MN 108 · 牧牛者目犍连经
79如是我闻：有一段时间，具寿阿难住在王舍城的竹林栗鼠养饲处，那时候世尊刚刚般涅槃不久。而就在那时，摩揭陀国王，韦提希的儿子未生怨，因为害怕巴乔答王，正在下令加固修缮王舍城。有一天上午，具寿阿难穿好衣服，拿着钵和僧袍，进入王舍城去托钵。这时，具寿阿难心里生起一个念头：‘现在进王舍城托钵还太早。不如我先去婆罗门果巴咖目犍连的工地，到婆罗门果巴咖目犍连那里去好了。’
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyya’’nti.
2于是，具寿阿难就朝着婆罗门果巴咖目犍连的工地，往婆罗门果巴咖目犍连那里走去。婆罗门果巴咖目犍连远远地看见具寿阿难走过来，就对具寿阿难说：‘来吧，阿难大师！欢迎您，阿难大师！阿难大师您能来这儿，真是好久不见了。阿难大师请坐，这里已经预备好座位了。’具寿阿难就在预备好的座位上坐了下来。婆罗门果巴咖目犍连自己也拿了一张矮凳子，坐在一旁。坐在一旁的婆罗门果巴咖目犍连对具寿阿难这样说：‘阿难大师，有没有哪怕一位比丘，完完全全、无一遗漏地具备了乔达摩大师——那位阿拉汉、正自觉者——所具备的全部功德呢？’阿难回答说：‘婆罗门，没有哪怕一位比丘，能够完完全全、无一遗漏地具备世尊——那位阿拉汉、正自觉者——所具备的全部功德。婆罗门，那位世尊是还未生起之道的启发者，是还未产生之道的催生者，是还未被宣说之道的宣说者；他是道的了知者，道的发现者，道的精通者。而现在，那些弟子们是沿着道生活，是后来才具备的。’这便是具寿阿难和婆罗门果巴咖目犍连之间尚未结束的谈话。
Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho bhavaṃ ānando. Svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.
3那时，摩揭陀国的大臣瓦萨咖拉婆罗门，正在王舍城中视察工程，他来到了婆罗门果巴咖目犍连的工地，来到了具寿阿难这里。走近之后，他和具寿阿难互相问候，说了一些令人欢喜、值得记念的话，然后坐在了一旁。坐在一旁的摩揭陀国大臣瓦萨咖拉婆罗门，这样问具寿阿难：‘阿难大师，你们现在正聚在这里谈什么？你们刚才还没讲完的话题是什么呢？’阿难回答说：‘婆罗门，事情是这样的：果巴咖目犍连婆罗门这样问我：‘阿难大师，有没有哪怕一位比丘，完完全全、无一遗漏地具备了乔达摩大师——那位阿拉汉、正自觉者——所具备的全部功德呢？’听他这么问，婆罗门，我就这样回答果巴咖目犍连婆罗门：‘婆罗门，没有哪怕一位比丘，能够完完全全、无一遗漏地具备世尊——那位阿拉汉、正自觉者——所具备的全部功德。婆罗门，那位世尊是还未生起之道的启发者，是还未产生之道的催生者，是还未被宣说之道的宣说者；他是道的了知者，道的发现者，道的精通者。而现在，那些弟子们是沿着道生活，是后来才具备的。’这就是我跟果巴咖目犍连婆罗门刚才还没讲完的话题，而您就到了。’
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – ‘‘kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha – ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto’’ti.
80瓦萨咖拉婆罗门问：‘阿难大师，有没有哪怕一位比丘，被那位乔达摩大师指定说：“在我去世后，这个人将是你们的依归”，所以你们现在都遵从他呢？’阿难回答：‘婆罗门，没有哪怕一位比丘，被那位知道着、看见着、身为阿拉汉、正自觉者的世尊这样指定说：“在我去世后，这个人将是你们的依归”，所以我们现在去遵从他。’瓦萨咖拉婆罗门又问：‘那么，阿难大师，有没有哪怕一位比丘，是被僧团认可、被众多长老比丘指定说：“在世尊去世后，这个人将是我们的依归”，所以你们现在都遵从他呢？’阿难回答：‘婆罗门，没有哪怕一位比丘，被僧团认可、被众多长老比丘指定说：“在世尊去世后，这个人将是我们的依归”，所以我们现在去遵从他。’瓦萨咖拉婆罗门再问：‘这样说来，既然没有依归，阿难大师，你们靠什么来维持和合呢？’阿难回答：‘婆罗门，我们并非没有依归，我们是有依归的，婆罗门，我们的依归就是法。’
‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā’’ti ? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā’’ti. ‘‘Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā’’ti. ‘‘Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’’ti? ‘‘Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’’ti.
