MN 55 · 耆婆经
51如是我闻：一时，世尊住在王舍城耆婆·童子医的芒果园中。那时，耆婆·童子医来到世尊那里，礼敬世尊后，坐于一面。坐定后，他对世尊说：“尊者，我听到这样的传言：‘他们为了沙门乔达摩而故意杀生，沙门乔达摩明知那是为他而杀，却仍然食用那肉，并认可这种行为。’尊者，那些如此说者——‘他们为了沙门乔达摩而故意杀生，沙门乔达摩明知那是为他而杀，却仍然食用那肉，并认可这种行为’——他们是在转述世尊您的话吗？还是以不实之词诽谤世尊呢？他们是在如法地解说随法吗？同修中的任何一位持正法者，都不会因此说出应受谴责的话吧？”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti , taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?
52“耆婆，那些如此说者——‘他们为了沙门乔达摩而故意杀生，沙门乔达摩明知那是为他而杀，却仍然食用那肉，并认可这种行为’——他们所说的并非我言，他们是以不实、虚妄之言诽谤我。耆婆，我宣说，有三种情况肉不可食用：见到为己而杀者、听闻为己而杀者、对此有所疑者。耆婆，我宣说，此三种情况肉不可食用。耆婆，我宣说，有三种情况肉可以食用：未见为己而杀者、未闻为己而杀者、对此无所疑者。耆婆，我宣说，此三种情况肉可以食用。
‘‘Ye te, jīvaka, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka , tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.
53“耆婆，于此，有一位比丘依止某个村落或城镇而住。他以慈俱行之心遍满一方而住，同样遍满第二方，同样遍满第三方，同样遍满第四方。如是上、下、横向，遍一切处、一切方位，他以慈俱行之心——广大、无量、无怨、无恼——遍满整个世界而住。那时，有位居士或居士之子前来，邀请他次日接受饭食供养。耆婆，那位比丘若愿意，便应允了。过了那夜，于清晨时分，他穿好下衣，持钵与衣，前往那位居士或居士之子的住处。到达后，在铺设好的座位上坐下。那位居士或居士之子以殊妙的钵食供养他。他不会生起这样的心念：‘真好啊，这位居士或居士之子用殊妙的钵食供养我，但愿以后他还能用这样的殊妙钵食供养我。’他对那钵食不贪著、不迷恋、不耽著，见过患，以出离慧而受用。耆婆，于意云何？那位比丘在那一刻，是存心让自己受苦，或让他人受苦，还是让双方都受苦呢？”
‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova , jīvaka, bhikkhu adhivāseti . So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka , api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?
4“尊者，并非如此。”
‘‘No hetaṃ, bhante’’.
6“那么，耆婆，那位比丘那时所食，岂不就是全然无过失的食物了吗？”
‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?
7“是的，尊者。尊者，我曾听闻‘梵天安住于慈’。如今，尊者，我从世尊这里亲眼见到了；尊者，因为世尊就是安住于慈者。” “耆婆，凡是因贪、因嗔、因痴而可能引生恼害之心的，那种贪、那种嗔、那种痴，如来已将其断除，连根截断，犹如砍去根的多罗树，彻底灭尽，未来永不再生。耆婆，若你的话是针对此义而说，我便认可你所说的。” “尊者，我正是针对此义而说的。”
‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā mettāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’ .
54“耆婆，在此，有比丘依止某村或某镇而住。他以悲俱行之心……以喜俱行之心……以舍俱行之心遍满一方而住，如此第二方、第三方、第四方亦然。如是向上、向下、横向，遍一切处，对一切众生视同自己，他以舍俱行之心，广大、崇高、无量，无怨、无恼，遍满一切世间而住。那时，有居士或居士子前来拜访他，邀请他次日应供。耆婆，那位比丘若愿意，便会接受。那夜过后，于午前时分，他着下衣，持钵与上衣，前往那位居士或居士子的住处。到了之后，在为他敷设的座位上坐下。那位居士或居士子用上妙的钵食供养他。他心里不会这样想：‘太好了，这位居士或居士子用上妙钵食供养我！愿这位居士或居士子将来也这样用上妙钵食供养我！’他不生起此念。他对那钵食不贪着、不迷恋、不耽著，见过患，以出离智慧而受用。耆婆，你怎么想？在那一刻，那位比丘是否还存有伤害自己、伤害他人或伤害两者的心呢？”
‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?
9“都不是，尊者。”
‘‘No hetaṃ, bhante’’.
11“耆婆，那时，那位比丘所吃的，不正是完全无有过失的食物吗？”
‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?
12“正是如此，尊者。尊者，我曾听闻这样的说法：‘梵天住于舍’。而今，尊者，我于世尊身中亲见此事；因为，尊者，世尊确实住于舍。”“耆婆，凡是能引生恼害、不喜、对抗的贪、嗔、痴，如来皆已彻底断除，连根拔起，犹如截去顶端的棕榈树，彻底归于无有，永不再生，未来绝不生起。耆婆，若你所指正是此义，我认可你此言。”“尊者，我所指正是此义。”
‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā upekkhāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.
55“耆婆，若有人专为如来或如来的弟子而夺取生命，便以此五种因缘，造作诸多非福业。当他吩咐：‘去，把那个叫某名的生命牵来！’由此第一因缘，造作诸多非福业。当那生命被绳系颈牵来，感受痛苦与忧恼，由此第二因缘，造作诸多非福业。当他再吩咐：‘去，把这生命杀掉！’由此第三因缘，造作诸多非福业。当那生命在遭杀害时，感受痛苦与忧恼，由此第四因缘，造作诸多非福业。当他以不如法的食物供养如来或如来弟子，由此第五因缘，造作诸多非福业。耆婆，若有人专为如来或如来的弟子而夺取生命，便以此五种因缘，造作诸多非福业。””
‘‘Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti , iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī’’ti.
14听了这话，耆婆对世尊说：“真是不可思议，尊者！真是奇妙，尊者！比丘们确实在食用如法的食物；比丘们确实在食用无过咎的食物。真是殊胜，尊者！真是殊胜，尊者！……愿世尊忆念我，从今日起尽形寿，我已皈依，为优婆塞。”
Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti ; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
15《耆婆经》第五终
Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ.