圆满满，没有缺憾。’他便对世尊说：‘请乔达摩尊者今天和比丘僧团一起，接受我的饭食供养。’世尊以沉默的方式接受了邀请。
Atha kho brāhmaṇassa pokkharasātissa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī’’ti. Bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
297那时，沸伽罗娑罗婆罗门明白了世尊已经默许，便对世尊报时说：“时间到了，乔达摩尊者，饭食已经准备好了。”于是，世尊在上午穿好下衣，拿着钵和上衣，和比丘僧团一起，前往沸伽罗娑罗婆罗门的住处。到了之后，坐在已铺设好的座位上。接着，沸伽罗娑罗婆罗门亲手用各种美味的嚼食和啖食供养世尊，使世尊饱足、满足；那些年轻弟子们也供养了比丘僧团。当时，世尊吃完饭，放下钵，沸伽罗娑罗婆罗门便取了一张较低的座位，坐在一边。
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.
298当沸伽罗娑罗婆罗门坐在一边时，世尊就为他次第说法，也就是先讲布施论、持戒论、生天论；再说明诸欲的过患、卑下和杂染，以及出离的殊胜利益。当世尊知道这位婆罗门心已堪任、柔软、没有五盖、喜悦、净信时，便为他开示佛陀们所独有的教法——苦、集、灭、道。正如一块洁净的布，完全没有污渍，能完美地吸收染料一样；就在那一刻，沸伽罗娑罗婆罗门在座位上生起了离尘离垢的法眼，他彻见：“凡是集起的法，那一切法都是会息灭的。”
Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.
112沸伽罗娑罗近事男性之表明
Pokkharasātiupāsakattapaṭivedanā
299那时，沸伽罗娑罗婆罗门已见法、得法、知法、深入法，完全超越了疑惑，断除了犹豫，达至无畏，在对大师的教说上不再依赖他人。他对世尊这样说：“太美妙了，乔达摩尊者！太美妙了，乔达摩尊者！就像将倒下的扶起，将遮盖的揭开，给迷路的人指示道路，或者在黑暗中持来油灯，让有眼的人能看见形色；同样地，乔达摩尊者用种种方法阐明了法。我，乔达摩尊者，连同我的儿子们、妻子、随从和朋友们，归依您、法以及比丘僧团。请乔达摩尊者记住我，一位从今日起直到生命终尽都归依的近事男。正如乔达摩尊者光临伍咖达其他的近事家一样，也请乔达摩尊者同样光临沸伽罗娑罗家。到那时，在那里，那些年轻的男孩女孩们，若对乔达摩尊者礼敬、起迎、奉座、奉水，内心生起净信，那将会为他们带来长久的利益与安乐。”“婆罗门，你所说的确实是善妙之语啊！”
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya , andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Kalyāṇaṃ vuccati, brāhmaṇā’’ti.
114阿摩昼经完 第三
Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ.