MN 42 · 韦兰若经
444如是我闻：一时，世尊住在舍卫城祇树给孤独园。那时，韦兰若的婆罗门居士们因有事务，也住在舍卫城。他们听说了：“这位沙门乔达摩尊者是释迦族之子，从释迦族出家，现住在舍卫城祇树给孤独园。关于乔达摩尊者，有这样美好的声誉传扬开来：‘彼世尊是阿拉汉、正自觉者，明行具足，善逝，世间解，无上调御丈夫，天人师，佛陀，世尊。他于此世间——包括天、魔、梵，以及沙门、婆罗门、天与人众，自证知、作证之后，为之说法。他所教授的法，初善、中善、后善，具足义理与辞句；他阐明了全然圆满、清净的梵行。’能见到这样的阿拉汉，实在是善事。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho verañjakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 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.
2于是，韦兰若的婆罗门居士们便来到世尊这里。到后，有的人向世尊礼敬，然后坐在一旁；有的人与世尊亲切地问候，互致了合宜、令人欣慰的交谈后，坐在一旁；有的人朝着世尊合掌，然后坐在一旁；有的人在世尊面前报上自己的名字和族姓后，坐在一旁；有的人则默然坐在一旁。坐定之后，他们对世尊这样说：“乔达摩尊者，是什么因、什么缘，使一些众生在身体崩解、命终之后，投生到险难处、恶趣、苦界、地狱？乔达摩尊者，又是什么因、什么缘，使一些众生在身体崩解、命终之后，投生到善趣、天界呢？”
Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘ko nu kho, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti?
3世尊回答：“居士们，正是非法行与不平等行，使一些众生身坏命终之后，投生到悲惨处、恶趣、堕落处、地狱。居士们，正是法行与平等行，使一些众生身坏命终之后，投生到善趣、天界。”
‘‘Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo , evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.
4“乔达摩尊者简略地开示了法义，并未详细分析其中的意义，我们尚未通达其详尽内涵。恳请乔达摩尊者为我们说法，令我们能通达乔达摩尊者简略开示而未详析的法义。”世尊说：“那么，居士们，仔细听，善加思惟，我现在宣说。”韦兰若的婆罗门居士们回答世尊：“好的，尊者。”世尊便这样说道：
‘‘Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā’’ti. ‘‘Tena hi, gahapatayo, suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –
445“居士们，由身行非法行与不平等行者，有三种；由语行非法行与不平等行者，有四种；由意行非法行与不平等行者，有三种。”
‘‘Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.
6居士们，什么是以身行非法、行不平等的三种方式呢？居士们，于此，有人是杀生者：残忍，双手沾满鲜血，沉溺于杀戮与伤害，对众生毫无怜悯。又，他是不与取者：凡是他人所有、属于他人的财物用具……他都取走那未给予的、名为偷盗之物。又，他是邪淫者：对于由母亲守护……等种种情况下的女子，行淫欲。居士们，这就是以身行非法、行不平等的三种方式。
‘‘Kathañca, gahapatayo , tividhaṃ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ… taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā… tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti.
7居士们，什么是以语言行非法、行不平等的四种方式呢？居士们，于此，有人是妄语者：在集会中……故意说妄语。又，他是离间语者：为离间而从彼处听闻，向此处说……他说制造分裂的话。又，他是粗恶语者：凡会刺痛、粗恶……他说那样的话。又，他是杂秽语者：说话不合时宜……无边际、无利益。居士们，这便是以语言行非法、行不平等的四种方式。
‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā… sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā… vaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī… apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti.
8居士们，什么是以意行非法、行不平等的三种方式呢？居士们，于此，有人是贪求者……“愿此成为我的”。又，他是嗔恚心者，心意憎恚，生起如是念头：“愿这些众生被杀……或者不复存在。”又，他是邪见者，怀颠倒见：“布施无果，供养无果……自作证而宣说。”居士们，这便是以意行非法、行不平等的三种方式。
‘‘Kathañca, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti…pe… taṃ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ime sattā haññantu vā… mā vā ahesu’nti. Micchādiṭṭhiko kho pana hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ… sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti.
9居士们，正是以这样的非法行与不正行，这世间有些众生身坏命终后，投生苦界、恶趣、堕处、地狱。
‘‘Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
446居士们，以身行法行、行平等行者，有三种；以语行法行、行平等行者，有四种；以意行法行、行平等行者，有三种。
‘‘Tividhaṃ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṃ vācāya dhammacārī samacārī hoti, tividhaṃ manasā dhammacārī samacārī hoti.
11居士们，如何是于身行法行、行平等行？居士们，于此，有人舍离杀生，远离杀生，放下棍棒与刀杖，有惭耻，具足悲悯，为利益哀愍一切众生而安住。他舍离不与取，远离不与取，于他人物品与资具，无论在村落或山林，皆不盗取任何未给予之物。他舍离欲邪行，远离欲邪行，凡女子由母护、由父护、由父母护、由兄弟护、由姊妹护、由亲族护、由法护、有夫、受王法护乃至仅以花鬘为信物的，他皆不与之交会。居士们，这便是以身行法行、行平等行之三种。
‘‘Kathañca, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa… taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācāraṃ pahāya… tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti.
12居士们，怎样是依四种语业行法、行平等的人呢？居士们，在这世间，有人舍断妄语，远离妄语。当他在集会中、人群中、亲族中、社团中、王族面前，被传唤作证，问道：‘来，你说说看，知道什么，就说什么。’他若不知，便说‘我不知’；若知，便说‘我知’；未见，便说‘我未见’；见，便说‘我见’。如此，他不为了自己的缘故，或为了他人的缘故，或为了些许利养的缘故，而故意说妄语。他舍断离间语，远离离间语。从这边听到，不向那边说以离间这些人；从那边听到，不向这边说以离间那些人。如此，他令分裂者和合，促成因缘；他乐于和合，喜于和合，爱说和合的话语。他舍断粗恶语，远离粗恶语。但凡那些温和、悦耳、可爱、动人、文雅，为众人所爱、众人所喜的话语，他说这样的话语。他舍断杂秽语，远离杂秽语。他说适时、真实、有意义、依法、依律的话；他说有价值、合时宜、有节制、带来利益的话。居士们，这就是依四种语业行法、行平等的人。
‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā…pe… na sampajānamusā bhāsitā hoti. Pisuṇaṃ vācaṃ pahāya… samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya… kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ . Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti.
13居士们，怎样是依三种意业行法、行平等的人呢？居士们，在这世间，有人是不贪求者。对于属于他人的物品与资具，他不生贪求：‘啊，但愿他人的东西能成为我的。’他有无嗔的心，有清净的意念：‘愿这些众生无怨、无害、无恼，快乐地守护自己。’他有正见，有不颠倒的见解：‘有布施，有供养……自己亲证、通达后宣说。’居士们，这就是依三种意业行法、行平等的人。
‘‘Kathañca, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti ‘aho vata yaṃ parassa, taṃ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ… sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti.
14居士们，正是以此法行与平等行之故，才有这些众生，在身坏命终之后，投生到善趣、天界。
‘‘Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
447居士们，若有一位行法、行平等的人发愿：‘但愿我于身坏命终后，投生为大刹帝利的同伴。’此是可能的，他于身坏命终后，确实可能投生为大刹帝利的同伴。何以故？因他正是这样的行法、行平等者。
‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti ; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
16居士们，若有一位行法、行平等的人发愿：‘但愿我于身坏命终后，投生为大婆罗门、大居士的同伴。’此是可能的，他于身坏命终后，确实可能投生为大婆罗门、大居士的同伴。何以故？因他正是这样的行法、行平等者。
‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu ? Tathā hi so dhammacārī samacārī.
17居士们，若有一位行法、行平等的人发愿：‘但愿我于身坏命终后，投生为四大王天诸神的同伴。’此是可能的，他于身坏命终后，确实可能投生为四大王天诸神的同伴。何以故？因他正是这样的行法、行平等者。
‘‘Ākaṅkeyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
18居士们，如果一位修法行者、正行者这样发愿：‘啊，愿我身坏命终之后，投生到三十三天众中……夜摩天众中……兜率天众中……化乐天众中……他化自在天众中……梵众天众中！’这是可能的，他身坏命终之后，确实可能投生到梵众天众中。这是什么原因呢？因为他正是修法行者、正行者。
‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
19居士们，如果一位修法行者、正行者这样期望：‘啊，愿我身坏命终之后，投生到光天众中！’那么，他身坏命终之后投生到光天众中，这是完全可能的。这是什么原因呢？因为他正是修法行者、正行者。
‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
20居士们，若一位修法者、正行者生起这样的期望：‘愿我身坏命终之后，投生到少光天众的同伴之中……（中略）……无量光天众的同伴之中……光音天众的同伴之中……少净天众的同伴之中……无量净天众的同伴之中……遍净天众的同伴之中……广果天众的同伴之中……无烦天众的同伴之中……无热天众的同伴之中……善现天众的同伴之中……善见天众的同伴之中……色究竟天众的同伴之中……到达空无边处天众的同伴之中……到达识无边处天众的同伴之中……到达无所有处天众的同伴之中……到达非想非非想处天众的同伴之中！’那么，他身坏命终之后投生到非想非非想处天众的同伴之中，是完全可能的。原因何在？因为他正是修法者、正行者。
‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ … vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ… ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
21居士们，若有修法行者、正行者这样期望：‘啊！愿我灭尽诸漏，于现法中以亲证智自作证得无漏的心解脱与慧解脱，具足而安住！’那么，他灭尽诸漏，于现法中以亲证智自作证得无漏的心解脱与慧解脱，具足而安住，这是完全可能的。何以故？因为他正是修法行者、正行者。
‘‘Ākaṅkheyya ce gahapatayo dhammacārī samacārī – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti; ṭhānaṃ kho panetaṃ vijjati, ‘yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’’ti.
448听世尊这么说后，韦兰若的婆罗门居士们对世尊说：“真是殊胜啊，乔达摩尊者！真是殊胜啊，乔达摩尊者！乔达摩尊者，就好像有人把倒下的扶起来，把隐藏的揭开，为迷路的人指明道路，在黑暗中举着油灯，让有眼睛的人得以看见种种色——同样的，乔达摩尊者以种种方式阐明了法。我们皈依乔达摩尊者、法，以及比丘僧团。愿乔达摩尊者忆念我们为优婆塞，从今日起，尽形寿已行皈依。”
Evaṃ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘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 dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.
23《韦兰若经》终 第二卷
Verañjakasuttaṃ niṭṭhitaṃ dutiyaṃ.