MN 95 · 强基经
422如是我闻：有一次，世尊在拘萨罗国游历，和一大群比丘僧团一起，来到了名叫欧巴沙达的拘萨罗婆罗门村。那时，世尊就住在欧巴沙达北边的天林娑罗林里。而那时候，强基婆罗门正统治着欧巴沙达，那里人口兴旺，水草丰足，粮食充裕，是国王的领地，由拘萨罗国王波斯匿所赐予的皇家赠礼，一块梵天赐予之地。欧巴沙达的婆罗门和在家居士们听闻了这个消息：'朋友们，那位从释迦族出家的释迦之子沙门乔达摩，正在拘萨罗国游历，带着一大群比丘僧团来到了欧巴沙达。他现在就住在欧巴沙达北边的天林娑罗林里。关于那位乔达摩大师，流传着这样美好的声誉：“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。” 他亲自证知了这个世界，包括天神、魔罗、梵天，以及沙门、婆罗门、国王和民众的世间，然后教导给众生。他宣说的法，在开始、中间和结尾都是善美的，意义和文辞都善妙，他阐明的是全然圆满、清净的梵行。能见到这样的阿拉汉，实在是一件很好的事。'
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.
423于是，欧巴沙达的婆罗门和在家居士们离开欧巴沙达，结成一队队、一群群，朝北方向着天林娑罗林走去。那时，强基婆罗门正在他宫殿的顶层午休。他看见欧巴沙达的婆罗门和在家居士们离开村庄，结成一队队、一群群，朝北向着天林娑罗林走去。看到后，他就问他的侍者：'朋友侍者，为什么这些欧巴沙达的婆罗门和在家居士们离开村庄，结成一队队、一群群，朝北向着天林娑罗林走去呢？' '强基大人，有位释迦族出家的释迦之子沙门乔达摩，在拘萨罗国游历，带着一大群比丘僧团来到了欧巴沙达，现在住在欧巴沙达北边的天林娑罗林里。关于那位乔达摩大师，流传着这样美好的声誉：“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。”这些人就是去拜见那位乔达摩大师的。' '那么，朋友侍者，你去到那些欧巴沙达的婆罗门和在家居士那里，这么对他们说：“各位，强基婆罗门让我传话：请诸位稍等，强基婆罗门也要去拜见沙门乔达摩了。”' '好的，大人。' 那位侍者答应了强基婆罗门后，就去到欧巴沙达的婆罗门和在家居士那里，对他们说：'各位，强基婆罗门让我传话：“请诸位稍等，强基婆罗门也要去拜见沙门乔达摩了。”'
Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavana’’nti? ‘‘Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī’’ti. ‘‘Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – ‘caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – ‘‘caṅkī, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.
424就在那个时候，有大约五百位为了某件事情从各国而来的婆罗门，暂时住在欧巴沙达。他们听说：'听说强基婆罗门要去拜见沙门乔达摩了！'于是，这些婆罗门就去到强基婆罗门那里，对他说：'尊者强基，您真的要亲自去拜见沙门乔达摩吗？' '是的，朋友们，我正打算去拜见沙门乔达摩。' '尊者强基，请您不要去拜见沙门乔达摩。您去拜见沙门乔达摩，这不合适；反倒是那位沙门乔达摩应该来拜见您。因为，强基尊者，您从父母双方都是血统纯正、家世清白的，往上追溯七代祖先，都没有人因出身受到过任何指摘或非议。单凭这一点，就不该是您去拜见他，而应该是沙门乔达摩来拜见您。强基尊者，您富有、拥有巨大的财富和家产…… 强基尊者，您是通晓三部吠陀、连同它们的词汇、仪轨、音韵论和词源学，以及第五项的历史传说的大学者，您是文法家，是论师，在世间论和大人相上也毫不逊色…… 强基尊者，您长相英俊、悦目、庄严，具备最高妙的容颜光彩，有着梵天般的容貌和仪表，令人目不转睛…… 强基尊者，您有戒行，有年长的戒行，具足了年长者应有的戒德…… 强基尊者，您言辞美妙，谈吐优雅，说话有教养，清晰、无过失，能让别人明白您的意思…… 强基尊者，您是许多人的老师乃至老师的老师，您教授三百个年轻婆罗门咒语…… 强基尊者，您受到拘萨罗国王波斯匿的尊敬、器重、推崇、礼敬和供奉…… 强基尊者，您受到婆罗门玻咖拉萨提的尊敬、器重、推崇、礼敬和供奉…… 强基尊者，您统治着欧巴沙达，那里人口兴旺，水草丰足，粮食充裕，是国王的领地，由拘萨罗国王波斯匿所赐予的皇家赠礼，一块梵天赐予之地。单凭这一点，就不该是您去拜见他，而应该是沙门乔达摩来拜见您。'
Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. ‘‘Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitu’’nti.
