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MN 85 · 菩提王子经

Tipitaka 7.0 静态阅读页 · 76 段 · 打开交互阅读器

324如是我闻：有一次，世尊住在瓦基国苏苏马拉山的贝萨咖拉林鹿野苑。那时，菩提王子的国咖那德宫殿刚建成不久，还没有任何沙门、婆罗门或任何人住进去过。于是，菩提王子吩咐散泽耶子学童说：“来吧，亲爱的散泽耶子，你去世尊那里。到了之后，用我的名义，以头面礼世尊的双足，问候世尊是否无病、无疾、身体轻快、精力充沛、生活安适——‘尊者，菩提王子以头面礼世尊的双足，问候世尊是否无病、无疾、身体轻快、精力充沛、生活安适。’并且这样说：‘尊者，请世尊接受菩提王子明天与比丘僧团一起的饮食供养。’”“好的，先生。”散泽耶子学童应答了菩提王子后，就去世尊那里。到了那里，与世尊互相问候致意。作了令人欢喜、值得铭记的寒暄后，他坐在一旁。坐在一边的散泽耶子学童对世尊这样说：“菩提王子以头面礼乔达摩大师的双足，问候乔达摩大师是否无病、无疾、身体轻快、精力充沛、生活安适。并且这样说：‘请乔达摩大师接受菩提王子明天与比丘僧团一起的饮食供养。’”世尊以沉默表示接受了。散泽耶子学童知道世尊接受后，从座位上起来，去到菩提王子那里。到了之后，对菩提王子这样说：“我已经用您的话对那位乔达摩大师说了：‘菩提王子以头面礼乔达摩大师的双足，问候乔达摩大师是否无病、无疾、身体轻快、精力充沛、生活安适。并且这样说：请乔达摩大师接受菩提王子明天与比丘僧团一起的饮食供养。’而沙门乔达摩已经接受了。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’’ti. ‘‘Evaṃ, bho’’ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca – ‘‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca – ‘‘avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ – ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā’’ti.
325于是，菩提王子在那夜过后，在自己住处令人准备了美味的主食和副食，又让人从国咖那德宫殿的下方直到最后一级台阶，都用白布铺满。然后，他吩咐散泽耶子学童说：“来吧，亲爱的散泽耶子，你去世尊那里。到了之后，向世尊通报时间：‘尊者，时间到了，饮食已备好。’”“好的，先生。”散泽耶子学童应答了菩提王子后，就去世尊那里。到了之后，向世尊通报了时间：“乔达摩大师，时间到了，饮食已备好。”于是，世尊在上午穿好下衣，拿着钵和衣，前往菩提王子的住处。那时，菩提王子正站在门外屋前迎候世尊。菩提王子远远地看到世尊走过来，便上前迎接，礼敬世尊后，引领他前往国咖那德宫殿。世尊走到最后一级台阶旁，就停住了。菩提王子对世尊说：“尊者，请世尊踩在布上走上来，请善逝踩在布上走上来，这能为我带来长久的利益和安乐。”这样说时，世尊沉默不语。菩提王子第二次……乃至第三次对世尊说：“尊者，请世尊踩在布上走上来，请善逝踩在布上走上来，这能为我带来长久的利益和安乐。”
Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā , sañjikāputtaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi – ‘kālo, bhante, niṭṭhitaṃ bhatta’’’nti. ‘‘Evaṃ, bho’’ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘abhiruhatu , bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti. Evaṃ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘abhiruhatu, bhante, bhagavā. Dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti.
326这时，世尊回顾了具寿阿难。于是，具寿阿难对菩提王子说：“王子，把布收起来吧。世尊不会踩布铺设的走道。如来悲悯后世的人。”于是，菩提王子让人把布都收起来，然后在国咖那德宫殿上方铺设了座位。世尊就登上国咖那德宫殿，在铺好的座位上与比丘僧团一起坐下。接着，菩提王子亲手用美味的主食和副食款待并充分供养了以佛陀为首的比丘僧团。当世尊吃完、手离开钵时，菩提王子拿了一个低矮的座位，坐在一旁。坐在一边的菩提王子对世尊这样说：“尊者，我心中是这样想的：‘乐不能以乐获得，乐应以苦获得。’”
Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca – ‘‘saṃharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṃ akkamissati. Pacchimaṃ janataṃ tathāgato anukampatī’’ti . Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi. Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘mayhaṃ kho, bhante, evaṃ hoti – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’’’nti.
327“王子，在我未成正觉、仍是菩萨的时候，心中也曾这样想过：‘乐不能以乐获得，乐应以苦获得。’那时，王子，我后来年纪轻轻，头发乌黑亮丽，正值青春鼎盛的人生初期，虽然父母不情愿，他们泪流满面、哭泣着，我还是剃除了须发，穿上黄色袈裟，离俗出家，成为无家者。出家之后，为了寻找什么是善、在追寻那无上的、最殊胜的寂静境界，我去拜访阿拉喇咖喇玛。到了之后，我对阿拉喇咖喇玛这样说：‘贤友咖喇玛，我想要在此法与律中修习梵行。’听了这话，王子，阿拉喇咖喇玛对我这样说：‘尊者，就住下吧。这个法是这样的：有智慧的人不久就能自己以证智、亲自体证并达到自己老师的境界而安住。’王子，我确实不久就很快地掌握了那个法。王子，就只是凭着那样程度的口诵和复述，我就能说出智者的言论和长老的言论，并且宣称我知、我见——我和别人一样。那时，王子，我心里想：‘阿拉喇咖喇玛并不是仅仅凭着一时的信仰，就宣称他自知、亲证、达到并安住于此法的；阿拉喇咖喇玛确实是明了、亲见此法而安住的。’
‘‘Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’nti. So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.
