MN 99 · 苏跋经
462如是我闻：有一次，世尊住在舍卫城的祇园给孤独园。那时，有个叫苏跋的学童，他是兜迭亚的儿子，因为一些事务，暂住在舍卫城一位在家人的家里。于是，学童苏跋·兜迭亚之子对他所寄住的那位在家人这样说：‘居士，我听说过这件事——“舍卫城不乏阿拉汉”。我们今天应该去拜访哪位沙门或婆罗门呢？’‘尊敬的先生，这位世尊正住在舍卫城的祇园给孤独园。尊敬的先生，您应该去拜访那位世尊。’于是，学童苏跋·兜迭亚之子答应了那位在家人，前往世尊那里。到了之后，他和世尊互相问候致意。在谈过那些亲切友善的话之后，他坐在一旁。坐好后，学童苏跋·兜迭亚之子对世尊这样说：‘乔达摩大师，婆罗门们这样说：“居家者是能成就正道善法的人，而出家者不是能成就正道善法的人。”对此，乔达摩大师您怎么说？’
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca – ‘‘sutaṃ metaṃ, gahapati – ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā’’ti? ‘‘Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū’’ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusala’nti. Idha bhavaṃ gotamo kimāhā’’ti?
463‘学童，在这点上我是分别论说者，我不是一边倒的论说者。学童，我不赞扬在家者或出家者的邪行道。学童，因为如果是在家者或出家者，走的是邪行道，由于行邪道的原因，他就不是能成就正道善法的人。学童，我赞扬在家者或出家者的正行道。学童，因为如果是在家者或出家者，走的是正行道，由于行正道的原因，他就是能成就正道善法的人。’
‘‘Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā hi , māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.
3‘乔达摩大师，婆罗门们这样说：“居家这一业处规模宏大、事务繁多、牵涉广大、需要大量操办，所以果报也大；而出家这一业处规模不大、事务不多、牵涉不广、不需要大量操办，所以果报也小。”对此，乔达摩大师您怎么说？’
‘‘Brāhmaṇā, bho gotama, evamāhaṃsu – ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā’’ti.
4‘学童，在这一点上我也是分别论说者，我不是一边倒的论说者。学童，确实有一种业处，规模宏大、事务繁多、牵涉广大、需要大量操办，但若经营不善，果报就小；学童，也确实有一种业处，规模宏大、事务繁多、牵涉广大、需要大量操办，若经营得当，果报就大。学童，确实有一种业处，规模不大、事务不多、牵涉不广、不需要大量操办，但若经营不善，果报也小；学童，也确实有一种业处，规模不大、事务不多、牵涉不广、不需要大量操办，若经营得当，果报就大。学童，哪一种业处规模宏大、事务繁多、牵涉广大、需要大量操办，但若经营不善，果报就小呢？学童，农耕这种业处就是规模宏大、事务繁多、牵涉广大、需要大量操办，但若经营不善，果报就小的。学童，哪一种业处规模宏大、事务繁多、牵涉广大、需要大量操办，若经营得当，果报就大呢？学童，正是农耕这种业处，规模宏大、事务繁多、牵涉广大、需要大量操办，若经营得当，果报就大。学童，哪一种业处规模不大、事务不多、牵涉不广、不需要大量操办，但若经营不善，果报也小呢？学童，商业这种业处就是规模不大、事务不多、牵涉不广、不需要大量操办，但若经营不善，果报也小的。学童，哪一种业处规模不大、事务不多、牵涉不广、不需要大量操办，若经营得当，果报就大呢？学童，正是商业这种业处，规模不大、事务不多、牵涉不广、不需要大量操办，若经营得当，果报就大。’
‘‘Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava , kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.
464‘学童，就像农耕这种业处，规模宏大、事务繁多、牵涉广大、需要大量操办，但若经营不善，果报就小一样；学童，居家这一业处也是如此，规模宏大、事务繁多、牵涉广大、需要大量操办，但若经营不善，果报就小。学童，就像正是农耕这种业处，规模宏大、事务繁多、牵涉广大、需要大量操办，若经营得当，果报就大一样；学童，居家这一业处也是如此，规模宏大、事务繁多、牵涉广大、需要大量操办，若经营得当，果报就大。学童，就像商业这种业处，规模不大、事务不多、牵涉不广、不需要大量操办，但若经营不善，果报也小一样；学童，出家这一业处也是如此，规模不大、事务不多、牵涉不广、不需要大量操办，但若经营不善，果报也小。学童，就像正是商业这种业处，规模不大、事务不多、牵涉不广、不需要大量操办，若经营得当，果报就大一样；学童，出家这一业处也是如此，规模不大、事务不多、牵涉不广、不需要大量操办，若经营得当，果报就大。’
‘‘Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho , māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī’’ti.
6‘乔达摩大师，婆罗门们施设了五种法，用来修福、成就善法。’‘学童，如果那些婆罗门施设了五种法，用来修福、成就善法——要是你不嫌麻烦的话——你就在这里的大众中说说这五种法吧。’‘乔达摩大师，这对我来说不算麻烦，只要有像您这样的尊者或类似您的人在场坐着。’‘那么，学童，你就说吧。’‘乔达摩大师，婆罗门们施设的第一种法，用来修福、成就善法的是：真实。乔达摩大师，婆罗门们施设的第二种法，用来修福、成就善法的是：苦行。乔达摩大师，婆罗门们施设的第三种法，用来修福、成就善法的是：梵行。乔达摩大师，婆罗门们施设的第四种法，用来修福、成就善法的是：诵习。乔达摩大师，婆罗门们施设的第五种法，用来修福、成就善法的是：布施。乔达摩大师，婆罗门们就是施设了这五种法，用来修福、成就善法的。对此，乔达摩大师您怎么说？’
‘‘Brāhmaṇā , bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā’’ti. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya – sace te agaru – sādhu te pañca dhamme imasmiṃ parisati bhāsassū’’ti. ‘‘Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā’’ti . ‘‘Tena hi, māṇava, bhāsassū’’ti. ‘‘Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā’’ti?
465“那么，学童，在所有婆罗门当中，可曾有那么一位婆罗门，他这样说：‘我亲自以胜智证悟了这五种法之后，宣说它们的果报’呢？” “没有，乔达摩先生。” “那么，学童，在婆罗门当中，可曾有某一位老师，或某一位老师的老师，乃至回溯七代老师的高辈，他这样说：‘我亲自以胜智证悟了这五种法之后，宣说它们的果报’呢？” “没有，乔达摩先生。” “那么，学童，那些婆罗门古代的仙人，他们是咒语的创作者、咒语的传播者，如今的婆罗门们只是跟着吟诵、跟着念诵、复诵他们所说、复读他们所教的那些古老的咒语——也就是阿咤伽、婆摩伽、婆摩提婆、毗沙密多、夜摩陀耆、骜耆罗、婆罗堕阇、婆悉咤、迦叶、婆咎，他们也都这样说吗：‘我们亲自以胜智证悟了这五种法之后，宣说它们的果报’？” “没有，乔达摩先生。”
‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, 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 – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’’’ti? ‘‘No hidaṃ, bho gotama’’.
8“那么看来，学童，在所有婆罗门当中，确实没有任何一位婆罗门这样说：‘我亲自以胜智证悟了这五种法之后，宣说它们的果报’；在婆罗门当中，没有任何一位老师，也没有任何一位老师的老师，乃至回溯七代老师的高辈，这样说：‘我亲自以胜智证悟了这五种法之后，宣说它们的果报’；而那些婆罗门古代的仙人，他们是咒语的创作者、咒语的传播者，如今的婆罗门们只是跟着吟诵、跟着念诵、复诵他们所说、复读他们所教的那些古老的咒语——也就是阿咤伽、婆摩伽、婆摩提婆、毗沙密多、夜摩陀耆、骜耆罗、婆罗堕阇、婆悉咤、迦叶、婆咎——他们也都不这样说：‘我们亲自以胜智证悟了这五种法之后，宣说它们的果报’。”
‘‘Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; 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 – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.
9“学童，正如一群盲人，彼此前后相牵排成一列，前面那个看不见，中间那个也看不见，后面那个也看不见；同样地，学童，我觉得婆罗门所说的话，就像这盲人的队列一样——前面那个看不见，中间那个也看不见，后面那个也看不见。”
‘‘Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passatī’’ti.
466听了这话，苏跋学童，也就是兜迭亚的儿子，对世尊说：'乔达摩先生，我听说沙门乔达摩知道通往梵天界、与梵天共住的道。'
Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’’’ti.
11“那么，学童，婆罗门阿摩昼，那位善梵音者，他能以心察知所有沙门、婆罗门的心念吗？” “乔达摩先生，婆罗门阿摩昼那位善梵音者，连对自己那位名叫布尼卡的女仆内心都无法以心察知，又怎么能以心察知所有沙门、婆罗门的心念呢？”
‘‘Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī’’ti? ‘‘Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī’’ti?
12“学童，譬如一个天生的盲人，他看不见黑色和白色的事物，看不见青色的事物，看不见黄色的事物，看不见红色的事物，看不见紫色的事物，看不见平坦与不平坦，看不见星星的样子，看不见月亮和太阳。如果他却这样说：‘没有黑色和白色的事物，也没有能看见黑色和白色事物的人；没有青色的事物，也没有能看见青色事物的人；没有黄色的事物，也没有能看见黄色事物的人；没有红色的事物，也没有能看见红色事物的人；没有紫色的事物，也没有能看见紫色事物的人；没有平坦与不平坦，也没有能看见平坦与不平坦的人；没有星星的样子，也没有能看见星星样子的人；没有月亮和太阳，也没有能看见月亮和太阳的人。这些我都不知道，这些我都看不见，所以它们不存在。’学童，他这样说，说得对吗？”
‘‘Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā’’ti?
13乔达摩先生，不是这样的。确实有暗色的形状，也有能看到暗色形状的人；确实有蓝色的形状，也有能看到蓝色形状的人；确实有黄色的形状，也有能看到黄色形状的人；确实有红色的形状，也有能看到红色形状的人；确实有深红色的形状，也有能看到深红色形状的人；确实有平与不平，也有能看到平与不平的人；确实有星星的形状，也有能看到星星形状的人；确实有月亮和太阳，也有能看到月亮和太阳的人。'我不知道这个，我没见过这个，所以它不存在'——乔达摩先生，这样说的人，说得不正确。
‘‘No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī ; atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā’’ti.
14学童，正是如此，那位以阿摩昼为姓、居住苏跋伽林苑的婆罗门阿摩昼，就是一个瞎眼的盲人。要说他能了知、看见或亲证超越凡人的法，即圣者的智见殊胜境界——这是不可能的。
‘‘Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati’’.
467学童，你怎么看？那些拘留萨国的大富豪婆罗门，比如强祇婆罗门、答卢卡婆罗门、阿摩昼婆罗门、雅努索尼婆罗门，还有你的父亲兜迭亚，他们怎样说话更好——是经深思熟虑而说，还是未经深思熟虑而说呢？
‘‘Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo , yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā’’ti? ‘‘Sammuccā, bho gotama’’.
16「对他们来说，哪个更好——他们经过思考后说话，还是不经过思考后说话？」「乔达摩先生，经过思考后。」
‘‘Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā’’ti? ‘‘Mantā, bho gotama’’.
17他们怎样说话更好——是经计划而说，还是未经计划而说呢？
‘‘Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā’’ti? ‘‘Paṭisaṅkhāya, bho gotama’’.
18「这些当中哪个更好，他们说与利益相应的话，还是与利益不相应？」「与利益相应，乔达摩先生。」
‘‘Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhita’’nti? ‘‘Atthasaṃhitaṃ, bho gotama’’.
19“学童，你觉得怎么样？如果是这样的话，婆罗门阿摩昼说的话是混乱的，还是不混乱的？”“不混乱的，乔达摩尊者。”
‘‘Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā’’ti ? ‘‘Asammuccā, bho gotama’’.
20“那是明智的话，还是不明智的话？”“不明智的，乔达摩尊者。”
‘‘Mantā vācā bhāsitā amantā vā’’ti? ‘‘Amantā, bho gotama’’.
21“那是经过省察的话，还是没经过省察的话？”“没经过省察的，乔达摩尊者。”
‘‘Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā’’ti? ‘‘Appaṭisaṅkhāya, bho gotama’’.
22“那是带来利益的话，还是不带来利益的话？”“不带来利益的，乔达摩尊者。”
‘‘Atthasaṃhitā vācā bhāsitā anatthasaṃhitā’’ti? ‘‘Anatthasaṃhitā, bho gotama’’.
23“学童，有五种盖。哪五种呢？欲贪的盖、瞋恚的盖、昏沉睡眠的盖、掉举追悔的盖、怀疑的盖——学童，这些就是五种盖。学童，婆罗门阿摩昼就是被这五种盖遮蔽着、障覆着、笼罩着、紧紧包裹着。他想要了知、想要见到、想要亲证那超越常人的法、足以称为圣者的智见殊胜——这是不可能的。”
‘‘Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.
468“学童，有五种欲的功德。哪五种呢？眼睛能识别的色，是想要的、可爱的、可悦的、令人喜欢的、与欲相连的、让人染着的；耳朵能识别的声音……鼻子能识别的气味……舌头能识别的味道……身体能识别的触，是想要的、可爱的、可悦的、令人喜欢的、与欲相连的、让人染着的——学童，这些就是五种欲的功德。学童，婆罗门阿摩昼就是黏着在这五种欲的功德上，沉溺其中，迷醉其中，不能见到过患，没有出离的智慧，就这样受用着它们。他想要了知、想要见到、想要亲证那超越常人的法、足以称为圣者的智见殊胜——这是不可能的。”
‘‘Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.
25“学童，你怎么看？是基于草和柴作为燃料而点燃的火，还是舍弃了草和柴作为燃料而燃起的火，哪个火更有光焰、更有色泽、更为明亮呢？”“乔达摩先生，如果那种情况是可能的，即舍弃了草和柴作为燃料也能燃起火来，那么那个火会更有光焰、更有色泽、更为明亮。”“学童，舍弃了草和柴作为燃料而能燃起火来，这是不可能的，没有这种道理，除非是靠有神通的人。学童，譬如，基于草和柴作为燃料而燃烧的火，就如同我所称的那种基于五种欲贪而生起的喜悦。学童，譬如，舍弃了草和柴作为燃料而燃起的火，我就将此譬喻为那种离诸欲、离不善法而生起的喜悦。”
‘‘Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti? ‘‘Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava , imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.
26“那么，学童，什么是离诸欲、离不善法的喜悦呢？学童，在此，有比丘舍离诸欲……达到并安住于初禅。学童，这也是一种离诸欲、离不善法的喜悦。再者，学童，比丘通过寻与伺的止息……达到并安住于第二禅。学童，这也是一种离诸欲、离不善法的喜悦。”
‘‘Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.
469“学童，那些婆罗门施设了五法作为培福之行、成就善法之道，请问，在这些法中，婆罗门们把哪一个法施设为对培福之行、成就善法之道果报最大的呢？”“乔达摩先生，那些婆罗门施设了五法作为培福之行、成就善法之道，在这些法中，婆罗门们把‘布施’施设为对培福之行、成就善法之道果报最大的。”
‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti.
28“学童，你怎么看？假设这里有一位婆罗门要举行一场大祭祀。这时来了两位婆罗门，心想：‘我们要去参加那位某某婆罗门的大祭祀。’其中一位婆罗门这样想：‘啊，但愿在施食堂中，我能得到第一座、第一水、第一食，而不是另一位婆罗门在施食堂中得到第一座、第一水、第一食。’学童，这是很有可能的：另一位婆罗门在施食堂中得到了第一座、第一水、第一食，而那位婆罗门没有得到。于是他就生气、不满：‘另一位婆罗门得到了第一座、第一水、第一食，我却没有得到第一座、第一水、第一食。’那么，学童，婆罗门们对这种情况会怎么说，它的果报是什么？”“乔达摩先生，婆罗门们不是这样布施的，并非想着‘让这个人因此生气、不满’。相反，婆罗门们是出于悲悯之心而布施的。”“如果是这样的话，学童，这悲悯之心就成了婆罗门们的第六个培福的基础了？”“是的，乔达摩先生，如果是这样的话，这悲悯之心就成了婆罗门们的第六个培福的基础了。”
‘‘Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ – ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa – ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, māṇava , vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti – ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī’’ti. ‘‘Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti. ‘‘Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti.