425听到这些话后，强基婆罗门对这些婆罗门说：'那么，朋友们，请听我说，为什么应该是我去拜见那位沙门乔达摩，而不是那位乔达摩大师来拜见我。朋友们，那位沙门乔达摩，从父母双方都是血统纯正、家世清白的，往上追溯七代祖先，都没有人因出身受到过任何指摘或非议。单凭这一点，就不该是那位乔达摩大师来拜见我们；而应该是我去拜见那位乔达摩大师。朋友们，那位沙门乔达摩，舍弃了堆积如山的金银财宝，包括埋藏的和陈列的，出家修行…… 朋友们，那位沙门乔达摩，还很年轻，正值青春，头发乌黑亮泽，拥有人生最好的年华，他在青年时期就从在家生活中出走，过上了无家的生活…… 朋友们，那位沙门乔达摩，尽管父母不情愿，泪流满面，哭泣不止，他还是剃掉了头发和胡须，穿上了袈裟，从在家生活中出走，过上了无家的生活…… 朋友们，那位沙门乔达摩长相英俊、悦目、庄严，具备最高妙的容颜光彩，有着梵天般的容貌和仪表，令人目不转睛…… 朋友们，那位沙门乔达摩有戒行，有圣者的戒行，有善的戒行，具足了善的戒德…… 朋友们，那位沙门乔达摩言辞美妙，谈吐优雅，说话有教养，清晰、无过失，能让别人明白他的意思…… 朋友们，那位沙门乔达摩是许多人的老师乃至老师的老师…… 朋友们，那位沙门乔达摩断除了感官的欲望，远离了骄慢浮动…… 朋友们，那位沙门乔达摩是业力论者、行为论者，他不把希望寄托于任何不善之上，对众生心怀梵天般的慈愍…… 朋友们，那位沙门乔达摩是从高贵的、未混杂的刹帝利家族出家…… 朋友们，那位沙门乔达摩是从富有、拥有巨大财富和家产的家族出家…… 朋友们，人们从远方的国土和地区赶来，向沙门乔达摩请教问题…… 朋友们，有成千上万的天神将生命都归依了沙门乔达摩…… 朋友们，关于那位沙门乔达摩，流传着这样美好的声誉：“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。”…… 朋友们，那位沙门乔达摩具足三十二种大丈夫相…… 朋友们，摩揭陀国色尼雅频毘娑罗王和他的妻儿，都将生命归依了沙门乔达摩…… 朋友们，拘萨罗国波斯匿王和他的妻儿，都将生命归依了沙门乔达摩…… 朋友们，婆罗门玻咖拉萨提和他的妻儿，都将生命归依了沙门乔达摩…… 朋友们，那位沙门乔达摩已经来到了欧巴沙达，现在住在欧巴沙达北边的天林娑罗林里。凡是来到我们村领地的沙门或婆罗门，他们就是我们的宾客。对于宾客，我们就应该尊敬、器重、推崇和礼敬他们。既然沙门乔达摩来到了欧巴沙达，住在北边的天林娑罗林里，那么这位沙门乔达摩就是我们的宾客。对于宾客，我们就应该尊敬、器重、推崇和礼敬他。单凭这一点，就不该是那位乔达摩大师来拜见我们；而应该是我们去拜见那位乔达摩大师。朋友们，我所知道的关于那位乔达摩大师的功德就这么多了，但那位乔达摩大师的功德可不只这么一点点，他的功德是不可衡量的。哪怕他仅具足以上任何一项功德，我们也不该让那位乔达摩大师来拜见我们；应当是我们去拜见那位乔达摩大师才对。来吧，朋友们，我们一起去拜见沙门乔达摩吧。'
Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – ‘‘tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ . Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.