5瓦萨咖拉婆罗门继续问道：‘刚才我问您：“阿难大师，有没有哪怕一位比丘，被那位乔达摩大师指定说：在我去世后，这个人将是你们的依归，所以你们现在都遵从他呢？”您回答我说：“婆罗门，没有哪怕一位比丘，被那位知道着、看见着、身为阿拉汉、正自觉者的世尊这样指定说：在我去世后，这个人将是你们的依归，所以我们现在去遵从他。”我又问您：“那么，阿难大师，有没有哪怕一位比丘，是被僧团认可、被众多长老比丘指定说：在世尊去世后，这个人将是我们的依归，所以你们现在都遵从他呢？”您又回答我说：“婆罗门，没有哪怕一位比丘，被僧团认可、被众多长老比丘指定说：在世尊去世后，这个人将是我们的依归，所以我们现在去遵从他。”我再问您：“这样说来，既然没有依归，阿难大师，你们靠什么来维持和合呢？”您回答我说：“婆罗门，我们并非没有依归，我们是有依归的，婆罗门，我们的依归就是法。”那么，阿难大师，您这句话的理趣应该怎么理解呢？’
‘‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti – vadesi; ‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa , appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo’’ti?
81阿难回答说：‘婆罗门，那位知道着、看见着、身为阿拉汉、正自觉者的世尊，确实为比丘们制定了学处，诵出了巴帝摩卡。我们这些比丘，每逢布萨日，不管有多少人，只要是在同一个村落界内居住的，全都会聚集在一起。聚集之后，我们会就请那位轮值诵戒的人出来诵戒。如果在他诵念的过程中，发现有比丘犯了戒、违了规，我们就会根据法、根据教导来处理他。’
‘‘Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.
7“其实不是诸位尊者在主事，是法在主事。那么，阿难先生，现在你们到底有没有恭敬、尊重、敬重、供养，并因恭敬尊重而依止的某一位比丘呢？”“婆罗门，现在我们并没有恭敬、尊重、敬重、供养，并因恭敬尊重而依止的某一位比丘。”
‘‘Na kira no bhavanto kārenti; dhammo no kāreti’’. ‘‘Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’’ti? ‘‘Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’’ti.
8“阿难先生，当被问到‘有没有任何一位比丘被那位乔达摩先生指定——此人将在我离世后成为你们的依归，你们现在遵奉他’时，你说：‘婆罗门，没有任何一位比丘被那位有知有见、是阿拉汉、已完全觉悟的世尊指定——此人将在我离世后成为你们的依归，我们现在遵奉他。’当被问到‘那么，阿难先生，有没有任何一位比丘被僧团认可、被众多长老比丘选定——此人将在世尊离世后成为我们的依归，你们现在遵奉他’时，你说：‘婆罗门，没有任何一位比丘被僧团认可、被众多长老比丘选定——此人将在世尊离世后成为我们的依归，我们现在遵奉他。’当被问到‘有没有任何一位比丘，你们现在恭敬、尊重、敬重、供养，并因恭敬尊重而依止他’时，你说：‘婆罗门，没有任何一位比丘，我们现在恭敬、尊重、敬重、供养，并因恭敬尊重而依止他。’那么，阿难先生，你这番话的意思应该如何理解呢？”
‘‘‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo’’ti?
82“婆罗门，那位有知有见、是阿拉汉、已完全觉悟的世尊，确实教导了十种令人信乐的法。在我们当中，谁具备了这些法，我们现在就恭敬、尊重、敬重、供养他，并因恭敬尊重而依止他。是哪十种呢？”
‘‘Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?
