MN 94 · 果德穆卡经
412如是我闻：有一次，具寿伍德那住在波罗奈城的凯米亚芒果林里。那时，果他穆卡婆罗门因为有些事情，来到了波罗奈城。果他穆卡婆罗门在散步漫游的时候，来到了凯米亚芒果林。当时，具寿伍德那正在露天处散步。果他穆卡婆罗门于是走到具寿伍德那那里。走近之后，他和具寿伍德那相互友好问候，说了一些客气话，然后就跟着正在散步的具寿伍德那一同散步，并且说道：“喂，沙门！我心里有这样一个看法：‘世上没有如法的游方者。’我这样想，是因为我没有见过像您这样的人，又或者，是因为在这件事上，所谓的法就是如此。”
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti.
2听了这话，具寿伍德那便从散步的地方下来，走进寺院，在铺设好的座位上坐下。果他穆卡婆罗门也从散步的地方下来，走进寺院，站在一旁。具寿伍德那便对站在一旁的果他穆卡婆罗门说：“婆罗门，有座位。如果你想坐，就请坐吧。” 果他穆卡婆罗门回答：“我们正是在等伍德那尊者您先坐才不坐的。像我这样的人，先前没有得到邀请，怎么能自己想到要在座位上坐下来呢？” 于是，果他穆卡婆罗门取了一个矮座，在一旁坐下。坐在一旁后，果他穆卡婆罗门对具寿伍德那说：“喂，沙门！我心里有这样一个看法：‘世上没有如法的游方者。’我这样想，是因为我没有见过像您这样的人，又或者，是因为在这件事上，所谓的法就是如此。” 具寿伍德那说：“婆罗门，对于我的话，如果你能同意的就同意，该反驳的就反驳；对于我所说的话，如果有你不明白含义的地方，就继续追问我：‘伍德那尊者，这句话是什么意思？它有什么含义？’如果能这样的话，我们之间就可以进行讨论了。” 果他穆卡婆罗门说：“对于伍德那尊者您的话，我能同意的就会同意，该反驳的就会反驳；对于尊者您所说的话，如果有我不明白含义的地方，我一定会继续向伍德那尊者您追问：‘伍德那尊者，这句话是什么意思？它有什么含义？’如果能这样的话，就让我们进行讨论吧。”
Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca – ‘‘saṃvijjanti kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā’’ti. ‘‘Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā’’ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti. ‘‘Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo’’ti.
413“婆罗门，在这个世界上，有四种活着、真实存在的人。是哪四种呢？婆罗门，有一种人，他折磨自己，致力于自我折磨的修行。婆罗门，还有一种人，他折磨他人，致力于折磨他人的修行。婆罗门，又有一种人，他既折磨自己，致力于自我折磨的修行，又折磨他人，致力于折磨他人的修行。婆罗门，再有一种人，他既不折磨自己，不致力于自我折磨的修行，也不折磨他人，不致力于折磨他人的修行。这个不折磨自己也不折磨他人的人，在当下就能感受到没有渴求、已经涅槃、内心清凉、体验到安乐，他以梵为自己而住。婆罗门，在这四种人里，哪一种人让你心里感到满意呢？”
‘‘Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa , ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?
4果他穆卡婆罗门回答：“伍德那尊者，那个折磨自己、致力于自我折磨修行的人，我心里对他不满意。那个折磨他人、致力于折磨他人修行的人，我心里对他也不满意。那个既折磨自己也折磨他人、致力于自我和他人折磨修行的人，我心里对他同样不满意。然而，伍德那尊者，那个不折磨自己、不致力于自我折磨的修行，不折磨他人、不致力于折磨他人的修行，在当下就感受到没有渴求、已经涅槃、内心清凉、体验到安乐，以梵为自己而住的人——唯有这位，才让我心里感到满意。”
‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī’’ti.
5“婆罗门，那么为什么你对前三种人心里不满意呢？” 果他穆卡婆罗门说：“伍德那尊者，那个折磨自己、致力于自我折磨修行的人，他对自己这个贪求快乐、厌恶痛苦的自我进行折磨和迫害。就凭这一点，他让我心里不满意。伍德那尊者，那个折磨他人、致力于折磨他人修行的人，他对他人这个贪求快乐、厌恶痛苦的个体进行折磨和迫害。就凭这一点，他让我心里不满意。伍德那尊者，那个既折磨自己也折磨他人、致力于自我和他人折磨修行的人，他对自己和他人这两个都贪求快乐、厌恶痛苦的个体进行折磨和迫害。就凭这一点，他让我心里不满意。然而，伍德那尊者，那个不折磨自己、不致力于自我折磨的修行，不折磨他人、不致力于折磨他人的修行，在当下就感受到没有渴求、已经涅槃、内心清凉、体验到安乐，以梵为自己而住的人，他对于自己和他人都贪求快乐、厌恶痛苦的个体，既不折磨也不迫害。就凭这一点，唯有这位让我心里感到满意。”
‘‘Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ , bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī’’ti.
414“婆罗门，有两种集会。是哪两种呢？婆罗门，有一种集会，那里的人贪恋执着于珠宝耳饰，去寻求妻子儿女，去寻求奴隶仆人，去寻求田地房产，去寻求金银钱财。
‘‘Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.
7“但是，婆罗门，在这里，有这样一群人，他们不迷恋、不贪染珠宝和耳环，舍弃了妻儿，舍弃了男女奴仆，舍弃了田地房舍，舍弃了金银钱财，从在家生活出家，过上了无家的生活。婆罗门，像这样的一个人，他不致力于折磨自己、使自己感受痛苦，也不致力于折磨别人、使别人感受痛苦。他不折磨自己也不折磨别人，就在这当下生命中，已没有渴求、已寂灭、已变得清凉、感受着安乐，自己达到了清净庄严的生命状态而安住。婆罗门，这两种人，哪一类人、哪一群人，你更常见到呢？是那一群迷恋、贪染珠宝耳环，追求妻儿，追求男女奴仆，追求田地房舍，追求金银钱财的人？还是那一群不迷恋、不贪染珠宝耳环，舍弃妻儿，舍弃男女奴仆，舍弃田地房舍，舍弃金银钱财，从在家生活出家，过上了无家生活的人呢？”
‘‘Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi – yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā’’ti?
8“尊敬的伍德那，那种不致力于折磨自己、使自己感受痛苦，也不致力于折磨别人、使别人感受痛苦；不折磨自己也不折磨别人，就在这当下生命中，已没有渴求、已寂灭、已变得清凉、感受着安乐，自己达到了清净庄严的生命状态而安住的人——我就是更常见到这一类人，就是那群不迷恋、不贪染珠宝耳环，舍弃妻儿，舍弃男女奴仆，舍弃田地房舍，舍弃金银钱财，从在家生活出家，过上了无家生活的那一群人。”
‘‘Yvāyaṃ , bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī’’ti.
9“可是，婆罗门，就在刚才，你还这样说：‘我这样认为——喂，沙门！世上没有如法的游方者，我对此是这个看法。之所以这样，要么是因为我未曾见过像您这样的尊者，要么就是这里的法本身有问题。’”“确实，尊敬的伍德那，我刚才说的是带偏向的话。现在，我对此的看法是‘世上是有如法的游方者的’。而且，请尊者伍德那这样持守我。刚才，尊者伍德那简略地提到了四种人，但没有详细地为我分别解说，希望尊者伍德那出于悲悯，为我详细地分别解说这四种人。” “那么，婆罗门，你仔细听，好好用心思惟，我要说了。” “好的，尊者。”果他穆卡婆罗门回应具寿伍德那。具寿伍德那这样说道：
‘‘Idāneva kho pana te, brāhmaṇa, bhāsitaṃ – ‘mayaṃ evaṃ ājānāma – ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’’ti. ‘‘Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’ – evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca –
415“婆罗门，哪种人是致力于折磨自己、使自己感受痛苦的人呢？婆罗门，在这里，有一种人是裸体外道，行为散漫，舔手取食，叫他过来他不来，叫他停下他不停；他不接受别人特意为他拿来的食物，也不接受专门为他做的食物，也不接受邀请。他不从锅口接受食物，不从盆口接受食物，不接受越过门槛递来的食物、越过棍棒递来的食物、越过杵臼递来的食物；不在两个人正在吃饭时接受食物；不从那孕妇、正在哺乳的妇女、正在与男子交合的妇女那里接受食物；不从饥荒时分配的食物中接受；不在有狗守候的地方接受食物；不在苍蝇成群飞舞的地方接受食物。他不吃鱼，不吃肉，不喝烈酒、果酒，也不喝发酵的米汁。他只去一家乞食，或者只吃一口；或者去两家乞食，吃两口……乃至去七家乞食，吃七口；他靠一个施主提供的一次供养过活，靠两个施主提供的两次供养过活……乃至靠七个施主提供的七次供养过活；他一天吃一餐，两天吃一餐……乃至七天吃一餐，像这样，他致力于实行半个月才吃一餐的定期进食法。他或者只吃野菜，或者只吃稗子，或者只吃野稻，或者只吃皮革屑，或者只吃水藻，或者只吃米糠，或者只吃饭渣，或者只吃芝麻粉，或者只吃草，或者只吃牛粪，靠野生的根、果维生，以掉落的果实为食。他穿的是麻布衣，或是杂布衣，或是裹尸布，或是粪扫衣，或是树皮衣，或是羚羊皮，或是羚羊皮碎片，或是吉祥草衣，或是树皮纤维衣，或是木片衣，或是头发做的毯子，或是兽毛做的毯子，或是猫头鹰羽毛做的衣；他又是拔须发的人，致力于拔除须发的修行；他又是常站立的人，拒绝坐下；他又是蹲着的人，致力于蹲着的勤修；他又是睡荆棘床的人，将荆棘作为床铺；他致力于在傍晚第三次进入水中沐浴的修行。像这样，他致力于实行种种让身体遭受折磨、感受痛苦的实践。婆罗门，这就叫做致力于折磨自己、使自己感受痛苦的人。”
‘‘Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya , na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti , haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto , ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
416“婆罗门，哪种人是致力于折磨别人、使别人感受痛苦的人呢？婆罗门，在这里，有一种人是屠羊者、屠猪者、捕鸟者、捕兽者、猎人、渔夫、盗贼、刽子手、屠牛者、狱卒等等，或者还有其他从事任何残酷职业的人。婆罗门，这就叫做致力于折磨别人、使别人感受痛苦的人。”
‘‘Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko – ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
417“婆罗门，哪种人是既致力于折磨自己也致使自己感受痛苦，又致力于折磨别人也致使别人感受痛苦的人呢？婆罗门，在这里，有一种人，他或是剎帝力灌顶王，或是拥有大量财富的婆罗门。他在城东让人新建了一座集会堂，剃除了须发，穿上粗制的兽皮衣，用酥油涂抹身体，用鹿角搔抓后背，然后与他的王后以及国师婆罗门一起进入那座新建的集会堂。在那铺满了鲜绿吉祥草、没有铺任何垫子的地上，他躺下来休息。他靠着一头有适龄牛犊的母牛来生活：从它的一个乳房挤出的奶，国王饮用；从第二个乳房挤出的奶，王后饮用；从第三个乳房挤出的奶，国师婆罗门饮用；从第四个乳房挤出的奶，用来向火神献祭；剩下的，才给小牛喝。他这样说道：‘要为了祭祀宰杀这么多公牛，要为了祭祀宰杀这么多小公牛，要为了祭祀宰杀这么多小母牛，要为了祭祀宰杀这么多山羊，要为了祭祀宰杀这么多公羊，要为了祭祀宰杀这么多马，要为了做祭祀柱砍伐这么多树木，要为了铺祭草席割取这么多吉祥草。’而那些被称为他的‘奴仆’、‘佣人’或‘工人’的人，在棍棒的威胁下，在恐惧的逼迫下，泪流满面、哭泣着为他做各种准备工作。婆罗门，这就叫做既致力于折磨自己也致使自己感受痛苦，又致力于折磨别人也致使别人感受痛苦的人。”
‘‘Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya’, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto , parantapo ca paraparitāpanānuyogamanuyutto.
418“婆罗门，哪种人既不折磨自己，也不致力于折磨自己的修行；既不折磨他人，也不致力于折磨他人的修行？他既不折磨自己也不折磨他人，就在现世中，已无渴求、已涅槃、已清凉、感受着安乐，以梵为自己而住。婆罗门，在此，如来出现于世间，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、世尊。他亲身证悟了这包含天、魔、梵的世间，以及包含沙门、婆罗门、天人众的世代，并予以宣说。他教导的法，开头是善的，中间是善的，结尾也是善的；有正确的义理和正确的文句。他开示了完全圆满、纯净的梵行。有位居士，或居士之子，或生于其他某个家族的人，听到了这个法。他听闻这个法后，对如来生起信心。具备这获得的信心后，他这样思考：‘居家生活是逼仄的，是尘垢之路；出家则如开阔的天空。住在家中，要修习这完全圆满、完全清净、如磨光的贝壳般的梵行，并不容易。不如我剃除须发，穿上袈裟衣，从有家走向无家而出家吧。’过了一段时间，他舍弃了或小或大的财富聚集，舍弃了或小或大的亲属圈，剃除须发，穿上袈裟衣，从有家走向无家而出家。他这样出家后，安住于比丘的戒律与活命之道中：舍断杀生，远离杀生，放下了棍棒，放下了刀剑，有羞耻心，心怀悲悯，利益、怜悯一切有生命者而住。
‘‘Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
14“他舍断不与取，远离不与取，只取所给与的，只期待所给与的，以不偷盗的清净之身而住。
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
15“他舍断非梵行，成为梵行者，行于远离之道，远离了世俗的淫欲之法。
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
16“他舍断妄语，远离妄语，是说实话的人，言语真实，可靠，可信，不欺骗世间。
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
17“他舍断离间语，远离离间语：听了这边，不到那边去说以离间这些人；或者听了那边，不到这边来说以离间那些人。这样，他是分裂者的调和者，和合者的助成者，乐于和合，爱好和合，喜悦和合，说促成和合的话语。
‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
18“他舍断粗恶语，远离粗恶语。凡是那些文雅、顺耳、可爱、深入人心、有礼、为众多人所喜爱、为众多人所悦意的言语，他都会说这类的话语。
‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
19他舍断闲言碎语，远离闲言碎语，只说应时之语、真实之语、有益之语、如法之语、律仪之语；他所说的，是值得珍藏、合乎时机、有理有据、恰如其分、与利益相合的话语。
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
20他远离伤害种子类和植物类的行为。他一日一食，夜不进食，远离非时之食。他远离观看歌舞、音乐、表演。他远离佩戴花环、涂抹香料、以油膏饰身。他远离高广大床。他远离接收金银。他远离接收生谷物。他远离接收生肉。他远离接收妇女、少女。他远离接收男女奴仆。他远离接收山羊与绵羊。他远离接收鸡与猪。他远离接收象、牛、马、驴。他远离接收田地与宅地。他远离为人传递消息、差遣办事。他远离买卖。他远离在秤、钱币、度量上作伪欺诈。他远离贿赂、欺骗、诈伪、不实之行。他远离砍杀、捆绑、抢掠、偷盗、暴行的行为。
‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti . Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
21他满足于护身之衣，满足于果腹之食。他无论去往何处，都随身而行。就像鸟儿无论飞到哪里，都只带着羽翼的重量而飞；同样地，比丘满足于护身之衣，满足于果腹之食。他无论去往何处，都随身而行。他具足这份圣者的戒蕴，在内心感受着无过失的安乐。
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
419他以眼看到色之后，不抓取总相，不抓取细相。因为如果任由眼根不加以防护而住，贪忧、恶不善法就会侵入他，为此他修习防护，守护眼根，在眼根上安立防护。以耳听到声之后……以鼻嗅到香之后……以舌尝到味之后……以身触到触之后……以意认知法之后，不抓取总相，不抓取细相。因为如果任由意根不加以防护而住，贪忧、恶不善法就会侵入他，为此他修习防护，守护意根，在意根上安立防护。他具足这份圣者的根律仪，在内心感受着无染的安乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
23他在前行、返回时，正知而为；在看前、看旁时，正知而为；在屈伸肢体时，正知而为；在穿着僧伽梨衣、钵与衣服时，正知而为；在吃、喝、咀嚼、品尝时，正知而为；在大便、小便时，正知而为；在行走、站立、坐着、入睡、醒来、说话、沉默时，正知而为。