426于是，强基婆罗门就和一大群婆罗门一起，来到世尊所在的地方。到了之后，他和世尊互相致以问候和欢迎。在进行了亲切、有礼的交流后，他坐在了一边。那时，世尊正和一些德高望重的耆老婆罗门进行着客气的寒暄，并坐着。就在那个时候，有一位名叫咖巴帝咖的年轻学童婆罗门，剃着光头，年仅十六岁左右，但他出身良好，是通晓三部吠陀、连同它们的词汇、仪轨、音韵论和词源学，以及第五项的历史传说的大学者，他是文法家，是论师，在世间论和大人相上也毫不逊色，他也坐在那个集会里。当那些年长的婆罗门正和世尊交谈时，他时不时地插嘴打断。于是，世尊斥责了这位年轻的咖巴帝咖婆罗门：'尊贵的婆罗堕阇，请不要在年长婆罗门交谈时插嘴。尊贵的婆罗堕阇，请等到谈话结束再说。' 听到这话，强基婆罗门就对世尊说：'乔达摩大师，请不要斥责这位年轻的咖巴帝咖婆罗门。这位咖巴帝咖学童是良家子弟，他博学多闻，很有智慧，谈吐优雅，他是有能力就这个议题与乔达摩大师您展开讨论的。' 这时，世尊心里想：'这位年轻的咖巴帝咖学童，既然婆罗门们都这么推崇他，他想必是要谈论三吠陀中传承的那些教说。' 而与此同时，年轻的咖巴帝咖学童心里也在想：'只要沙门乔达摩把目光转向我，我就向他发问。' 世尊觉知到咖巴帝咖学童心里的念头，便向他投去了目光。
Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – ‘‘māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū’’ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – ‘‘mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Atha kho bhagavato etadahosi – ‘‘addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī’’ti. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.
427这时，年轻的咖巴帝咖学童心里想：'沙门乔达摩注意到我了。现在，让我向沙门乔达摩提问吧。' 于是，咖巴帝咖学童对世尊说道：'乔达摩大师，关于婆罗门古老传承的咒语词句，它们通过代代相传的传统和完备的经典流传下来，而婆罗门们对此达成了一致的结论：“只有这个才是真理，其他的都是虚妄的。”对此，乔达摩大师，您怎么说？' '婆罗堕阇，那么请问，是否哪怕有一位婆罗门，他能这样宣称：“我亲知了这一点，我亲见了这一点。只有这个才是真理，其他的都是虚妄的”？' '乔达摩大师，没有。' '婆罗堕阇，那么请问，是否哪怕有一位老师的老师，乃至往上追溯七代老师的师承中，有任何一位能这样宣称：“我亲知了这一点，我亲见了这一点。只有这个才是真理，其他的都是虚妄的”？' '乔达摩大师，没有。' '婆罗堕阇，那么请问，那些古代的仙人——就是咒语的制作者、咒语的传诵者，如今的婆罗门们唱诵、讲述、汇集着他们传下来的古老咒语文句，跟随着唱诵，跟随着讲述，讲述着被讲述的，教授着被教授的，也就是：阿他咖、瓦马咖、瓦马迭沃、维萨蜜多、亚马答基、安吉罗舍、婆罗堕阇、瓦谢塔、迦叶、巴古——他们可曾这样说过：“我们亲知了这一点，我们亲见了这一点。只有这个才是真理，其他的都是虚妄的”吗？' '乔达摩大师，也没有。'
Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyya’’nti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – ‘‘yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – ‘idameva saccaṃ, moghamañña’nti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi , ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’.
7“婆罗堕阇，事情看来是这样的：在婆罗门中，没有任何一个婆罗门这样说：‘我知道这个，我看见这个。只有这个是真理，其他都是虚假的。’在婆罗门中，没有任何一个老师，没有任何一个老师的老师，乃至上溯七代老师的传承中，有人这样说：‘我知道这个，我看见这个。只有这个是真理，其他都是虚假的。’那些婆罗门古代的仙人，那些咒语的制作者、咒语的传承者——如今的婆罗门正是随诵、随说、重复讲述、重复宣说他们所汇集、唱诵、宣说出来的古老咒语，也就是：阿他咖、瓦马咖、瓦马迭沃、维萨密多、亚玛德基、安基罗、婆罗堕阇、瓦谢塔、咖叶、巴古——他们也不曾这样说：‘我们知道这个，我们看见这个。只有这个是真理，其他都是虚假的。’”
‘‘Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’nti.