29“学童，那些婆罗门施设了五法作为培福之行、成就善法之道，你观察到这五法在哪个群体中更为多见——是在在家人中，还是在出家人中？”“乔达摩先生，那些婆罗门施设了五法作为培福之行、成就善法之道，我观察到这五法在出家人中更为多见，在在家人中则不多见。乔达摩先生，因为在家人事务繁重，事务众多，有大量的责任，要做很多的准备，不能持续地、恒常地成为说真实语者。而乔达摩先生，出家人则事务清闲，事务稀少，责任微小，准备工作少，能持续地、恒常地成为说真实语者。乔达摩先生，在家人事务繁重……不能持续地、恒常地成为修苦行者……成为修梵行者……成为多闻诵习者……成为乐善好施者；而出家人则事务清闲……能持续地、恒常地成为修苦行者……成为修梵行者……成为多闻诵习者……成为乐善好施者。所以，乔达摩先生，那些婆罗门施设了五法作为培福之行、成就善法之道，我观察到这五法在出家人中更为多见，在在家人中则不多见。”
‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi – gahaṭṭhesu vā pabbajitesu vā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū’’ti.
30“学童，对于婆罗门们施设为培福之行、成就善法之道的那五法，我称它们为心的资粮，用以修习那颗无怨、无害的心。学童，在此，一位比丘是真实语者。他如理作意：‘我是真实语者’，从而获得义悦、获得法悦、获得与法相应的欢喜。那种与善相应的欢喜，我称它为心的资粮，用以修习那颗无怨、无害的心。学童，在此，一位比丘是修苦行者……是梵行者……是多闻诵习者……是乐善好施者。他如理作意：‘我是乐善好施者’，从而获得义悦、获得法悦、获得与法相应的欢喜。那种与善相应的欢喜，我称它为心的资粮，用以修习那颗无怨、无害的心。所以，学童，对于那些婆罗门施设为培福之行、成就善法之道的五法，我称它们为心的资粮——即用来修习那颗无怨、无害的心。”
‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti…pe… brahmacārī hoti…pe… sajjhāyabahulo hoti…pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.
470听了这番话，当世尊用盲人队列的比喻来说时，兜迭亚之子苏跋学童又气又恼，心里只想羞辱世尊、只想贬低世尊、只想对世尊说坏话，他心想：‘沙门乔达摩必会遭殃的！’于是他对世尊这样说：“乔达摩先生，有位婆罗门叫阿摩昼，是善梵音者，他这样说过：‘同样地，有些沙门、婆罗门宣称拥有超越凡人的法、足以成就圣者的智见之特质。他们这种言论，最终只会沦为笑话，只会沦为空名，只会沦为虚无，只会落得空洞。一个人怎么可能去了知、看见或证悟超越凡人的法、足以成就圣者的智见之特质呢？这是不可能的事。’”
Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno – ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca – ‘‘brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha – ‘evameva panidhekacce samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjatī’’’ti?
32'学童，你觉得怎么样？离这里不远的莲花村，是不是不在远处？'
‘‘Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo’’ti?
33'是的，先生，离这里不远的莲花村，不在远处。'
‘‘Evaṃ, bho, āsanne ito naḷakāragāmo , na yito dūre naḷakāragāmo’’ti.
34'学童，你觉得怎么样？如果有一个人是在莲花村长大的。他刚从莲花村出来，这时有人问他去莲花村的路。学童，这个在莲花村长大的本地人，被问到去莲花村的路时，可能会犹豫不决，可能会弄不清楚吗？'
‘‘Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho ; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā’’ti?
35'不会，乔达摩先生。'
‘‘No hidaṃ, bho gotama’’.
36'那是什么原因呢？'
‘‘Taṃ kissa hetu’’?
37「那是什么原因？」
‘‘Taṃ kissa hetu’’?
38「乔达摩先生，好比有个人，他是在奈拉卡拉村长大的，他对奈拉卡拉村的每一条路都了如指掌。」「学童，假如有人问那个在奈拉卡拉村长大的村民关于村子的路，他会不会犹豫不决、结结巴巴呢？同样地，如来如果被人问到梵天界或通往梵天界的道路，也绝不会有任何犹豫或困惑。学童，我既了知梵天，也了知梵天界以及通往梵天界的路；而且，那些依此行道而投生梵天界的方式，我也同样了知。」
‘‘Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī’’ti. ‘‘Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī’’ti .
39「乔达摩先生，我听过这样的说法：『沙门乔达摩教导通往与梵天共住的道路。』善哉，请乔达摩先生为我开示这通往与梵天共住的道路吧。」
‘‘Sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū’’ti.
40「既然这样，学童，你仔细听着，好好地用心思惟，我要说了。」「好的，先生。」兜迭亚之子苏跋学童回答世尊。世尊这么说：
‘‘Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –
471「学童，什么是通往与梵天共住的道路呢？学童，在这里，比丘以与慈俱行的心遍满一个方向而安住，同样地遍满第二个方向、第三个方向、第四个方向；如此，向上、向下、横向，遍一切处、于一切世界，他以与慈俱行的心——广大、高尚、无量、无怨、无害——遍满而安住。学童，当慈心解脱被这样修习时，那有量、有限的业便不会残留其中，不会滞留在那里。学童，就像一位大力吹螺手，不费吹灰之力就能让四方都听到他的声音；同样地，学童，当慈心解脱被这样修习时，那有量、有限的业便不会残留其中，不会滞留在那里。学童，这也是通往与梵天共住的一条路。再者，学童，比丘以与悲俱行的心……与喜俱行的心……以与舍俱行的心遍满一个方向而安住，同样地遍满第二个方向、第三个方向、第四个方向；如此，向上、向下、横向，遍一切处、于一切世界，他以与舍俱行的心——广大、高尚、无量、无怨、无害——遍满而安住。学童，当舍心解脱被这样修习时，那有量、有限的业便不会残留其中，不会滞留在那里。学童，就像一位大力吹螺手，不费吹灰之力就能让四方都听到他的声音；同样地，学童，当舍心解脱被这样修习时，那有量、有限的业便不会残留其中，不会滞留在那里。学童，这也是通往与梵天共住的一条路。」
‘‘Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya ; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. ‘‘Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo’’ti.
472这样说后，兜迭亚之子苏跋学童对世尊说：「太奇妙了，乔达摩先生！太奇妙了，乔达摩先生！就像有人把颠倒的东西扶正，把遮盖的东西揭开，为迷路的人指出道路，或在黑暗中举起油灯，让有眼睛的人能看见各种东西——同样地，乔达摩先生以种种方式来阐明法。我从今以后，一生都要皈依乔达摩先生、法和比丘僧团。请乔达摩先生记得我是优婆塞，从今日起直至命终，我都已皈依。好了，乔达摩先生，我们现在要走了，我们还有很多事务、很多该做的事。」「学童，你现在觉得是时候就可以走了。」于是，兜迭亚之子苏跋学童对世尊的话感到欢喜、随喜之后，从座起身，敬礼世尊，右绕而去。
Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, māṇava, kālaṃ maññasī’’ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
43而那时候，生闻婆罗门正乘着一辆全白的母马车，在大白天里从舍卫城出来。生闻婆罗门远远看见兜迭亚之子苏跋学童走来。看到兜迭亚之子苏跋学童之后，他说道：「喂，巴罗陀瓦阇先生，您这大白天的，是从哪里来呀？」「先生，我刚从沙门乔达摩那里过来。」「巴罗陀瓦阇先生，您觉得沙门乔达摩的智慧与聪颖如何呢？您认为他是个智者吗？」「先生，我算什么呢，我又怎能衡量沙门乔达摩的智慧与聪颖呢？能真正了解沙门乔达摩智慧的人，想必也得是像他那样的人物才行。」「巴罗陀瓦阇先生，您这是用了极大的赞美在称赞沙门乔达摩啊。」「先生，我算什么呢，我又怎能去赞美沙门乔达摩呢？那位乔达摩先生，他本身就是被天神和人类中最优秀者所赞美的。先生，那些婆罗门施设了五种法门，说是用以造作福德、成就善业；沙门乔达摩却说，那些法门都是心的资具——也就是无怨、无害之心的修习。」
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca – ‘‘handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bho , āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti’’? ‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti. ‘‘Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti. ‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.
44当这么说的时候，生闻婆罗门从全白的母马马车上下来，把上衣搭在一肩，向着世尊合掌，发出感叹：'拘萨罗国王波斯匿有得利了，拘萨罗国王波斯匿确实有极大的得利了——在他的国土上，住着如来、阿拉汉、正等正觉者。'
Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi – ‘‘lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho’’ti.
45苏跋经完 第九
Subhasuttaṃ niṭṭhitaṃ navamaṃ.