MN 108 · 瞿默目犍连经
79如是我闻：一时，具寿阿难住在王舍城的竹林栗鼠养饲处，那时世尊般涅槃不久。而就在那时，摩揭陀国王、韦提希之子未生怨，因为对巴乔答王心存戒备，正下令加固王舍城。一天上午，具寿阿难着衣持钵，进入王舍城乞食。这时，具寿阿难心想：“此刻入王舍城乞食，为时尚早。不如我先往婆罗门瞿默目犍连的工地，去婆罗门瞿默目犍连那里。”
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，尊者阿难便向婆罗门瞿默目犍连的工地走去，到了他那里。婆罗门瞿默目犍连远远看见尊者阿难走来，便对他说：“来吧，尊者阿难！欢迎您，尊者阿难！尊者阿难，您能来此，真是久违了。尊者阿难请坐，这里已为您预备好座位。”尊者阿难便在预备好的座位上坐下。婆罗门瞿默目犍连自己取了一张矮凳，坐在一旁。坐定后，婆罗门瞿默目犍连对尊者阿难这样说：“尊者阿难，可有一位比丘，在一切方面、毫无遗漏地具备那位阿拉汉、正自觉者乔达摩大师的全部功德吗？”尊者阿难回答：“婆罗门，没有一位比丘能在一切方面、毫无遗漏地具足世尊、阿拉汉、正自觉者的全部功德。婆罗门，世尊是那尚未生起之道的生起者，是那尚未产生之道的产生者，是那尚未宣说之道的宣说者；他是道的知者，道的见者，道的善巧者。而他的弟子们，如今正是随道而行、随后成就的。”这就是尊者阿难与婆罗门瞿默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巡视工程，他来到婆罗门瞿默目犍连的工地，到了尊者阿难跟前。彼此寒暄，互致欢喜与记念的话语后，便在一旁坐下。坐定后，摩揭陀国大臣瓦萨咖拉婆罗门这样问尊者阿难：“尊者阿难，你们现在在此相聚，正谈论何事？方才未完的话题是什么呢？”尊者阿难答道：“婆罗门，事情是这样的：婆罗门瞿默目犍连这样问我：‘尊者阿难，可有一位比丘，在一切方面、毫无遗漏地具备那位阿拉汉、正自觉者乔达摩大师的全部功德吗？’听他这么问，婆罗门，我便这样回答婆罗门瞿默目犍连：‘婆罗门，没有一位比丘能在一切方面、毫无遗漏地具足世尊、阿拉汉、正自觉者的全部功德。婆罗门，世尊是那尚未生起之道的生起者，是那尚未产生之道的产生者，是那尚未宣说之道的宣说者；他是道的知者，道的见者，道的善巧者。而他的弟子们，如今正是随道而行、随后成就的。’”
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：“尊者阿难，可有一位比丘，由那位乔达摩大师指定说：‘在我去世后，此人便为你们的依归’，因而你们如今都遵从他吗？”尊者阿难回答：“婆罗门，没有一位比丘曾被那位知者、见者、阿拉汉、正自觉者世尊这样指定：‘在我去世后，此人便为你们的依归’，因而我们现在去遵从他。”瓦萨咖拉婆罗门又问：“那么，尊者阿难，可有一位比丘，是由僧团认可、由众多上座比丘推举说：‘在世尊去世后，此人便为我们的依归’，因而你们如今都遵从他吗？”尊者阿难回答：“婆罗门，没有一位比丘是由僧团认可、由众多上座比丘推举说：‘在世尊去世后，此人便为我们的依归’，因而我们现在去遵从他。”瓦萨咖拉婆罗门再问：“既然如此，尊者阿难，你们没有依归，又如何保持和合呢？”尊者阿难回答：“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瓦萨咖拉婆罗门又问：“阿难大师，刚才我问：‘有没有一位比丘，被那位乔达摩大师指定说：在我入灭后，此人即是你们的依归，你们当依此而行？’您回答：‘婆罗门，没有一位比丘，被那位知者、见者、阿拉汉、正自觉者的世尊这样指定：在我入灭后，此人即是你们的依归，我们便依之而行。’我又问：‘那么，有没有一位比丘，被僧团认可，由众多长老比丘选定：在世尊入灭后，此人即是我们的依归，你们当依此而行？’您回答：‘婆罗门，也没有一位比丘，被僧团认可，由众多长老比丘这样选定：在世尊入灭后，此人即是我们的依归，我们便依之而行。’我又问：‘这样既无依归，阿难大师，你们靠什么维持和合？’您回答：‘婆罗门，我们并非没有依归，我们有依归，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; ‘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阿难回答道：“婆罗门，那位知者、见者、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，无论人数多少，只要依同一村落界而住，每逢布萨日便会齐聚一处。聚集之后，我们邀请那位能诵持者诵出。若在诵出时，有比丘有罪过、有违犯，我们便令其如法、依教而行。”
‘‘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，并非诸位尊者令我们行持，而是法令我们行持。”“那么，阿难大师，现在你们可有一位比丘，是你们恭敬、尊重、敬重、供养，并因恭敬尊重而依止的吗？”“婆罗门，我们并没有一位比丘，是我们恭敬、尊重、敬重、供养，并因恭敬尊重而依止的。”
‘‘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，当被问及：“是否有任何一位比丘，由乔达摩尊者指定，在他离世后作为你们的依归，如今你们遵奉他？”你答道：“婆罗门，没有任何一位比丘，被那位有知有见、是阿拉汉、正自觉者的世尊指定，在他离世后作为我们的依归，我们如今遵奉他。”当被问及：“那么，是否有任何一位比丘，被僧团认可、由众多长老比丘选出，在世尊离世后作为你们的依归，你们如今遵奉他？”你答道：“婆罗门，没有任何一位比丘，被僧团认可、由众多长老比丘选出，在世尊离世后作为我们的依归，我们如今遵奉他。”当被问及：“是否有任何一位比丘，你们如今恭敬、尊重、敬重、供养，并因恭敬尊重而依止他？”你答道：“婆罗门，没有任何一位比丘，我们如今恭敬、尊重、敬重、供养，并因恭敬尊重而依止他。”阿难先生，既然如此，你这话应如何理解？”
‘‘‘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、正自觉者的世尊，确实宣说了十种令人信乐之法。我们之中，谁具足这些法，我们便恭敬、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，于此，有比丘具戒，依止别解脱律仪自制而住，正行与行处具足，于微细过失亦见怖畏，受持诸学处而修学。”
‘‘Idha , brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
11他具足多闻、所闻总持、所闻积集。那些初善、中善、后善，有义有理、言辞具足，宣说为究竟圆满、清净梵行的法，他于这些法多闻、受持，以音声诵习，以意观察，以正见善巧通达。
‘‘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“他有惭愧，乐于持戒，于坐卧处以林野、树下、山窟为足，于资具以所得的衣、食、住、病缘药具为足。”
‘‘Santuṭṭho hoti ( ) cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
13他对于这四种增上心的、能带来现法乐住的禅那，随欲而得，得无困难，得无费力。
‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
14他体验种种神变：一身变作多身，多身合为一身；显现与隐没；穿墙、越壁、翻山而无碍，犹如在虚空中；入地出没，如同在水中；在水上行走不沉，如履平地；于空中结跏趺坐而行，犹如飞鸟；能以手触及、抚摸具大神力、大威力的日月，乃至以身体自在抵达梵天界。
‘‘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他以清净、超越凡人的天耳，听到两类声音——天与人，无论远近。
‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.
16他以己心遍察其他众生、其他人的心，而了知：有贪的心，他了知为‘有贪的心’；离贪的心，他了知为‘离贪的心’；有嗔的心，他了知为‘有嗔的心’；离嗔的心，他了知为‘离嗔的心’；有痴的心，他了知为‘有痴的心’；离痴的心，他了知为‘离痴的心’；收缩的心，他了知为‘收缩的心’；散乱的心，他了知为‘散乱的心’；广大的心，他了知为‘广大的心’；不广大的心，他了知为‘不广大的心’；有上的心，他了知为‘有上的心’；无上的心，他了知为‘无上的心’；得定的心，他了知为‘得定的心’；未得定的心，他了知为‘未得定的心’；解脱的心，他了知为‘解脱的心’；未解脱的心，他了知为‘未解脱的心’。
‘‘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他随念种种过去世的生活——所谓：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及众多坏劫、众多成劫、众多坏成劫。他忆起：‘我曾在彼处，有如是名、如是族姓、如是形貌、如是饮食，感受如是苦乐，有如是寿量终限；从彼处死后，我投生到彼处。在那里，我也有如是名、如是族姓、如是形貌、如是饮食，感受如是苦乐，有如是寿量终限；从彼处死后，我投生到这里。’像这样，他连同情状与细节，随念种种过去世的生活。
‘‘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他以清净、超越常人范围的天眼，见众生死此、生彼，有卑劣者、有高胜者，有美丽者、有丑陋者，有投生善趣者、有投生恶趣者。他了了分明：众生皆随自己所造的业行而各自流转。
‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
19他由诸漏灭尽，于现法中，亲自证知、现证无漏的心解脱与慧解脱，安住其中。
‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
20婆罗门，这些便是那位知者、见者、阿拉汉、正自觉者世尊所开示的十种令人生净信之法。我们之中，凡是具足这些法的人，此刻我们便尊重他、恭敬他、崇敬他、礼敬他；以尊重、恭敬故，依止他而住。
‘‘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：“将军大人，您意下如何？这些尊者可曾尊重应受尊重者、恭敬应受恭敬者、崇敬应受崇敬者、礼敬应受礼敬者？”乌巴难达将军说：“确实，这些尊者尊重了应受尊重者，恭敬了应受恭敬者，崇敬了应受崇敬者，礼敬了应受礼敬者。假如这些尊者都不尊重应受尊重者……不恭敬应受恭敬者……不崇敬应受崇敬者……不礼敬应受礼敬者，那还有谁会去尊重、恭敬、崇敬、礼敬他们，并依止他们而住呢？”于是，摩揭陀大臣瓦萨咖拉婆罗门对具寿阿难说：“阿难尊者，您现今住在何处？”“婆罗门，我现住在竹林。”“阿难尊者，那竹林是否愉悦、清静、无喧杂、人迹稀疏，适合独处静修呢？”“确实，婆罗门，竹林愉悦、清静、无喧杂、人迹稀疏，适合独处静修，正如有您这样的守护者与照料者一般。”“确实，阿难尊者，竹林愉悦、清静、无喧杂、人迹稀疏，适合独处静修，也正如有您们这些修习禅那、以禅那为常行的尊者一般。诸位尊者确实……
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，曾有一次，那位乔达摩尊者在吠舍离的大林重阁讲堂住。那时，阿难尊者，我便前往大林重阁讲堂，到了那位乔达摩尊者处。在那里，那位乔达摩尊者以种种方式作了关于禅那的谈论。那位乔达摩尊者自身既修习禅那，也以禅那为常行；而且，他还称赞一切禅那。”
‘‘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，然而，世尊并非赞叹一切禅那，也不是不赞叹一切禅那。婆罗门，世尊不赞叹的是怎样的禅那呢？婆罗门，这里，有人内心被欲贪所缠缚、所征服，对已生起的欲贪，不如实了知其出离。他正是以欲贪为障碍，修习禅那、深入禅那、继续深入禅那、误入禅那。有人内心被嗔恚所缠缚、所征服，对已生起的嗔恚，不如实了知其出离。他正是以嗔恚为障碍，修习禅那、深入禅那、继续深入禅那、误入禅那。有人内心被昏沉睡眠所缠缚、所征服，对已生起的昏沉睡眠，不如实了知其出离。他正是以昏沉睡眠为障碍，修习禅那、深入禅那、继续深入禅那、误入禅那。有人内心被掉举追悔所缠缚、所征服，对已生起的掉举追悔，不如实了知其出离。他正是以掉举追悔为障碍，修习禅那、深入禅那、继续深入禅那、误入禅那。有人内心被疑所缠缚、所征服，对已生起的疑，不如实了知其出离。他正是以疑为障碍，修习禅那、深入禅那、继续深入禅那、误入禅那。
‘‘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，比丘远离感官欲乐、远离不善法，有寻有伺，由离而生起的喜与乐，进入并安住于初禅。寻与伺止息后，内心澄净、安稳，心念达成一境，无寻无伺，由定而生起的喜与乐，进入并安住于第二禅……乃至第三禅……第四禅。婆罗门，世尊所赞叹的正是这样的禅那。”
‘‘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看来啊，阿难尊者，乔达摩大师应受责备的禅那就责备，应受赞叹的就赞叹。那么，阿难尊者，我们现在告辞了；我们还有许多事务，许多当办之事。”阿难说：“婆罗门，既然您认为是时候了，那就请便。”于是，摩揭陀国大臣瓦萨咖拉婆罗门对具寿阿难的话语感到欢喜、随喜，从座起身离去。
‘‘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摩揭陀大臣瓦萨咖拉婆罗门离去后不久，瞿默目犍连婆罗门便对具寿阿难说：“具寿阿难，我们向您请教的那个问题，您还没有回答我们。”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，能在所有方面、以一切方式，完全具足彼世尊——阿拉汉、正自觉者所具足的功德。婆罗门，因为彼世尊是未生之道的开创者，未生之道的生起者，未宣说之道的宣说者；他是道的知者、道的见者、道的精通者。而如今，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《瞿默目犍连经》终 第八
Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.