428“婆罗堕阇，这就好像一队盲人，一个接一个，排头的看不见，中间的看不见，末尾的也看不见。婆罗堕阇，依我看，婆罗门所说的的话，恰恰落得个盲人队列的比喻——排头的看不见，中间的看不见，末尾的也看不见。你怎么看，婆罗堕阇？事情既然是这样，婆罗门的信岂不是没有根基的吗？”“乔达摩先生，在这里，婆罗门并非仅仅依靠信就表示敬奉，在这里，婆罗门是依靠口口相传的听闻而表示敬奉的。”“婆罗堕阇，你刚才先讲到了信，现在又说是听闻。婆罗堕阇，有五种法，在当下就会有两种不同的结果。哪五种呢？信、喜好、口传的听闻、审察因由的思考、对见解审思后的接受。婆罗堕阇，这五种法，在当下都会有两种不同的结果。婆罗堕阇，有些事虽然被深信，但它可能是空洞、虚妄、谬误的；有些事即使不被深信，但它可能是真实、确实、不虚的。婆罗堕阇，有些事虽然非常令人喜好……同样，虽然被广泛地口传听闻……同样，虽然被充分地审察思考……同样，虽然被深入地审思接受，但它可能是空洞、虚妄、谬误的；有些事即使不被深入地审思接受，但它可能是真实、确实、不虚的。婆罗堕阇，一个守护真理的智者，仅仅依凭这些，是不足以得出定论的：‘只有这个是真理，其他都是虚假的。’”
‘‘Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja , nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī’’ti. ‘‘Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja , pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja , surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – ‘idameva saccaṃ, moghamañña’’’nti.
429“那么，乔达摩先生，怎样才算是守护真理，要怎样做才是在守护真理呢？我们向乔达摩尊者请教守护真理。”“婆罗堕阇，如果一个人有信，他这样说：‘我的信是这样。’这样说是守护了真理，但他不会因此就得出定论：‘只有这个是真理，其他都是虚假的。’婆罗堕阇，如果一个人有喜好……同样，如果一个人有所听闻……同样，如果一个人经过审察因由的思考……同样，婆罗堕阇，如果一个人有对见解审思后的接受，他这样说：‘我对见解审思后的接受是这样。’这样说是守护了真理，但他不会因此就得出定论：‘只有这个是真理，其他都是虚假的。’婆罗堕阇，到此程度，算是守护真理，到此程度，算是正在守护真理，到此程度，我们也施设了守护真理。但是，这还算不上证悟真理。”
‘‘Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti – iti vadaṃ saccamanurakkhati , natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti ( ) . Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī’’ti.
430“乔达摩先生，到此程度，算是守护真理，到此程度，算是正在守护真理，到此程度，我们也看见了守护真理。那么，乔达摩先生，怎样才算是证悟真理，要怎样做才能证悟真理呢？我们向乔达摩尊者请教对真理的证悟。”“婆罗堕阇，在此，有一位比丘依某个村庄或城镇而住。然后，有位居士或居士的儿子来到他那里，在三类法上检验他：在能引起贪欲的法上，在能引起嗔恚的法上，在能引起愚痴的法上。他会这样审查：‘这位尊者心中，有没有这样的贪欲法，使得他的心被这类贪欲法所控制，导致他明明不知道，却说‘我知道’，明明没看见，却说‘我看见了’，或者会为了某种目的去劝导别人，从而导致他人长久的不利和痛苦呢？’当他这样检验的时候，他知道了：‘这位尊者心中没有这样的贪欲法。因为他没有这样的贪欲法，他的身行为和言语行为，正是一个无贪者所应有的。而这位尊者所宣说的法，它是深奥的、难见的、难证的、寂静的、殊胜的、超越思辨逻辑的、微妙的、唯有智者才能体验的；这样的法，不是一个贪欲之人能善加宣说的。’”
‘‘Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Idha , bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya . Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’’’ti.
431“当他检验，发现这位比丘已经从贪欲法中得到了清净之后，他接下来更进一步，在嗔恚法上检验他。他会这样审查：‘这位尊者心中，有没有这样的嗔恚法，使得他的心被这类嗔恚法所控制，导致他明明不知道，却说‘我知道’，明明没看见，却说‘我看见了’，或者会为了某种目的去劝导别人，从而导致他人长久的不利和痛苦呢？’当他这样检验的时候，他知道了：‘这位尊者心中没有这样的嗔恚法。因为他没有这样的嗔恚法，他的身行为和言语行为，正是一个无嗔者所应有的。而这位尊者所宣说的法，它是深奥的、难见的、难证的、寂静的、殊胜的、超越思辨逻辑的、微妙的、唯有智者才能体验的；这样的法，不是一个嗔怒之人能善加宣说的。’”
‘‘Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’’’ti.