10“婆罗门，在此，一位比丘是具戒的，他依止别解脱律仪防护而住，行于行处与适当去处，即使是微细过失，也心生畏惧，能受持并学习诸学处。”
‘‘Idha , brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
11“他是多闻的，能忆持所闻，能积聚所闻。那些法，不论是最初善、中间善、最终善，有意义、有文字，能圆满宣说全然的清净梵行——他便是这种法的多闻者，能记住，能在言语上熟悉，能在内心思维，能凭见地彻底通达。”
‘‘Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ , kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
12“他对衣、食、住、病缘医药资具这些必需品，是知足的。”
‘‘Santuṭṭho hoti ( ) cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
13他对于这四种意所成的、能带来现法乐住的禅那，是想要获得就能获得，没有困难就能获得，不费力就能获得。
‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
14他体验各种神变：由一人变成多人，由多人变成一人；毫无阻碍地穿墙、穿壁、穿山而行，就像在虚空中一样；在大地上出没，就像在水里一样；在水面上行走而不沉没，就像在大地上一样；在虚空中盘腿而行，就像有翅膀的飞鸟；用他的手碰触、抚摸这样有大神通、大威力的日月，还能以身体自在掌控，一直到梵天世界。
‘‘Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.
15他用清净、超越了凡人范围的天耳，能听到两类声音：天界的声音和人界的声音，无论是远的还是近的。
‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.
16他对其他众生、其他人，用自己的心来洞彻他们的心而了知。有贪的心，他清楚了知为‘有贪的心’；离贪的心，他清楚了知为‘离贪的心’；有嗔的心，他清楚了知为‘有嗔的心’；离嗔的心，他清楚了知为‘离嗔的心’；有痴的心，他清楚了知为‘有痴的心’；离痴的心，他清楚了知为‘离痴的心’；萎缩的心，他清楚了知为‘萎缩的心’；散乱的心，他清楚了知为‘散乱的心’；广大的心，他清楚了知为‘广大的心’；不广大的心，他清楚了知为‘不广大的心’；有上的心，他清楚了知为‘有上的心’；无上的心，他清楚了知为‘无上的心’；得定的心，他清楚了知为‘得定的心’；未得定的心，他清楚了知为‘未得定的心’；解脱的心，他清楚了知为‘解脱的心’；未解脱的心，他清楚了知为‘未解脱的心’。
‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti , mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
17他回忆起各种过去世的生活，例如：一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，以及许多的坏劫、许多的成劫、许多的成坏劫。他忆念：‘在那里，我曾有这样的名，这样的姓，这样的容貌，这样的食物，这样地感受苦乐，这样的寿命长短。我从那里死后，又出生在另一个地方；在那里，我又曾有这样的名，这样的姓，这样的容貌，这样的食物，这样地感受苦乐，这样的寿命长短。我从那里死后，又出生到这里。’像这样，他能带着具体的细节和特征，回忆起各种过去世的生活。
‘‘Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
18他用清净、超越了凡人范围的天眼，看见众生死亡、再生，有低劣的、有高贵的，有美丽的、有丑陋的，有投生善处的、有投生恶处的。他清楚了知众生是如何随自己的业行而流转。
‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
19他彻底断除了一切烦恼，就在当下亲自以智慧体证并安住于无烦恼的心解脱和慧解脱。
‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
20婆罗门，这些就是那位知者、见者、阿拉汉、正自觉的世尊所教导的十种令人信乐的法。在我们之中，哪位具备这些法，我们现在就尊重、恭敬、崇敬、礼敬他；并且因为尊重、恭敬他，而依止他安住。
‘‘Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’’ti.
83听了这话，摩揭陀大臣瓦萨咖拉婆罗门对乌巴难达将军说：“将军阁下，您怎么看？这些尊者们是否尊重了该尊重的，恭敬了该恭敬的，崇敬了该崇敬的，礼敬了该礼敬的？” “确实，这些尊者们尊重了该尊重的，恭敬了该恭敬的，崇敬了该崇敬的，礼敬了该礼敬的。因为，如果这些尊者们不尊重、不恭敬、不崇敬、不礼敬这样的人，那他们还会尊重、恭敬、崇敬、礼敬什么样的人，并且因为尊重、恭敬、崇敬、礼敬而依止安住呢？”然后，摩揭陀大臣瓦萨咖拉婆罗门对具寿阿难这样说：“阿难尊者，您现在住在哪里呢？” “婆罗门，我现在就住在竹林。” “阿难尊者，那竹林是不是真的愉悦、清静、没有喧闹、人迹罕至，适合独处修行呢？” “确实，婆罗门，竹林是愉悦、清静、没有喧闹、人迹罕至，适合独处修行的，正如同有您们这样的守护者和照管者一样。” “确实，阿难尊者，竹林是愉悦、清静、没有喧闹、人迹罕至，适合独处修行的，也正如同有您们这样修习禅那、以禅那为习惯的尊者们一样。诸位尊者确实是修习禅那、并以禅那为习惯的人。”
Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi – ‘‘taṃ kiṃ maññati bhavaṃ senāpati yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti , pūjetabbaṃ pūjenti’’? ‘‘Tagghime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyu’’nti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – ‘‘kahaṃ pana bhavaṃ ānando etarahi viharatī’’ti? ‘‘Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī’’ti. ‘‘Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppa’’nti? ‘‘Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī’’ti. ‘‘Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca’’.
22阿难尊者，记得有一次，那位乔达摩尊者在吠舍离的大林重阁讲堂。那时，阿难尊者，我就前往大林重阁讲堂去拜访那位乔达摩尊者。在那里，那位乔达摩尊者用种种方式开示了关于禅那的法义。那位乔达摩尊者既是禅那的修习者，也是以禅那为习惯的人。而且，他赞叹一切禅那。
‘‘Ekamidāhaṃ , bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī’’ti.
84“婆罗门，但是，世尊并非赞叹一切禅那，世尊也并非不赞叹一切禅那。婆罗门，世尊不赞叹怎样的禅那呢？婆罗门，在此，有人住于心被欲贪所缠缚、被欲贪所征服的状态，对于已生起的欲贪，不如实了知其出离。他把欲贪置于心中而修习禅那、深入禅那、继续深入禅那、误入禅那。有人住于心被嗔恚所缠缚、被嗔恚所征服的状态，对于已生起的嗔恚，不如实了知其出离。他把嗔恚置于心中而修习禅那、深入禅那、继续深入禅那、误入禅那。有人住于心被昏沉睡眠所缠缚、被昏沉睡眠所征服的状态，对于已生起的昏沉睡眠，不如实了知其出离。他把昏沉睡眠置于心中而修习禅那、深入禅那、继续深入禅那、误入禅那。有人住于心被掉举追悔所缠缚、被掉举追悔所征服的状态，对于已生起的掉举追悔，不如实了知其出离。他把掉举追悔置于心中而修习禅那、深入禅那、继续深入禅那、误入禅那。有人住于心被疑所缠缚、被疑所征服的状态，对于已生起的疑，不如实了知其出离。他把疑置于心中而修习禅那、深入禅那、继续深入禅那、误入禅那。婆罗门，世尊不赞叹的就是这样的禅那。
‘‘Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca , brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.
24“婆罗门，世尊又赞叹怎样的禅那呢？婆罗门，在此，比丘舍离了感官欲望，舍离了不善法，进入并安住于有寻有伺、由离而生起喜与乐的初禅。随着寻与伺的止息，内心变得清净、安稳，心念达成统一，没有寻、没有伺，进入并安住于由定而生起喜与乐的第二禅……乃至……第三禅……第四禅。婆罗门，世尊赞叹的就是这样的禅那。”
‘‘Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī’’ti.
25“据说啊，阿难尊者，乔达摩大师是应受责备的禅那他就责备，应受赞叹的他就赞叹。那么现在，阿难尊者，我们该走了；我们还有许多事务，许多要做的。”阿难说：“婆罗门，现在您觉得是时候了，那就请便。”于是，摩揭陀国大臣瓦萨咖拉婆罗门对具寿阿难所说的话感到欢喜、随喜后，从座位上起身离去了。
‘‘Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
26摩揭陀国大臣瓦萨咖拉婆罗门离开后不久，果巴咖目犍连婆罗门就对具寿阿难说：“我们向尊者阿难请教的问题，尊者阿难还没有回答我们。”阿难说：“婆罗门，我不是已经对您说过了吗：‘婆罗门，确实没有一位比丘，能完全地、在所有方面、以一切方式具足那些功德──那位世尊、阿拉汉、正自觉者所具足的那些功德。婆罗门，因为那位世尊是未生之道的开创者，未产生之道的产生者，未被宣说之道的宣说者，是道之知者、道之见者、道之精通者。而现在随行于道的弟子们，是在之后才得以具足的。’”
Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca – ‘‘yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī’’ti. ‘‘Nanu te, brāhmaṇa, avocumhā – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido . Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’’ti.
27牧牛者目犍连经完 第八
Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.