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
24他具足这份圣者的戒蕴，具足这份圣者的知足，具足这份圣者的根律仪，具足这份圣者的念与正知，他亲近远离的住处：林野、树下、山间、峡谷、山洞、坟场、丛林、露天、草堆。他在饭后从托钵乞食处返回，结跏趺坐，端正身体，将念安放在面前。他舍断对世间的贪求，以离贪求之心而住，从贪求中净化心；他舍断嗔恚与恶意，以无嗔恚之心而住，悲悯一切有情的利益，从嗔恚与恶意中净化心；他舍断昏沉与睡眠，远离昏沉睡眠而住，有光明想、具念、正知，从昏沉睡眠中净化心；他舍断掉举与后悔，不躁动而住，内心平静，从掉举后悔中净化心；他舍断疑惑，超越疑惑而住，对于善法不再有‘是这样还是那样’的犹豫，从疑惑中净化心。
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
25他舍断这五种心的污秽、使智慧羸弱的盖障后，已远离感官欲乐、远离不善法，有寻、有伺，由离而生喜乐，具足初禅而住。随着寻和伺的止息，内心明净，心成专一，无寻、无伺，由定而生喜乐，具足第二禅而住。随着喜的消退，他安住于舍，有念、有正知，以身感受乐——圣者们称为：‘有舍、有念、乐住者’——具足第三禅而住。他舍断乐、舍断苦，先前心中的喜悦、忧闷已经灭没，进入不苦不乐、舍念清净的第四禅，具足而住。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe 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 upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti , yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
420当他的心如此得定、清净、明澈、无秽、离诸随烦恼、柔软、堪任、稳固、达到不动摇时，他将心导向随念过去世之宿住智。他回忆起种种过去世，即：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，几个坏劫、几个成劫、几个坏成劫：‘在那里，我曾有这样的名字、这样的族姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿命；我从那里死后，在那里转生；在那里，我曾有这样的名字、这样的族姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿命；我从那里死后，在这里转生。’他如此以种种特征和细节回忆起种种过去世。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi 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.
27当他的心如此得定、清净、明澈、无秽、离诸随烦恼、柔软、堪任、稳固、达到不动摇时，他将心导向众生死亡与转生之智。他以那超越凡夫的、清净的天眼，看到众生死去、转生，有低劣的、殊胜的，好看的、难看的，到善趣的、到恶趣的，他了知众生如何随业流转：‘确实，这些尊贵的众生，身行恶…（中略）…诽谤圣者、持邪见、执邪见业，他们身坏命终后，转生到苦界、恶趣、堕处、地狱。而这些尊贵的众生，身行善…（中略）…不诽谤圣者、持正见、执正见业，他们身坏命终后，转生到善趣、天界。’他如此以那超越凡夫的、清净的天眼，看到众生死去、转生，有低劣的、殊胜的，好看的、难看的，到善趣的、到恶趣的，他了知众生如何随业流转。
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
28当他的心如此得定、清净、明澈、无秽、离诸随烦恼、柔软、堪任、稳固、达到不动摇时，他将心导向诸漏灭尽智。他如实地了知：‘这是苦’；如实地了知：‘这是苦的集起’；如实地了知：‘这是苦的息灭’；如实地了知：‘这是导向苦灭的道路’。他如实地了知：‘这些是漏’；如实地了知：‘这是漏的集起’；如实地了知：‘这是漏的息灭’；如实地了知：‘这是导向漏灭的道路’。当他如此知、如此见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱时，有‘这是解脱’的智。他了知：‘生已尽，梵行已立，应作已作，不再有此后世。’
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
29婆罗门！这个人被称为：既不从事折磨自己、不从事煎熬自己的实践，也不从事折磨他人、不从事煎熬他人的实践。他既不自苦，也不苦他，就在这现法之中，无有渴求、已熄灭、已清凉，感受着安乐，以梵为自己而安住。
‘‘Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.
421这样说后，果他穆卡婆罗门对具寿伍德那这样说：‘太奇妙了，伍德那尊者！太奇妙了，伍德那尊者！就像把倒下的扶正，把隐藏的揭开，给迷路的人指路，或在黑暗中持着灯油，让有眼的人能看见东西一样，伍德那尊者用种种方式阐明了法。我归依伍德那尊者、归依法、归依比丘僧。请伍德那尊者持我，从今日起，直至命终，终生归依的近事男。’ ‘婆罗门！你不要归依我。你去归依那位我所归依的世尊吧。’ ‘伍德那尊者，那位世尊、应供、等正觉者乔达摩现在在哪里呢？’ ‘婆罗门，那位世尊、应供、等正觉者现在已经般涅槃了。’
Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. ‘‘Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato’’ti. ‘‘Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? ‘‘Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho’’ti.
31「伍德那尊者，就算我们听说那位乔达摩尊者在十由旬之外，我们也会走上十由旬的路去拜见那位乔达摩尊者——那位阿拉汉、正自觉者。伍德那尊者，就算我们听说那位乔达摩尊者在二十由旬之外……在三十由旬之外……在四十由旬之外……在五十由旬之外，我们也会走上五十由旬的路去拜见那位乔达摩尊者——那位阿拉汉、正自觉者。伍德那尊者，就算我们听说那位乔达摩尊者在一百由旬之外，我们也会走上一百由旬的路去拜见那位乔达摩尊者——那位阿拉汉、正自觉者。」
‘‘Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi mayaṃ , bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
32「然而，伍德那尊者，既然那位乔达摩尊者已经般涅槃了，我们就皈依那位般涅槃的乔达摩尊者，也皈依法与比丘僧团。请伍德那尊者把我持为一个近事男，从今天起，直到生命结束，都已归依。伍德那尊者，鸯伽王每天都会给我一份恒常的布施，我从这份布施里，转出一份恒常的布施供养伍德那尊者。」「婆罗门，鸯伽王每天给你的恒常布施是什么呢？」「伍德那尊者，是五百个迦哈波那钱币。」「婆罗门，我们是不可以接受金银钱财的。」「如果这对伍德那尊者来说是不允许的，那我就为伍德那尊者建造一座寺院。」「婆罗门，如果你想为我建造寺院，那就在巴咖厘子城为僧团建造一座供养堂吧。」「伍德那尊者，就凭这一点，我对您更加满意、更加欢喜了——因为伍德那尊者您引导我把布施投向僧团。伍德那尊者，我就用这份恒常布施和另一份恒常布施，在巴咖厘子城为僧团建造一座供养堂。」于是，果他穆卡婆罗门就用这份恒常布施和另一份恒常布施，在巴咖厘子城为僧团建造了供养堂。这座供养堂至今仍被称为「果他穆卡堂」。
‘‘Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti , tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī’’ti. ‘‘Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī’’ti? ‘‘Pañca, bho udena, kahāpaṇasatānī’’ti. ‘‘Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetu’’nti. ‘‘Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī’’ti. ‘‘Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī’’ti. ‘‘Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī’’ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi ‘ghoṭamukhī’ti vuccatīti.
33果德穆卡经完 第四
Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.