432“当他检验，发现这位比丘已经从嗔恚法中得到了清净之后，他接下来更进一步，在愚痴法上检验他。他会这样审查：‘这位尊者心中，有没有这样的愚痴法，使得他的心被这类愚痴法所控制，导致他明明不知道，却说‘我知道’，明明没看见，却说‘我看见了’，或者会为了某种目的去劝导别人，从而导致他人长久的不利和痛苦呢？’当他这样检验的时候，他知道了：‘这位尊者心中没有这样的愚痴法。因为他没有这样的愚痴法，他的身行为和言语行为，正是一个无痴者所应有的。而这位尊者所宣说的法，它是深奥的、难见的、难证的、寂静的、殊胜的、超越思辨逻辑的、微妙的、唯有智者才能体验的；这样的法，不是一个愚痴之人能善加宣说的。’”
‘‘Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati , tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’’’ti.
13当他这样考察时，看见那个人在导致愚痴的法上已经清净了；于是，他便对那个人建立起信心；有了信心，就去亲近；亲近了，就去侍奉；侍奉了，就侧耳倾听；侧耳倾听后，就闻听法义；听了法义后，就记住它；对于记住的法义，就去考察它的义理；在考察义理的时候，这些法就在审察中被内心接受和认可了；当有了对诸法的审思与堪忍时，就生起了行动的意愿；有了意愿，他就奋发努力；奋发努力之后，就去权衡比较；权衡比较之后，就精进实践；精进实践后，他既用身体去亲自证得最高真理，也用智慧去洞察、去看见它。婆罗堕阇，到了这个程度，就叫做觉悟真理；到了这个程度，他就在觉悟真理了；到了这个程度，我们也就安立了觉悟真理的说法。但这时候，还不是证得真理。
‘‘Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati ; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī’’ti.
433“乔达摩先生，到了这个程度，就是觉悟真理；到了这个程度，他就在觉悟真理；到了这个程度，我们也看见了觉悟真理。那么，乔达摩先生，多少才算是证得了真理，多少才算是完全达到了真理呢？我们来向乔达摩尊者请教证得真理。” “婆罗堕阇，对那些法不断地实践、修习、多修习，就是真理的证得。婆罗堕阇，到了这个程度，就是证得真理；到了这个程度，他就完全达到了真理；到了这个程度，我们也就安立了证得真理的说法。”
‘‘Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tesaṃye , bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā’’ti.
434“乔达摩先生，到了这个程度，就是证得真理；到了这个程度，他就完全达到了真理；到了这个程度，我们也看见了证得真理。那么，乔达摩先生，对于真理的证得，哪个法是很有助益的呢？我们来向乔达摩尊者请教，对于证得真理很有助益的法。” “婆罗堕阇，对于真理的证得，精进是很有助益的。如果不这样精进地去实践，就不会达到这个真理。因为精进地去实践了，所以他达到了真理。因此，对于真理的证得，精进是很有助益的。”
‘‘Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāra’’nti.
16“乔达摩先生，那么，对于精进，哪个法是很有助益的呢？我们来向乔达摩尊者请教，对于精进很有助益的法。” “婆罗堕阇，对于精进，衡量是很有助益的。如果不这样去权衡比较，就不会去精进实践。因为权衡比较了，所以精进实践。因此，对于精进，衡量是很有助益的。”
‘‘Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā’’ti.
17“乔达摩先生，那么，对于衡量，哪个法是很有助益的呢？我们来向乔达摩尊者请教，对于衡量很有助益的法。” “婆罗堕阇，对于衡量，努力是很有助益的。如果不这样去奋发努力，就不会去权衡比较。因为奋发努力了，所以权衡比较。因此，对于衡量，努力是很有助益的。”
‘‘Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro’’ti.
18“乔达摩先生，那么，对于努力，哪个法是很有助益的呢？我们来向乔达摩尊者请教，对于努力很有助益的法。” “婆罗堕阇，对于努力，那个想要行动的意愿是很有助益的。如果没有生起这个意愿，就不会去奋发努力。因为生起了这个意愿，所以奋发努力。因此，对于努力，想要行动的意愿是很有助益的。”
‘‘Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro’’ti.
19“乔达摩先生，那么对于欲，什么法有很大帮助呢？对于欲有很大帮助的法，我们向乔达摩先生您请问。”
“巴拉德瓦劄，对诸法的审思与堪忍对于欲有很大帮助。如果这些法不堪忍审思，那么这种欲就不会生起。正因为诸法堪忍审思，所以欲生起。因此，对诸法的审思与堪忍对于欲有很大帮助。”
‘‘Chandassa pana, bho gotama, katamo dhammo bahukāro ? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā’’ti.