5“于是，王子，我又去拜访阿拉喇咖喇玛。到了之后，我对阿拉喇咖喇玛这样说：‘贤友咖喇玛，到什么程度，您才宣称自己是以证智、亲自体证并达到此法而安住的呢？’听了这话，王子，阿拉喇咖喇玛就开示了无所有处定。那时，王子，我心里想：‘不只有阿拉喇咖喇玛有信，我也有信；不只有阿拉喇咖喇玛有精进……念……定……慧，我也有慧。那我何不为了亲自体证阿拉喇咖喇玛所宣称自知、亲证、达到并安住的那个法而努力呢？’王子，我确实不久就很快地自己以证智、亲自体证并安住于那个法。然后，王子，我去拜访阿拉喇咖喇玛。到了之后，对阿拉喇咖喇玛这样说：‘贤友咖喇玛，您就是到了这个程度，才宣称自己以证智、亲自体证并达到此法而开示的吗？’‘贤友，我确实是到了这个程度，亲自证知、达到此法而开示的。’‘贤友，我也是到了这个程度，亲自证知、达到此法而安住的。’‘贤友，我们有利益了。贤友，我们真的获益了。我们能见到像您这样的同梵行者。我所亲自证知、达到并开示的法，就是您亲自证知、达到并安住的法。您所亲自证知、达到并安住的法，也就是我所亲自证知、达到并开示的法。如此，我所知的法，正是你所知的法；你所知的法，也正是我所知的法。如此，我是什么样的，你就是什么样的；你是什么样的，我就是什么样的。来吧，贤友，现在我们俩一起来带领这个团体吧。’就这样，王子，阿拉喇咖喇玛虽是我的老师，却将我——他的学生——提升到与他完全平等的地位，并用崇高的敬意来敬重我。那时，王子，我心里想：‘这个法不导向厌离、不导向离贪、不导向灭、不导向寂静、不导向证智、不导向正觉、不导向涅槃，仅仅只是导向投生于无所有处。’ 于是，王子，我就不再专注于那个法，对它感到厌倦，离去了。
‘‘Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti ? Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma . Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti . So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
328“王子，我继续为了寻找什么是善、在追寻那无上的、最殊胜的寂静境界，去拜访了乌答咖·拉玛子。到了之后，我对乌答咖·拉玛子这样说：‘贤友，我想要在此法与律中修习梵行。’听了这话，王子，乌答咖·拉玛子对我这样说：‘尊者，就住下吧。这个法是这样的：有智慧的人不久就能自己以证智、亲自体证并达到自己老师的境界而安住。’王子，我确实不久就很快地掌握了那个法。王子，就只是凭着那样程度的口诵和复述，我就能说出智者的言论和长老的言论，并且宣称我知、我见——我和别人一样。那时，王子，我心里想：‘拉玛并不是仅仅凭着一时的信仰，就宣称他自知、亲证、达到并安住于此法的；拉玛确实是明了、亲见此法而安住的。’于是，王子，我又去拜访乌答咖·拉玛子。到了之后，我对乌答咖·拉玛子这样说：‘贤友，拉玛是到什么程度，才宣称自己以证智、亲自体证并达到此法而安住的呢？’听了这话，王子，乌答咖·拉玛子就开示了非想非非想处定。那时，王子，我心里想：‘不只有拉玛有信，我也有信；不只有拉玛有精进……念……定……慧，我也有慧。那我何不为了亲自体证拉玛所宣称自知、亲证、达到并安住的那个法而努力呢？’王子，我确实不久就很快地自己以证智、亲自体证并安住于那个法。”
‘‘So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso , imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
7王子啊，那时，我就去拜访乌答咖·拉玛子。到了之后，我对乌答咖·拉玛子说：‘朋友，拉玛自己所证知、现证并达到后宣说的这个法，就到此为止了吗？’‘朋友，拉玛自己所证知、现证并达到后宣说的这个法，确实到此为止。’‘朋友，我也同样证知、现证并安住于这个法。’‘朋友，我们有福了，朋友，我们获益了，能亲眼见到您这样一位同修者。如此，拉玛所证知并宣说的法，您如今也同样证知并安住其中；而您所证知并安住的法，也正是拉玛所证知并宣说的。这样看来，拉玛所证知的法，您都了知；您所了知的法，拉玛也都证知。所以，拉玛是怎样的，您就是怎样的；您是怎样的，拉玛就是怎样的。来吧，朋友，现在由您来带领这个团体。’就这样，王子啊，乌答咖·拉玛子虽然与我是同修之道友，却把我放在了老师的位子上，用最高的礼遇来尊敬我。王子啊，那时我心里就生起了这个想法：‘这个法并不导向厌离、不导向离欲、不导向灭尽、不导向寂静、不导向证知、不导向正觉、不导向涅槃，它只能导向投生到非想非非想处。’王子啊，我对那个法感到不满足，离开了那个法，便离去了。
‘‘Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
329王子啊，我一直在寻找什么是善，一直在探索那无上的寂静之道，就这样在摩揭陀国次第游历，来到了优楼维喇的将军村。在那里，我看到了一处令人欢喜的地段，一片清新可爱的树林，还有一条流淌着清澈河水的河流，水温宜人，有很好的河滩，周围还有安静的村落可以托钵。王子啊，那时我心里就生起了这个想法：‘啊，这地段真是宜人啊，这片树林清新可爱，这条河水流清澈，河滩也很好，周围的托钵村落也安静。对于一位渴望精进修行的善男子来说，这里是足够好的地方了。’王子啊，于是，我就在那里坐定下来，心想：‘这里足够用于精勤修行了。’接着，王子啊，有三个从未听闻、自然呈现的非凡譬喻，在我心中浮现出来。
‘‘So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadīñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadiñca sandantiṃ setakā supatitthā , ramaṇīyā samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, rājakumāra, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.
9王子啊，就像这样：有一块带湿气的生木头，被扔在水里。之后，有一个人拿着上摩擦木过来，心想：‘我要生火，让火显现出来。’王子啊，你怎么看？这个人拿着上摩擦木去钻那块被扔在水里、带着湿气的生木头，他能生起火、让火显现出来吗？” “不能，尊者。为什么呢？尊者，因为那块木头是湿的、带着湿气，而且它还泡在水里。那个人最终只会落得一场疲劳和徒劳罢了。” “正是如此，王子啊，那些无论身体还是内心都没有离开感官欲乐的沙门或婆罗门，他们内心里对感官欲乐的种种欲贪、欲爱、欲痴、欲渴、欲热恼，都还没有被善巧地断除，还没有被善巧地平息。这些尊者们，即使他们刻意去体验那些痛苦的、剧烈的、粗猛的、尖锐的感受，他们也没有能力证得那无上的智慧、见地与正觉。就算他们没有刻意去体验那些痛苦的、剧烈的、粗猛的、尖锐的感受，他们也同样没有能力证得那无上的智慧、见地与正觉。王子啊，这就是在我心中浮现的第一个譬喻，前所未闻，非凡无比。
‘‘Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
330王子啊，接着，又一个未曾听闻、自然浮现的第二个譬喻出现在我心里。王子啊，就像这样：有一块带湿气的生木头，被放在离水很远的干地上。之后，有一个人拿着上摩擦木过来，心想：‘我要生火，让火显现出来。’王子啊，你怎么看？这个人拿着上摩擦木去钻那块被放在离水很远干地上的、带着湿气的生木头，他能生起火、让火显现出来吗？” “不能，尊者。为什么呢？尊者，因为那块木头虽然是放在离水很远的干地上，但它还是湿的、带着湿气。那个人最终只会落得一场疲劳和徒劳罢了。” “正是如此，王子啊，那些虽然身体离开了感官欲乐，但内心却没有离开的沙门或婆罗门，他们内心里对感官欲乐的种种欲贪、欲爱、欲痴、欲渴、欲热恼，都还没有被善巧地断除，还没有被善巧地平息。这些尊者们，即使他们刻意去体验那些痛苦的、剧烈的、粗猛的、尖锐的感受，他们也没有能力证得那无上的智慧、见地与正觉。就算他们没有刻意去体验那些痛苦的、剧烈的、粗猛的、尖锐的感受，他们也同样没有能力证得那无上的智慧、见地与正觉。王子啊，这就是在我心中浮现的第二个譬喻，前所未闻，非凡无比。
‘‘Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya , tejo pātukareyyā’’ti? ‘‘No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
331王子啊，接着，又一个未曾听闻、自然浮现的第三个譬喻出现在我心里。王子啊，就像这样：有一块干燥的、没有湿气的枯木头，被放在离水很远的干地上。之后，有一个人拿着上摩擦木过来，心想：‘我要生火，让火显现出来。’王子啊，你怎么看？这个人拿着上摩擦木去钻那块放在离水很远干地上的、干燥无湿的枯木头，他能生起火、让火显现出来吗？” “能的，尊者。”“为什么呢？尊者，因为那块木头是干燥的、没有湿气的枯木，而且它还放在离水很远的干地上。” “正是如此，王子啊，那些身体和内心都已经离开感官欲乐的沙门或婆罗门，他们内心里对感官欲乐的种种欲贪、欲爱、欲痴、欲渴、欲热恼，都已经被善巧地断除、被善巧地平息了。这些尊者们，即使他们刻意去体验那些痛苦的、剧烈的、粗猛的、尖锐的感受，他们也都有能力证得那无上的智慧、见地与正觉。就算他们没有刻意去体验那些痛苦的、剧烈的、粗猛的、尖锐的感受，他们也同样有能力证得那无上的智慧、见地与正觉。王子啊，这就是在我心中浮现的第三个譬喻，前所未闻，非凡无比。王子啊，这三个前所未闻、自然呈现的非凡譬喻，就这样在我心中出现了。
‘‘Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bhante’’. Taṃ kissa hetu? Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.
332王子,那时我这样想: '让我就修那种无呼吸的禅定吧。' 于是,王子,我止住了口和鼻的出入息。王子,当口和鼻的出入息被止住后,风从耳孔出来,发出极大的声音。就像铁匠鼓风箱时发出的极大声音一样,王子,当口和鼻的出入息被止住后,我耳孔里风出来的声音就这样极大。然而,王子,我的精进已发起不退,念已现前不忘,但我的身体却劳累、不安宁,正因为被那种苦的精勤所折磨而如此。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
333王子,那时我这样想: '让我就修那种无呼吸的禅定吧。' 于是,王子,我止住了口、鼻以及耳的出入息。王子,当口、鼻以及耳的出入息被止住后,极大的风冲击我的头顶。就像被一个强壮的人用锐利的锥子刺头顶一样,王子,当口、鼻以及耳的出入息被止住后,极大的风就这样冲击我的头顶。然而,王子,我的精进已发起不退,念已现前不忘,但我的身体却劳累、不安宁,正因为被那种苦的精勤所折磨而如此。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti . Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya , evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
14王子,那时我这样想: '让我就修那种无呼吸的禅定吧。' 于是,王子,我止住了口、鼻以及耳的出入息。王子,当口、鼻以及耳的出入息被止住后,头里面产生了剧烈的头痛。就像被一个强壮的人用坚硬的皮带勒紧头部一样,王子,当口、鼻以及耳的出入息被止住后,头里面就这样产生了剧烈的头痛。然而,王子,我的精进已发起不退,念已现前不忘,但我的身体却劳累、不安宁,正因为被那种苦的精勤所折磨而如此。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
15王子,那时我这样想: '让我就修那种无呼吸的禅定吧。' 于是,王子,我止住了口、鼻以及耳的出入息。王子,当口、鼻以及耳的出入息被止住后,极大的风切割我的腹部。就像被一个熟练的屠夫或其学徒用锐利的牛刀切割腹部一样,王子,当口、鼻以及耳的出入息被止住后,极大的风就这样切割我的腹部。然而,王子,我的精进已发起不退,念已现前不忘,但我的身体却劳累、不安宁,正因为被那种苦的精勤所折磨而如此。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā , vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
16王子,那时我这样想: '让我就修那种无呼吸的禅定吧。' 于是,王子,我止住了口、鼻以及耳的出入息。王子,当口、鼻以及耳的出入息被止住后,身体里产生了极大的灼热。就像被两个强壮的人抓住一个较弱的人的两臂,在炭火坑上烧灼、烤炙一样,王子,当口、鼻以及耳的出入息被止住后,身体里就这样产生了极大的灼热。然而,王子,我的精进已发起不退,念已现前不忘,但我的身体却劳累、不安宁,正因为被那种苦的精勤所折磨而如此。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
17“王子，那时我这样想：‘不如我完全断绝饮食吧。’但那时，有天人来到我身边，对我这样说：‘尊者，请你不要完全断绝饮食。如果你完全断绝饮食，我们将会从你的毛孔里给你灌入天界的营养，你就靠那个活下去。’王子，那时我这样想：‘如果我宣称自己完全绝食，而这些天人又从我的毛孔里给我灌入天界的营养，我就靠那个活下去，那这对我来说就是个谎言。’于是，王子，我拒绝了那些天人。我对他们说：‘够了。’”
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma , tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ , tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Hala’nti vadāmi.
18王子,而且有天神看见我后这样说: '沙门乔达摩已经死了。' 有些天神这样说: '沙门乔达摩没有死,但快要死了。' 还有些天神这样说: '沙门乔达摩没有死,也不是快要死了。沙门乔达摩是阿拉汉。那正是阿拉汉的住法罢了。'
‘‘Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti . Arahaṃ samaṇo gotamo. Vihārotveva so arahato evarūpo hotī’ti .
334“王子，那时我这样想：‘不如我只吃很少很少的食物，一小把一小把地吃，要么是绿豆汤，要么是扁豆汤，要么是豌豆汤，要么是鹰嘴豆汤。’于是，王子，我就只吃很少很少的食物，一小把一小把地吃，要么是绿豆汤，要么是扁豆汤，要么是豌豆汤，要么是鹰嘴豆汤。因为吃这么少，我的身体瘦到了极点。我的四肢就像一截截的藤蔓或竹子一样；因为吃这么少，我的屁股就像骆驼的蹄子；因为吃这么少，我的脊椎骨就像一串圆球一样凹凸起伏；因为吃这么少，我的肋骨就像破旧棚屋的椽子一样松垮下垂；因为吃这么少，我眼窝里的眼珠就像深深的水井里能看到的沉在水底的星星一样深陷下去；因为吃这么少，我的头皮就像还没熟就被切下来、被风吹日晒而干瘪起皱的苦瓜一样干瘪起皱。王子，我因为吃这么少，想去摸肚皮时，抓到的却是脊椎骨；想去摸脊椎骨时，抓到的却是肚皮。王子，我的肚皮都贴到脊椎骨上了。我因为吃这么少，想要大小便时，刚蹲下去就扑倒在那里了。我因为吃这么少，还会用手按摩自己的肢体来缓解不适。当我用手按摩肢体时，因为吃这么少，连根腐烂的体毛就从身上脱落下来。王子，人们看到我，有的人这样说：‘沙门乔达摩是个黑人。’另一些人说：‘沙门乔达摩不是黑人，是褐色皮肤。’还有一些人说：‘沙门乔达摩既不是黑人，也不是褐色皮肤，沙门乔达摩是黄皮肤。’王子，我的肤色本来非常洁净光润，就因为吃这么少，完全被毁了。”
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsa’nti. So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
20王子啊，那时我心里又生起一个想法：‘我为什么不试试用牙齿紧咬上颚，用舌头抵住上膛，以心意来压制、逼迫、折磨自己的心呢？’王子啊，于是，我就用牙齿紧咬上颚，用舌头抵住上膛，以心意来压制、逼迫、折磨自己的心。王子啊，就在我这样用牙齿紧咬上颚、用舌头抵住上膛、以心意压制逼迫折磨自心的时候，我的腋下汗水直流。王子啊，这就好比一个大力士，抓住一个瘦弱人的头或肩膀，去压制他、逼迫他、折磨他一样；王子啊，就在我这样用牙齿紧咬上颚、用舌头抵住上膛、以心意压制逼迫折磨自心的时候，我的腋下汗水直流。王子啊，纵然我的精进已经彻底发动，毫不退缩，正念也已建立，没有忘失；但我的身体却变得紧绷、无法轻安，这是因为那种苦行的精进，让我陷入内心深受逼迫、筋疲力尽的境地了。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya , jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
335“王子，那时我这样想：‘过去时代所有的沙门或婆罗门，他们通过自我折磨所感受到的剧烈、痛苦、锐利、难忍的感受，最多也不过如此，不会超出这个程度。未来时代所有的沙门或婆罗门，他们通过自我折磨所要感受的剧烈、痛苦、锐利、难忍的感受，最多也不过如此，不会超出这个程度。现在所有的沙门或婆罗门，他们通过自我折磨所感受到的剧烈、痛苦、锐利、难忍的感受，最多也不过如此，不会超出这个程度。然而，我靠着这种难忍的苦行，并没有证得任何超出凡人的法，没有获得堪称为圣者的知见殊胜。会不会有一条不同的道路通向觉悟呢？’王子，那时我这样想：‘我回忆起，在父王释迦的农事庆典时，我坐在阴凉的阎浮树下，远离了欲乐，远离了不善法，有寻有伺，由离而生起喜乐，进入了初禅并安住其中。这会不会就是通向觉悟的道路呢？’王子，接着我顺着这个记忆就意识到：‘这正是通向觉悟的道路。’我又想：‘我为什么要害怕这种乐呢？这种乐是离开了欲乐、离开了不善法的乐，不是别的。’王子，我这样想：‘我不害怕这种乐，这种乐是离开了欲乐、离开了不善法的。’”
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammā alamariyañāṇadassanavisesaṃ; siyā nu kho añño maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā; siyā nu kho eso maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
22“王子，那时我这样想：‘身体瘦弱到这种地步，确实不容易证得那种乐。不如我吃一些粗食，吃米饭和面糊吧。’于是，王子，我就开始吃一些粗食，吃米饭和面糊。王子，那时候，有五位比丘在旁随侍着我，他们心想：‘沙门乔达摩证得了什么法，就会告诉我们的。’但当我一吃粗食，吃米饭和面糊的时候，那五位比丘就对我不再抱有希望，离开了。他们说：‘沙门乔达摩变得奢侈了，放弃了精进，转向了奢侈。’”
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.
336“王子，我在吃了粗食、恢复了体力之后，远离了欲乐……（中略）……进入并安住于初禅。接着，我止息了寻和伺……进入并安住于第二禅……第三禅……第四禅。我的心如此入定、清净、洁净、无垢、远离了随烦恼、柔软、堪用、稳固、达到不动摇之后，我就把心导向了宿命通智。我能够忆念起种种过去世的生活，比如说：一生、两生……（中略）……如此，我能够详详细细地忆念起种种过去世的生活。王子，这就是我在那晚初夜时分证得的第一明。无明被打破了，明生起了；黑暗被打破了，光明生起了。这正是为那些不放逸、精进、坚定地安住修行的人所成就的。”
‘‘So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.
24于是，当我的心如此入定、清净、明澈、无垢、离染、柔软、堪用、坚稳、不动摇时，我将心导向灭尽诸漏的智慧。我如实地彻知：‘这是苦’……‘这是苦灭之道’；我如实地彻知：‘这些是漏’……‘这是漏灭之道’。当我这样知、这样见时，心便从欲漏中解脱，从有漏中解脱，从无明漏中解脱。心解脱时，便生起‘此是解脱’之智。我彻知：‘生已尽，梵行已立，应作已作，不更受此有。’王子，这就是我在后夜时分证的第三明——无明破而明生，黑暗破而光明现。这正是安住于不放逸、精勤、投入者的状态。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.
25“我的心如此入定、清净、洁净、无垢、远离了随烦恼、柔软、堪用、稳固、达到不动摇之后，我就把心导向了众生死生智。我以清净的、超越凡人的天眼，看见众生正在死去，正在转生，低劣的、殊胜的，美貌的、丑陋的，生于善趣的、生于恶趣的，我能够了知他们确实是按照自己的业力而流转……（中略）……王子，这就是我在那晚中夜时分证得的第二明。无明被打破了，明生起了；黑暗被打破了，光明生起了。这正是为那些不放逸、精进、坚定地安住修行的人所成就的。”
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.
337王子，当时我心里这样想：‘我所证得的这个法，深彻、难见、难懂、寂静、殊胜、非思惟所及、微细、唯智者能体会。然而，世人却乐于执着，喜爱执着，耽悦于执着。对于这些乐于执着、喜爱执着、耽悦于执着的世人来说，这个依止于因缘的缘起之理，实太难见。另一件更难见的事是：一切行的寂灭、一切依着的捨离、渴爱的灭尽、离欲、灭尽、涅槃。我如果说法，他人却无法理解，那对我只是疲劳，只是困扰。’王子，就在那时，这前所未闻的稀有的偈颂，自然在我心中浮现：
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ – yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ . Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –
27‘我艰难证得此法，现在何必去宣扬？’
‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
28‘被贪瞋所压服的人，根本无从了悟此法。’
Rāgadosaparetehi, nāyaṃ dhammo susambudho.
29‘这逆流而上的微细法，深彻难见、极精妙；’
‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
30‘被贪爱染着的人，被重重的黑暗所覆蔽，将无法看见。’
Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ ti.
31“王子，我这样反复思量时，心意倾向于少事，不倾向于说法。”
‘‘Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.
338“就在这时，王子，萨汉巴帝梵天知道了我心里的想法，他这样想：‘哎呀，这世间真要败坏了！哎呀，这世间真要毁灭了！因为如来、阿拉汉、正自觉者的心意竟然倾向于少事，而不倾向于说法。’于是，王子，萨汉巴帝梵天——就像一个壮汉把弯曲的手臂伸直，或者把伸直的手臂弯曲那样快——从梵天界消失，出现在了我的面前。接着，王子，萨汉巴帝梵天把上衣搭在一边肩上，向我合掌行礼，对我这样说：‘尊者，请世尊说法吧！请善逝说法吧！世间有众生尘垢微薄，他们因为听不到法而正在退失；将来会有能了悟法的人。’王子，萨汉巴帝梵天说了这番话，接着又说了下面的偈颂：
‘‘Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata, bho, loko; vinassati vata, bho, loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti. Atha kho, rājakumāra, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti . Idamavoca, rājakumāra, brahmā sahampati; idaṃ vatvā athāparaṃ etadavoca –
33‘过去在摩揭陀国曾经出现过，
‘Pāturahosi magadhesu pubbe,
34由不净之人构想的、不纯的法；
Dhammo asuddho samalehi cintito;
35请打开这扇不死之门，
Apāpuretaṃ amatassa dvāraṃ,
36让他们聆听由无垢者所觉知的法。’”
Suṇantu dhammaṃ vimalenānubuddhaṃ.
37就像立于山顶岩石上的人，
‘Sele yathā pabbatamuddhaniṭṭhito,
38可以遍观周围的一切众生；
Yathāpi passe janataṃ samantato;
39同样，智者以法为本质，
Tathūpamaṃ dhammamayaṃ sumedha,
40登上高楼，成为具眼之人。
Pāsādamāruyha samantacakkhu.
41已离忧愁者，请看那沉溺于悲伤，
‘Sokāvatiṇṇaṃ janatamapetasoko,
42被生与老所征服的众生吧！
Avekkhassu jātijarābhibhūtaṃ;
43起来吧，英雄！你已战胜战场，商队领袖、无债者，在世间游历吧！世尊，请说法吧，将会有能理解的人。”
Uṭṭhehi vīra, vijitasaṅgāma,
44那时，王子，我领会了梵天的劝请，并出于对众生的悲悯，以佛眼观察世间。
Satthavāha aṇaṇa , vicara loke;
45我以佛眼观察世间时，王子，见众生有尘垢微少者、尘垢深重者，有利根者、钝根者，有善相好者、恶相好者，有易教导者、难教导者，有一部分住于见得到他世过患与怖畏，另有一部分不住于见得到他世过患与怖畏。
Desassu bhagavā dhammaṃ,
46犹如在青莲池、红莲池、白莲池中，有些青莲花、红莲花、白莲花生于水中、长于水中、受水滋养、沉没水中生长；有些青莲花、红莲花、白莲花生于水中、长于水中、受水滋养、与水面齐平生长；还有些青莲花、红莲花、白莲花生于水中、长于水中、受水滋养、超出水面挺立，不被水所沾污。正是如此，王子，我以佛眼观察世间时，见众生有尘垢微少者、尘垢深重者，有利根者、钝根者，有善相好者、恶相好者，有易教导者、难教导者，有一部分住于见得到他世过患与怖畏，另有一部分不住于见得到他世过患与怖畏。
Aññātāro bhavissantī’ti.
339「于是，王子，我知道了梵天的请求，并且出于对众生的悲悯，以佛眼观察世间。王子，我以佛眼观察世间时，看见众生少垢者、多垢者，利根者、钝根者，善相者、恶相者，易教化者、难教化者，一些住于见来世罪与怖畏者，一些不住于见来世罪与怖畏者。犹如在青莲池、红莲池或白莲池中，一些青莲、红莲或白莲生于水中、长于水中、随顺于水，沉没于水下而滋养；一些青莲、红莲或白莲生于水中、长于水中、随顺于水，立于与水齐平处；一些青莲、红莲或白莲生于水中、长于水中，出离于水而立，不为水所污染。同样地，王子，我以佛眼观察世间时，看见众生少垢者、多垢者，利根者、钝根者，善相者、恶相者，易教化者、难教化者，一些住于见来世罪与怖畏者，一些不住于见来世罪与怖畏者。于是，王子，我以偈颂回答梵天沙汉巴帝——
‘‘Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena, evameva kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –
48“不死之门已为他们敞开，
‘Apārutā tesaṃ amatassa dvārā,
49愿有耳者生起信；
Ye sotavanto pamuñcantu saddhaṃ;
50我未说暴力之想、不善之语，
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
51于人中说此殊胜法，梵天啊。
Dhammaṃ paṇītaṃ manujesu brahme’ti.
340那时，王子，沙汉巴提梵天心里想：‘世尊已给我说法机会了’，向我礼敬、右绕之后，就在那里消失了。
‘‘Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
53那时，王子，我这样想：‘我应该先向谁说法呢？谁能很快理解这个法呢？’那时，王子，我这样想：‘这位阿拉喇咖喇玛是智者、聪明、有智慧，长久以来尘垢很少。我不如先向阿拉喇咖喇玛说法，他能很快理解这个法。’可是，王子，那时有天神来到我跟前，这样告诉我：‘尊者，阿拉喇咖喇玛已经去世七天了。’而且我心中也生起了这样的知见：‘阿拉喇咖喇玛确实已经去世七天了。’那时，王子，我这样想：‘阿拉喇咖喇玛真是个大损失。如果他听到这个法，一定能很快理解。’那时，王子，我又这样想：‘我应该先向谁说法呢？谁能很快理解这个法呢？’那时，王子，我这样想：‘这位乌答咖·拉玛子是智者、聪明、有智慧，长久以来尘垢很少。我不如先向乌答咖·拉玛子说法，他能很快理解这个法。’可是，王子，那时有天神来到我跟前，这样告诉我：‘尊者，乌答咖·拉玛子已经在昨晚去世了。’而且我心中也生起了这样的知见：‘乌答咖·拉玛子确实在昨晚去世了。’那时，王子，我这样想：‘乌答咖·拉玛子真是个大损失。如果他听到这个法，一定能很快理解。’
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.
341那时，王子，我又这样想：‘我应该先向谁说法呢？谁能很快理解这个法呢？’那时，王子，我这样想：‘那五位比丘对我的帮助很大，他们在我精勤修行时一直照顾我。我不如先向那五位比丘说法。’那时，王子，我这样想：‘那五位比丘现在住在哪里呢？’王子，我用清净的、超越凡人的天眼，看见那五位比丘正住在巴拉纳西的仙人落处的鹿野苑。于是，王子，我在优楼维腊随意住了一段时间之后，就朝着巴拉纳西的方向出发游行了。
‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’nti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.
55王子，那时邪命外道乌帕卡正走在伽耶和菩提之间的路上，看见了我。见到我之后，他对我说：“贤友，你的诸根很明净，肤色清净皎洁。贤友，你是为了谁而出家的？你的老师是谁？你欣乐谁的法？”当他这样问时，王子，我用偈颂回答邪命外道乌帕卡：
‘‘Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ . Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –
56“我已征服一切，了知一切，
‘Sabbābhibhū sabbavidūhamasmi,
57于一切法都无所染着；
Sabbesu dhammesu anūpalitto;
58舍弃一切，在渴爱的灭尽中解脱，
Sabbañjaho taṇhākkhaye vimutto,
59是自己证知的，还能归依谁？”
Sayaṃ abhiññāya kamuddiseyyaṃ.
60“我没有老师，也没有与我相等的人；
‘Na me ācariyo atthi, sadiso me na vijjati;
61在天神和世间的众生中，没有谁能与我相比。
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.
62我确实是世间的阿拉汉，我是无上的导师；
‘Ahañhi arahā loke, ahaṃ satthā anuttaro;
63我是独自的正等正觉者，已得清凉寂静，完全涅槃。
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.
64为了转动法轮，我要前往咖西城；
‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;
65在这盲目黑暗的世间，我要敲响不死之法的大鼓。
Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhi’nti.
66朋友，正如你宣称的那样，你确实是战胜一切的无限胜利者。
‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.
67“像我这样的人确实是胜利者，已经证得烦恼的灭尽；我战胜了种种恶法，所以优波迦啊，我是胜利者。”
‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;
68听了这话，王子啊，邪命外道优波迦说了句‘但愿如此吧，朋友’，摇了摇头，就拐上另一条路离开了。
Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.
69然后，王子啊，我一路游行，渐次前往巴拉纳西的仙人落处鹿野苑，去接近那五位比丘。王子啊，那五位比丘远远地看见我走来。看到之后，他们互相约定说：‘朋友们，那位沙门乔达摩来了，他现在耽于享乐、偏离了精进、转向了奢侈。我们不应该向他顶礼，不应该起立迎接，也不应该接过他的衣钵；不过，可以为他设一个座位——如果他想坐，就随他坐下吧。’可是，王子啊，当我越走越近时，那五位比丘却无法遵守他们自己的约定。有的人迎上前来，接过了我的衣钵；有的人铺好了座位；有的人准备好了洗脚水。但他们还是对我以名字和‘朋友’的称呼来相称。听了他们这样称呼，王子啊，我就对那五位比丘说：‘比丘们，不要对如来以名字和“朋友”的称呼来相称。比丘们，如来是阿拉汉、正等正觉者。比丘们，你们注意听！我已证得不死。我来教导，我来说法。你们按照教导去实践，不久之后，就能在今生，依靠自己的智慧亲自证知并安住于那无上的梵行目标——正是为了这个目标，善男子们才正确地离家而出家。’听了这话，王子啊，那五位比丘却对我说：‘朋友乔达摩，你以前靠那种行为、那种修行、那种苦行，都没能证得超越凡夫的、足以称为圣者知见的殊胜法，现在你耽于享乐、偏离了精进、转向了奢侈，怎么能证得超越凡夫的、足以称为圣者知见的殊胜法呢？’听了这话，王子啊，我就对那五位比丘说：‘比丘们，如来并没有耽于享乐，没有偏离精进，也没有转向奢侈。比丘们，如来是阿拉汉、正等正觉者。比丘们，你们注意听！我已证得不死。我来教导，我来说法。你们按照教导去实践，不久之后，就能在今生，依靠自己的智慧亲自证知并安住于那无上的梵行目标——正是为了这个目标，善男子们才正确地离家而出家。’王子啊，那五位比丘第二次对我说了同样的话：‘朋友乔达摩，你以前……怎么能证得……呢？’王子啊，我第二次也对那五位比丘说了同样的话：‘比丘们，如来并没有耽于享乐……’王子啊，那五位比丘第三次又对我说了同样的话：‘朋友乔达摩，你以前……怎么能证得……呢？’听了这话，王子啊，我就这样对那五位比丘说：‘比丘们，你们以前可曾听我这样说过这样的话吗？’他们回答说：‘没有，尊者。’我就说：‘比丘们，如来是阿拉汉、正等正觉者。比丘们，你们注意听！我已证得不死。我来教导，我来说法。你们按照教导去实践，不久之后，就能在今生，依靠自己的智慧亲自证知并安住于那无上的梵行目标——正是为了这个目标，善男子们才正确地离家而出家。’
‘‘Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.
342王子，于是我次第游行，前往波罗奈仙人堕处鹿野苑，去到五群比丘那里。王子，五群比丘从远处看见我走来。看见后，他们彼此约定：「诸位，这位沙门乔达摩来了，他放逸、舍弃精勤、退回放逸。不应礼敬他，不应起立迎接，不应接受他的钵与衣；但应摆设座位——如果他想要，可以坐下。」然而，王子，当我走近五群比丘时，五群比丘无法坚守他们的约定。有些人前来迎接我，接受我的钵与衣。有些人铺设座位。有些人准备洗足水。但是他们以名字和「贤友」来称呼我。如是说时，王子，我对五群比丘这样说：「诸比丘，不要以名字和『贤友』来称呼如来；诸比丘，如来是阿拉汉、正自觉者。诸比丘，倾听！已证得不死。我将教诫，我将说法。如是依教奉行者，不久即能在现法中以自己的证智实现、证得、安住于那善男子正当地从家出家成为非家的无上梵行目标。」如是说时，王子，五群比丘对我这样说：「乔达摩贤友，以那样的行仪、那样的道路、那样的苦行，你都未能证得上人法、足以为圣的殊胜智见；那么现在你放逸、舍弃精勤、退回放逸，如何能证得上人法、足以为圣的殊胜智见呢？」如是说时，王子，我对五群比丘这样说：「诸比丘，如来不放逸、未舍弃精勤、未退回放逸。诸比丘，如来是阿拉汉、正自觉者。诸比丘，倾听！已证得不死。我将教诫，我将说法。如是依教奉行者，不久即能在现法中以自己的证智实现、证得、安住于那善男子正当地从家出家成为非家的无上梵行目标。」王子，五群比丘第二次对我这样说：
‘‘Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ – sace so ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ , tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti. Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha ; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti . Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte , ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’nti ? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
71就这样，王子啊，那五位比丘在我的教导下，在我的指引下，不久之后，就在今生，依靠自己的智慧亲自证知并安住于那无上的梵行目标——正是为了这个目标，善男子们才正确地离家而出家。”听了这话，菩提王子问世尊说：“世尊，一位比丘，在遇到如来这样的导师后，要多久才能在今生，依靠自己的智慧亲自证知并安住于那无上的梵行目标——正是为了这个目标，善男子们才正确地离家而出家呢？”世尊说：“既然如此，王子，我就用这个问题反过来问你。你就照着你认为合适的来回答。王子，你觉得怎么样？你擅长驾驭大象、使用刺棒的技术吗？”王子回答：“是的，世尊，我擅长驾驭大象、使用刺棒的技术。”世尊接着问：“王子，你觉得怎么样？假设这里来了一个人，说：‘菩提王子懂得驾驭大象、使用刺棒的技术，我要到他那里去学习这门技术。’但是这个人没有信心——那么，依靠信心才能达到的那种程度，他就达不到。这个人又有很多病痛——那么，依靠少病痛才能达到的那种程度，他就达不到。这个人又狡诈、虚伪——那么，依靠不狡诈、不虚伪才能达到的那种程度，他就达不到。这个人又懒惰——那么，依靠精进努力才能达到的那种程度，他就达不到。这个人又智慧薄弱——那么，依靠智慧才能达到的那种程度，他就达不到。王子，你觉得怎么样？像这样的人，能在你这里学会驾驭大象、使用刺棒的技术吗？”王子回答：“世尊，哪怕只具备其中的一个条件，这样的人都无法在我这里学会驾驭大象、使用刺棒的技术，更不用说五个条件都具备了！”
‘‘Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
343「那时，王子，五比丘被我如是教诫、如是教导，不久——为了那个目的，善男子们正确地从在家出家成为非家——那无上的梵行终极，在现法中以自己的证智作证、具足而住。」 如是说已，菩提王子对世尊如是说：「尊者，比丘得到如来为导师，需要多久时间——为了那个目的，善男子们正确地从在家出家成为非家——那无上的梵行终极，在现法中以自己的证智作证、具足而住呢？」 「那么，王子，我就此反问你。你认为合适的，就那样回答。王子，你认为如何，你精通骑象、持钩的技艺吗？」 「是的，尊者，我精通骑象、持钩的技艺。」 「王子，你认为如何，这里有人前来：『菩提王子知道骑象、持钩的技艺；我将在他座下学习骑象、持钩的技艺。』他若无信，凡以信能达到的，他不能达到。他若多病，凡以少病能达到的，他不能达到。他若狡诈虚伪，凡以不狡诈、不虚伪能达到的，他不能达到。他若懈怠，凡以精进能达到的，他不能达到。他若劣慧，凡以具慧能达到的，他不能达到。王子，你认为如何，那人能在你座下学会骑象、持钩的技艺吗？」 「尊者，即使具备一支，那人也不能在我座下学会骑象、持钩的技艺，何况五支呢！」
‘‘Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū’’ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’’ti? ‘‘Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe’’ti? ‘‘Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe’’ti . ‘‘Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa assaddho; yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya. So cassa kusīto; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya. So cassa duppañño; yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā’’ti? ‘‘Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī’’ti!