20“乔达摩先生，那么对于对诸法的审思与堪忍，什么法有很大帮助呢？对于对诸法的审思与堪忍有很大帮助的法，我们向乔达摩先生您请问。”
“巴拉德瓦劄，考察义理对于对诸法的审思与堪忍有很大帮助。如果不考察这个义理，那么这些法就不会堪忍审思。正因为考察义理，所以诸法堪忍审思。因此，考察义理对于对诸法的审思与堪忍有很大帮助。”
‘‘Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā’’ti.
21“乔达摩先生，那么对于考察义理，什么法有很大帮助呢？对于考察义理有很大帮助的法，我们向乔达摩先生您请问。”
“巴拉德瓦劄，受持法对于考察义理有很大帮助。如果不记住这个法，就不会考察这个义理。正因为记住了法，所以考察义理。因此，受持法对于考察义理有很大帮助。”
‘‘Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā’’ti.
22“乔达摩先生，那么对于受持法，什么法有很大帮助呢？对于受持法有很大帮助的法，我们向乔达摩先生您请问。”
“巴拉德瓦劄，听闻法对于受持法有很大帮助。如果不听到这个法，就不会记住这个法。正因为听到了法，所以记住了法。因此，听闻法对于受持法有很大帮助。”
‘‘Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāra’’nti.
23“乔达摩先生，那么对于听闻法，什么法有很大帮助呢？对于听闻法有很大帮助的法，我们向乔达摩先生您请问。”
“巴拉德瓦劄，倾耳聆听对于听闻法有很大帮助。如果不将耳朵注意投向那里，就不会听到这个法。正因为将耳朵注意投向那里，所以听到了法。因此，倾耳聆听对于听闻法有很大帮助。”
‘‘Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti . ‘‘Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ . No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāra’’nti.
24“乔达摩先生，那么对于倾耳聆听，什么法有很大帮助呢？对于倾耳聆听有很大帮助的法，我们向乔达摩先生您请问。”
“巴拉德瓦劄，亲近对于倾耳聆听有很大帮助。如果不亲近，就不会将耳朵注意投向那里。正因为亲近了，所以将耳朵注意投向那里。因此，亲近对于倾耳聆听有很大帮助。”
‘‘Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā’’ti.
25“那么，乔达摩尊者，对亲近来说，什么法有很大帮助呢？我们询问乔达摩尊者，什么是能很大帮助亲近的法。” “婆罗堕阇，对亲近来说，前往有很大帮助。如果一个人不前往，他就不会亲近。正因为前往，所以才亲近。因此，对亲近来说，前往有很大帮助。”
‘‘Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāra’’nti.
26“那么，乔达摩尊者，对前往来说，什么法有很大帮助呢？我们询问乔达摩尊者，什么是能很大帮助前往的法。” “婆罗堕阇，对前往来说，信有很大帮助。如果信不生起，一个人就不会前往。正因为信生起，所以才前往。因此，对前往来说，信有很大帮助。”
‘‘Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā’’ti.
435“我们之前询问了乔达摩尊者关于守护真理的事，乔达摩尊者解答了如何守护真理，这让我们欢喜并且接受，我们对此感到满意。我们询问了乔达摩尊者关于觉悟真理的事，乔达摩尊者解答了如何觉悟真理，这让我们欢喜并且接受，我们对此感到满意。我们询问了乔达摩尊者关于证得真理的事，乔达摩尊者解答了如何证得真理，这让我们欢喜并且接受，我们对此感到满意。我们询问了乔达摩尊者什么法能很大帮助证得真理，乔达摩尊者解答了那个能很大帮助证得真理的法，这让我们欢喜并且接受，我们对此感到满意。不论我们问了乔达摩尊者什么，乔达摩尊者都一一解答了；而这些都让我们欢喜并且接受，我们对此感到满意。乔达摩尊者啊，我们以前是这样想的：‘那些光头、卑贱、低劣、从我们族人脚后跟生出来的沙门，他们哪里能懂得什么法呢？’但是，乔达摩尊者确实让我对沙门生起了喜爱，对沙门生起了信心，对沙门生起了恭敬。太殊胜了，乔达摩尊者！……请乔达摩尊者接受我为在家弟子，从今日起，直至生命结束，我都归依于您。”
‘‘Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā . Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
28强基经完 第五
Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.