344“你怎么看，王子，如果有个人来这里，说：‘菩提王子懂得驯象和使钩的本事，我要在他跟前学习驯象和使钩的本事。’而这个人又有信，能获得凭信该获得的东西；这个人又少病，能获得凭少病该获得的东西；这个人又不狡诈、不虚伪，能获得凭不狡诈、不虚伪该获得的东西；这个人又精进，能获得凭精进该获得的东西；这个人又有慧，能获得凭慧该获得的东西。你怎么看，王子，这个人能在你跟前学会驯象和使钩的本事吗？” “大德，这个人哪怕只具有其中一支，也能在我跟前学会驯象和使钩的本事，更别提五支都具备了！” “正是如此，王子，有这五精勤支。哪五支呢？王子，在此，比丘有信，他相信如来的觉悟：‘那位世尊是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。’他少病、少恼，具有消化力均衡的胃火，不过冷，不过热，适中，堪任精勤。他不狡诈、不虚伪，对导师或对有智的同梵行者如实地展现自己。他为断除不善法、具足善法，住于精进，有力量，有坚固的勤奋，在善法上不卸下重担。他是有慧者，具有能导向生灭的慧，是圣的、能穿透的、导向正确灭苦的。王子，这就是五精勤支。”
‘‘Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa saddho; yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya. So cassa appābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya. So cassa paññavā; yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā’’ti? ‘‘Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī’’ti! ‘‘Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu ; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.
345“王子，比丘具足了这五精勤支，又遇到如来这样的导师，为了那个目标——良家子弟们正确地从在家生活出家，过无家生活——那无上的梵行终结点，他可以自己现证、作证、达到后安住七年。王子，先不说七年。比丘具足了这五精勤支，又遇到如来这样的导师，为了那个目标……可以安住六年……五年……四年……三年……两年……一年。王子，先不说一年。比丘具足了这五精勤支，又遇到如来这样的导师，为了那个目标……可以安住七个月。王子，先不说七个月。比丘具足了这五精勤支，又遇到如来这样的导师，为了那个目标……可以安住六个月……五个月……四个月……三个月……两个月……一个月……半个月。王子，先不说半个月。比丘具足了这五精勤支，又遇到如来这样的导师，为了那个目标……可以安住七个日夜。王子，先不说七个日夜。比丘具足了这五精勤支，又遇到如来这样的导师，为了那个目标……可以安住六个日夜……五个日夜……四个日夜……三个日夜……两个日夜……一个日夜。王子，先不说一个日夜。比丘具足了这五精勤支，又遇到如来这样的导师，傍晚受教，早晨就将证得殊胜；早晨受教，傍晚就将证得殊胜。” 听了这话，菩提王子对世尊这样说：“啊，佛陀！啊，法！啊，法被善说的程度！这真是，傍晚受教，早晨就能证得殊胜；早晨受教，傍晚就能证得殊胜！”
‘‘Imehi , rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘aho buddho, aho dhammo, aho dhammassa svākkhātatā! Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti!
346听了这话，散泽耶子学童对菩提王子这样说：“这位菩提尊者也正是这样，一边说着‘啊，佛陀！啊，法！啊，法被善说的程度！’，一边却又不去皈依那位乔达摩尊者、法和比丘僧团。” “朋友散泽耶子，别这样说；朋友散泽耶子，别这样说。朋友散泽耶子，这件事我是当面从母亲那里听来的，是当面领受的。朋友散泽耶子，有一次，世尊住在高赏比国的果希答园。那时，我的母亲怀着孕，到世尊那里去。到了之后，礼敬世尊，然后坐在一边。坐在一边后，我母亲对世尊这样说：‘大德，我怀的这个孩子，不管是男孩还是女孩，他都皈依世尊、法和比丘僧团。请世尊接受他做优婆塞，从今天起，直到命终，都皈依三宝。’朋友散泽耶子，又有一次，世尊就住在这里，瓦基国的苏苏马拉山，贝萨咖拉林鹿野苑。那时，我的乳母抱着我到世尊那里去。到了之后，礼敬世尊，然后站在一边。站在一边后，我的乳母对世尊这样说：‘大德，这位菩提王子皈依世尊、法和比丘僧团。请世尊接受他做优婆塞，从今天起，直到命终，都皈依三宝。’朋友散泽耶子，我这第三次也一样，皈依世尊、法和比丘僧团。请世尊接受我做优婆塞，从今天起，直到命终，都皈依三宝。”
Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca – ‘‘evameva panāyaṃ bhavaṃ bodhi – ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti ; atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañcā’’ti. ‘‘Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca. Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ’’. ‘‘Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca – ‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’nti. Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca – ‘ayaṃ , bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’nti. Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
76菩提王子经完 第五
Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ.